Academiae Cantabrigiensis Liber.   blazon or coat of arms of the University of Cambridge   

TO THE Right worshipful Mr. Augustine Philip's Master, Mr. Clement Cooley, Mr. George Reinolds, Mr. Thomas Stevenson, and Mr. Edmond Clark, Wardens; Together with the rest of the Assistants of the Company of the CLOTHWORKERS: My very loving and much honoured friends.  
Right worshipful,  
HAving but a very few years since published, for the good of those that desire to read the Scripture with understanding, Certain short Notes of Exposition upon the five books of Moses, and finding that they have been entertained by many with fare greater esteem and approbation then ever I expected, or they deserved: I have now adventured to send forth the rest after them, which I had then lying by me; to wit, the like Notes upon the remaining historical part of the old Testament, and indeed I did then in a manner engage myself by promise, that if those found welcome, these ere long should follow after; and having been often since pressed to make good that promise, by the importunity of many Christian friends, but especially those of my reverend brethren in the Ministry, whose judgement I prized above mine own, there lay an obligation upon me for the satisfying of their desires, which I could not gainsay.  
Now as the first part of these Annotations I did then dedicated to that particular congregation, which the Lord hath been pleased to commit to my care, so this second part I now make bold to present unto you, who above twenty years since were also pleased to choose me to dispense the word of grace unto you, at some set times of your solemn meetings; and whom in many other respects I have great cause to love and honour. It were indeed engagement enough, if there were nothing else, to endear my affections to this worthy Society, that my dear father, (whose memory is precious with me) and both his brothers were whilst they lived, members of this Company, and in their times too honoured with those places of credit and trust, which since yourselves have severally born. But besides this it is well known, how much I own you (and I willingly thus declare it, that this may remain as a public testimony of my thankfulness to you) not only for the great love and respect you have ever shown to me upon all occasions, but also especially for the bounteous support which for divers years you have been pleased to afford to one of mine for my sake.  
Add therefore, I beseech you, to your former favours, the gracious acceptance of this piece of my labours; and the God of all grace improve it to you, for your spiritual advantage. Histories of former times have been ever acknowledged both most pleasant, and most profitable, (if a fair prospect from a high hill be so pleasing to the eye, how pleasant must it needs be to the mind of man, to have the memorable passages of ancient times presented to our view in a fair prospect of History, as if we had then lived to see those things done?) But above all, it must needs be thus in the History of the Scripture; both because this chief acquaints us with the dispensations of God's providence towards his Church, the dearly beloved of his soul, in comparison of whom, the rest of the world is not worth the regarding, and likewise, because this was written by the unerring pen of men inspired by the holy Ghost, and that purposely too (as the Apostle saith,) for our learning, that we through patience and comfort of the Scriptures might have hope. But what need I commend to you the usefulness of any part of God's word, which I hope you esteem with David, above thousands of Gold and silver? If these Annotations shall afford any help for the understanding of such passages in these books, as may seem at first somewhat intricate and obscure, I have my desire. My prayer shall ever be for this worthy Company, that the word of Christ may dwell in you richly in all wisdom, and that God would still raise up many amongst you, that may be to others patterns of piety and zeal for God's truth, in this honourable City; and so I rest,  
Your Worships, ever ready to do you any service I am able, ARTHUR JACKSON.   

The Preface to the READER.  
Christian Reader,  
WHat I prefixed by way of Preface before my Annotations upon the five books of Moses, may serve also for these upon the remaining Historical part of the old Testament, these being carried on in the same manner, and with respect unto the same ends as the other were: Only one thing I thought good to add here, which is this, that there are some Expositions, which as I went along, I met with so often in so many several places (such as that where men desperately wicked are termed children of Belial, and that where the Church is called the Lords portion, and the Lords inheritance, and some other of the like nature) that I was at last wearied with referring the Reader so often to those places where I had formerly given the grounds of those expressions, and so resolved (to avoid the tedium of such reiterated references) rather to leave every man by himself to consider where the like expression was formerly used, which by the help of a Concordance at least may be easily found, that so there he might seek for satisfaction herein.  
Further than this I have not at present to advertise you concerning these Notes; but am only now to desire your favourable acceptance of what is here published. Indeed when the late Annotations came forth upon the whole Bible, composed by divers worthy Divines, authorised thereto by command of Parliament, I did at first question whether there would now be any need of these: But considering with myself, first, that those for the most part are very brief, as being at first intended only for marginal notes: secondly, that there are very few Expositors that have written upon this part of the Bible, and therefore a supply of further help herein could not be thought altogether useless: and thirdly, that I was in some sort already engaged by promise for these Annotations, which I formerly made known were then collected, I did at last in these regards determine to proceed in my former resolutions.  
Whether I shall ever go on any further in this way, the Lord only knows, the infirmities of age grow so fast upon me, that I may well fear I shall not. And besides, there is little encouragement for any work of this nature, in these contentious times. There are some we see risen up amongst us, that are not afraid to deny the Scriptures to be God's word, which must needs be the ruin of religion, and open a door to all profaneness and Atheism, should it be suffered in the land. But we trust the Magistrate whom God hath so highly honoured, will be so zealous for the honour of God, as ere long to stop the mouths of such blasphemers; and in the mean season, none but those that are given up of God to believe lies, will ever a whit the more question these divine Oracles. Surely, the Scripture is the Churches Magna Charta, whereon all our privileges and all our hopes depend as we are Christians, and therefore I hope none that profess themselves fellow-citizens of the saints, will suffer such a treasure as this to be taken from them: No, but the more violently Satan rageth against it, the more we should prise it, and the more diligently we should exercise ourselves in the study of it. Now Reader if herein this which I send forth abroad for the good of the Church, shall afford thee any help, bless God for it, and pray for him, who is  
Thine in the Lord Jesus, ARTHUR JACKSON.   

Faults escaped.  
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ANNOTATIONS Upon the book of JOSHUA.  

CHAP. I.  
NOw after the death of Moses the servant of the Lord, it came to pass that the Lord spoke unto Joshua, etc.] Here gins the history of Israel's commonwealth under the government of Joshua; and therefore is this book called the book of Joshua. Some add also, that it was so called because it was written by Joshua; which may be judged the more probable, first, because the example of Moses herein, who wrote the State of Israel's commonwealth in his time, might be a strong inducement to Joshua to do the like: and secondly, because that place, chap 24.26. And Joshua wrote these words in the book of the Law of God, etc. is an evident proof that he wrote some part of this book, if not that he wrote it all. It is true, there are some passages in this book which could not be written by Joshua; as 1. That mention which is made of the book of Jasher, Chap. 10.13. And the Sun stood still, and the Moon stayed until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? for this book of Jasher was written after David's time, as is evident, 2. Sam. 1.18. where it is said, that David bid them teach the children of Judah the use of the bow; behold it was written in the book of Jasher. 2. That story of the expedition of the Danites when they took Laish, mentioned in this book of Joshua, chap. 19.47. which was long after that, Judges 18.1. etc. and 3. The relation of Joshua his death and burial, chap. 24.29, 30. These things, and some others that might be picked out could not indeed be written by Joshua; but though the book itself were written by Joshua, yet these passages might be inserted afterwards by some other Penman of the holy Ghost: for so also in the foregoing books which all men yield were written by Moses, we find some passages too, that could not be written by Moses himself, but were afterwards added by some other, as is noted upon that relation of the death & burial of Moses, Deut. 34.5. etc. However, sufficient it is for us to know, that whoever wrote this book he wrote it by the inspiration of the holy Ghost; for hereto there is a testimony given in the new Testament, where some passages thereof are cited as parts of the sacred Scripture, the word of God; as that which in this chapter is spoken to Joshua, and cited by S. Paul, Heb. 13.5. I will never leave thee nor forsake thee. As for this first passage wherewith this book gins, it shows how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan; the Lord had before appointed that Joshua should succeed Moses in the government of Israel, Numb. 27.18. and upon the laying of Moses hands upon him, he had received an extraordinary measure of the gifts of God's spirit to enable him for the government, Deut. 34.9. And therefore doubtless immediately after the death of Moses, Joshua took upon him the supreme Magistracy: But here now we are told how either at that time so soon as Moses was dead, or rather after the thirty days that were spent in lamenting the death of Moses, Deut. 34.8. the Lord spoke unto Joshua the son of Nun, Moses minister, and gave him that charge which is here after related. Whether God spoke this to Joshua by an audible voice, by the secret instinct of his spirit, in some dream or vision, or by the high-priests enquiring for him by the Vrim and Thummim we cannot conclude, because we find it not expressed, only we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Vrim before the Lord, Num. 27.21. But for this title given here to Joshua, that he was Moses minister, the Lord spoke unto Joshua, Moses minister; we may well think that was purposely added to imply one reason amongst others, why Joshua was most fit to succeed Moses in the government, to wit, because having been so many years together his minister, by his continual & daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service.  
Vers. 2. Moses my servant is dead, now therefore arise, etc.] Here the Lord exhorts Joshua, that since Moses was dead, he should now lead the Israelites over Jordan, and carry them into the land, which according to his former promises made to their fathers, he was now ready to confer upon them. Now in mentioning the death of Moses he useth this expression, Moses my servant is dead; first, and principally, to imply what it was he required of him, to wit, that as their captain and supreme governor he should now conduct them into the land of Canaan, for Moses is here called God's servant, in regard of the supreme magistracy whereto God had advanced him, and so the drift of the words is, that since Moses their governor was dead, he should now as his successor go before the people in his stead: secondly, to imply, that as Moses in his magistracy was subordinate to God's will, and was only 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, etc.] That is, every place in the land formerly promised them, which is described and bounded in the following words, first, by the wilderness 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 only to show Joshua how fare 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 fare, is evident: for though in david's and Solomon's time all the nations as fare as Euphrates became tributaries to the crown of Israel, 1. Kings 4.21. Solomon reigned over all kingdoms from the river, (that is, the great river Euphrates) unto the land of the Philistines, and unto the border of Egypt, etc. yet they never destroyed the inhabitants there, and planted themselves in their country as they did in the land of Canaan: and therefore in that place before cited, for 25. the land of Israel is said to reach only 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 only upon condition of their obedience, that God promised thus fare to enlarge their borders.  
Vers. 5. As I was with Moses so I will be with thee, etc.] In these words the Lord doth not only promise Joshua to assist him as he had assisted Moses, but withal 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, etc.] 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, etc. for which he had a special command from God, Deut. 1.38. and 3.28. Charge Joshua, and encourage him, and strengthen him, etc. secondly, by the Lord himself, Deut. 31.23. and so again three several 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 faintheartedness or cowardice; but first, because the work he was to undertake was so weighty and perilous, and that not only 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 stubbornness of the people whom he was to govern, of whose rebellion against Moses, yea against God, he had often been an eyewitness: 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 quickened and stirred up; and that principally, lest they should shrink from doing exactly what God hath enjoined them for fear of any difficulty that may lie in their way: of which God gives Joshua special warning in the following verse, Only be thou strong and very courageous, that thou mayest observe to do according to all the Law which Moses my servant commanded thee, etc.  
For unto this people shalt thou divide for an inheritance, the land, etc.] 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 principal 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 righteousness 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 myself, 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 read the words as it is in our Bibles, then there is here a promise employed, That if Joshua did strictly observe God's law, not yielding any way to turn aside from that rule, he should prosper in every thing that he undertook. But if we read 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 wisdom to do in all things as God in his Law had enjoined 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 wisdom is in them? Or else, to assure him, that if he did sincerely observe to do all things according to God's law, than the Lord would more abundantly pour forth the spirit of wisdom 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 choose: 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 departed out of thy mouth, etc.] 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 spoke to Joshua, This book of the Law shall not departed out of thy mouth; and the meaning of this is, that by frequent and continual reading and conference, he should labour to be so expert in it, that in all his judgements he should be able readily to judge as it was in that Law determined, and in all other things to order himself according to the directions which were there given.  
Vers. 11. Prepare you victuals, for within three days you shall pass over Jordan.] For though as yet they had that manna from heaven, yet where other meat might be had, they were not debarred the eating of it. See Deut. 2.6. Now though the story of the spies that were sent to view Jericho, be related in the following chapter, yet doubtless this charge given by the Officers to the people, for preparing victuals for themselves against they were to pass over Jordan, was given them after they were returned from Jericho. For this charge was given but three days before they were to go over Jordan, and the spies stayed three days in the mountains for fear of those that pursued them as they returned from Jericho, chap. 2.22.  
Vers. 14. But ye shall pass before your brethren armed, all the mighty men of valour.] That is, you shall pass over Jordan together with your brethren, and all that pass over shall be mighty men of valour, or of the prime choice of your armies: for that Joshua left garrisons in every city of these tribes for the guard of those they left behind them, is evident. See Numb. 32.21.  
Vers. 17. According as we harkened to Moses in all things, so will we hearken unto thee.] That is, as we acknowledged Moses and obeyed him as our supreme Magistrate, so will we likewise obey thee. Nor need we wonder that they should thus express themselves, because of the frequent rebellion of this people against Moses: For first, that mutinous generation were all destroyed in the wilderness, and it was their posterity, that had been more obsequious to Moses, that made this promise. And secondly, even the people formerly had ordinarily yielded obedience to Moses, though now and then they broke into rebellion against him.  
Only the Lord thy God be with thee, as he was with Moses.] That is, the Lord prosper thee in all thy proceed and attempts, as he prospered Moses: and this they add, either only by occasion of the mention they had made of Moses in the former words, the high & precious esteem they always had of him causing them thus abruptly to break forth into this wish or prayer, That the Lord would be with him as he was with Moses; or else, to intimate an acknowledgement, that however they would be ready to go over with their brethren, and aid them against the inhabitans of Canaan; yet it was not so much their help as the Lords help that must make them victorious: We will, say they, pass over Jordan, and do in all things what thou shalt enjoin us, only the Lord, that wrought so great things for us under the government of Moses, afford us the same assistance and favour under thy government too.   

CHAP. II.  
Vers. 1. ANd Joshua the son of Nun sent out of Shittim two men, to spy secretly saying, Go view the land even Jericho.] That is, the city of Jericho, and the land about it. This Joshua did before he gave that charge to the people which is related in the former chapter, vers. 10. though it be here inserted after it, as is there noted. Considering what a mischief formerly followed upon Moses his sending forth of spies to search the land, Deut. 1.27, 28. it may seem strange that Joshua durst take this course again: but therefore it is most probable that Joshua did not this without some special direction from God; and then no wonder it is, though this succeeded well when that did not; for that proceeded first from a motion made by the people, out of some secret fear and distrust, as is noted upon Numb. 13.2. but here now the people had no hand in it; and therefore there were not now twelve chief men chosen for this service out of all the tribes, as there were then, but Joshua only chose two men whom he knew able and fit for this employment, and these two he sent away secretly without the knowledge of the people (for that I conceive is employed in this word secretly; not only that they were ordered to carry themselves closely and cunningly, perhaps in some disguise, that they might not be discovered, which all spies are wont to do, but also that they were sent away privily without any knowledge of the people, that so the business might be carried the more covertly) and therefore we see also that when these spies returned, they gave an account of what they had done only to Joshua, vers. 23, 24. whenas those that Moses sent returned their answer to all the Congregation, Numb. 13.26. However, if Joshua had not a special direction from God for the doing of this, yet doubtless he did it not out of any secret distrust or fear, but out of a necessary providence that became a General, that he might the better know what course to take when they were gotten over into Canaan. For though God had assured him that he should drive out the inhabitants of the land, yet he knew that God expected that he should use all requisite means that might conduce thereto, and therefore intending first to attempt Jericho, which was the nearest city of note to the river Jordan, he sent spies thither to view the city and land about it, to see how it was fortified, of what strength and courage the people were, what preparations the inhabitants had made to resist them, and which way they might best pass into the city.  
And they went and came into an harlot's house named Rahab, etc.] In passing from Shittim to Jericho, they must needs pass over Jordan, which they might do by those fords mentioned, vers. 7. And the men pursued after them the way to Jordan unto the fords: and again, Judg. 3.28. As for their taking up their lodging in Rahabs' house when they came to Jericho, this they did, either because in her house built upon the town wall, vers. 15. they might the more conveniently view the fortifications and strength of the city, or because in such an obscure corner they might be the better concealed, and were not so likely to be discovered; or because thence they might most conveniently slip away, if they should be discovered. The Hebrew word here translated an harlot, is by some translated an hostess or victualler: but every where else signifieth an harlot, and is so here taken by the Apostles testimony, Heb. 11.31. By faith the Harlot Rahab perished not with them that believed not. James 2.25. Likewise also, was not Rahab the harlot justified by works? whence it was perhaps that vers. 13. amongst those whose lives she pleads for, there is no mention neither of husband nor children, though she lived in a house apart from her father; yet was this woman by the special grace of God not only won to embrace the faith of Israel, and to join herself to God's people; but besides, after her conversion she was married to Salmon a Prince of the tribe of Judah, and so was of the stock of whom David, yea Christ descended, Matth. 1.5. a notable instance of the freedom of God's grace, to show mercy to them that are most unworthy of it.  
Vers. 2. Behold there came men in hither to night of the children of Israel, to search out the country.] That is, late in the evening, that so they might the better pass undiscerned; and indeed their sudden discovery makes it probable that it was by watchmen, purposely set to observe those that came into the city, as in dangerous times they use.  
Vers. 4. And the woman took the two men and hid them.] To wit, either before the messengers of the King came to her house, having heard some muttering of the business amongst her neighbours, or whilst they knocked at her gates perceiving them to be messengers sent from the King. And this was that noble act of faith, for which Rahab is so highly extolled in the Scriptures: Heb. 11.13. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. Having heard of the great things which God had done for the Israelites, by a special and extraordinary persuasion of God's spirit, she did verily believe that God had determined that this people should destroy the inhabitants of the land, and dwell in their room, therefore resolved to do what she could in preserving these spies, though it were with the hazarding of herself: and thus though it be gross treachery in itself for man or woman to hid those that seek the ruin of their country, and when they are sought for, to make way for their escape; yet this in Rahab was commendable, and that because she did it in faith, and to further that which she knew God would have done, whose will is the sure rule both of good and evil: and besides, she knew the Israelites would certainly take the city, though these spies should have been apprehended.  
There came men unto me, but I witted not whence they were, etc.] In this answer of Rahab to the King's messengers, first, she plainly and readily, without any stumbling, confesseth what she knew was certainly known, and could not therefore be denied, to wit, that there did two strangers that evening come into her house, and that as hoping by her ingenuous confession hereof, to make them the readier to believe what she meant further to say: But then in the next words she doth directly deceive them with a feigned tale: For four lies are manifest in the following words, first, That she witted not whence they were: secondly, vers. 5. That about the time of shutting of the gate the men went out, that is, out of the city: thirdly, That whether they were gone she wots not: and fourthly, That if they pursued after them quickly, they might overtake them. Nor need we wonder that Rahab should be so highly commended for this she did, seeing she spoke that in so many particulars which she knew was not true; her seeking to hid the spies was an act of faith, very pleasing to God, but her lying to the messengers was an infirmity, which God was pleased to pass over: and thus indeed corruption doth usually intermingle itself in the best actions of the servants of God, and makes them do the good they do lamely and imperfectly.  
Vers. 5. Pursue after them quickly, for ye shall overtake them.] Thus by intimating the necessity of a speedy pursuit, and by giving them hope of overtaking them if they would immediately pursue them, she made semblance as if she desired they might be apprehended, and withal, put them off from that exact search, which otherwise they would surely have made.  
Vers. 6. But she had brought them up to the roof of the house, and hide them with the stalks of flax, etc.] Their houses being built plain on the top like the leads of our churches, there she had spread the stalks of flax that they might be dried by the sun, and under those she hide them.  
Vers. 7. And the men pursued after them the way to Jordan unto the fords.] That is, being fully possessed with an opinion, that they should overtake and apprehend these spies of Israel, they never searched her house any further, but, as Rahab had advised them, away presently they went out of the city in the pursuit of them; wherein the overuling power of God infatuating these men was clearly discovered, there being indeed no just reason why the words of an harlot, without any evidence given of the proof of what she said, should so easily have beaten them off from the search of her house.  
And as soon as they which pursued after them were gone out, they shut the gate.] That is, as soon as the King's messengers were gone out of the city to pursue after the spies, the men of the city shut the gates, as thinking thereby to make sure that if they were not yet gone out, as Rahab had said they were, they should not get out afterwards: and this is noted, first, to show the perilous straits the poor spies were still left in, being thus shut up in an enemy's city without any possible way, as it might seem, of escape: and secondly, to intimate how herein also God did infatuate the inhabitants of the city, who though they thought of preventing the escape of the spies if they were not already gone out, and were thereupon so cautelous to shut the gates so soon as ever the King's messengers were gone forth, yet never minded the setting of scouts and watchmen about the walls of the city to prevent likewise their escaping that way. But thus God is wont to cause the wisdom of the wise to perish, as the prophet speaks, Esa. 29.14.  
Vers. 8. And before they were laid down, she came up unto them upon the roof.] That is, before the men of the city were laid down, of whom mention was made in the foregoing verse, she stayed not till all were gone to rest, but so soon as the gate was shut, she went up unto the spies on the roof; or if we understand it of the spies to whom she went up, the meaning must be this, that before they were returned from that place where they were hid, to their beds, there to lie down and take their rest, she came up to them upon the roof, etc. she did not suffer them to take their rest there that night, because the danger was over, and then send them away the next day, but presently went up to them to satisfy them what was done (for lying in that condition they could not but long to know the event) and having then made a covenant with them, immediately let them down out at the window.  
Vers. 9 And she said unto the men, I know the Lord hath given you the land, etc.] Doubtless she did first acquaint them with that which had passed betwixt the King's messengers and her; but to avoid the repeating again of that which was before related, the story here gins with the profession she makes to them of her confidence that the Israelites would certainly drive out her people and possess their land, making this the ground of that she had done even to the manifest hazarding of her own life for their preservation, and of the request she afterwards makes to them, that they should spare her and her father's house, when they took Jericho. And indeed observable it is, that whereas the Israelites knew that this had been promised to their fathers for many generations, and had heard that promise often confirmed to them by Moses, and had seen the great things which God had done for them, and yet notwithstanding did ever and anon stagger and fear, this poor woman, which had only heard of a report of the wonders which God had done for them, was confidently persuaded that God would give them the land, and made no question of it, I know, saith she, that the Lord hath given you the land; insomuch that whilst these spies were as yet in such a desperate danger in the eye of reason, being locked up in a city of their enemies, and not knowing how to escape away, she could beg of them for kindness and mercy to be shown to her & hers, no otherwise then if they had taken the city already, and so all the lives of the inhabitants had been at their disposing. As for their talking thus together being of two several nations, we need not question that, for certainly the language of the Canaanites and other neighbouring nations was not in those times much different from that of the Hebrew, as by many names both of men and cities amongst the Canaanites is very evident.  
Vers. 12. Swear unto me by the Lord, since I have showed you kindness, that ye will also show kindness unto my father's house.] The kindness which Rahab here saith she had shown to the spies, was not only her hiding them from the King's messengers, but also the project she had devised and resolved upon for the letting of them down out of her window (and indeed the other had been but a small kindness to them without this) and therefore questionless she had acquainted them with her resolution herein, though that be not expressed.  
Vers. 12. And give me a true token.] That is, a sign whereby we may make ourselves known to the Israelites when they take the city, and wherein you will be true and faithful to us, and when you see it, spare us from the general destruction.  
Vers. 14. And the men answered her our life for yours.] This is spoken by way of oath and execration, which Rahab had desired of them, vers. 12. as if they had said, May destruction light upon us, if we take not such order that you and yours shall be preserved.  
If ye utter not this our business.] To bind her the more strictly, say some Expositors, to persevere in this she had begun to do, and not to discover them so soon as they were gone. They annex this condition, and thereby give her a hint, that if she brought them in danger by discovering them, though God should preserve them by some other means, yet she must expect no mercy from them. But I rather conceive that the business they here speak of, is chief that compact betwixt them agreed upon concerning the preservation of her and hers, and the sign whereby they were to know her house, as seems probable vers. 20. where the spies having spoken of this compact betwixt them, they then repeat these words, If thou utter this our business, than we will be quit of this thine oath. The meaning whereof is, that if by uttering that agreement which they had made, others besides her kindred should crowd into her house, or by using the same token of hanging out a scarlet thread, think to preserve their households also from the public destruction, they would not then be bound by their oath to afford her or hers any mercy.  
Vers. 16. And she said unto them, Get you to the mountains, etc.] Some conceive that this conference betwixt them which here follows, was before she let the spies out at her window: But the contrary is evident, vers. 18. where they speak of her letting them down out at the window as a thing already done, Thou shalt bind this line of scarlet thread in the window which thou didst let us down by. Indeed it is probable that the spies had before they were let down agreed with her (though that be not expressed) that the line of scarlet thread, which she had in a readiness to let them down by, should hang out at her window, that thereby the Israelites might know her house when they came against the city. But this which is here related was doubtless spoken after the men were down, in the still of the night, the woman looking down to them out at her window.  
Vers. 17. And the men said, We will be blameless of this thine oath, etc.] That is, we would not be found faulty in not keeping the oath which thou hast caused us to swear, nor would we be thought faulty therein when indeed we are not; this therefore they premise as the reason they desired to have it cleared fully betwixt them upon what conditions they had swore to secure her and hers; and accordingly they propound three conditions in the following words: first, that the line of scarlet thread, whereby they were let down, must be hanged out at the window, as the token whereby the house should be known; and if therefore through neglecting to do this, the Israelites should break into her house and offer them any violence, they would be guiltless: secondly, that her father, mother, brethren, and kindred should come home to her house and abide there; and therefore if any of them were killed not being in the house, that should be no breach of their oath: and thirdly, that she should by no means utter this which had passed betwixt them to any body whatever, and if therefore others should delude them by hanging out a scarlet thread at their window also, they would not be bound by their oath to save neither the one nor the other.   

CHAP. III.  
Vers. 1. ANd Joshua risen early in the morning, and they removed from Shittim, etc.] By the inference of this upon that which went before in the latter end of the foregoing chapter, concerning the return of the spies which he had sent from Jericho, it may seem that having heard from them the report which they made of the fear of the inhabitants, he risen early the very next morning and went away with all the Israelites from Shittim to Jordan; but if we thus understand this place, than it must necessarily be yielded, that before the spies returned to him, he had given that charge to the Israelites by the Officers, whereof mention was made before, chap. 1.11. to wit, that they should prepare themselves victuals, and that because within three days they should pass over Jordan. For that charge was certainly given them at Shittim, (it could not be given them when they came to Jordan, where they lodged only one night, as it is said here, and then passed over the next day) and must needs therefore be given them before the spies came back, if Joshua went away from Shittim the very next morning after their return. But now, because it is very improbable that Joshua would appoint the people to prepare to pass over Jordan within three days, when as yet he could not tell whether the spies would return within that time or no, neither was it to any purpose to send them if he had not resolved to wait for their return, that according to the information they should give him they might order their journey, therefore I conceive rather, that the drift of these words is only to show, that when they removed from Shittim to Jordan, Joshua risen early in the morning that day, to dispose of all things for their intended journey, and not that it was early the next morning after the spies returned. And so in this order I conceive those things were done which are here related: First, after the return of the spies, the people being much encouraged by the tidings they brought, Joshua commanded the Officers of the people (as is noted before, chap. 1.10, 11.) saying, Pass through the host and command the people, saying, Prepare you victuals, for within three days ye shall pass over this Jordan: Secondly, when the people had according to this direction made provision for their journey, Joshua risen early in the morning, and they removed from Shittim and came to Jordan. And then thirdly, the three days being expired after which they had been told they should pass over Jordan (and that was the very day it seems when they were come to Jordan) Joshua again sent the officers through the host to give direction to the people, how they should follow the ark the next day in passing over the river Jordan; and this is that which follows in the next verse, And it came to pass after three days that the officers went through the host, etc.  
Vers. 3. When ye see the Ark of the covenant of the Lord your God, and the Priests the Levites bearing it, etc.] See the note upon Numb. 4.15.  
Vers. 4. Yet there shall be a space between you and it, about two thousand cubits by measure, etc. As near as they could guess by their eye: and two thousand cubits was a thousand yards of our measure. But why were the people enjoined, in following the ark as it was carried by the Priests before them to lead them over Jordan, to keep so fare behind it? I answer, first, That all Expositors do jointly agree, that this was partly to teach them to fear the Lord their God, of whose presence amongst them the ark was a sign. But secondly, another reason is here rendered in the following words, Come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. The meaning whereof is somewhat questionable: for there are some that conceive of these words thus; to wit, That they were enjoined to keep thus fare behind the ark, to the end they might all the more commodiously see the ark when the Priests went with it into the river Jordan, and how the waters of the river were divided before them, and so might know the way by which they were to go. But I see not how their being two thousand cubits behind the ark, could be an advantage for the seeing of this, and not rather a hindrance; unless we suppose that being so fare behind the ark, they were upon the assent of a hill, which led down to the river Jordan, from whence they might behold how the Priests went on with the ark, and entered the river. Better therefore, I conceive, these words may be understood thus, Come not near unto it, that ye may know the way by which ye must go: That is, that the Priests bearing the ark may discover a sure and safe passage for you through the river, before you come near to enter into it. Indeed when the river was divided before them, there could be no question of seeing the way they were to go. But as yet God did not make known to them the miracle he meant to work, but held them as it were in suspense, only intimating the danger of this passage, by commanding this distance betwixt the ark and them, to the end the Lord by the ark which went before them, might find out a safe way for them, before they might offer to set a foot in the channel. And thus this foregoing apprehension of the danger of the passage, might make them with the more admiration and thankfulness acknowledge the mercy of the following miracle.  
Vers. 5. And Joshua said unto the people, Sanctify yourselves, etc.] To wit, by endeavouring to bring your hearts to a holy temper, with all faith and reverence and admiration to observe the great works which God will do for you: and happily also by those Legal rites of washing their clothes, and keeping themselves apart from their wives, formerly likewise enjoined at the giving the Law. See Exod. 19 ver. 10. and 15.  
Vers. 7. This day will I begin to magnify thee in the sight of all Israel.] Herein was Joshua a type of Christ whom God magnified at his first entrance upon the public discharge of his Office, to wit, at his baptism, Mat. 3.16, 17. And Jesus when he was baptised, went straightway out of the water: and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him. And lo a voice from heaven, saying, This is my beloved son, in whom I am well pleased; as he did also afterwards by his many miracles, for he was a man approved of God amongst them, by miracles, and signs, and wonders, which God did by him in the midst of them, Acts 2.22.  
Vers. 8. When you are come to the brink of the water of Jordan, ye shall stand still in Jordan.] This is meant only of a little stop the priests were to make upon their first setting their feet into the waters of Jordan (which had at that time overflowed the banks, vers. 15.) namely till thereupon the Lord had miraculously divided the waters, and opened a fair passage for them and the people to go through. For that being done, the priests went immediately forward with the ark upon their shoulders into the midst of Jordan. And then indeed they stood still there till all the people were gone over, as it is afterwards expressed, vers. 17. And the priests that bore the ark of the Covenant of the Lord, stood firm on dry ground in the midst of Jordan; and all the Israelites passed over on dry ground, until the people were passed clean over Jordan.  
Vers. 10. He will without fail drive out from before you the Canaanites and Hittites, etc.] See the note upon Deut. 7.1.  
Vers. 12. Now therefore take ye twelve men out of the tribes of Israel, out of every tribe a man.] Here it is not expressed for what employment these twelve men were to be chosen; but Chap. 4.2. we are told for what service it was, namely, to take twelve stones out of the midst of the river, and to set them up in Gilgal as a memorial of this miraculous passage. For that they are the same here spoken of seems employed, chap. 4.4. where it is said, at the second repeating this charge, that Joshua called the twelve men whom he had prepared, to wit, before they passed over Jordan. Yet the giving the charge here may also happily imply, that the same twelve men were also to go along with the Priests that they might be the more present eye-witnesses of this miraculous work of jordan's dividing.  
Vers. 13. Assoon as the soles of the feet of the Priests that bore the ark of the Lord, the Lord of all the earth, etc.] Here Joshua makes known to the people the miracle that God intended to work to give them entrance into the land of Canaan, namely, that the Lord would divide the waters of Jordan before them, that so they might pass over on dry land. And observable it is, that in relating this to them, first, he particularly informs them that this should be done at the very first setting of the Priests feet that bore the ark in the waters of Jordan, thereby to assure them both that it was the Lord their God, of whose presence the ark was a sign, by whose almighty power the waters should be divided; and likewise that the Lord did this for them because of the Covenant which he had made with them, whence that is so often repeated, vers. 11. and again, vers. 14. that it was the ark of the Covenant that passed over before them. And secondly, that they might not question the Lords doing of this he puts them in mind of the Lords sovereign power in ruling and governing the whole world under this Title, the Lord of all the earth: Assoon (saith he) as the soles of the feet of the Priests that bore the ark of the Lord, the Lord of all the earth, shall rest in the waters of Jordan, the waters of Jordan shall be cut off, etc.  
Vers. 15. For Jordan overfloweth all his banks at the time of harvest.] To wit, of barly-harvest, which was in that hot country in their first month, called Abib or Nisan, the month wherein the Passeover was kept (as is evident Levit. 23.10. where it is said, that at the feast they were to bring a sheaf of the first-fruits of their harvest unto the Priest) and therefore we find it elsewhere so expressed, 1. Chron. 12.15. These are they that went over Jordan in the first month when it had overflown all his banks. And indeed observable it is, that the Lord brought his people into the land of Canaan in harvest time, just when it was ready furnished with the fruits of the earth that were to be for their provision and store the following year. As for Jordan's overflowing his banks at this time, either it was the nature of this river so to do: or else it was, as some conceive, because the sun growing hot at this time of the year great streams of water came running down from the mountains about Jordan, by reason of the melting of the snow that lay there, and so caused the river to overflow his banks. But however, the reasons why this clause is here inserted we may conceive to be these: First, to show how God did herein try the faith of the Israelites, seeming herein as it were to oppose their entrance into the land. Secondly, to show the necessity of the miraculous dividing of the waters of Jordan, because by reason of this inundation of the waters they could not pass over the fords as at other times. Thirdly, to show how the feet of the Priests could touch the brim of the waters as is said in the foregoing words before they came at the channel, in a place convenient for them to stand on awhile; it was because Jordan at that time overflowed his banks.  
Vers. 16. The waters which came down from above stood and risen up upon an heap, etc.] The meaning of the first clause of this verse concerning the waters above the place where Jordan was divided is not much questioned by expositors, all in a manner making this to be the meaning of them, that those upper waters stood firm as a wall, swelling continually and rising up higher and higher even as fare backward as from the city Adam that is besides Zaretan, unto the place where the Israelites passed over: and that by reason of the successive coming down of the waters from above, and their stay in that place, where they were bounded and barred up by the Almighty power of God. But now the second clause, which speaks of waters beneath the place where the river was divided, and those that came down towards the sea of the plain, even the salt sea, failed and were cut off, is somewhat more questionable; and that because some by the failing and cutting off those lower waters understand only this, that they rolled a little way toward the salt sea, till there was a space broad enough for the people to go over, and then not being supplied still as before by the waters from above, failed and were cut off from the upper waters, and there stood on a heap, vers. 13. and so the ground lay bare for the Israelites to pass over. But than others again, by the failing and cutting off those waters understand that those lower waters, after they were divided from those that were above, passing away by degrees toward the dead sea, they failed and were cut off for want of a supply from above, and so the whole channel down toward the sea was left quite without water. And this I conceive is most agreeable to the words of the Text.  
Vers. 17. And all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.] That is, the waters of Jordan being thus divided, the whole people of Israel went quietly over, there being no body on the other side to withstand them; which is indeed very observable. It hath always been the constant policy of all nations to guard the rivers through which the enemy must pass into their countries, because there they have a great advantage over them to hinder their entrance into their land: and how was it then that the Canaanites had not then set a guard upon these fords of Jordan? I answer, Sure, because they were confidently persuaded that the Israelites could not have passed over by reason of the overflowing of Jordan at that time; or else, because God had stricken them with such a fear and trembling of heart that they durst not stir out of their walled cities; or else, because he had infatuated them and deprived them of that wisdom which is ordinarily found in other men for the defence of their country against an enemy.   

CHAP. IU.  
Vers. 2. TAke ye twelve men out of the people, out of every tribe a man, etc.] being passed over Jordan the Lord repeats the charge given them before, chap. 1. vers. 12. And indeed therefore was it there only briefly touched because it was to be here again more largely expressed.  
Vers. 3. Take you hence out of the midst of Jordan, out of the place where the Priests feet stood firm, twelve stones, etc.] In the seventh verse the reason is expressed why these twelve stones were to be taken up out of Jordan, about the place where the Priests had stood with the ark, and to be carried to the place where they were to lodge that night, which was Gilgal, vers. 19 namely that they might there stand as a memorial to succeeding generations of this miraculous work, when the Lord was pleased to divide Jordan before the ark that the twelve tribes might pass over to take possession of the land which he had given them for an inheritance: But may some say, seeing the tribes of Reuben and Gad, and one half of the tribe of Manasseh, had already their inheritance assigned them without Jordan, yea and were already in possession of it, why were these tribes with the rest to testify their thankfulness by setting up this memorial of God's miraculous dividing of Jordan before them? Now for the answer of this, it is not enough to say, that about forty thousand of these tribes went over Jordan at this time with the rest of their brethren to assist them in their wars, and that because these stones were set up in the name of the whole tribes, and therefore the question still remains why these tribes were to come in for a share in erecting this monument of God's praise, that had for their particular no share in the mercy? The truer answer therefore I conceive to be this, That these tribes were to join with the rest herein, first, Because the whole people of Israel though consisting of twelve several tribes were yet all one body, and therefore no good could be done to any of the tribes, but the whole body must needs have an interest in it, and aught to be thankful for it: and secondly, Because hereby they might show that the land which was allotted them without Jordan was a part of that land of promise, the possession whereof was thankfully acknowledged in those twelve stones which were now set up in Gilgal.  
Vers. 9 And Joshua set up twelve stones in the midst of Jordan, etc.] even this also no doubt the Lord had given in charge to Joshua, though it be not expressed, and that for the same end that the other were set in Gilgal. For though they were hid under water yet the report of their being there set might be a memorial of that great work; and besides, at a low ebb they might happily be seen, at least the dashing of the waters against them might be perceived.  
And they are there unto this day.] This clause could not be written by Joshua; and yet that proves not that Joshua wrote not this book; since many such passages we find here and there even in the books of Moses.  
Vers. 10. For the Priests that bore the ark stood in the midst of Jordan until every thing was finished that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua.] This clause, according to all that Moses commanded Joshua, cannot be so understood, as if Moses had particularly commanded Joshua that which was now done by the Priests and people in their passage over Jordan. For Moses had never spoken of any such thing to Joshua, but Joshua had received these directions immediately from God. But the meaning of these words is only this, that all was done as God commanded Joshua, which was according to what Moses had given Joshua in charge: Moses had commanded Joshua to see that all things were done according to the word of the Lord, and so it was in this particular of their passage over Jordan, according to the charge he had received from Moses, all things were done as the Lord commanded.  
And the people hasted and passed over.] This haste which they made in passing over was not so much because a multitude of people were to pass over in a few hours, and were afterwards to go as fare as Gilgal that day, as from their fear and weakness of faith; the sight of that mountain of waters which seemed ready to overwhelm them could not but scare them, and hence it was that every man made all the speed he could out of that vale of the shadow of death. Now this is the rather added in this place, the more hereby to extol the faith of the priests, who stood still without moving in the midst of Jordan till the whole camp of Israel were gotten over into the land of Canaan, and all other things were done concerning the stones set up in Gilgal, and in the midst of Jordan, as God had appointed.  
Vers. 13. About forty thousand prepared for war passed over, etc.] To wit, of Reuben, Gad, and the half tribe of Manasseh, the rest being left in garrison for the defence of the land, their wives, children, and cattles: for at the last numbering of the people, there was of the Reubenites forty three thousand seven hundred and thirty, and of the Gadites forty thousand five hundred, Numb. 26.7, 18. besides the half of Manassehs tribe, who were in all fifty two thousand seven hundred, Numb. 26.34.  
Vers. 19 And the people came up out of Jordan on the tenth day of the first month.] Which was the very day whereon, by the Law, the lamb for the Passeover was to be set apart, Exod. 12.3. And hereby it is clear, that it was full forty years within four or five days, from the coming of the Israelites out of Egypt, to their entrance into the land of promise; for they came out of Egypt on the fifteenth day of the first month, and now on the tenth day of the first month they entered the land of Canaan.  
Vers. 23. For the Lord your God dried up the waters of Jordan from before you until ye were passed over, etc.] The Israelites are appointed thus to answer their children for many generations after, when they should inquire concerning those stones that were set up in Gilgal, even as if that miracle had been wrought for them in their own persons, the Lord your God dried up the waters of Jordan from before you, etc. and that because in that the Lord did this for their Ancestors, he did it for them, who were then in the loins of their Ancestors, and that in regard of the profession of the same faith, they might look upon that which was done for their Ancestors, as a pledge of his fatherly love to them also, and his care of their welfare.   

CHAP. V.  
Vers. 2. AT that time the Lord said unto Joshua, Make thee sharp knives and circumcise again the children of Israel the second time.] In this charge which the Lord gave to Joshua for the circumcising of the children of Israel, to wit, those that were born in their travels through the wilderness who had not been hitherto circumcised, there are many things questionable; as first, the time when this charge was given to Joshua, it is said here, that at that time the Lord said unto Joshua, Make thee sharp knives etc. which hath manifest relation to that which went before; but may be meant, either, that God gave them that charge on the tenth day of the first month mentioned in the former chapter, vers. 19 presently after they were passed over Jordan, (and indeed later than so this charge could not be given; for they were doubtless circumcised on the eleventh day, the very next day after their passing over Jordan, or else the anguish of their cutting, which used to be greatest on the third day after circumcision, Gen. 34.25. could not be, in any good measure, over on the fourteenth day at even, when they were to celebrate the Passeover) or else in a larger extent, namely, that at that time when God gave them directions for their passing over Jordan, and those other things formerly related, he gave them also this charge, that when they were passed over Jordan they should circumcise those of the people that were as yet uncircumcised; and this may be thought the more probable; first, because than they might have the more time to provide the sharp knives here mentioned: and secondly, because than they might take order for the circumcising those of the two tribes and a half, whom they had left behind them on the other side Jordan, as likewise for their celebrating the Passeover, who in all probability were not left uncircumcised, when the rest of their brethren were circumcised. Secondly, what these knives were which Joshua was appointed to prepare for this service. The word in the Original is translated by some, knives of edges, or sharp knives, and by others, knives of flints (for the word will bear both translations) and accordingly, some concieve that Joshua was here enjoined to make so many sharp flints, or knives of flints, as were requisite for this service: and that because this tended the better to shadow forth our circumcision by Christ, who is our rock: and others again conceive that he was only to provide knives or rasours well sharpened wherewith to circumcise them; & indeed 1. because in the first institution of circumcision we find no such thing prescribed, as that it should be done with stones: and 2. because it cannot be well conceived how knives of flints, for the speedy circumcising of so many hundred thousand men could be on such a sudden purposely made, therefore I conceive that the sharpening, or at least the getting in a readiness so many knives exactly sharpened, is all that was here enjoined Joshua: Thirdly, why the Lord commanded this to be done immediately upon their entrance into Canaan: of which these reasons may be given, to wit, 1. because being come to Gilgal, where the camp continued many years, and so not being to remove from one place to another as they had done formerly at the removal of the cloud, they had not that reason to forbear circumcision now, which they had before. 2. that this might signify to them that it was by virtue of that covenant which God had made with their fathers, whereof circumcision was the outward seal, that they were now put into possession of the land of Canaan, and might the more courageously encounter the inhabitants, having received this badge of their adoption, the sign of circumcision: 3. that God might hereby make trial of their faith: and indeed a very hard trial it was if it be well considered. All that were the flower and strength of their armies were now to be circumcised, to wit, all that were born since their coming out of Egypt, and that was all under forty years of age: and when they lay sore of their circumcision, how easy a matter it had been for their enemies, after the routing of those of the more aged that were not now circumcised, to have come upon the rest, and to have cut all their throats, we may see by the slaughter which the two sons of Jacob, Simeon and Levi, made amongst the Shechemites when they lay in the same condition, Gen. 34.25, 26. So that nothing could be more dangerous than that which God now enjoined them. Had this been done when they were on the other side Jordan where the inhabitants were already destroyed, it might have been done fare more safely and securely: but now when they were hemmed in by the river Jordan in the land of their enemies, to weaken themselves so fare, that if they should come suddenly upon them, as they had reason to expect, they could be no way able to make any resistance; this was all one, in the sight of reason, as if they had been commanded to bind one another hand and foot, that the people of the land might come upon them and massacre them all. And thus I say the Lord made trial of their faith, to wit, whether in confidence of his protection they would do whatever he enjoined them, though it seemed never so perilous in the judgement of their own reason. 4, because on the fourteenth day of this month at even they were to eat the Passeover, of which none might eat that were uncircumcised, Exod. 12.48. No uncircumcised person shall eat thereof. Yea, when they were once in possession of the land of Canaan, they were to observe all the precepts of the ceremonial Law exactly, Deut. 12.8, 9, 10. and circumcision was the seal of the covenant whereby they were bound to the keeping of these Laws, whence it is, that the Apostle saith, Gal. 5.3. that every man that is circumcised, is a debtor to the whole Law. But last of all, it may be questioned, why the circumcising of the Israelites given now in charge to Joshua, is called circumcising them again the second time? And to this I answer, that the reason of this is, not because those that had been circumcised before were to be now circumcised again, (for that could not be) but because this ordinance of circumcision, which had been for some years omitted, was now to be put in practice again; Circumcise again the children of Israel the second time: That is, set on foot again the use of the Sacrament, which had now been forborn and intermitted these forty years. The first time of circumcising was from the time that it was first enjoined Abraham unto their coming out of Egypt; since than they had not used it; and thence is it, that Joshua is commanded to begin again that holy rite the second time.  
Vers. 3. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.] That is, according as God had commanded, Joshua took order for the providing of sharp knives, and for the circumcising those of the Israelites that were as yet uncircumcised, and that was all that were under forty years old, all that were born since their coming out of Egypt. And indeed, considering how many thousand there were of these, and how speedily this work was to be done, (for it was begun on the eleventh day of the month, and was to be so speedily dispatched that they might be able to eat the Passeover on the fourteenth day of the month at even) it was not possible that this could be done by Joshua himself, but we may rather well think, that all that were before circumcised were employed in this service. As for the place where this was done, it was called upon this occasion Gibeah-haazaloth, that is, the hill of foreskins, to wit, because there they did cast away or bury the foreskins of those that were circumcised.  
Vers. 4. All the people that came out of Egypt, that were males, even all the men of war died in the wilderness, etc.] That is, all the people that were twenty years old and upward, Numb. 14.29. Your carcases shall fall in the wilderness, and all that were numbered of you according to your whole number from twenty years old, and upward, which have murmured against me.  
Vers. 5. But all the people that were born in the wilderness by the way, as they came forth out of Egypt, them they had not circumcised.] To wit, because they were upon the way travelling towards the land of Canaan (as the words here seem to imply) and so could not conveniently circumcise their children. For after they were newly circumcised, rest was requisite, and it must needs be very dangerous to remove them, whilst they yet lay sore of their circumcision; though they stayed long in some places, yet they knew not beforehand of their stay, but were continually in expectation to remove upon the removing of the cloud that went before them. Had the Israelites sinned in this, it is not likely that either God, who severely punished them for other breaches of his Law would have passed by this so many years together unpunished, yea unreproved; or that Moses, who smarted for the neglect of circumcision in his own family, Exod. 4.24. would have suffered the people to run on without check in so gross a contempt of God's ordinance. And therefore, either God gave them a special dispensation for this time of their travel, or else they knew that the rite of being circumcised the eighth day, was not so enjoined that upon no occasion it might be differred (for what if at that time the child were sick and weak?) & therefore having so just a cause they did now intermit this duty of circumcision till they could come into the promised land.  
Vers. 7. And their children, whom he raised up in their stead, them Joshua circumcised.] That is, those that were born in their travels: For those that were under twenty years at their coming out of Egypt being now living, were already circumcised; so that Joshua brought into the land of Canaan, Israelites both circumcised and uncircumcised, being herein a type of Christ, who hath made both one, Eph. 2.14. In whom there is no difference between Jew and Gentile, circumcision and uncircumcision, Col. 3.11.  
Vers. 8. They abode in their places in the camp till they were whole.] To wit, no enemy attempting any thing against them, or once offering to molest them in this their weakness, no not so much as to scare them or put them in any fright. To try their faith and obedience, God enjoins not circumcision on the other side of Jordan, where they might have done it more safely and securely, without fear of their enemies taking advantage against them; but here in the very face of their enemies: now they found that there was no danger in trusting God, and doing what he enjoined them.  
Vers. 9 And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you.] In this word rolled, the Lord seems to allude to the manner of circumcision, to wit, because when they were circumcised, their foreskinnes being slit up, were rolled upward, and then cut off and cast away. But the greatest difficulty in these words, is to know, why it is said, that in their circumcision the reproach of Egypt was rolled away from off them; and of this there are two reasons given, both which are very probable: For first, some by the reproach of Egypt understand the reproaches which the Egyptians did usually cast upon the Israelites, that they were fugitives and rebels, and had under a pretence of being God's people, cast off the yoke of their lawful Sovereign; and these reproaches of the Egyptians, they say, were now confuted by the circumcision of the Israelites, because it was the seal and mark of the choice that God had made of them to be his peculiar people, and that before they went down into Egypt out of Canaan, the land of promise, to which now they were returned. Had they continued still in their uncircumcision, wanting this badge of the special interest which God had in them, they might have seemed liable to those reproaches which the Egyptians cast upon them; but now by renewing this seal of the ancient covenant which God had made with them, it was again made manifest that they had not revolted from their lawful governor's, but had only embraced that liberty to which the Lord had restored them, who had long since taken them to be his peculiar people. But than secondly, others again by the reproach of Egypt, understand the uncircumcision of their flesh, and that because as circumcision was the glory of the Israelites, as being the outward badge of the covenant betwixt God and them, to wit, that he would be their God, and they should be his peculiar people; whence it is that Saint Paul reckons this amongst those things whereof he might glory in regard of the flesh, that he was circumcised the eighth day, Phil. 3.4 5. so uncircumcision was the reproach of other nations, in that it was the sign of their being aliens from the commonwealth of Israel, and strangers from the Covenant of promise, Eph. 2.11, 12. And thence we see with what contempt the Israelites were wont to speak of other nations in regard of their uncircumcision; Who is this uncircumcised Philistim, saith David, that he should defy the armies of the living God? 1. Sam. 17.26. We dare not do this thing, say the sons of Jacob to Hamor and Shechem, to give our sister to one that is uncircumcised; for that were a reproach unto us. Now, say they, however uncircumcision was the common reproach of all nations, yet it is here called particularly the reproach of Egypt, because the Israelites lived amongst them, and were best acquainted with this reproach amongst them. In regard that they came out of Egypt, and were no doubt attired like the Egyptians, had they continued in their uncircumcision, they would have rather seemed to be uncircumcised Egyptians, than the Israel of God; but now being circumcised, this reproach of Egypt was rolled away from off them. And this I take to be the best exposition of these words.  
Vers. 10. And the children of Israel encamped in Gilgal, and kept the Passeover, etc.] Both those that were of old circumcised, and those newly circumcised; for by the fourteenth day at even they might be well recovered of their cutting. It seems the Passeover also had been unto this time not celebrated, at least not by them that were uncircumcised. See Exod. 12.48.  
Vers. 11. And they did eat of the old corn of the land on the morrow after the Passeover, unleavened cakes and parched corn in the self same day.] By parched corn here, must needs be meant the new corn of the present year, and that because, first, It is not probable that they used to parch any other but new corn, whilst it was yet soft: and secondly, Because else there should be nothing that was singular concerning this day noted in these words. For doubtless they did eat unleavened bread the day before this, together with the Passeover; they are the express words of the law of the Passeover, Exod. 12.8. They shall eat the flesh in that night, roast with fire, and unleavened bread; and therefore that which is here noted concerning this morrow after the Passeover, is, that then they did eat both unleavened cakes of the old corn of the land (which they might get out of the barns and granaries of the villages about them, the inhabitants being fled into the defenced cities, or further up into the country) and likewise of the new corn of that year parched, the self same day: for it was now just harvest time, as was noted before, Chap. 3.15. when they entered Canaan. That which is most questionable in these words, is, what day it was that is called here, the morrow after the Passeover? Some hold that it was on the fifteenth day of the month, and that because the Passeover was killed on the fourteenth day at even, Exod. 12.16. But because it is evident that by the Law of God they might not eat of the new corn of the land, till they had brought a sheaf of the first-fruits of their harvest unto the Priests, Levit. 23.14, Ye shall eat neither bread, nor parched corn, nor green ears until the self same day that ye have brought an offering unto your God; and that they did on the sixteenth day of that month, the morrow after the sabbath, as it is there called, vers. 11. that is, the morrow after the feast of unleavened bread, which was on the fifteenth day; therefore I should think it fare more probable which others hold, to wit, that the sixteenth day was the morrow after the Passeover here spoken of, whereon the Israelites did eat both unleavened cakes of the old corn, and parched corn of the new, even the very same day whereon the sheaf of the first-fruits of their harvest was offered to the Lord; after the offering whereof they might lawfully eat of the new corn, and not till then. Nor need it seem strange that the sixteenth day should be called the morrow after the Passeover here spoken of, because though they killed the Passeover on the fourteenth day at even, yet the evening or night wherein they did eat the Paschall Lamb, was the beginning of the fifteenth day, which might well therefore be called the day of the Passeover.  
Vers. 12. And the manna ceased on the morrow after they had eaten the old corn of the land, etc.] Some Expositors are of opinion that this also is to be understood of the sixteenth day of the month, the same that is called in the foregoing verse, the morrow after the Passeover: and that because it cannot be denied but that the Israelites did eat unleavened cakes of the old corn of the land on the fifteenth day, which was the first day of the feast of unleavened bread. But since the text seems to make a manifest difference betwixt the morrow after the Passeover, vers. 11. whereon they did eat unleavened cakes and parched corn; and the morrow after they had eaten of the old corn of the land, in this verse, when the manna ceased; therefore I think it more probable that the manna ceased on the seventeenth day of the month, and that is called the morrow after they had eaten of the old corn of the land, with reference to that which went before, vers. 11. to wit, the morrow after they had eaten (as was there said) unleavened cakes of the old corn of the land, and parched corn in the self same day. The reason why this is so expressly noted, that the manna ceased after the Israelites had begun to eat of the corn of the land, is because hereby it was made evident, that the manna came not all this while they had enjoyed it from any natural cause in the clouds; but was provided for them by an extraordinary way, during the time they wanted bread, by the Almighty power of God; who therefore now sent it no longer, when they were entered into a land flowing with milk and honey, where they had plenty not of corn only, but of all other provision likewise that was requisite for them. And thus shall it be also with God's people in heaven: As when the Israelites came to eat of the fruit of Canaan, manna ceased, so when we come to our heavenly Canaan, the word, the sacraments, and all other outward comforts shall cease, and that because our bliss, our life, and our fruition of God there, shall need none of these outward supports, Rev. 21.22, 23. And I saw no Temple therein; for the Lord God Almighty, and the Lamb are the Temple of it: And the city had no need of the sun, neither of the moon to shine in it, etc.  
Vers. 13. And it came to pass when Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man, etc.] It is evident, that long after this the camp of the Israelites continued still in Gilgal: for it is said of the Gibeonites, chap. 9.6. that they went to Joshua unto the camp at Gilgal. But why then is it said here, that Joshua was by Jericho? I answer, first, That Gilgal, at least the outmost quarters of the camp in Gilgal were not fare from Jericho, and therefore we see it is said before, chap. 4.19. that they encamped at Gilgal in the east border of Jericho: and secondly, That though the camp was in Gilgal, yet Joshua might be come up nearer to Jericho upon some occasion, as happily to observe the country about it, to see where it might be best assailed, and so might see the vision here related, to wit, that he lift up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand. Being, it seems, alone by himself either to pray or meditate, or perhaps to view the strength of Jericho, on a sudden, not thinking of any such thing, as he looked up he saw a man stand before him with a drawn sword in his hand, and this was the son of God, the Angel of the Covenant, who now appeared thus to Joshua in the shape of a man, to encourage him with assurance that God would fight for him against the inhabitants of the land, and particularly to give him directions what course he should take against Jericho, as we may see in the following chapter, vers. 2. where of this man thus appearing to Joshua it is said, that the Lord, or Jehovah, said unto Joshua, See, I have given into thy hand Jericho, etc.  
Vers. 14. And he said, Nay, but as a Captain of the host of the Lord am I now come.] That is, not for your adversaries am I here, but as a Captain of the Israelites to fight for them.  
Vers. 15. Lose thy shoe from off thy foot, etc.] See the note upon Exod. 3.5.   

CHAP. VI  
Vers. 2. ANd the Lord said unto Joshua, etc.] Who now appeared to Joshua in the shape of an armed man, as was said before, chap. 5.13.  
Vers. 3. And ye shall compass the city all the men of war and go round about the city once, etc.] This no doubt they were enjoined to do at such a distance from the walls, that they might not be in danger of any arrows or other things which the inhabitants might shoot at them. That which is most worthy our enquiring in this course which the Lord here prescribes for the taking of Jericho, is, why the Lord would have such means used for the effecting of this, as were not only so unlikely to effect it, but also so absurd and ridiculous in the eye of reason; what likelihood was there in humane judgement, that their tracing about the city once every day for six days together, and seven times the seventh day, or that the Priests blowing with trumpets of rams-horns, and the shouting of the people, should batter down the walls of so strong a city? yea, the appointing of trumpets of rams-horns for the Priests, had above all the rest a show of ridiculousness. Had they made use of the silver trumpets of the Sanctuary, there had been both more state, and a better ground of hope in the sounding of those sacred signs of God's presence amongst them; but these trumpets of rams-horns might seem only fit to move laughter for a work of such importance as they had now in hand. But to all this now it may be answered; First, that hereby the Lord made it manifest beyond all exception, that it was he only that delivered the city into their hands: The less they did herein, the less cause had they to ascribe any thing to their own wisdom or valour; and the more ridiculous the means were that were used, the more evident it was that the work was not done by any power of the means, but by the sole power of God. Secondly, that hereby the almighty power of God was the more magnified, who could effect such great works by such unlikely and simple means; for this did discover plainly, how fare the power of God did surpass the reach of man's wisdom, even that (as the Apostle speaks, 1. Cor. 5.25) The foolishness of God is wiser than men, and the weakness of God is stronger than men. And thirdly, that the more absurd and simple the means appointed were in reason, the better was the faith of God's people tried, whether they would in confidence of God's promise do what he enjoined them, however strange it might seem to them, and would become fools, that they might be wise, as the same Apostle speaks, 1. Cor. 3.18. So that we see the Lord did in great wisdom prescribe this course for the taking of Jericho, which reason was like to scorn and deride: yea, and herein we have besides an observable figure of God's subduing the world to Christ our Joshua, or Jesus, in these days of the Gospel. For as by trumpets of rams-horns, that is, by the foolishness of preaching (for so carnal men judge of it, 1. Cor. 1.21.) doth the Lord beat down all the strong holds, and fortifications of Satan raised in men's hearts, even every high thing that exalts itself against the knowledge of God, bringing into captivity every thought to the obedience of Christ, 2. Cor. 10.4, 5. That which the world counts foolishness, 1. Cor. 1.23. We preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness, it proves the mighty power of God unto salvation to those that believe: and thus hath God provided, that all the glory should redound to him, and not unto his instruments the preachers of the Gospel: We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us, 2. Cor. 4.7.  
Thus shalt thou do six days, etc.] Six days together, once a day, are the Israelites here appointed to march about Jericho in a solemn manner, as is afterwards expressed, and on the seventh day, vers. 4. they were to do it seven several times; this doubtless was to exercise the faith and patience of the people. It had been as easy for God to have caused the walls of Jericho to fall at the first days compassing the city, as after seven day's toil; but thus God loves to try the faith and patience of his people, to see whether they will wait for the accomplishment of his promises, when they are not presently fulfilled. As for their marching about the city on the sabbath day (which must needs be granted, because they did it seven days together) we need not stumble at it: for God's precept is the rule of righteousness, nor can men sinne in doing what God hath commanded.  
Vers. 5. And it shall come to pass that when they make a long blast, etc.] See the note upon Exod. 19.19.  
And the wall of the city shall fall down flat, etc.] But how was it then that Rahabs house did not fall together with the wall? for it is expressly said before, Chap. 2.15. that her house was upon the wall, and she dwelled upon the wall, and yet after the wall was fallen it is said, vers. 22. of this chapter, that Joshua commanded the two men that he had formerly sent to spy out the country, to go into the harlot's house, and to bring her out, and all that she had. Now to this I answer, that doubtless therefore all the wall about the city did not fall, but only that part of the wall over against which the Israelites were in a long train, when they had compassed the city the last time, that so they might go up, every man right from the place where they were, and enter at this breach into the city. And indeed, this makes the fall of the city wall the more strange and miraculous.  
Vers. 9 And the armed men went before the priests that blew the trumpets, and the rearward came after the ark.] I doubt not but this order prescribed here by Joshua, for the people's marching about the city, was formerly given him in charge by the Lord, though it be not there expressed. However, very observable is the people's readiness in obeying his command, which makes it to me most probable, that Joshua had told them what the Lord had imparted to him, concerning the falling of the city wall, which they believing the rather, because of the miracle they had so lately seen of the dividing of Jordan, were the readier to do what Joshua enjoined them, and thence is that which the Apostle saith, Heb. 11.30. By faith, the walls of Jericho fell down, after they were compassed about seven days. It is questioned by some, why those Israelites were armed that went before the ark, seeing the wall was to fall of itself? But this scruple is altogether causeless, for it was fit they should be armed for their own defence, and the defence of the ark, in case the inhabitants should sally out upon them: and besides, they were to go up, upon the city to destroy the inhabitants, so soon as ever the wall was fallen, and their going armed beforehand, did testify that they believed what God had said herein, and were ready to execute the Lords command. The greatest difficulty in these words is, who are here meant by the rearward that came after the ark? Some hold that this is meant of the tribes of Dan, Asher, and Naphtali, and that because, Numb. 10.25. their camp is called the rearward, and used always as the Israelites traveled through the wilderness to march in the rear, which order they conceive was here observed for the greater pomp and state. But yet because the words seem so plainly to imply, that all the people that were armed went before the ark; Let him that is armed pass on before the ark of the Lord, vers. 7. and here again, the armed men went before the priests that blew with the trumpets, therefore it may seem more probable which others say, that by rearward, here is meant the remainder of the people that were not armed.  
Vers. 16. Joshua said unto the people, Shout, etc.] The following reason, for the Lord hath given you the city, shows the ground why this shouting was enjoined them, to wit, first, to strike the hearts of the men of Jericho with fear: secondly, to testify their faith in God's promise, and their joyful assurance that now the city should be delivered up unto them: and thirdly, to encourage one another in the following assault.  
Vers. 17. And the city shall be accursed, even it, and all that are therein, to the lord] This Joshua received in charge from the Lord, though it were not formerly expressed, as is evident, 1. Kings 16.34. In his days did Hiel, the Bethelite, build Jericho: he laid the foundation in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spoke by Joshua the son of Nun. And by Joshua no doubt this charge was given to the people, before the time when they were to shout: but here it is inserted, when it was to be put in execution, to make way to the following story of Achans transgression, chap. 7. Why this city was thus destroyed rather then the other cities we need not inquire, since it is enough that it pleased God so to appoint. But probably, two reasons may be given: first, that hereby the other inhabitants might be warned not to stand out against God, or if they did, to render them the more inexcusable: and secondly, that it might be offered to the divine justice as a kind of first-fruits, as the words imply, the city shall be accursed to the Lord; thereby acknowledging that the whole land was his, but that he was pleased to give it them. As concerning things accursed or devoted, see the notes upon Levit. 27.28.  
Vers. 19 But all the silver and gold, and vessels of brass and iron, are consecrated unto the lord] Under these we may probably conceive that all other metals are comprehended, and happily they were made to pass through the fire ere they were brought into the Lord's treasury, as those were, Num. 31.22, 23. Only the gold, the silver, the brass, the iron, the tin, and the lead, Every thing that may abide the fire, ye shall make it go through the fire and it shall be clean: concerning their images of gold and silver, there is no question to be made but that either they were melted and so brought into the treasury, or else utterly wafted with the things in the city, according to that law, Deut. 7.25. The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God.  
Vers. 20. The wall fell down flat, so that the people went up into the city, etc.] Thus God without the help of the Israelites beat down the walls of Jericho, wherein the Israelites were to have no part of the spoil. See the former note upon vers. 5.  
Vers. 23. And they brought out all her kindred and left them without the camp of Israel.] That is, having fetched Rahab, her kindred, and all she had out of her house, they carried them to some place without their camp, and there they left them. And thus both the Israelites testified what an esteem they had of the holiness of their camp where God was pleased to dwell amongst them; and withal, Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impurity of their gentile condition; and were kept as aliens from the commonwealth of Israel, till they had made profession of their desire to embrace the religion and faith of Israel, and were cleansed from their former pollutions according to the Law, Numb. 31.19. And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day and on the seventh day.  
Vers. 24. And they burned the city with fire and all that was therein.] It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves, and the whole prey and spoil of so fair a city, which might so greatly have enriched them. But herein is noted their observable obedience at present to the Lords command, not a man of them offering to meddle with one jot of the spoil, save only Achan, of whose sacrilege we have the relation in the following chapter.  
Vers. 26. Cursed be the man before the Lord, that riseth up and buildeth this city Jericho.] God would have the ruins of this town remain as a perpetual monument of the power of God shown both in his severity against this idolatrous city, and his mercy to his people; and therefore Joshua is by the Lord appointed to curse him that should by building this city again as it were blot out the memorial of this miraculous work. For that Joshua pronounced this curse by God's command is evident 1. Kings 16.34. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord which he spoke by Joshua the son of Nun.  
He shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.] That is, let it cost him the loss of all his children: the first when he gins it, the other as he goeth forward with the work, and the last when he finisheth it. For the hanging up the gates is counted as it were the finishing of a city. How this curse fell upon Hiel the Bethelite who in Ahabs' reign built this city again, is noted in the place before cited, 1. Kings 16.34.   

CHAP. VII.  
Vers. 1. But the children of Israel committed a trespass in the accursed thing.] That is, one of the Israelites. The people being considered conjunctim, as one entire body, that which was done by one of the members is here ascribed to the whole body of Israel.  
For Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing.] This Achan is also called Achar, 1. Chron. 2.7. which signifieth a troubler, whence he is called there Achar the troubler of Israel, as likewise the place where he was stoned is called the valley of Achar, that is, of trouble, vers. 26. of this chapter. Partly the better to evidence the certain truth of the history, and partly to imply the stain he brought upon his ancestors, his genealogy is here set down, to wit, that Carmi was his father, and so Zabdi, who is also called Zimri, 1. Chron. 2.6. his grandfather, and Zerah or Zarah, who was the son of Judah, Gen. 38.30. was his great grandfather. Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt, about the year of the world 2298. (as by computation of years gathered from the history of Moses may be made evident) and that from their going down into Egypt, unto the destruction of Jericho are usually reckoned at the least two hundred fifty and six years, it may well seem strange that in all this time there should be but four generations, Zerah the son of Judah being but the great grandfather of Achan. But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their father's latter days. For if Zerah begat Zabdi when he was seventy and one years old, fifty seven years after his going into Egypt, in the year of the world 2355. and Zabdi begat Carmi at seventy years old in the year of the world 2425. and Carmi begat Achan also at seventy years old in the year of the world 2495. then was Achan at their coming out of Egypt nineteen years old, and at the sacking of Jericho about fifty nine or threescore.  
And the anger of the Lord was kindled against the children of Israel.] To wit, because Israel had sinned, as it is said before: And indeed as in the body we use to beat the back for any offence committed by the tongue; so in bodies politic, civil societies, it is no wonder that God should lay upon any of the members temporal punishments for a sin committed by another of that body; especially if we consider that God may have always just cause to punish any of his people for sin in themselves, though for the present he take occasion to strike for the sin of another, that men may learn to hate sin the more, which brings ruin upon more many times than the sinner himself, and be the more studious to bring others to fear God as themselves do.  
Vers. 2. And Joshua sent men from Jericho to Ai, which is besides Beth-aven, on the east side of Beth-el, etc.] This Ai in Gen. 12.8. is written Hai, and Nehem. 11.31. Aijah. It is said here to have been near both to Beth-el and Beth-aven; Beth-el therefore was not fare from Beth-aven which signifieth the house of vanity, or of a lie; and in regard whereof it was that when Jeroboam had set up his idols in Beth-el, by signification the house of God, the prophets were wont to call it in contempt and scorn by the name of this neighbour town Beth-aven, the house of vanity. Hos. 4.15. Though thou Israel play the harlot, yet let not Judah offend, and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, The Lord liveth. & 10.5. The inhabitants of Samaria shall fear because of the calves of Beth-aven. Now to this Ai Joshua sent spies as before to Jericho, yet these men were not to go into Ai, as before into Jericho, but into the country about ●t where they might view the passages, and observe afar off the strength and fortifications of the city; Go up, saith he, view the country.  
Vers. 3. And they returned to Joshua and said unto him, Let not all the people go up, etc.] And thus by the confidence and resolution of these men, and by their slighting of Ai as a place of no strength, that might easily be taken by a few of the Israelites, the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sin of Achan. Doubtless the spies spoke what they thought, to wit, that it was needless to carry up the whole host of Israel against so small a city as Ai was, Let about two or three thousand go up, say they, and smite Ai, and make not all the people to labour thither; for they are but few. But God had a further end in this which they knew not of; namely, that the Israelites might be smitten by the men of Ai (whereas had all the army of Israel gone up, the inhabitants of Ai would not have dared to have sallied out,) and withal, that this might be done but to a small company of the Israelites to speak of, that the loss and dishonour might be the less. And hence it was too, that Joshua and the rest did so presently approve of this advice of the spies, whenas otherwise much might have been said against it.  
Vers. 4. So there went up thither of the people about three thousand men, and they fled before the men of Ai.] Notwithstanding the men of Ai were doubtless, as the rest of the inhabitants of Canaan, greatly dejected with fear of the Israelites, and the Israelites on the other side much emboldened with the late wonders God had wrought for them, and particularly with the overthrow and destruction of Jericho, and though they went not rashly against this city (for he had sent spies beforehand to search out the passages and advantages of the country, and whereas the spies had advised to send two or three thousand, he had for the better assurance pitched upon the greater number, to wit, three thousand, and those no doubt of his choicest soldiers) yet when the men of Ai sallied out, the Israelites fled presently before them: which shows plainly, that God being offended did in an extraordinary manner strike them with astonishment and fear.  
Vers. 5. For they chased them from before the gate even unto Shebarim, and smote them in the going down.] That is, in the descent of a hill. So that it seems the Israelites fled at the first onset, before a man was slain of them, being stricken with a strange fear, and were only slain flying.  
Wherefore the hearts of the people melted and became as water.] That is, the whole people of Israel were extremely terrified and dismayed because of the flight of those forces they had sent against Ai. It is strange also indeed that so poor a loss as this (for there were but six and thirty slain) should drive the whole camp of Israel into such a terror: But God had withdrawn his supporting hand, and in this case the most stout and valiant will soon shrink and be afraid.  
Vers. 6. And Joshua rend his clothes, and fell to the earth upon his face, etc.] To wit, because the Canaanites had thus put the Israelites to flight. The loss they had received indeed was nothing to speak of: for what was the loss of six and thirty men to them that had so many hundred thousand in their Camp? But alas it was not their loss so much as the apprehension of God's displeasure that lay so heavy upon them. God had promised that no man should be able to stand before them, Chap. 3.16. and that he would without fail drive out the inhabitants of the land before them, Chap. 3.10. their flying therefore now before the enemy, especially in so inglorious a manner, was to them an argument, that God was offended with them, and so had withdrawn himself from their help, and hence was this heavy lamentation: even the smallest affliction, if it be looked upon as an effect of God's anger, is terrible to the people of God. Wicked men only grieve for the punishment, and therefore so long as God visits them with a more gentle hand by way of warning they never regard it. But the genuine children of God mourn chief still for God's displeasure, which if it be discovered by a frown or the least chastisement it wounds them to the heart. Concerning this custom of rending their clothes when they were greatly afflicted for any thing that befell them, see the note upon Gen. 37.29.  
And put dust upon their heads.] This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow, as we may see, 1. Sam. 4.12. Job 2.12. And when they lift up their eyes afar off and knew him not, they lift up their voice and wept, and they rend every one his mantle, and sprinkled dust upon their heads towards heaven. Ezek. 27.30. And shall cause their voice to be heard against thee and shall cry bitterly, and shall cast up dust upon their heads, and shall wallow themselves in the ashes; and was practised at this time by Joshua and the elders of Israel, 1. by way of humbling themselves before God, even to imply what Abraham in express words acknowledged Gen. 18.27. that they were but dust and ashes, not worthy to appear before God, or to speak unto him: 2. By way of imploring God's mercy to them in regard of the frailty of their condition, according to that expression which Job useth, Job 10.9. Remember, I beseech thee, that thou hast made me as the clay, and wilt thou bring me into dust again; and David, Psal. 103.14. For he knoweth our frame; he remembreth that we are but dust: and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to express, even that they were brought down to the very dust, to a low and poor and despised condition, and were indeed in a manner as so many dead men.  
Vers. 7. And Joshua said, Alas O Lord God, wherefore hast thou at all brought this people over Jordan, etc.] Some expositors seek to give such an interpretation to these words, as may wholly clear Joshua from that which the words seem to intent, to wit, an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them, and to that end they make the meaning of his words to be only this, That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies, over whom otherwise they should have been victorious, as if he had said, It is not O Lord without cause that thou hast withdrawn thine assistance from us, and suffered these uncircumcised people to put us to slight, and therefore make known to us we beseech thee what the sin is whereby we have forfeited those promises thou hast made to us, of driving out the inhabitants of this land before us; And so likewise they understand the following clause, would to God we had been content and dwelled on the other side Jordan, as intended only to imply how much better it had been for them to have stayed in the land without Jordan, then to be brought over Jordan to be destroyed by the inhabitants there. And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them, or that he intended to contest and quarrel with God for dealing so with him, or that he so much as wished indeed that they had not come over Jordan. Well, but yet the words do manifestly imply more than an humble desire of knowing what the sin was wherewith they had provoked God to let the enemy prevail over them; Wherefore hast thou at all brought this people over Jordan, etc. are manifestly words of Expostulation with God; and therefore I conceive that thus we must understand them, to wit, that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites, but meant only to plead with God for his poor people, that he would not repent of the good he had promised he would do for them, nor suffer the Canaanites to prevail over them, yet in expressing his desire herein, being carried away with his passion and sorrow, he broke forth beyond the bounds of that modesty and reverence, wherewith it is fit that men should express their desires, when they address themselves to supplicate the great God of heaven and earth.  
Vers. 9 And what wilt thou do unto thy great name?] To wit, because if thy people be cut off, the idolatrous Canaanites will hereupon take occasion to blaspheme thy name, saying, as Deut. 33.27. Our hand is high, and the Lord hath not done all this, or, the Lord was not able to give them the land which he had promised them: and so will prefer their idol-gods before the Lord God of Israel.  
Vers. 11. For they have taken of the accursed thing, and have also stolen, etc.] Here the Lord sets forth the several degrees of the heinousness of that sin of achan's, wherewith all Israel was involved, for first, saith the Lord, they have taken of the accursed thing, that is, they have reserved to themselves some part of that which as an accursed thing should have been burnt, to wit, the Babylonish garment: secondly, they have also stolen, that is, they have taken of that also which I reserved for myself, to wit, the gold and silver: thirdly, and dissembled also, that is, they have done this closely and cunningly, the party offending carrying the matter so as if he had done no such thing (which indeed must needs be a great aggravation of his sin, this being no less implicitly, but a denial of God's omniscience, or a bold contempt of his wrath against those that transgress his Laws:) and then fourthly, they have put it even amongst their own stuff, which is added as the last and highest aggravation of this wickedness, because this argued a remorseless resolution to hold what he had so wickedly gotten, and that he was fare from being smitten in conscience for what he had done.  
Vers. 13. Up, sanctify the people, etc.] See the note upon Exod. 19.10.  
Vers. 14. And it shall be that the tribe which the Lord taketh shall come according to the families thereof, etc.] That is, the tribe upon which that lot falleth, shall bring all their several families, that so by casting of lots, it may also be discovered which is the guilty family: for that the guilty tribe, and then the guilty family, & then the household were taken by lots, is evident by comparing this place with that in the 1. Sam. 14.41, 42. where the same phrase is used, Saul said unto the Lord God of Israel, give a perfect lot, and Saul and Jonathan were taken; And Saul said, Cast lots between me and Jonathan my son, and Jonathan was taken. But why did not the Lord tell Joshua that Achan was the party that had sinned, but cause him thus to be discovered by casting of lots? I answer: first, because by this means the Lord tried Achan whether he would come in voluntarily and confess his sin; and indeed by Achans holding out so long, even till the lot fell upon his own person, there was a notable discovery made, how hardly men are brought to confess their secret sins, and how prone they are to flatter themselves with a vain hope, that their secret sins shall never be discovered: and secondly, because hereby the Lord made known that even the most casual things, to wit, the casting of lots are certainly governed by the providence of God, according to that of Solomon, Prov. 16.33. The lot is cast into the lap, but the whole disposing thereof is of God: a truth the fit to be cleared to this people, because the land was within a short time to be divided amongst them by lot.  
Vers. 15. And it shall be, that he that is taken with the accursed thing, shall be burnt with fire, he and all that he hath, etc.] That is, after he hath undergone the punishment due to him by the Law, as a presumptuous transgressor of God's command (which was, that he should be stoned, Numb. 15.30, 35.) let him be also burnt with fire, according as the things anathematised, or accursed, were to be consumed. See vers. 25. And all Israel stoned him with stones, and burned them with fire after they had stoned them with stones.  
Vers. 17. And he brought the family of Judah, etc.] That is, the families which were four or five, Numb. 26.20, 21.  
And he brought the family of the Zarhites man by man.] That is, the heads of that family one after another, to wit, those five mentioned, 1. Chron. 2.6. The sons of Zerah, Zimri, and Ethan, and Heman, and Calcol, Dara, five of them in all, and so Zabdi was taken, that is, the lot fell upon his posterity and household, who were brought man by man.  
Vers. 18. And he brought his household man by man, etc.] That is, Joshua, as above vers. 16. So Joshua risen up early in the morning, etc.  
Vers. 21. And behold they are hid in the earth, in the midst of my tent, and the silver under it.] That is, and the silver you shall find under the garment, or rather (as the original may be understood) wrapped up within the garment, to wit, because it consisted of so many several pieces of coin, and this he expresseth, that by this particular relating how they were hid, it might be the more evident that he spoke truly.  
Vers. 22. So Joshua sent messengers, and they ran unto the tent, etc.] This running of the messengers to Achans tent, to fetch the things stolen which he had confessed were hidden there, might well proceed from their eager and earnest desire to clear themselves from the accursed thing which had kindled God's anger against them: (for they were fetched not only to discover the truth of what Achan confessed, but also that they might be burnt, as God had commanded vers. 15.) yet it may be also, that God commanded them to run, lest any upon Achans confession should get thither and remove them elsewhere.  
Vers. 24. And Joshua and all Israel took Achan, etc.] Here the story relates how Joshua and the Israelites took Achan, with the things he had stolen, his children, and all that he had, and carried them down to the valley, called afterwards upon this occasion, the valley of Achar, that they might be there burnt, as God had commanded. Now amongst other things there being here particular mention made of his oxen, and his asses, and his sheep, etc. it may be gathered from thence, that he had before a competent estate, and did not therefore steal those things for want, which he took out of the spoil of Jericho, but out of mere covetousness for the further enriching of himself, which was doubtless a great aggravation of his sin.  
Vers. 25. And all Israel stoned them with stones, and burned them with fire after they had stoned them with stones.] So that both Achan and his sons and daughters were stoned. Now though this Joshua might not have done by the ordinary Law, Deut. 24.16. The father shall not be put to death for the children, neither shall the children be put to death for the father: yet here it was just, because God commanded it; yea though they were no way consenting to their father's sin: for first, God might have respect if they were of grown years, to the punishment of other sins whereof he knew them guilty, or might take them away in mercy: but however though they were infants, at least some of them, to take away the life of innocents' by this means, was no injustice in God, no more than when he takes them away by the biting of a beast or a serpent, or by causing them to fall into the fire or water, or by the violence of a fever, or any other means. God's judgements are many times unsearchable, they are always just.  
Vers. 26. And they raised over him a great heap of stones.] To wit, as a monument to give warning to posterity not to provoke God by transgressing his Law as Achan had done, and withal, as a means to prevent that none of the people should meddle with the gold and silver, which as an accursed thing was cast into the fire.   

CHAP. VIII.  
Vers. 1. TAke all the people of war with thee, and arise, go up to Ai, etc.] Though the city of Ai were but small, yet all the men of war were now appointed to go up against it, both for the better heartening of the people in regard of their former astonishment and fear; as also, because they were all to be employed in taking the spoil of the city.  
Vers. 2. And thou shalt do to Ai and her King, as thou didst unto Jericho and her King.] That is, as thou didst burn the city of Jericho, and didst slay the King and inhabitants thereof, so shalt thou also do to the city of Ai, the King and the inhabitants thereof. The meaning is not that the same should be done in every particular as was done at Jericho (for we do not read that the King of Jericho was hanged as the King of Ai was, nor that the rebuilding of Ai was forbidden under a curse as the rebuilding of Jericho was) but that they should utterly destroy the city and the inhabitants as they did Jericho; indeed it may seem strange, why the Lord enjoined them to burn this city also after they had taken the spoil thereof, and that because the Lord had formerly promised the Israelites, that they should dwell in their cities, and in their houses, Deut. 19.1. nor do we read that after this, they used to burn the cities, except it were Hazor, chap. 11.11. But for this, these two reasons are given by Expositors, to wit, that God did so appoint it, first, because as yet God would not have them possess any fortified towns or cities, lest they should put confidence in the strength of these places, and not wholly rest and rely upon God: and secondly, because the people being to be led further, to mount Ebal and mount Gerizim, God would not have them leave this city standing behind them, lest any of the inhabitants should retire thither, and again fortify the city against them. As for the encouragement intimated in the mention that is here made of what they had done to Jericho, see the note upon a like passage in Deut. 3.2.  
Vers. 2. Lay thee an ambush for the city behind it.] Herein also God had respect to the weakness and foregoing fears of the people by giving them hope of vanquishing their enemies not by fine force in a pitched battle, but by this secret device and stratagem of war.  
Vers. 3. So Joshua arose and all the people of war to go up against Ai, etc.] The relation which we have here of the course which Joshua took for the surprising of Ai is very intricate, so that it is indeed very hard to say both what company of the Israelites went up against Ai, and how many of them were laid in ambush for the surprising of the city, when Joshua and those that were with him made show of flying before the men of Ai. For first, some expositors are of opinion that all the men of war in Israel, (that is, all in a manner, all except some few that were left for the defence of the camp) went up with Joshua against Ai, and that the night before he meant to make an assault upon the city, he chose out thirty thousand of his soldiers whom he sent away by night giving them in charge to lay themselves in ambush in some convenient place behind the city, which was on the west side of Ai, between Bethel and Ai, which they accordingly did, and that then very early the next morning Joshua drew up all the rest of the people that were with him, and pitched on a hill on the Northside of Ai, and being there took other five thousand men and laid them also in ambush between Bethel and Ai, as the other were, but (●ay they) more northerly and somewhat nearer his army, conceiving that this ambush was not laid to surprise the city and set it on fire as the other was, but for some other purpose, as happily to fall upon the backs of the enemy to prevent their flying away when Joshua and those that were with him should turn head against them, etc. And indeed according to the plain order of the words this seems to have been the course that was taken; for here we see it is said, that Joshua arose and all the people of war to go up against Ai, and that he chose out thirty thousand mighty men of valour, and sent them away by night; and than it follows in the next verse (which seems plainly to have relation to the thirty thousand before mentioned) And he commanded them, saying, Behold ye shall lie in wait against the city, even behind it, etc. and I and all the people that are with me will approach unto the city, etc. and again, vers. 9 Joshua therefore sent them forth, (which still seems to be spoken of the thirty thousand before mentioned) and they went to lie in ambush, and abode between Bethel and Ai on the west side of Ai. And then afterwards speaking of that which Joshua did the next morning, vers. 10, 11, 12. it is said, that Joshua risen up early in the morning, etc. and all the people of war that were with him went up and drew nigh and came before the city, and pitched on the north side of Ai, etc. and he took about five thousand men and set them to lie in ambush between Bethel and Ai on the west side of the city. So that according to the plain letter of the text no man could think at first reading but that there were two ambushes laid; one of thirty thousand men, vers. 3, 4. and another of about five thousand vers. 12. Well, but yet others and indeed the most and best of all Expositors do otherwise conceive, of that which is here written concerning the surprising of Ai, namely that Joshua took only thirty thousand in all with him to go against Ai, and that there was no other ambush laid between Bethel and Ai but that of the five thousand mentioned vers. 12. And the reasons which move them thus to conceive of this passage of the story are very considerable, to wit, first, Because had they carried all the men of war of Israel against Ai, which were many hundred thousands, it is not likely that the men of Ai would have adventured to sally out against them; secondly, Because the place assigned for the ambush both vers. 4. and vers. 12. is the very same, to wit, the west side of Ai, between Bethel and Ai; nor can any probable reason be given either why two several ambushes should be laid on the same side of the city, or how such a mighty number of armed men, as first thirty thousand, and then five thousand should conveniently be disposed of to lie undiscovered in two several ambushes between Ai and Bethel, a town near at hand and confederate with Ai; and thirdly, especially, Because there is no mention made in the sequel of this story of any thing that was done for the surprisal of Ai but only by one ambush, who when the men of Ai were pursuing the rest of the Israelites came out, and on a sudden took the city, and set it on fire. Upon these grounds, I say, most that have written upon this place do hold that there was but one ambush laid, to wit, that of five thousand men mentioned vers. 12. So that according to this opinion of theirs, whereas it is said here, that Joshua chose out thirty thousand mighty men of valour, and sent them away by night, and he commanded them, saying, Behold ye shall lie in wait against the city, etc. The words must not be so understood as if he commanded all those thirty thousand men to lie in ambush behind Ai, but that he commanded them that they should lay some in ambush, to wit, the five thousand mentioned afterward vers. 12. And indeed this Exposition I conceive to be the most probable; only because it is so expressly said vers. 1. Take all the people of war with thee and arise go up to Ai, and here again, So Joshua arose and all the people of war to go up against Ai, I cannot see how it can be denied that Joshua carried the whole army of Israel with him: so that thus I think we may best conceive of the whole carriage of this expedition against Ai, to wit, first, That Joshua marched with all the men of war from Gilgal till they were come so near it that they might the following night go up to the city, vers. 3. secondly, That he sent away from thence that night vers. 3, 4. thirty thousand of his choicest men with a charge that taking the advantage of the night they should lay an ambush behind the city between Bethel and Ai, to wit, an ambush of five thousand men, as is afterwards expressed vers. 12. the other five and twenty thousand being sent with him, that they staying some where not fare from them, might be able to encounter the enemy, in case the inhabitants of the city should discover them and come out with all their power against them; all which they did accordingly vers. 9 and Joshua lodged that night amongst the rest of the people. thirdly, That early the next morning before it was yet day Joshua went up after this thirty thousand and pitched on the north side of Ai, (joining happily now with the five and twenty thousand that went along with those that were to lie in ambush) but in a place where the men of Ai could not yet discover them, there being a valley between them and the Israelites, vers. 10, 11. fourthly, Having thus set the ambush on the west side of the city, and the body of the army on the North, Joshua went presently before it was day into the midst of the valley, vers. 13. purposely that the men of Ai might see them, and therefore questionless he carried with him into this valley but a small party, that the inhabitants might be the readier to sally out against them, and fifthly, That when the men of Ai taking notice thereof, hereupon came out and set upon them, and were drawn off fare from the city, by the counterfeit flight of the Israelites, hereupon Joshua made a stand, and set upon those that pursued them, and withal the ambush risen out of their place, surprised the city, and set it on fire.  
Vers. 7. And ye shall rise up from the ambush, and seize upon the city.] To wit, upon a sign given them: concerning which, see the note upon vers. 18.  
Vers. 10. And Joshua risen up early in the morning, and numbered the people.] Which it seems he did that when the people should afterwards see that they had now vanquished their enemies without any loss, they might be the more courageous and wholly overcome their former fears. See the note also upon vers. 3.  
Vers. 11. And all the people, even the people of war that were with him, went up and drew nigh and came before the city, and pitched on the North side of Ai, etc.] They marched first forward on the East side of the city, but then fetching a little compass, pitched on the North side, because that place was most convenient for them, and there they should be the nearer to those that were laid in ambush. See the note also upon vers. 3.  
Vers. 12. And he took about five thousand men, and set them to lie in ambush, etc.] See the note upon vers. 3.  
Vers. 13. Joshua went that night into the midst of the valley.] That is, early in the morning when it was yet dark, vers. 10. And Joshua risen up early in the morning and numbered the people. See also the note upon vers. 3.  
Vers. 14. And the men of the city went out against Israel to battle, he and all his people at a time appointed, etc.] That is, they all came together at a time appointed from all the several parts of the city, and at the self same time rushed all out together, and set upon the Israelites with great violence. When Joshua came into the valley with that small company he brought with him, he desired there should be notice taken of it, so that happily by the noise they made they might be discovered; whereof when word was brought to the King, he appointed that all the Garrison soldiers in the city should be in readiness at such a time, that they might go out against the Israelites, and accordingly at the time appointed (which shows how forward they were by reason of their former victory) they were all met, and together with their King, did sally forth and set upon them.  
Vers. 15. And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.] They fled doubtless towards the body of their army, which they had left on the hill beyond the plain where they now fled before the men of Ai. This wilderness therefore here mentioned was it seems in that place, and we may probably conceive, that it was the wilderness of Beth-aven; for that was nigh unto Bethel, chap. 18.12, 13.  
Vers. 16. And all the people that were in Ai were called together to pursue after them.] That is, all the soldiers, all that could bear arms: for that others were left in the city, is evident vers. 24. All the Israelites returned unto Ai, and smote it with the edge of the sword.  
Vers. 17. And there was not a man left in Ai, or Bethel, etc.] It seems Bethel being but a little town, and confederate with Ai, the inhabitants at the first approach of the Israelites, had forsaken it, as having no hope to be able to keep it, and had added their power to that of Ai, to make that the stronger. And hence Bethel is also mentioned with Ai, the text telling of us that there was not a man left, that is, a soldier, neither in Ai, or Bethel; because from Bethel they were come to Ai, and now altogether were gone out in the pursuit of the Israelites. Yet if we consider how closely the ambush of the Israelites might be laid in some woods, or some other places of covert betwixt Bethel and Ai, I see not why we may not conceive that the Garrison of Ai, seeing the Israelites fly again, either by post sent thither, or by some sign given them, called forth the men of Bethel to join with them in the pursuit of the Israelites. How Bethel came to be long after this in the possession of the Canaanites, see the note upon Judg. 1.24.  
Vers. 18. And the Lord said unto Joshua, Stretch out the spear that is in thine hand towards Ai.] This God enjoined him to do, as a sign to the people that they should now make a stand, and with assurance that God would deliver the city into their hand, should now again make head against the enemy, from whom they had seemed to fly; as even in these times, the captain stretching forth his spear or staff upon the face of the enemy, is a sign to the soldiers of reinforcing the battle.  
Vers. 19 And the ambush risen quickly out of their place, and they ran as soon as he had stretched out his hand.] How they that lay covertly in the ambush on the West side of the city, should among so many thousand discern Joshua his spear stretched out, now especially when by a seeming flight they had drawn the enemy so fare from the city, I cannot conceive; and therefore I rather think that upon this sign given by Joshua, his soldiers gave a shout, or the musical instruments gave warning, for reinforcing the battle, and hereby the spies knew it was time to enter the city.  
Vers. 19 And they hasted, and entered into the city and took it, and hasted and set it on fire.] That is, some house in the city, that by the smoke thereof, the Israelites might perceive the city was taken. See the following note.  
Verse 24. All the Israelites returned unto Ai, and smote it with the edge of the sword.] That is, the men and women and children left in the city; for they had before only set fire on some one place of the city, that thereby it might be known they had taken it: but now upon Joshuas coming, after they had slain those in the field, they entered the city, slew all that were found in it, took away the spoil, and then burned the city wholly with fire to the ground, vers. 28.  
Vers. 25. And so it was, that all that fell that day both of men and women were twelve thousand, even all the men of Ai.] That is, say some Expositors, twelve thousand of the men of Ai, besides those of Bethel, that joined with the men of Ai, vers. 17. against the Israelites, of whom how many were slain it is not expressed. But because the number of the slain were taken by the Israelites, who could not distinguish betwixt those of Ai, and those of Bethel, even those of Bethel might well be comprehended in those words even all the men of Ai, because they were slain in this expedition of the Israelites against Ai.  
Vers. 26. And Joshua drew not his hand back, wherewith he stretched out the spear, etc.] But still with his spear stretched forth led them on upon the chase and slaughter of their enemies.  
Vers. 28. And Joshua burned Ai, and made it a heap for ever, even a desolation unto this day.] It is evident, that in the days of Nehemiah this city Ai was built again, because we find it named, Neh. 11.31. amongst the cities that Benjamin dwelled in, though indeed it be not there called Ai, but Aijah; and therefore by this word for ever is meant only, as in many other places of Scripture, a long time. As for that clause, even a desolation to this day, see the notes upon chap. 3.9.  
Vers. 29. And the King of Ai, he hanged upon a tree until the even tide.] Joshua was to execute God's vengeance upon these inhabitants of Canaan: now as the kings were most deeply engaged in the abominations of the land, through whose neglect of justice they became the more rife, so the greatest severity he still shows against them.  
And as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree.] See the note upon Deut. 21.23.  
And cast it at the entering of the gate of the city, etc.] Where was the place of judgement, that the very place where he was buried with a heap of stones raised upon him might intimate the justice of God in thus punishing him that took no care to punish the wickedness that was daily committed amongst his people.  
Vers. 30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal, etc.] That is, about this time. Moses had before his death charged the Israelites that when they came into the land of Canaan they should build a monument of great stones and write the law thereon, and that at the same time they should build an altar of whole stones and offer sacrifices thereon; and that on mount Gerizim and mount Ebal (where this was to be done) the people should in a solemn manner give their consent to certain blessings and curses that should be read in their hearing, as we may read in the 27. Chapter of Deuteronomy. Here therefore the story relates now how Joshua did what Moses had commanded them. But why did he do it now? or how could he do it now, since they were not yet come to mount Gerizim and mount Ebal? I answer: Some affirm that these mountains were nigh to Ai and Bethel; and others say, That though this story be inserted in this place, yet it was done long after the taking of Ai. But because it is generally held (and not without just ground) that Gerizim was in the tribe of Ephraim; which was much further up into the country, and withal, that this word (then) immediately following the story of taking Ai, Then Joshua built an altar unto the Lord, etc. seems plainly to imply, that this was done much about this time; therefore I rather conceive that after the sacking of Ai Joshua finding the way to these mountains clear and open, by reason of the terror wherewith the enemies were stricken, took this opportunity to go up with the people thither there to perform this service, which upon the first opportunity they had, he knew they were bound to perform. And indeed we may well think that the destroying of these two towns of Jericho and Ai (the bulworks of their country on that side) did at first mightily dismay the inhabitants, though within a while they began to combine themselves together against the Israelites, as is related in the beginning of the following chapter. What is further necessary to be known concerning this monument of stones and the altar that was built with it, we may see in the notes upon the 11. and 27. chapters of Deuteronomy.  
Vers. 32. And he wrote there upon the stones a copy of the law of Moses, etc.] Not the stones of the altar, but stones erected for that very purpose that the law might be written on them, as we may see Deuteronomy 27. where there is several directions given first for these stones, then for the altar.  
Vers. 33. Half of them over against mount Gerizim, and half of them over against mount Ebal, etc.] See the note upon Deut. 27.12.  
Vers. 34. And afterward he read all the word of the Law, etc.] That is, the Priests, by Moses appointment: of which see again the note upon Deut. 27.12, 13.   

CHAP. IX.  
Vers. 3. ANd when the inhabitants of Gibeon heard what Joshua had done unto Jericho and Ai, etc.] These Gibeonites were of the Hivites vers. 7. and Chap. 11.19. Their city was great and strong, Chap. 10.2. and it seems they had other neighbouring towns under their government, to wit, Chephirah, and Beeroth, and Kirioth-jearim, vers. 17. of this chapter, who were therefore also comprehended in the covenant made with the Israelites. It is said, verse 1. that the hearing of that which Joshua had done to Jericho and Ai, was the occasion that moved the kings there mentioned to enter into a confederacy of joining together to fight with Joshua and with Israel with one accord, and yet here it is said, that the same report of the destruction of Jericho moved the Gibeonites to come in and submit themselves to Joshua and the Israelites, and to seek from them conditions of peace; which shows plainly that it was of God, and not of themselves, that these Gibeonites were thus wisely careful to provide for their own safety. Doubtless the same report that brought the other Canaanites the news of the destruction of Jericho, did also acquaint them how it was taken, and told them the miraculous fall of their walls and fortresses, and yet they resolved to fight against them, which was no other than a resolving to fight against God; which shows, that God had hardened their hearts to their deserved ruin. On the other side, the Gibeonites, though they had as much reason because of the greatness of their city to trust in their strength as any people of the land had, yet when they heard what was done to Jericho and Ai, they concluded that there was no resisting such a people, and therefore determined to try if they could make peace with them; and whence could this be but of God, who taught them to make a better use of these wonderful works of God than their neighbours had done.  
Vers. 4. And took old sacks upon their asses, and wine bottles, old and rend and bound up.] That is, mended and patched up with pieces that were sown in where they had been broken.  
Vers. 6. And they went to Joshua to the Camp at Gilgal.] This makes it evident that even after the taking of Jericho the Camp of the Israelites was still at Gilgal. It seems, because it was a place of some strength, and because they desired not to remove too fare from their brethren whom they had left without Jordan till they had in some good measure cleared the country before them; here they kept their standing Camp for divers years, and only sent out parties from thence against the inhabitants in several parts as occasion was offered. As for the plea they used, to move the Israelites to make peace with them, to wit, that they dwelled in a country fare beyond Canaan, We be come from a fare country now therefore make ye a league with us, it proceeded doubtless, from some assurance they had that the Israelites were come to drive them out, and dwell in their land, as also from a common fame that was spread abroad, that God had forbidden them to make any peace with the inhabitants of the land, as appears evident verse 24. And they answered Joshua, and said, Because it was certainly told thy servants, how that the Lord thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land before you.  
Vers. 7. Peradventure ye dwell among us, and how shall we make a league with you?] That is, peradventure ye dwell in this land whereof we are come to take possession, and then we may not make a league with you to let you dwell among us. And indeed, God had expressly forbidden them the making of peace with any of the inhabitants of Canaan; to wit, (for so I conceive we must understand it) unless when they yielded to embrace the Religion of Israel; as we may see Exod. 23.32, 33. Thou shalt make no covenant with them, nor with their gods; they shall not dwell in thy land, etc. and so again, Exod. 34.12. Deut. 7.2. and in many other places. Even where God appointed them to tender peace to other cities before they proceeded to destroy them, there is an exception made of the cities of Canaan, Deut. 20.15, 16. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.  
Vers. 8. And they said unto Joshua, we be thy servants.] The last words of the Israelites in the foregoing verse, how shall we make a league with you? they might understand as spoken by way of enquiring what kind of league they desired to have with them, and that hereupon turning to Joshua, (whom they observed to be the General for the rest) they answered, we be thy servants, that is, ready to be commanded, and to receive whatever conditions you shall think fit to grant us. But however these words doubtless they used to imply not only that they were friends and not enemies, as their neighbours were, but also that they were willing to accept of any conditions of peace.  
Vers. 9 For we have heard the fame of him and all that he did in Egypt.] Herein amongst other things they discovered their subtlety that they make no mention of the Israelites taking of Ai and Jericho, which their citizens could not so soon have heard of, if they lived as they pretended in a country so fare remote from that place, but only what was done in Egypt, and against Sihon, and Og, which being long since done, the same thereof might be well in this time carried to a land fare off, beyond the borders of Canaan.  
Vers. 14. And the men took of their victuals, and asked not counsel at the mouth of the lord] That is, they took them and looked upon them, and through too much credulity ran away with a conceit, that this plainly showed the truth of what they had said; never enquiring of God what an answer they should give them.  
Vers. 15. And Joshua made peace with them, and made a league with them that that they should live.] Which he might lawfully do, supposing them not to be the inhabitants of Canaan, Deut. 20.10, 11. When thou comest nigh a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, than it shall be that all the people that is found therein shall be tributaries unto thee, and shall serve thee. And again, verse 15, 16. Thus shalt thou do to the cities which are fare off from thee, which are not of the cities of these nations. But of the cities of these people which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.  
Vers. 16. And it came to pass that at the end of three days, after they had made a league with them, that they heard that they were their neighbours, etc.] This is added to set forth the folly of their unadvised rashness, who without any deliberation do presently make a covenant with the Gibeonites, whereas if they had but deferred their answer even for a day or two they had found out the truth, and had not been so gulled and abused as now they were.  
Vers. 18. And the children of Israel smote them not, because the Princes of the Congregations had sworn unto them by the Lord God of Israel.] That the Israelites did well in sparing the Gibeonites, because of the oath which their Princes had taken, and that they had sinned greatly if they had slain them, is evident 2. Sam. 21.1, 2. where we read, that God sent a famine upon the land, because Saul four hundred years after this had slain some of the Gibeonites, and so broke the oath which their fathers had now obtained of Joshua and the Israelites, and yet Saul did it too in his zeal to the children of Israel and Judah. If it be objected that the Gibeonites had fraudulently drawn the Princes into that oath, and therefore there was no reason why they should be tied thereby to that which they never intended, for they had covenanted to grant peace to a people that dwelled far off, and the Gibeonites were of the inhabitants of the land, so that this covenant made with them under these terms, was of itself void and of none effect: to this I answer, That though when men are drawn by force or fraud into any promise or covenant, they are not bound to keep that promise or covenant, and that because he to whom the promise or covenant is made (with whom only we have to do in this case) cannot by any rule of equity challenge any right to that which he hath obtained by deceit or violence; yet when men do confirm any such promise or covenant by oath, the case is otherwise, because they are bound then to God, and not to the man only that used such fraud and violence, whose wickedness in so drawing them into an oath cannot make void the engagement that lieth upon them that have sworn in regard of God. And if it be again objected, as it is by many, That the Princes had sworn to do that which was against the express command of God, who had often enjoined them to destroy all the inhabitants of Canaan, and not to make any league of peace with them, as is noted before upon vers. 7. to this I answer too, That though an oath or vow doth not bind men for the doing of any thing that is absolutely unlawful, yet in this case it was not so, and that because the charge which God had given them for slaying all the inhabitants of the land was a particular command, & so fare only to bind their consciences as it might be obeyed without any breach of the Moral Law, as in Rahabs' case is also evident. But here they could not obey that command of Gods concerning their destroying all the inhabitants of Canaan without perjury, which is directly against the law and light of nature; and besides, it would have given the heathen great occasion of blaspheming the name of the Lord, if they had sworn in his name and had not kept it: all which must needs lie as a strong bond upon the consciences of the Israelites, strictly to observe this oath though they were deluded by the Gibeonites: for in this that rule holds good, I will have mercy and not sacrifice.  
Vers. 21. But let them be hewers of wood, and drawers of water unto all the congregation.] That is, for the use of all the congregation to provide wood and water which they were to use in their sacrifices: as is evident vers. 27. And Joshua made them that day hewers of wood, and drawers of water for all the congregation, and for the altar of the Lord: yet because it is certain that the inhabitants of these four cities, could not dwell in any one place where the Tabernacle was seated, nor yet in Jerusalem when the Temple was built, but were severally dispersed throughout the land, coming up happily in their courses as the Levites did, to do their service in the house of God; I should think it most probable, that in the time when they waited not at the Tabernacle as public servants, they were also employed in other servile offices for the people. These were they that afterwards were called Nethinims, 1. Chron. 9.2. that is, Deodati, men given to God, or the public service of the Tabernacle: for though Ezra 8.20. it is said, that David and the Princes appointed the Nethinims for the service of the Levites; yet it is meant only of the ordering of them, how they should in their several courses attend upon that service, for even now they were allotted to this service, and did therein doubtless attend upon the Levites in the service of the Tabernacle, from this time unto the days of David.  
Vers. 23. Now therefore ye are cursed, and there shall none of you be freed from being bondmen, etc.] These words, Now therefore ye are cursed, the most of Expositors understand of the curse or punishment of bondage, which for their dissembling and fraudulent dealing they were adjudged to undergo, and so they take the following words, and there shall none of you be freed from being bondmen, to be an explanation of the words that went before; but it is better understood of that general curse which God had laid upon all the inhabitants of Canaan, to wit, as if Joshua had said, The curse which God hath pronounced against the people of this land, requires that you should be cut off as well as the rest; yet because of the oath which we have taken, this curse shall be upon you in bondage, and not in death. And indeed here was that curse literally fulfilled in the Gibeonites, which Noah pronounced against the Canaanites in general, Gen. 9.25. And he said, Cursed be Canaan: a servant of servants shall he be unto his brethren.   

CHAP. X.  
Vers. 1. ANd how the inhabitants of Gibeon had made peace with Israel, and were among them.] This is mentioned as the last and greatest cause of the fear of the king of Jerusalem and his people, to wit, the report they had newly heard, that the inhabitants of Gibeon had made peace with Israel, and were among them. Now by these last words, and were among them, two things may be employed, to wit, First, that they were not only confederate with them, but also had become one people with them, having incorporated themselves with the Israelites, to live under the same laws and government with them: And secondly, that hereupon they had peaceable intercourse one with another, the Israelites having free admission into their cities mentioned chap. 9.17. and the Gibeonites having liberty to go and come to and from the Israelites, as being now reputed their subjects and servants.  
Vers. 2. They feared greatly, because Gibeon was a great city, as one of the royal cities, etc.] That is, both the king of Jerusalem and his people were exceedingly afraid, because Gibeon was a very great city, very little inferior to any of the cities that had kings reigning in them. And indeed, considering first, what an advantage it might be to the Israelites to have these cities delivered up to them, both for the supply they might have from thence of all things requisite for them, and the shelter they might have there, from thence to infest the neighbouring cities: and secondly, what full information they might receive from the Gibeonites, concerning the state of the whole land, and all the cities therein: and thirdly, how dangerous their revolt might be, to move other cities to do the like, no wonder it is though these tidings concerning the Gibeonites did greatly dismay them.  
Vers. 4. Come up unto me and help me, that I may smite Gibeon, etc.] These kings together with others inhabiting in other parts of Canaan, had before entered into a confederacy to go with their united forces against the Israelites, chap. 9.1. But now these that dwelled ●igh to Gibeon, hearing that the Gibeonites were fallen off to the Israelites, are first called together to go against Gibeon. Nor need it seem strange that they should resolve thus first to begin with them; First, because as the timely surprising of these cities of the Gibeonites would be a notable means to secure their own cities; so the delivering them up to the Israelites would open a way to their certain ruin. Secondly, because it was fit that some speedy course should be taken to make all other cities afraid to fall off to the Israelites as the Gibeonites had done. Thirdly, because they were not so afraid to encounter with these their neighbours, as with the Israelites, and hope that by prevailing against these, they should both daunt the Israelites, and encourage their own people: and, Fourthly, because their wrath against these neighbours for revolting from them was so exceeding great, that in case they should weaken themselves by spending their forces upon them, yet so they might be revenged upon them first, they did not so much care.  
Vers. 6. And the men of Gibeon sent to Joshua to the camp to Gilgal, saying, Slack not thy hand, etc.] To wit, before they were besieged, so soon as they heard these kings were coming against them.  
Vers. 7. So Joshua ascended from Gilgal, he and all the people of war with him, etc.] Considering how little assurance Joshua could have that the Gibeonites would not some way deal treacherously with him, and what cause he had to fear lest his own soldiers should not be very cheerfully forward to fight for the defence of those, whom themselves erewhile would have destroyed, it is much that Joshua should thus readily go to aid the Gibeonites. But then on the other side, if we consider of how great importance it was for the Israelites, to get the cities of the Gibeonites into their power, and how also in point of conscience Joshua was bound to relieve them, that had now yielded up themselves to be their servants, it will easily appear that Joshua was bound with all speed to go up and raise the siege of Gibeon, and when he had done his duty herein, to leave the success to God. Yea, and it may be too he enquired of God, and received from him that encouragement set down in the following verse, before he undertook this expedition for the relief of Gibeon, And the Lord said unto Joshua, Fear them not; for I have delivered them into thine hand, etc.  
Vers. 9 Joshua therefore came unto them suddenly, and went up from Gilgal all night.] To wit, that he might surprise them suddenly; but yet from hence we cannot conclude, that they were but one night a marching from Gilgal to Gibeon.  
Vers. 11. And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the Lord cast down great stones from heaven upon them, etc.] It is said in the foregoing verse, that the Lord chased them along the way that goeth up to Bethhoron, and yet here now it is added, that the Lord slew them with hailstones as they were in the going down to Bethhoron: the reason whereof may be, because there was an upper and a nether Bethhoron, 1. Chron. 7.24. by both which it seems the Canaanites fled at this time, when they were chased by the Israelites: for though it be said in that place of the Chronicles, that these towns were after built by one Sherah a famous woman of the stock of Ephraim, yet we must know, that it is usual in this story to speak of places in the land of Canaan by the names that were afterwards given them by the Israelites; yea, and perhaps too there might be at this time an upper and a nether Bethhoron, though by that Sherah they were afterwards rebuilt, beautified, and fortified: as for this storm of hail that fell upon the Canaanites, it was miraculous in a twofold regard; first, in regard of the exceeding greatness of the hailstones, which were of such a mighty bigness and weight, that they brained and killed the Canaanites upon whom they fell, so that they were more which died with the hailstones, than they which the children of Israel slew with the sword: and secondly, in regard they were so ordered and leveled as I may say, by the hand of God's providence, that though the Israelites pursued the Canaanites so closely, that here and there they must needs be mingled amongst them, yet they only fell upon the Canaanites, and touched not one of the Israelites.  
Vers. 12. Then spoke Joshua unto the Lord in the day when the Lord delivered up the Amorites, etc.] For the better understanding of this miraculous passage concerning Joshuas commanding the sun to stand still, we must know, first, That whereas it is said in the first place, that Joshua spoke to the Lord, thereby is meant, that he did first pray unto the Lord, that this miracle might be wrought, and that to the end they might have the more time to pursue and destroy the Amorites, and then by the same special instinct of God's spirit that moved him to desire this of God, being fully assured that God had heard his prayer, and that what he desired should be done, he commanded the sun to stand still, etc. secondly, That whereas in the next clause it follows, and he said in the sight of all Israel, Sun stand thou still, etc. this is added to show the assurance of his faith; because he was so undoubtedly persuaded that God would certainly do what he had prayed for, and desired the people should take notice of it for their future encouragement, openly in the presence of all the people he looked up to the heavens, and speaking as it were to the sun, said, Sun stand thou still, etc. and happily with relation to the people's gazing upon him, when in so strange a manner they saw him look up to the sun and command the sun to stand still, this phrase is used, and he said, not in the audience but in the sight of all Israel, Sun stand thou still, etc. thirdly, That for the words themselves which Joshua spoke, Sun stand thou still upon Gibeon, and thou moon in the valley of Ajalon; there is nothing can be certainly concluded, but that he did as it were adjure the sun and moon by the Almighty power of God, to stand still just in the place wherein they were when he spoke unto them, that so the sun might still give light till they had made an end of pursuing and destroying their enemies, and that hereby must needs be intended the stay of the whole body of the movable heaven, together with the sun and the moon; for it cannot be meant of staying that peculiar motion of the Orbs of the sun and moon, whereby they move severally from the west to the east (for the lengthening of the day could not depend upon that) but it must be meant of the motion of the heaven, whereby the sun and moon together with all the other heavenly Orbs, are carried about by the motion of the supreme Sphere, in the space of four and twenty hours from the east to the west: Some indeed would conclude from these words, that it was at noon day when Joshua commanded the sun to stand still, namely, because it was when the sun was right over Gibeon, as the words they say imply, Sun stand thou still upon Gibeon; and that therefore also it is said vers. 13. so the sun stood still in the midst of heaven, and then they take the next clause to be added, and thou moon in the valley of Ajalon, by way of expressing the same thing in other words, to wit, that the moon also should stand still and not bring in night upon them. Again, others would infer from these words that it was towards sunneset when Joshua commanded the sun to stand still; and that first, Because it is most probable that the fear of want of daylight to pursue the enemy when he saw the sun decline apace towards its setting, was the occasion that moved Joshua to desire this miraculous stay of the sun: and secondly, Because the words seem to imply that he saw the moon also, when he said, and thou moon in the valley of Ajalon; as indeed about the new of the moon it is usually seen towards sunne-setting. But I say, neither of these can be gathered from the text. The drift doubtless of Joshua was only to express that the heavenly Orbs should stand still to the end the sun might not set but continue still to give them light in those parts, only the more rhetorically to set forth the wonder of the miracle, he mentions both sun and moon the two great lights of heaven together with Gibeon and Ajalon two places not fare distant one from another; Sun stand thou still upon Gibeon, and thou moon in the valley of Ajalon.  
Vers. 13. Is it not written in the book of Jasher.] That is, in the book of the upright, which seemeth to have been some history, or continued chronicle of the memorable acts of God's worthies in those times, which is now lost; it is mentioned again, 2. Sam. 1.18.  
So the sun stood still in the midst of heaven, and hasted not to go down a whole day.] So that this day was twice as long as it should otherwise have been.  
Vers. 14. And there was no day like that, before it or after it, that the Lord harkened to the voice of a man, etc.] For though in Hezekiahs' time the day was miraculously lengthened by the sun's going backward, 2. Kings 20.11. And Isaiah the Prophet cried unto the Lord; and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz; yet it was not lengthened so much by fare as this was, to wit, not above two hours and a half; and besides that was not done upon the motion of a man desiring it, and after prayer commanding as it were, that it should be so, as this was, which is that which is here principally intended: and therefore is it that the prophets do often allude to this where they speak of the great things which God had done or would do for his people, Hab. 3.11. The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear, and Isa. 28.21. For the Lord shall rise up in mount Perazim, he shall be wrath as in the valley of Gibeon, that he may do his work, his strange work▪ and bring to pass his act, his strange act.  
Vers. 15. And Joshua returned, and all Israel with him unto the camp at Gilgal.] It is evident, that the several passages related in the sequel of this chapter were done before they returned to the camp at Gilgal. We must therefore know, that here is set down beforehand the issue of this war, and then afterward the Author proceeds to relate the particulars, and then concludes with these very words again, vers. 43. And Joshua returned, and all Israel with them unto the camp at Gilgal.  
Vers. 21. And all the people returned to the camp to Joshua at Makkedah in peace.] The settled camp of the Israelites was in Gilgal, as is evident by that which is said before, vers. 15. And Joshua returned, and all Israel with him, to the camp at Gilgal. But because Joshua, with the greatest part of the army, which he had brought out to raise the siege at Gibeon, was now encamped before Makkedah, whilst the rest went further in the pursuit of the flying Canaanites, therefore it is said here of those that had been in that pursuit of the Canaanites, that they returned to the camp to Joshua at Makkedah.  
None moved his tongue against any of the children of Israel.] This is a proverbial speech; but the meaning is, that the Canaanites durst not make the least resistance against the Israelites that pursued them: so fare they were from lifting up a hand against them, that they scarce durst mutter against them. See the note upon Exodus, 11.7.  
Vers. 24. Come near, put your feet upon the necks of these kings.] This Joshua enjoined his Captains to do, not out of a cruel proud insulting mind, but first, to teach them that they were to show no mercy to this people: secondly, to encourage and hearten the Captains for the time to come, as by intimating that thus they should tread all their enemies under their feet, vers. 25. And Joshua said unto them, Fear not not nor be dismayed, be strong and of good courage: for thus shall the Lord do to all your enemies, against whom ye fight: thirdly, to manifest Gods singular love to them, and precious esteem of them, who was pleased to let them tread upon the necks of kings: and fourthly, that this formidable sight might make them fear to imitate the manners of this people against whom God had shown such severity. Yea, in this was Joshua a type of Christ, who doth tread Satan under the feet of his people, Rom. 16.20. in and through whom we are more than conquerors, Rom. 8.37. yea, even over those principalities and powers, whom having spoilt, he made a show of them, openly triumphing over them, Col. 2.15.  
Vers. 26. And afterwards Joshua smote them, and slew them, and hanged them on five trees.] See the note upon chap. 8.29.  
Vers. 28. And that day Joshua took Makkedah, etc.] The same day wherein the sun stood still; for whilst some of his soldiers were pursuing the broken troops of their enemies, he with the chief strength of his army had encamped about Makkedah, vers. 21. And all the people returned to the camp to Joshua at Makkedah in peace: and therefore if withal we consider, what a terror they might be stricken with, by the report of those that fled into their cities, and told them of his vanquishing of the five kings, I see not why it may not be thought, that it was surprised that very day.  
Vers. 31. And Joshua passed from Libnah, and all Israel with him, unto Lachish, etc.] Whose king was one of the five that came up against Gibeon, vers. 5.  
Vers. 32. And the Lord delivered Lachish into the hand of Israel, which took it on the second day.] To wit, the second day after he had besieged it.  
Vers. 34. And from Lachish Joshua passed unto Eglon, etc.] Whose king was also one of the five that came against Gibeon, vers. 5.  
Vers. 35. And they took it on that day.] That is, on the day they showed themselves first before it.  
Vers. 37. And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, etc.] This Hebron doubtless was one of their chiefest cities, as appears by the mention that is here made of other cities that were under the jurisdiction of this city, and taken together with it. The King of this city was also one of the five that came up against Gibeon, as we may see vers. 5. so that he was slain, and hanged at Makkedah with the other, vers. 23, 26. either therefore his death is here only again repeated, in this relation of the sacking of this city, or else upon the tidings of the death of their King, they chose another who was also now slain with the rest of the people. How this city is said afterwards to have been taken by Caleb, see in the note upon chap. 15.13, 14.  
Vers. 38. And Joshua returned and all Israel with him to Debir, and fought against it.] Concerning this also, see the note upon chap. 15.14.  
Vers. 40. He left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded.] Many thousands of men, women and children, were doubtless slain in destroying all these cities, and the country there about, lest therefore it should be thought an act of cruelty, and inhumanity, thus without pity to shed the blood of this people, the just warrant that he had from God's command is here expressed, to wit, that he did in all this as the Lord God of Israel commanded.   

CHAP. XI.  
Vers. 1. ANd it came to pass, when Jabin king of Hazor had heard those things, that he sent to Jobab king of Madon, and to the king of Shimron, etc.] Called Shimron-meron, chap. 12.10. Very observable was the providence of God in that which is here related, to wit, that he did not suffer all the kings of the Canaanites, at once to join their forces together and set upon the Israelites, but some at one time, and some at another; which the Lord doubtless did out of his fatherly indulgence towards his people, and the tender respect he had to their weakness. Had these kings here mentioned joined with the other five, whom the Israelites had before vanquished, the Israelites must needs be stricken with great terror and fear: And therefore the Lord was pleased so to infatuate and stupefy these, that they were quiet, and moved not till their neighbours were destroyed; by which means the Israelites were heartened with the conquest of the first, ere the other set upon them, and they had leisure to refresh themselves in their camp at Gilgal, ere they were called forth to go upon another service.  
Vers. 2. And to the kings that were on the North of the mountains, and of the plains, south of Cinneroth, etc.] That is, the plains that lay southward of the country called Cinneroth, and Deut. 3.17. Chinnereth, afterward Gennesareth; of which see the note upon Numb. 34.10.  
Vers. 3. And to the Hivite under Hermon, in the land of Mizpeh.] It is thought by some, that the Hivites here mentioned, to whom the king of Hazor sent that he might draw them into this confederacy against Israel, are described by the place of their habitation, the Hivite under Hermon, in the land of Mizpeh, purposely to distinguish them from the Gibeonites, who were also Hivites, that we might not think, that they were now solicited to break the league which they had made with the Israelites.  
Vers. 6. Be not afraid because of them, for to morrow about this time will I deliver them up all slain before Israel.] It may be that Joshua was at this time somewhat the more distressed not only because of the great number of the enemy, who were as the sand of the seashore for multitude, vers. 5. but also because the greatest strength of their army consisted in horse and chariots, of which in the battles fought hitherto with the Canaanites there is no mention made, and before whom, how the Israelites should be able to stand that were all foot, he might perhaps doubt; and therefore the Lord doth now again assure Joshua that he should overcome and destroy them all, and that he might not question the promise made to him, he tells him particularly the very time when this should be done; To morrow, saith he, about this time will I deliver them up all slain before Israel.  
Thou shalt though their horses and burn their chariots with fire.] Thou shalt not think to reserve these for thine own use, and therefore shalt altogether make the one unserviceable, and burn up the other. In future times the Israelites made use both of horse and chariots in war, and that no doubt without sin. Now God would not allow it; that the worse provided they were for the conquest of these nations, the more evident it might be that God had thrust out these nations before them, and the less cause they might have to glory in themselves.  
Vers. 8. And the Lord delivered them into the hand of Israel, who smote them and chased them unto great Zidon.] Zidon so called from Sidon the eldest son of Canaan, Gen. 10.15. is here styled great, not to distinguish it from any other lesser city of that name, but only because it was indeed a very great city, and in great fame in those times, partly by reason the inhabitants were excellent artificers for all kind of workmanship, but especially, because there was there a goodly haven, and so they had of all other cities the greatest store of ships and seamen; and indeed, that it was the Metropolis of that country, afterward called Phenicia, we may the rather think, because Tyrus a great city too, not fare from Zidon is called the daughter of Zidon▪ Isaiah 53.12.  
Vers. 10. And Joshua at that time turned back, and took Hazor and smote the king thereof with the sword.] Either Jabin the king of Hazor mentioned vers. 1. escaped in the fight and fled into Hazor, and so was slain there when they took the city; or else, hearing that their king was slain, they had presently made another king for the better preservation of their city, the rather, because it was the head of all those kingdoms in those parts; or else, it may be the king was slain in the battle, only his death is related here where the story relates how his city was taken, as is noted before upon a like passage, chap. 10.37. which last seems the most probable, because the like is said afterward concerning all the kings that were confederate with Jabin in this war, verse 12. And all the cities of those kings, and all the kings of them did Joshua take, and smote them with the edge of the sword. For it is not probable, that all those kings did escape to their cities, and were taken and slain there, or that there were new kings chosen in the room of those that were slain in all those cities. As concerning the rebuilding & repeopling again of this Hazor, whose kings were happily called by the name of Jabin, as those of Egypt were called Pharaohs, see what is noted upon Judges 4.2. where we read of another Jabin that reigned in Hazor, that did mightily oppress God's people.  
Vers. 13. But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only, etc.] That is, that were not beaten down burnt and ruined in the taking of them. Some it seems in the taking put the Israelites to more work, and were burnt and destroyed ere they could be won; but those that could be taken otherwise, the Israelites reserved for their own use: Only Hazor, though after it was taken it stood still in its strength, was burnt down to the ground, because the king thereof was the first and chief in raising these forces, which were now overthrown, against the Israelites.  
Vers. 15. As the Lord commanded Moses his servant, etc.] See the note, chap. 10.40.  
Vers. 16. So Joshua took all that land, the hills, etc. and the mountain of Israel, and the valley of the same.] Expositors guess severally what mountain it was, that is here called the mountain of Israel: But the best and most probable opinion is, that it is not meant of any one particular mountain, but that it is meant generally of all the mountainous parts of the land of Canaan which the Israelites inhabited, considered apart from the tribe of Judah.  
Vers. 18. And Joshua made war a long time with all those kings.] Because the wars which Joshua had made with the kings of Canaan mentioned in the former chapter are succinctly related in a few words, it might therefore be thought that they were dispatched in a few days, and therefore to prevent this mistake, it is here expressly said that these wars lasted a long time, though they be here briefly related one immediately after another. How many years were spent in subduing these nations we cannot say; only it is evident that when Caleb required of Joshua that part of the land which Moses had promised him chap. 14.6. the wars had lasted about seven years; for that was five and forty years, as Caleb saith there, vers. 10. after he with others were sent from Kadesh-barnea to search the land of Canaan; out of which if we take eight and thirty years, which were after that spent in the wand'ring of the Israelites through the wilderness, there will remain seven years, which were spent in the wars of Joshua, from the time that they passed over Jordan unto the time that Caleb desired of Joshua that peculiar portion of the land which had been promised him. We know well that God could many ways have driven or rooted out these kings and their people in a shorter time: But God would have it thus done by degrees, first, That the more opposition and difficulty they found in the work, the more the power and the love of God and his provident care over them might be magnified, who did at last carry them through all these difficulties. Secondly, that he might hereby exercise their faith and patience, and teach them whenever they met with great opposition in any thing God enjoined them, not to despair, but to wait upon God, as knowing that in the conclusion God would not suffer their hope to make them ashamed. Thirdly, that the obstinacy of the Canaanites might be the more clearly discovered to render them inexcusable. and Fourthly, that he might prevent hereby the increase of wild beasts in the land, according to that which Moses had said to them, Deut. 7.22. The Lord thy God will put out those nations before thee by little and little, thou mayest not consume them at once, lest the beasts of the field increase upon thee.  
Vers. 19 There was not a city that made peace with the children of Israel, etc.] This is added as a reason why the wars with the Canaanites lasted so long, as it is said in the foregoing verse, it was because the inhabitants did all so obstinately stand it out against the Israelites, none of them attempting to procure conditions of peace from them, save only the Gibeonites.  
Vers. 20. For it was of the Lord to harden their hearts, etc.] See the note upon Exod. 7.13.  
Vers. 21. And at that time came Joshua and cut off the Anakims from the mountains, from Hebron, and from Debir, etc.] Concerning these Anakims, see what is noted before upon Numb. 13.22. where it is also expressly said, that the Israelites that were at first sent to search the land of Canaan, saw these Anakims about Hebron, from whence Joshua did now drive them. It is evident that Hebron, (yea and Debir too, or else another city of the same name) was formerly taken by Joshua and the Israelites, in that their expedition against those five kings that had joined their forces together to besiege Gibeon, as we may see chap. 10.36 37.38. That therefore which is said here, that Joshua cut off the Anakims from Hebron, from Debir, etc. must be understood of his cutting them off from the mountains that were about Hebron and Debir. It seems that these giants, being a kind of wild savage men, monsters rather than men, did chief abide in dens and caves that were in the mountains, or at least, that when Joshua had prevailed in that part of the land, and had taken the several towns and cities there, and destroyed the inhabitants, many of these monsters had withdrawn themselves to those their fastnesses and strong holds, from whence afterwards they broke forth into the countries' adjoining, and so thereupon Joshua went out against them with his forces, and cut them off, some at one time and some at another, from the mountains, from Hebron, from Debir, from Anab, that is, the mountains adjoining to those cities, and from all the mountains of Judah, and from all the mountains of Israel, that is, the mountains in that portion of the land which fell to the tribe of Judah, and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites: for Judah, by reason of their dignity, is often mentioned as distinct from the other tribes; and in this regard I conceive this expression is used, from all the mountains of Judah, and from all the mountains of Israel, and not with reference to that division of the land betwixt the kingdom of Judah and the kingdom of Israel in Jeroboams revolt, it being most probable that this book was written before that time, even before David had cast out the Jebusites out of Jerusalem, as may be gathered from that place, chap. 15.63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day. The greatest difficulty in this place is this, that here it is said, that Joshua cut off the Anakims from Hebron, from Debir, etc. cities that he had taken before from the inhabitants, chap. 10.36. etc. and yet afterwards, chap. 15.14. it is said, that Caleb took Hebron and drove the Anakims thence. To this some answer, That though Joshua took Hebron, and afterwards cut off the Anakims from the mountains about Hebron, as it is here said; yet in process of time the inhabitants, and especially these Anakims did again seize upon Hebron and possess it, and so were after Joshuas death driven out thence by Caleb: (for though this be related chap. 15.14. yet that it was not done till after the death of Joshua, is evident (they say) in the first chapter of Judges, vers. 9 where the same story is again related.) But because it is evident in the fourteenth chapter of this book vers. 12. that Caleb whilst Joshua was yet living desired Hebron and the mountainous country about it to be given him for his inheritance, as Moses had promised it should be, undertaking withal, that with Gods help he would drive out the Anakims thence, Give me (saith he) this mountain, etc. If so be the Lord will be with me, than I shall be able to drive them out, as the Lord said: nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land, out of which Joshua had expelled them, till after the death of Joshua, when by their sins they provoked the Lord against them; nor that the valorous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance, as till after the death of Joshua: therefore I conceive, that the truer answer for the resolving of this difficulty is this, That it was Caleb that did drive out the Anakims out of the mountains about Hebron, as is related chap. 15.14. only it is here ascribed to Joshua, because Joshua was their chief General, and so it was done under his government and command, though it were done by Caleb. However the destroying the Anakims throughout the land of Canaan is here particularly recorded, that in God's goodness and power in cutting them now off, they might see the folly of their forefather's infidelity, who were so scared with the sight and report of the formidable stature of these giants, that they would not enter the land notwithstanding all that Moses, Joshua, and Caleb could say to them.  
Vers. 22. There was none of the Anakims left in the land of the children of Israel; only in Gaza, in Gath, etc.] These were cities of the Philistims, whose land was also within the compass of the promise made to the Israelites, Exod. 23.31. And I will set thy bounds from the red sea, even unto the sea of the Philistims, though because of their sins they prevailed not as yet so fare. In these cities there were of these Anakims, these giants still remaining many years after: for Goliath was of Gath: see 1. Sam. 17.4. etc. and those four huge giants mentioned 2. Sam. 21.16. etc. were all of the Philistims.  
Vers. 23. And Joshua took the whole land, according to all that the Lord said unto Moses, etc.] That is, he vanquished the whole land before mentioned; or he is said to have taken the whole land, because he had so far subdued it, that none of the inhabitants durst take up arms against them, or any way molest them; so that they might now peaceably make a division of it amongst the tribes, though there were some places which the Canaanites had yet in their possession, as is largely expressed in the beginning of the 13. chapter, yet they durst not stir against the Israelites; and therefore is that clause added in the last words of this chapter, and the land rested from war.   

CHAP. XII.  
Vers. 1. NOw these are the kings of the land which the children of Israel smote, etc.] In this chapter there are briefly presented as it were in a table or map, the several countries and kings vanquished by Moses, Joshua, and the Israelites, that beholding them all thus jointly together, we might be the more affected with the consideration of God's goodness and faithfulness towards his people.  
From the river Arnon unto mount Hermon, and all the plain on the east.] This was the length of the country on the outside of Jordan; it reached from the river Arnon, where it ran into the dead sea, unto mount Hermon.  
Vers. 2. And from half Gilead, unto the river Jabbok, etc.] For the other half of Gilead was possessed by Og, as we may see, vers. 5. See the note also upon Num. 32.40.  
Vers. 9 The king of Ai, which is beside Bethel, one.] This clause which is added concerning the city of Ai, that it was nigh unto Bethel, is to distinguish it from another city of the same name in the country of the Amorites, whereof the prophet Jeremy speaks, Jer. 49.3. Howl O Hesbon, for Ai is spoilt.  
Vers. 23. The king of the nations of Gilgal, one.] This cannot be that Gilgal where the Israelites pitched their tents immediately after they had passed over Jordan: for there was no city that had a king reigning in it, and therefore it is probably conjectured by many Expositors, that this was some city of that name in that part of the land of Canaan which was called Galilee, yea and Galilee of nations, Esa. 9.1. as this Gilgal is here called Gilgal of nations; to wit, because the inhabitants of this place were a mixed people of several nations, or because being a place of great trading, many several nations resorted thither for commerce, and so continued there often for many years together. Some are of opinion, that Tidal Gen. 14.1. who was one of those kings that fought against Sodom, was king of this country.   

CHAP. XIII.  
Vers. 1. NOw Joshua was old and stricken in years, and the Lord said unto him, Thou art old, etc.] God had promised that Joshua should divide this land unto the people, chap. 1.6. Be strong, and of a good courage: For unto this people shalt thou divide for an inheritance the land which I swore unto their fathers to give them (and herein was he a type of Christ, who having vanquished all our enemies, is now ascended up into heaven to prepare a place for us, John 14.2. In my father's house are many mansions; if it were not so, I would have told you: I go to prepare a place for you.) He therefore being now old, God calls upon him to dispatch this work before he dies, and not to defer it till they were possessed of all, as happily he thought he must have done.  
Vers. 2. This is the land that still remaineth: all the borders of the Philistines, and all Geshuri.] The land of the Philistines lay along the coasts of the midland sea; and the land of Geshuri was on the North part of Canaan.  
Vers. 3. From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite, etc.] That is, this land of the Philistines belongs to Canaan, & consequently to the Israelites, though as yet they have not taken it: For the Philistines (called Caphtorims because thence they came, Amos 9.7. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor?) entered upon this part of Canaan, drove out the old inhabitants and dwelled in it themselves, Deut. 2.23. The Avims which dwelled in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them and dwelled in their stead. Concerning Sihor, see the note upon Num. 34.30.  
Also the Avites.] Or the Avims, Deut. 2.23. who being expelled out of their land by the Philistines as is above noted, did yet it seems continue in some portion of their land adjoining to the Philistines.  
Vers. 4. From the south all the land of the Canaanites, etc.] That is, as this land of the Philistines, which lies at the south end of the seacoasts, so also all the land of the Canaanites from thence along the seacoasts, was not yet possessed by the Israelites, even Mearah (or the cave) that is besides the Sidonians and Aphek, a town in the tribe of Asher not fare from Sidon, and so to the borders of the Amorites; for there were Amorites on both sides of Jordan: There was a town indeed called Aphek whose king was slain by Joshua, chap. 12.18. but this it seems was not that, but another in the tribe of Asher called Aphik, Judges 1.31.  
Vers. 5. And the land of the Giblites, and all Lebanon toward the sun rising, etc.] The Giblites were a people who inhabited Gebel, Psal. 83.7. a promontory near Sidon. All their country and all Lebanon, etc. was not yet subdued. For now he turns to the midland sea, to show what lay unvanquished on the northern bounds, to wit, the country about Libanus; and so easternly as fare as Hamath, where even in David's time there was a Canaanitish king, 2. Sam. 8.9.  
Vers. 6. Them will I drive out before the children of Israel.] This promise is to be understood conditionally, if they should continue faithful in keeping covenant with him; wherein failing they never came to possess them, though in david's and Solomon's time they became tributary unto them.  
Only divide thou it by lot unto the Israelites, etc.] That is, even that land before spoken of, not yet conquered; which God enjoins to strengthen their faith, and that having it in their charter from God, this might be a spur to them in future times not to neglect the seeking of it, and driving out the rest of the nations. See the note upon Num. 26.53.  
Vers. 8. With whom the Reubenites, and the Gadites have received their inheritance, etc.] That is, with which tribe of Manasseh, (to wit, the other half of them) the Reubenites and the Gadites had already received their inheritance without Jordan. For these words are added, to show the reason why in the foregoing verse, Joshua was commanded to divide the land within Jordan, to the nine tribes and the half tribe of Manasseh, to wit, because the Reubenites and the Gadites had already received their inheritance together with the other half of the Manassites in the land without Jordan, which Moses had given them. And though there may seem to be a tautology, or a vain repetition of the same thing in the following words, which Moses gave them, even as Moses the servant of the Lord gave them, yet if the words be well weighed we shall find it is not so; for that second clause, even as Moses the servant of the Lord gave them, is added, as it were, to imply the just confirming of the former donation now by Joshua, and the rest that now divided the land; as if it had been said, they have already received their inheritance which Moses gave them beyond Jordan, as is fitting, because Moses the servant of the Lord did so order it.  
Vers. 9 From Aroer that is upon the bank of the river Arnon, etc.] Here first the whole land without Jordan is described, which was by Moses given to the Reubenites, and the Gadites, and the one half tribe of Manasseh; and then afterwards is shown what each of them had severally.  
Vers. 11. And Gilead, and the border of the Geshurites and Maachathites.] Even the border of the Geshurites and the Maachathites are here mentioned as a part of the land without Jordan, belonging to the two tribes and a half planted there, because Moses had indeed given them their country together with the rest, though as yet they had it not in their possession, as is afterwards expressed verse 13.  
Vers. 12. For these did Moses smite and cast them out.] To wit, Sihon and Og before mentioned and their people. For this cannot be referred to all the inhabitants of the land before named, because it is expressly said in the following verse, that the Geshurites and the Maachathites were not cast out.  
Vers. 13. Nevertheless the children of Israel expelled not the Geshurites, etc.] Though the land without Jordan was vanquished whilst Moses was yet living, yet they did not then drive out these Geshurites & Maachathites, who inhabited the outmost skirts of the country, to wit, because having in their possession enough for the present use of the two tribes and a half that were planted there, it was not judged requisite to delay their passing over Jordan till they had fully cleared all the utmost corners of that land. Neither was it therefore any sin in Moses and the Israelites thus at first to forbear a while the casting out of these people. But yet when in after times they continued still to suffer them to roost amongst them, that was an act of base sloth, and is noted doubtless in the last words of this verse to their just reproach, the Geshurites and the Maachathites dwell among the Israelites until this day.  
Vers. 14. Only unto the tribe of Levi he gave none inheritance.] This, which is in so many places repeated, is here inserted to show the reason of that, verse 7. why God enjoined Joshua to divide the land within Jordan unto the nine tribes and the half of Manasseh, to wit, because the tribe of Levi was to have no part of the land; for had they been to have had a share too, there would have been still ten tribes and a half to provide for.  
Vers. 15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families.] That is, proportionably according to the number of their families. Now the bounds of each tribe are thus exactly set down to prevent all discord and division for the time to come.  
Vers. 16. And their coast was from Aroer, etc.] That is, it reached from Aroer exclusively. Aroer indeed belonged to the tribe of Gad, Num. 32.34. And the children of Gad built Dibon and Ataroth and Aroer. So that the city of Aroer and the outsides of the plains of Medeba (for the plain itself was a part of Reubens possession) are here made the bounds for this tribe.  
Vers. 17. Heshbon and all her cities that are in the plain of Dibon, etc.] This town is reckoned amongst Reubens possessions, Num. 32.37. And the children of Reuben built Heshbon, yet Josh. 21.39. and 1. Chron. 6.81. it is reckoned amongst the cities of Gad given to the Levites. The next city Dibon is indeed reckoned amongst the cities of Gad, Num. 32.34. And the children of Gad built Dibon, but the reason of this is, because they stood in the confines of both tribes, and so were in common inhabited by both.  
Vers. 21. And all the kingdom of Sihon king of the Amorites which reigned in Heshbon.] That is, and all the kingdom of Sihon in those parts within the bounds before mentioned: for it is expressly said, verse 27. that the rest of the kingdom of Sihon king of Heshon was given to Gad. And this seems added, partly to imply that though some of these cities had been the Moabites, yet at that time they were Sihons, and so according to God's commandment they meddled not with the Ammonites and Moabites country.  
Whom Moses smote with the princes of Midian, Evi, and Rekem, etc.] These five princes of Midian were not slain at the same time, and in the same battle, wherein Sihon was slain at Jahaz, Numb. 21.23, 24. but long after, by a party that were purposely sent out by Moses against the Medianites, Numb. 31.8. and therefore it is very probably conceived by Expositors, that the reason why the death of Sihon, & these princes, is mentioned here together is, because these princes, though they were princes of Midian, yet withal were (as it follows here in the next words) Dukes of Sihon, dwelling in the country, to wit, in the country of the Amorites, where Sihon reigned, and so aided him in his war against the Israelites, and however they were not slain then together with Sihon, but escaped away into the land of Midian, and Sihon being now dead, took upon them the power and title of kings (for so they are therefore called, Numb. 31.8.) in some cities of Midian, that were happily before tributary to Sihon, yet afterward in another expedition of the Israelites, which they undertook by the direction of Moses, against the Midianites, they were slain as Sihon their Lord was before in a former battle, and so the cutting off both of Sihon and these his vassals, is here mentioned together. Some Expositors do indeed otherwise conceive of that last clause, Which were Dukes of Sihon, dwelling in the country, to wit, that though they were the vassals of Sihon, yet they were native Midianites, and such as dwelled in that country, and so were the more zealous for the defence of their country against the Israelites, and so the slaying of Sihon and these princes of Midian is here mentioned together, only because both the one and the other were slain by the Israelites, and much about the same time; but that where the text is discribing the country of Sihon, it should be said of these princes, that they were Dukes of Sihon, dwelling in the country, meaning thereby the country of Midian, may be justly thought somewhat improbable, and therefore the first Exposition seems to me the best.  
Vers. 22. Balaam also the son of Beor the Soothsayer did the children of Israel slay, etc. See the note upon Numb. 24.25.  
Vers. 23. And the border of the children of Reuben was Jordan and the border thereof.] That is, the banks, or border, or coasts of Jordan all along was the border, to wit, the western border of Reuben.  
Vers. 25. And their coast was Jasher, and all the cities of Giliad.] That is, all the cities of Gilead within the bounds afterward mentioned; for half Gilead was given to the tribe of Manasseh, vers. 31.  
And half the land of the children of Ammon, etc.] Which it seems Sihon had taken away from the Ammonites, as he had also encroached upon the Moabites country, Numb. 21.26. For Heshbon was the city of Sihon, the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon, which might be the ground of that challenge which the king of the Ammonites made to this land, Judg. 11.13. And the king of the children of Ammon answered unto the messengers of Jephthah, because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably. For otherwise the Israelites were forbidden to take any part of the Ammonites land away from them, Deut. 2.19. And when thou comest nigh to the children of Ammon, distress them not, nor meddle with them.  
Vers. 26. And from Heshbon, unto Ramath-mizpeh, etc.] Called Ramoth in Gilead, chap. 20.8.  
Vers. 29. And Moses gave inheritance unto the half tribe of Manasseh.] See the note upon Num. 32.33.  
Vers. 30. And all the towns of Jair which are in Bashan, threescore cities.] See the note upon Num. 32.41.  
Vers. 31. And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir, the son of Manasseh.] See Num. 32.39.  
Even unto the one half of the children of Machir by their families.] For Manasseh had only one son, to wit, Machir, whose sons had their inheritance half within Jordan, and half without.  
Vers. 33. But unto the tribe of Levi Moses gave not any inheritance.] See the note above upon verse 14.   

CHAP. XIIII.  
Vers. 1. WHich Eleazar the Priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel distributed for inheritance unto them.] Who were chosen by the Lord, and expressed by name, Num. 34.17. See the note upon that place.  
Vers. 2. By lot was their inheritance, etc.] For the manner how this was done, see the note upon Num. 26.55. Only the place where they should have their portion was divided by lot, and afterward the quantity of their several portions was laid out by Joshua, Eleazar, and the heads of the tribes, according as the tribe was more or fewer in number; the first being done by casting of lots to prevent all murmur and discontents, and to make it the more evident that the prophecies both of Jacob and Moses concerning the several inheritances of the tribes were from God.  
Vers. 4. For the children of Joseph were two tribes, etc.] This is added to show how there were still nine tribes and an half remaining (amongst whom the land was to be divided) notwithstanding the Levites were not reckoned amongst them. See also the note, Gen 48.5.  
Vers. 6. Then the children of Judah came unto Joshua in Gilgal; and Caleb, etc.] It is evident by this place, that they began the division of Canaan in Gilgal, though they finished it afterwards in Shiloh, chap. 18.1, 6. and that because the Tabernacle was at present in Gilgal, and it was fit this work should be done in the presence of God, both that it might be done the more reverently and religiously, and that hereby they might be put in mind, that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion. Now when they were met together about this great business, it is said here, that Caleb (who is called the son of Jephunneh, the Kenezite: because he was descended from Kenaz of the tribe of Judah, 1. Chron. 4.13, 15. and to distinguish him from another Caleb, who was the son of Hezron, 1. Chron. 2.18.) came to Joshua to demand that portion of the land by way of special privilege, which God had long since promised him; and because many of his tribe, that is, of the chief men of his tribe went along with him, to wit, to countenance him, and to further him in his suit; both in regard that Caleb was a man of great eminency in their tribe, and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him, therefore it is said in the first place, that the children of Judah came unto Joshua; and then afterwards, that Caleb, attended thus with the chief elders of Judah, propounded to Joshua the business about which they came.  
Thou knowest the thing that the Lord said unto Moses the man of God, concerning me and thee, in Kadesh-barnea.] It is much questioned by Expositors, what the thing is that the Lord said unto Moses concerning Caleb and joshua, which Caleb here means. Some hold that so far as it concerns Caleb, it is meant of that particular promise, which afterwards he doth plainly express, vers. 9 to wit, that Hebron and the land adjoining should be his inheritance: and for joshua, they say it is meant of some such like particular promise that was then also made to him, though it be not expressed in the story, as happily, that he should succeed Moses in the government of Israel, or that he should choose what city or portion in the land he pleased, to be his peculiar inheritance: and this they judge the more probable, First, because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched, as well as Caleb, the Lord also rewarded him by some special promise as well as Caleb: and, Secondly, because it is expressly said chap. 19.50. that according to the word of the Lord, they gave him the city which he asked, even Timnath-serah in mount Ephraim. Again, others hold that the thing here meant that the Lord said to Moses, both concerning Caleb and joshua, is that mentioned Num. 14.30. Doubtless ye shall not come into the land concerning which I swore to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But all things considered, I conceive it most probable, that Caleb spoke this indefinitely, of every thing which the Lord had spoken to Moses concerning joshua and Caleb, to wit, that he doubted not but joshua knew well what God had said to Moses in Kadesh-barnea concerning them both, when they returned thither from searching the land; and so by affirming this in general, he makes way to the propounding of that particular promise, vers. 9 which God had made to him, that Hebron and the country adjoining should be his inheritance, concerning which it was necessary that he should appeal to Joshuas knowledge, because there were none else now living that could be witnesses of it, and in propounding this introduction to that which he had further to say, he calls Moses the man of God, that what God had promised by Moses his special servant might be the more regarded by them, Thou knowest, saith he, the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea.  
Vers. 7. Forty years old was I when Moses the servant of the Lord sent me from Kadesh-barnea.] See the note, chap. 11.18.  
And I brought him word again as it was in mine heart.] That is, I told him truly what I thought of the land, and of our going to possess it, nor did either for fear or favour of any man speak one word otherwise then as in my conscience I thought. I did not say as the other spies said, to please them, nor did I on the other side encourage the people to enter upon the land, thereby to curry favour either with Moses or the people, but I did it sincerely, because I did indeed verily believe, that God would certainly deliver it into our hands. Nor can this be counted any blemish to Caleb that he thus speaks in his own commendation; That his brethren might not tax him either of injustice or ambition, for that which he was now about to require of Joshua, it was fit he should show upon what just grounds it was at first promised him.  
Vers. 8. My brethren that went up with me made the heart of the people melt: but I wholly followed the Lord my God.] To wit, by persuading the people to enter the land which the Lord had brought them to, even when the rest of the spies did so exceedingly discourage them; which was a singular proof of the uprightness of Calebs' heart towards God.  
Vers. 9 And Moses swore on that day, saying, Surely the land whereon thy feet have trodden, shall be thine inheritance, etc.] Hereby it is evident, that there was a particular promise made unto Caleb at Kadesh-Barnea, that Hebron and the land adjoining should be his, when the Israelites came to possess Canaan, and that this place in the land was given him rather than any other, because when the spies had seen those giants, the Anakims, and were stricken with fear, when they saw them there, Numb. 13.22. And they ascended by the south, and came unto Hebron, where Ahiman, Sheshai, and Talmai, the children of Anak were, and yet Caleb afterward opposed these his faint-hearted brethren, and when they objected the invincible strength of the place and people, he encouraged his people, and assured them that they should easily vanquish them; either therefore those places in Moses his story concerning Caleb must be understood of this particular gift, though at first reading they would not seem to import so much, Numb. 14.24. But my servant Caleb, because he had another spirit with him (and hath followed me fully) him will I bring into the land whereinto he went; and his seed shall possess it. And again, Deut. 1.36. Save Caleb the son of Jephunneh, he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the Lord; or else, there was some particular promise made to him concerning this inheritance, together with that mentioned in those places forenamed, though it be not expressed, and that confirmed with an oath, pronounced by Moses in the name of the Lord. For so we read it, Num. 14.21, 23, 24. But as truly as I live, all the earth shall be filled with the glory of the Lord, etc. Surely they shall not see the land which I swore unto their fathers, neither shall any of them that provoked me see it. But my servant Caleb, because he had another spirit with him (and hath followed me fully) him will I bring into the land whereinto he went, and his seed shall possess it.  
Vers. 10. And now behold, the Lord hath kept me alive, as he said, these forty and five years, etc.] As if he should have said, God hath you see even miraculously preserved my life and strength, and so reserved me as it were to enjoy this portion of land, which was then promised me.  
Vers. 11. As my strength was then, even so is my strength now, for war, both to go out and come in.] See the note upon Numb. 27.17.  
Vers. 12. Now therefore give me this mountain, whereof the Lord spoke in that day.] That is, the mountainous country promised him by Moses, wherein Hebron, Debir, and some other towns stood. See chap. 11.21.  
For thou heardest in that day that the Anakims were there, and that the cities were great and fenced.] This he may speak as intimating that seeing he himself would undertake the expelling of the giants that dwelled there, though the most formidable in all the land of Canaan, his desire was the more reasonable, because he was to get with so much danger and difficulty the place that he desired of them. But I rather conceive that this is added, to clear it that this was the place promised him, to wit, because it was the place where the Anakims dwelled, whose huge bodies and great fenced cities were formerly so dreadful to the other spies that went with him.  
If so be the Lord will be with me, than I shall be able to drive them out, as the Lord said.] This he saith, not as doubting God's faithfulness and assistance, but as thereby implying the difficulty of the work: but that he reposed himself on the help and assistance of God, see the note chap. 11.24.  
Vers. 13. And Joshua blessed him, and gave unto Caleb the son of Jephunneh, Hebron for an inheritance.] That is, he commended him, approved his motion, granted his request, and desired God to bless it both to him and his. How this is said to be Calebs' inheritance that was afterwards given to the Levites, see chap. 21.11.  
Vers. 15. And the land had rest from war.] We have this clause before, chap. 11.23. Here it is repeated again, 1. to intimate, That though the foregoing passage concerning Calebs' desiring Hebron be here inserted, yet it was done before Joshua had ended his wars, and that however all the victories of Joshua be recorded in the tenth and eleventh chapters, because he would join them altogether, yet many of these things hereafter expressed were done before the wars were ended: and secondly, To make way hereby to the relation of that which was further done concerning the division of the land, which was not till the land had rest.   

CHAP. XV.  
Vers. 1. THis than was the lot of the tribe of the children of Judah by their families, even to the border of Edom, etc.] In this chapter the narration of the dividing the land within Jordan by lot is continued, which was broken off in the foregoing chapter, to show, how Caleb demanded that Hebron and the adjacent mountain might be reserved to him, as his by an extraordinary promise which God had long since made to him. That the lots were only to decide in what part of the country each tribe should be planted, and that afterwards the quantity of the land which each tribe should have was set out by Joshua, Eleazar, and the heads of the tribes, chosen to be the men that should divide the land, is noted before upon the second verse of the foregoing chapter, as likewise, Num. 26.55. What manner of lottery they used in this business is not where expressed. The common opinion of the Hebrew writers is, that there were two pots, or other vessels, set before the Tabernacle, the one having the names of the tribes, that were to have their portion of the land assigned, the other just so many lots, in each of which such and such a part of the land was described, and that some man appointed to that service, happily Eleazar the high priest, drew out of one pot one of the tribes, and then out of the other pot one of the lots there, and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot; and so accordingly with the rest. And indeed though this be not expressed thus any where in the Scripture, yet the phrase that is often used in the following chapters, that such a lot came out & such a lot came up, may seem covertly to imply so much, as chap. 19 v. 1.10, 17, etc. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan, each lot having a several portion of land described and set out therein, and that there was a lot drawn for each tribe in their several order, as first there was a lot drawn for the tribe of Judah, as is here said, because that tribe had the chief Prerogative of the firstborn conferred upon them in stead of Reuben; and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph, chap. 16.1. and that because they had also some part of the dignity of Reubens primogeniture or birthright of the firstborn conferred upon them; and so successively in the rest. But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots: for those phrases which are used chap. 19 The second lot came forth to Simeon, verse 1. and the third lot came up for the children of Zebulun, vers. 10. and the fourth lot came out to Issachar, verse 17, etc. do methinks very probably intimate, that it was not by appointment but by lot also, that such a tribe had the first lot, and such a tribe the second, etc. even as the lots wherein their names were written came first to hand; and surely herein the hand of God in ordering the lots was the more evident and wonderful; as for instance, That Judah's lot should come out first, and then that his lot should fall in the richest and best part of the kingdom, how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest. As for the dividing of the land in several lots it may be questioned, whether there were not now at the first certain men sent out to view the land, that they might the better know how to divide it into so many several lots, as they did afterward when after the work had been given over for a time they set upon it again, chap. 18.4, 5. Give out from among you three men for each tribe, and I will send them, and they shall rise and go through the land, and describe it according to the inheritance of them, and they shall come again to me, & they shall divide it into seven parts, etc. But because this is so fully expressed there and no mention is made of any such thing here, therefore we may rather think that now at first they went not so exactly to work, but only set out to each lot a portion of land as well as they could guess according to that knowledge they had got of the land by several inroads they had made into it, till upon the three first lots that were drawn the people began to suspect that Judah's lot being so large, there would not be a proportionable share left for the other tribes, and so before they would set upon the work again, there were certain men sent out purposely to make a more full discovery of the land, that they might the more equally set out to each lot a several share. But however, here we have the lot of Judah (which by the singular providence of God came out first) described by the several bounds thereof, as it was in the first division of the lots, This than was the lot of the tribe of the children of Judah by their families, even to the border of Edom; and the last clause, even to the border of Edom, is added to show that the description here given us of the bounds of Judah's portion shall begin at the east end of the south coast, which was towards the wilderness of Edom: As for the south coast which is here largely described in the four first verses of the chapter, what is to be noted therein you may see. Num. 34.3, 4, 5, etc.  
Vers. 5. And the east border was the salt sea; even unto the end of Jordan.] That is, their border on the east side was from the place where their south border was drawn, verse 1. to wit, the wilderness of Zin all along the salt sea, that is, the lake of Sodom, even unto the place where the river Jordan runs into this lake.  
And their border in the north quarter was from the bay of the sea, at the uppermost part of Jordan.] That is, their border on the north side (which divided the tribe of Judah from the tribe of Benjamin) went from the bay of the dead sea where the river Jordan ran into it, and so went up to Beth-hogla, and then passed along on the North of Betharabah, leaving Betharabah on the South in the lot of Judah, verse 61. Indeed, chap. 18.22. this city is reckoned amongst Benjamins' cities; But this is because it stood on the confines of Judah and Benjamin, and so is reckoned as many others are to both tribes.  
Vers. 6. And the border went up to the stone of Bohan the son of Reuben.] That is, Bohan the Reubenite. In remembrance of some remarkable passage that concerned this man, was this stone set up and called the stone of Bohan.  
Vers. 7. The border went up toward Debir from the valley of Anchor.] This is not that Debir taken by Othniel, verse 17. for that was near Hebron and not so close upon Judah's border.  
And so northward looking towards Gilgal, that is before the going up to Adummim, which is on the southside of the river.] That is, and so from Debir it turned northward at that place where Gilgal is, called Geliloth, chap. 18.17. right against Adummim, which is on the southside of the river Kidron, so that he who should carry the line should have Gilgal before him northward, and Adummim behind him on the southside of the river.  
Vers. 8. And the border went up by the valley of the son of Hinnom unto the southside of the Jebusite, the same is Jerusalem.] That is, it went from Enrogel, or the fullers fountain (which was not fare from Jerusalem; for Adonijah and his conspirators being at Enrogel heard the sound of the trumpets, and the shouting of the people when Solomon was anointed king at Jerusalem, 1. Kings 1.9, 49.) by the valley of the son of Hinnom, unto the southside of the city Jebus, which was afterwards called Jerusalem; not the fort of Zion, for that was more  in Judah's portion, but the city itself which by that means was shut out of Judah's lot and left in the portion of Benjamin, see the following note upon verse 63.  
Vers. 9 And the border was drawn to Baalah, which is Kirjath-jearim.] Called Kirjath-baal, verse 60. and chap. 18.14.  
Vers. 10. And the border compassed from Baalah westward unto mount Seir, etc.] That is, having before fetched a compass northward, it now turned westward unto mount Seir, which was not that in the land of Idumea, but another of that name.  
Vers. 12. And the west-border was to the great sea and the coast thereof.] See chap. 13.23.  
Vers. 14. And Caleb drove thence the three sons of Anak, etc.] That is, from the mountains about Hebron. See the note upon chap. 11.21.  
Vers. 15. He came up thence to the inhabitants of Debir, etc.] There was a Debir taken before by Joshua chap. 10.38, 39 but that which Joshua took, I conceive, was not this which lay so near to Hebron which Caleb now took, but that mentioned above, vers. 7. in the borders of Judah, and much nearer to Jordan, whence it is happily that Joshua is said to have taken that in his return towards Gilgal, chap. 10.38. and that here this city is expressly said to be that city which was formerly called Kirjath-sepher, to distinguish it from Debir taken by Joshua.  
Vers. 16. He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife.] That is, I will give my consent that he shall have my daughter: we cannot hence infer that he might lawfully force upon his daughter what husband he pleased, for this he speaks as taking it for granted that his daughter would be guided by him.  
Vers. 17. And Othniel the son of Kenaz, the brother of Caleb took it.] This was that Othniel which was afterwards the judge of Israel, Judg. 3.9. And when the children of Israel cried unto the Lord, the Lord raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Calebs' younger brother: and happily for this exploit he became first famous amongst the Israelites, and we may well think that this story is here inserted chief for his sake; by brother here may be meant kinsman, and so be referred to Othniel, that he was the brother, that is, the near kinsman of Caleb; but because of that word (younger) added, Judg. 1.13. Othniel the son of Kenaz Calebs' younger brother: and so again Judg. 3.9. I conceive this word brother is to be referred to Kenaz, that he was the father of Othniel, and the brother of Caleb: for though Caleb was the son or grandchild of Kenaz, and thence called a Kenezite, chap. 14.16. yet he might have a Kenaz to his brother too.  
Vers. 18. And it came to pass, as she came unto him, that she moved him to ask of her father a field, etc.] This following passage concerning the enlarging of Achsahs' dowry, by a portion of land which her father gave her, may well be added, to show how Caleb prized Othniel because of this his taking Debir, It came to pass, saith the text, as she came unto him, that is, as she was going from her fathers to her husband's family, she moved him to ask of her father a field, that is, taking the opportunity of her being now to leave her father (for then the affections of fathers are wont to be moved towards their daughters) she persuaded her husband to ask a field of her father, to wit, over and above that which he had already given her, as an increase of her dowry: For Caleb had sons, 1. Chron. 4.15. and in this case it is clear, they might not give away any part of their inheritance from their sons to their daughters, Numb. 27.8, 9 If a man die and have no son, than ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, than ye shall give his inheritance unto his brethren: and therefore we must know that the land which Caleb had already given his daughter, and which she further now desired of him, was to be given her only as a dowry for term of life, or till the year of Jubilee. Being it seems not content with that portion of land, which her father had already given her, vers. 19 she moved her husband to ask, or (for so also the words may be understood) she moved her husband that she might ask another field, to wit, as an enlargement of her dowry.  
And she lighted off her ass: and Caleb said unto her, What wouldst thou?] We may two several ways understand this which is here said concerning Achsah Calebs' daughter, that she lighted off her ass: for either the meaning may be, that when they had set her upon an ass, that she might ride home with her husband Othniel to his house, she slipped down again, as in discontent and seeming to be unwilling to go with her husband, to wit, because her husband had not as she had moved him desired of her father an enlargement of her dowry, and so thereupon her father demanded of her, what wouldst thou? as perceiving that she was discontented, and desirous to know what it was that troubled her: Or else, that having desired her husband, as they were riding away from her father's house, to make suit to her father for another field to be added to what he had already given her, when she perceived that he was loath to do it, or persuaded her rather to undertake it herself, she lighted off her ass, as addressing herself to make her request to her father, which her father perceiving, demanded of her presently what she would have.  
Vers. 19 Who answered, Give me a blessing; for thou hast given me a south land, give me also springs of water.] To intimate, that the portion of land which he had given her was dry and not well watered, she calls it a south land, to wit, either because the southern parts of judah's portion were dry and barren, and hence such lands were called south lands; or else, because the southern parts of Calebs' portion in particular were such. And hereupon she desires him to give her also springs of water, thereby intending either merely some springs of water, which might be conveyed into the south land to make it fruitful, or else some portion of land that was well watered.  
And he gave her the upper springs and the nether springs.] That is, some higher grounds that were well watered, and some lower; or which tends much to one, he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry, both above it, and below it.  
Vers. 21. And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward, were Kabzeel, etc.] It is called jekabzeel, Neh. 11.25.  
Vers. 32. All their cities are twenty nine, with their villages.] There are indeed eight and thirty cities or towns named in the foregoing verses, and therefore for the clearing of this some hold, that because nine of these were afterwards assigned to the tribe of Simeon, therefore it is said here, that all the cities of judah in those parts were nine and twenty. But the better answer I conceive is, that nine and twenty of them only were walled cities, the other were the most famous towns and villages in those parts. And here in this first catalogue of judah's cities in the Southern parts, the most noted towns are expressed by name, as well as the walled cities, that in the following catalogues we may conceive the same, to wit, that there were many towns of note besides the cities there mentioned, though they be not expressed by name as here they are.  
Vers. 36. Fourteen cities with their villages.] There are fifteen named in the foregoing verses, either therefore one of them was no city, but some noted town, or rather it may be very probably conceived that Gederah and Gederothaim were but one city: and therefore some read it (as it is in the margin of our bibles) Gederah or Gederothaim.  
Vers. 62. And Nibshan and the city of salt.] This city might have its name, The city of salt, from the salt pits that were there, and the abundance of salt that was daily made by the inhabitants of the city.  
Vers. 63. As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out.] It is a question much argued amongst writers, whether Jerusalem stood in Judah's or in Benjamins' portion. By many places of Scripture it seems evident that it was in Benjamins' portion. For in the 18. chapter of this book vers. 28. it is reckoned amongst the cities that were in Benjamins' lot, and we see that Moses did before his death prophesy concerning Benjamin, that the Temple which was in Jerusalem should be built in Benjamins' portion, for that is the drift of those words, Deut. 33.12. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders; yea and Jer. 6.1. the inhabitants of Jerusalem are expressly called the children of Benjamin, O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and Judg. 1.21. the same that is here said of the children of Judah is likewise there said of the children of Benjamin, The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day. But now again by other places of Scripture it seems as evident that Jerusalem was in Judah's portion. For first, mention is here made of it as one of Judah's cities, The Jebusites dwell with the children of Judah at Jerusalem unto this day: and secondly, Jerusalem is said to have been taken by the children of Judah, Judg. 1.8. and thirdly, it is reckoned as the great privilege of the children of Judah, that the Lord in his Temple dwelled amongst them, Psal. 78.67, 68, 69. Moreover he refused the Tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the mount Zion which he loved, and he built his Sanctuary like high places, etc. but the truth herein is, that Jerusalem stood in the border of these two tribes, and so was part in Judah's, and part in Benjamins' portion, and therefore the places of Scripture before cited do not any way contradict one another, the fort of Zion and some of the south skirts of the city were in Judah's portion, but the greatest part of the city in Benjamins, and therefore it may well be that when they went about to expel the Jebusites that dwelled there, both judah and Benjamin joined their forces together, as Judah and Simeon did in a like case, Judg. 1.3. And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites, and I likewise will go with thee into thy lot. As for that which is here said concerning Jerusalem, to wit, that the children of Judah could not drive out the Jebusites thence (and the like we see is said concerning the children of Benjamin, Judg. 1.21.) we must know that the jebusites continued in jerusalem unto David's time. Indeed Adoni-zedek the king of Jerusalem was slain by joshua chap. 10.23, 26. (for he was one of those five kings that made war against Gibeon) though we find no mention there of his taking jerusalem; yea, and it is expressly said, judg. 1.8. that afterwards the children of judah took the city of Jerusalem and burned it with fire, that is, some part of it. Well, but yet the fort of Zion, which was the chief strength of jerusalem, was not at that time taken by them; for that the jebusites held till David took it, 2. Sam. 5, 6, 7. yea and it seems that afterward the jebusites did also by the help of this fort recover the city again, at least so fare, that they forced the Israelites to let the jebusites dwell there amongst them, as it is said here. For in the days of the judges we see that jebus, that is, jerusalem was still inhabited by the jebusites, judg. 19.12. We will not turn aside hither into the city of a stranger, that is not of the children of Israel (saith the Levite there concerning jebus) we will pass over to Gibea. But however we must not think, that this which is said here, that the children of Judah could not drive them out, is added by way of excusing them; no, but rather to their shame and reproach; for though the fort of Zion was a place of great strength, so that when David set himself down with his army before it, the jebusites scorned him, & bragged that their lame and blind and impotent people, should defend it against him, 2. Sam. 5.6. Yet God would certainly have driven them out according to his promise, had they not been wanting to themselves. But they grew slothful and faint hearted, and by these and other their sins, provoked the Lord to withdraw himself from them, and so then indeed they could not drive out the inhabitants, but were glad to purchase peace upon any terms; according to that judg. 2.20, 21. And the anger of the Lord was hot against Israel, and he said, Because this people hath transgressed my covenant which I commanded their fathers, and have not harkened to my voice; I also will not hence forth drive out any from before them, of the nations which Joshua left when he died, etc.   

CHAP. XVI.  
Vers. 1. ANd the lot of the children of Joseph, fell from Jordan by Jericho, unto the water of Jericho on the east, etc.] It is the opinion of some learned writers, that there was but one lot drawn for the children of joseph, and that because one half of the tribe of Manasseh, being already disposed of without jordan, it was judged the fittest way to join the other half of the tribe of Manesseh in one lot with the tribe of Ephraim, under the common name of the children of Joseph; for, say they, by this means they made sure that the children of joseph should be seated together in that part of Canaan, which the lot that was drawn out with that which had their name in it, did assign to them. And this likewise, they seek to make good from the words of the text, both here where it speaks of the inheritance of Ephraim & Manasseh, as comprehended in one lot, And the lot of the children of Joseph, fell from Jordan, etc. and again, chap. 17.14. where the children of joseph seem to complain of this, And the children of Joseph spoke unto Joshua saying, why hast thou given me but one lot and one portion to inherit? But all things considered, I think it more probable that there were two several lots for the tribe of Ephraim and the half of Manasseh: first, because those words chap. 14.2. By lot was their inheritance— for the nine tribes, and for the half tribe, seems rather to imply, that there were several lots both for the nine tribes, and for the half tribe: secondly, because the portion that fell to the tribe of Ephraim being described in the latter part of this chapter, it follows in the beginning of the next chapter, There was also a lot for the tribe of Manasseh: for do not those words clearly intimate that there was one lot drawn for Ephraim, and another for Manasseh? and thirdly, because the providence of God in ordering the lots must needs be the more wonderful, if judah's lot coming forth first, the next two lots also that were drawn should be these of Ephraim and Manasseh, the sons of joseph, immediately one after another, upon whom also God had transferred a part of Reubens birthright, as it is expressly said, 1. Chron. 5.1, 2. And indeed that complaint of the sons of Joseph, chap. 17.14. Why hast thou given we but one lot and one portion to inherit? was not meant of the drawing but one lot for them, but of the quantity of land assigned to them for their portion, to wit, that it was no more than might well have been assigned for one tribe. For had they taken exception that there was but one lot for these two tribes, they would have contested about this when they made the lots, and not after their lot was drawn. And here in this place, the text speaks of the lot of the children of Joseph in the singular number, not because there was but one lot drawn both for Ephraim and Manasseh, but because the writer of this book intended, first to show jointly together where the inheritance of these two tribes lay, and then afterwards to show severally what each of them had for their portion. So that therefore in these first three verses of this chapter the south bounds of the inheritance of the sons of Joseph where it bordered upon Benjamins' portion is described, to wit, that they began at that part of Jordan which was nigh unto jericho, and so went up unto the water of Jericho, that is, to certain streams that watered jericho, called afterwards the waters of Elisha, because of that miracle which he wrought upon them, 2. Kings 2.21. (it is here said to have been on the east, and chap. 18.12. on the north side of Jericho, because it lay north-east of the city) and so to the wilderness that goeth up from jericho throughout mount Bethel, namely the wilderness of Beth-aven chap. 18.12. and so from Bethel to Luz, and thence to the borders of Archi, to Ataroth called also Ataroth-addar verse 5. and again, chap. 18 12. and so on still westward by the several places here mentioned till they ended at last at the sea, that is, the Mediterranean sea.  
Verse 5. The border of their inheritance on the east side was Ataroth-addar unto Bethhoron the upper.] Here gins the description of that portion of the land of Canaan which was assigned to the tribe of Ephraim; which to us that cannot have any certain knowledge of that country as it was in those times, must needs be very difficult and hard to be understood, especially being described here in so few words as it is. In this first clause all is said, that is said, concerning the eastern bounds, to wit, that it reached from Ataroth in the southern bounds, to Bethhoron in the north side; and so indeed the breadth of Ephraim's portion is only here set forth where it was broadest eastward.  
Vers. 6. And the border went out toward the sea to Michmethah, etc.] There being mention made in the former verse of Bethhoron the upper, which lay on the north side of Ephraim's lot, here now the text describes how the north border went out from the said Bethhoron first westward to Michmethah, and then eastward by several towns here mentioned, till it ended at last at Jordan.  
Vers. 8. The border went out from Tappuah westward, etc.] Here the text returns to show what had been touched before, verse 6. to wit, how the northern border went on westward beyond Michmethah toward the sea, namely, that it went along by Tappuah unto the river Kanah, and so at last to the midland sea.  
Verse 9 And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh.] That is, besides the cities that stood within the compass of these bounds, the Ephramites had certain cities allotted them within the portion of Manasseh, as an addition, because this portion here described was too little for them.  
Vers. 10. And they drove not out the Canaanites that dwelled in Gezer, etc.] See the note chap. 17.12.   

CHAP. XVII.  
Vers. 1. THere was also a lot for the tribe of Manasseh, (for he was the firstborn of Joseph) to wit, for Machir the first born of Manasseh, etc.] This clause, for he was the first born of Joseph, is added, to imply that though Jacob had prophesied that Ephraim's dignity should be the greater, Gen. 49.19. His younger brother shall be greater than he, and his seed shall become a multitude of nations, yet Manasseh being one of joseph's sons, yea his first born, he was also to have the portion of a tribe as well as Ephraim, according as Jacob had prophesied of them, Gen. 48.5, 6. And now thy two sons Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine: As Reuben and Simeon, they shall be mine. And thy issue which thou begettest after them shall be thine. Now the lot that fell to Manasseh is said to have been for Machir the first born of Manasseh, because Manasseh had no other sons but Machir only, and therefore sometimes Machir seems to be put for the whole tribe of Manasseh, Judges 5.14. Out of Machir came down governors; and amongst his posterity it seems that Manassehs portion was now wholly divided. But than it may be questioned by some why Machir is here called the first born of Manasseh. To which I answer, that the child that first openeth the womb is usually in the Scripture called the first born, though there were no more born after him.  
Because he was a man of war therefore he had Gilead and Bashan.] That is, because Machir the father of Gilead was a man of war Many conceive that Machir had no other sons but Gilead, and that all Manassehs portion was divided amongst Gileads posterity. But this we may well doubt, 1. Because Gen. 50.23. there is mention made of Machirs children. 2. Because Num. 26.29. we read of a family of the Machirites distinct from those that were called by the names of the sons of Gilead; concerning which, see the note on the place. However, the posterity of Machir had the land of Gilead and Bashan, that is, the half of it, settled upon them (which is here mentioned by the way, that after he might proceed to speak of their dividing to the other half of this tribe, their portion of the land within Jordan) and that because Machir was a man of war, that is, because the Machirites were men of war, and did themselves win Gilead and dispossess the enemy of it. See the notes, Numb. 32.39, 40.  
Vers. 4. Therefore according to the commandment of the Lord, he gave them an inheritance, etc.] See Numb. 27.7.  
Vers. 5. And there fell ten portions to Manasseh.] That is, the land was divided into six parts according to the number of the sons of Gilead mentioned verse 2. and Hephers part was divided into five parts, and given to his son Zelophehads five daughters; and so there were ten portions in all.  
Vers. 7. And the coast of Manasseh was from Asher to Michmethah, etc.] If Asher was a town seated at the southeast end of Manassehs lot (as some conceive it was) then in this and the following verses, we have only the description of the southern bounds of this tribe of Manasseh, which were also the north bounds of Ephraim's portion, as is evident because Michmethah and the other following places here mentioned, as Tappuah and the river Kanah, are the same that were named before in the north border of Ephraim; But if Asher stood, as others think, in the north-east of Manassehs portion, then in the first words we have the east bounds of this half tribe of Manasseh, to wit, that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lieth before Shechem, and then in the next words, we have the southern bounds described from Michmethah to the midland sea, to wit, that from Michmethah it went a long on the right hand turning westward to Tappuah, and so on the south of the river Kanah, verse 9 and so right on to the sea: and thus, as is noted in that ninth verse, the land was Manassehs both on the north and south side of the river Kanah, though the cities that stood on the south side of that river belonged to Ephraim, which is intended in those words, these cities of Ephraim are among the cities of Manasseh, that is, the cities on the south side of the river belonged to Ephraim, though they were within the coasts of Manasseh.  
Vers. 10. And they met together in Asher on the north, and on Issachar on the east.] That is, the north bounds of joseph's portion, to wit, Ephraim's and Manassehs considered jointly in one, was the tribe of Asher on the north, and Issachar on the east. For otherwise then thus it cannot be conceived how they should meet together in Asher on the north, since Ephraim no where could reach to Asher, being bounded as Manasseh also was on the west by the main sea.  
Vers. 11. And Manasseh had in Issachar and in Asher Bethshean and her towns, etc. even three countries.] This is added, to intimate that these towns, to wit, Bethshean, Ibl●am, Dor, and En-dor (whither Saul went to a witch) and Taanach and Megiddo being in the confines of Asher and Issachar, and yet belonging to Manasseh, stood not all in one place, but were in three several tracts of ground: Or else it may be added, to show that three of the countries' before mentioned were in Ashers' portion, and three in issachar's; and so Manasseh had in each of them three countries.  
Vers. 12. Yet the children of Manasseh could not drive out the inhabitants of those cities, etc.] This is spoken of the times after the death of Joshua, and therefore the same is repeated, Judg. 1.27, 28. Partly through cowardliness, and partly through Gods withdrawing his help, at first they could not drive them out; afterwards when their fear could not so much blind their judgements, but that they must needs then acknowledge themselves strong enough, yet they put them to tribute; which did much aggravate their sin.  
Vers. 14. And the children of Joseph spoke unto Joshua, saying, Why hast thou given me but one lot, etc.] Here the story relates how the sons of Joseph, that is, the two tribes of Ephraim and Manasseh, came to Joshua, and made a great complaint (and it was doubtless after they had entered upon the land which fell to them by lot) that there was not a convenient portion of land assigned to them for their inheritance, no more indeed then was fitting to be the lot of one tribe: for that is the meaning of those words, Why hast thou given me but one lot, and one portion to inherit, that is, why hast thou given us no more of the land, then if we had been to be accounted but as one tribe, and so to have but one lot? Questionless, Joshua and the rest that were entrusted in this business had not, either through ignorance or partiality, set forth a less portion of land for these sons of Joseph then was fitting: But because a part of the land allotted them was overgrown with wood, and a great part of it was still in the possession of the Perizzites, and the Rephaims or giants, with whom through infidelity and sloth they afraid to encounter; therefore they judging this as nothing, conclude they had no more given them to dwell in, then might well be reckoned the portion of one tribe. The most questionable passage in this complaint of theirs is this, that to make good that they had not a competent portion of land assigned them, they allege the extraordinary increase of their people in number, through the special blessing of God upon them, Why hast thou given me but one lot, and one portion to inherit, seeing I am a great people, forasmuch as the Lord hath blessed me hitherto, since it is evident, as is noted Num. 26.37. that the sons of Ephraim, when they were numbered the second time, a little before their entrance into Canaan were eight thousand fewer than when they were numbered the first time at their first coming out of Egypt; but for this we must know, that though the tribe of Ephraim was so much decreased at that last numbering of the people, yet since that time, under the government of Joshua, they might be greatly increased again; but however, though at that time the sons of Ephraim were eight thousand fewer than when they came out of Egypt, yet even at that time on the other side, of the tribe of Manasseh there were twenty thousand and five hundred more than at the first numbering, Num. 26.34. and therefore the sons of Joseph speaking here of themselves jointly together, both Ephraim and Manasseh, they might well say they were a great people, and that God had greatly blessed them, in regard of their number.  
Vers. 15. And Joshua answered them, If thou be a great people, then get thee up to the wood country, etc.] Thus he covertly retorts their plea upon them, as making more for him then for them; for, says he, being a great people, the more able art thou to drive the Canaanites out of those parts allotted you for your proportion, and the more shame is it that you should let them alone and yet complain of the narrowness of your lot; Get thee up (saith Joshua) to the wood country, and cut down for thyself there in the land of the Perizzites, and the giants, that is, cut down the woods, and drive out and destroy the inhabitants that lurk there in their fastnesses, and strong holds, and then if mount Ephraim be to narrow for thee, that is, the mountains out of which the Canaanites are already expelled, whereof you have the possession at present, you may by this means have land enough to dwell in, and need not complain that your portion is too straight for you. It is likely, that when the sons of Joseph came to make their complaint to Joshua, they assured themselves that they should find the more favour, because he was of the tribe of Ephraim: But in a point of justice, we see they found Joshua fare from yielding to them in the least degree upon that ground.  
Vers. 16. And the children of Joseph said, The hill is not enough for us, etc.] These first words seem to have been spoken with some kind of anger and discontent. Joshua had told them what they should do, if mount Ephraim were too narrow for them: now as men discontented are wont to do, they snap at those last words of Joshua; yes, say they, the hill is not enough for us, meaning that mount Ephraim whereof joshua had spoken; and then they add, And all the Canaanites that dwell in the land of the valley have chariots of iron: as if they should have said, Whereas you call upon us to enlarge our dwellings in the wood country, by cutting down the wood, by expelling and destroying the Perizzites and the giants that dwell there, you may know that this we cannot do, and that because the valleys we must pass through ere we can come to that mountainous wood country, which you refer us to, are inhabited by the Canaanites that have chariots of iron, so that there is no hope for us to prevail over them. This I conceive to be the best exposition of this place. Yet some understand those first words, The hill is not enough for us, of that mountainous wood country, to which joshua had referred them for the enlarging of their dwellings, and so conceive the scope of this reply of the sons of joseph to be, that even that mountainous country, if they had it in their possession, would not be enough for them; and for the valleys, there was no hope to subdue them, because the Canaanites that dwelled there had chariots of iron; that is, as all Expositors agree, chariots whose wheels were armed with scythes, as I may say, or hooks of iron, wherewith when they broke in amongst their enemies, they must needs mightily tear, cut, and mow down those that stood in their way; and indeed these chariots could only be useful in the valleys and plains, in the mountains and wood countries they could not be used.  
Vers. 17. And Joshua spoke unto the house of Joseph, even to Ephraim, and to Manasseh, saying, Thou art a great people, etc.] As if he should have said, What I answered before I must answer again, Thou art a great people by thine own confession, and hast great power, and therefore besides God's promise, ye have otherwise no cause of distrust, thou shalt not have one lot only, that is, thou shalt, if thou wilt not be failing to thyself, prevail over those places, and then thou shalt find the portion allotted thee is more than one lot, fully enough for two such numerous tribes.  
Vers. 18. But the mountain shall be thine, for it is a wood; and thou shalt cut it down: and the outgoings of it shall be thine, etc.] That is, not only the mountain shall be thine, which when thou hast cut down the wood, will be found good ground, but also the outgoings of it, that is, the valleys round about the mountains shall be thine too.   

CHAP. XVIII.  
Vers. 1. ANd the whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the Tabernacle, etc.] No doubt God appointed them to remove the Tabernacle to Shiloh: so much may be gathered from that which is said, Deut. 12.5. But unto the place which the Lord your God shall choose out of all your tribes, to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: as also jer. 7.12. where it is plainly called the place where God set his Name at the first. Hitherto both camp and Tabernacle had been in Gilgal, a place in the very first entrance into the land of Canaan; now they removed further into the land, both the camp, vers. 9 And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh; and the tabernacle, as is here expressed, both as a manifest sign of their taking possession of the land they had conquered, and for the more convenient coming of the people to the tabernacle to worship. And Shiloh God appointed to be the place, a city in Ephraim, therein God honouring joshua the ruler of the people, who was of this tribe; and withal, it was brought nearer to the place which God had decreed to be the settled place of his worship, to wit, jerusalem: from this time therefore the people was bound to the strict observation of the Ceremonial Law, Deut. 12.8, 9, 10, 11. Ye shall not do after all the things that we do here this day, every man what is right in his own eyes. For ye are not as yet come to the rest, and to the inheritance which the Lord your God giveth you. But when ye come over Jordan, and dwell in the land which the Lord your God giveth you to inherit; and when he giveth you rest from all your enemies round about, so that you dwell in safety: Then there shall be a place which the Lord your God shall choose, to cause his name to dwell there, thither shall ye bring all that I command you, your  offerings and your sacrifices, your tithes, and the heave offering of your hands, and all your choice vows which ye vow unto the Lord, etc. and here the Tabernacle continued unto the days of Samuel, to wit, above three hundred years.  
And the land was subdued before them.] That is, the land about Shiloh was subdued, and the inhabitants driven out of it, and those that dwelled further off were so stricken with the terror of God, that they durst not stir to molest the Israelites.  
Vers. 2. And there remained among the children of Israel seven tribes, which had not yet received their inheritance.] It may seem strange that the Israelites having begun in Gilgal to divide the land by lot, went not on in that work, but having drawn three lots, which fell to Judah, Ephraim, and Manasseh, gave over and intermitted this work, and that as it seems a long time; for so much is evident by Joshua his expostulation with them, vers. 3. (though it be not expressly said how long it was) How long, saith he, are you slack to go to possess the land, etc. why they did this no reason is given in the text: But this by Expositors is thought the most probable reason, to wit, that the other tribes perceiving what a large circuit of land was given to Judah (out of which indeed more than the portion of one tribe was afterward taken, see chap. 19.9.) they began to murmur, as supposing that there would not be left an equal share for them; and the rather, because they heard the sons of Joseph already complain, and therefore pretending that there could not be any equal division made, when the remote parts were no better known to them, as being yet in the enemy's possession, they desired some stay of the work till they had further prevailed, and might know the land they were to divide, better than yet they could do. And thus the work being put off for a time, by degrees they began to mind it no more, till Joshua finding them shamefully remiss, urged them to set upon it again, and for their better satisfaction to send forth men to search the land.  
Vers. 4. Give out from among you three men of each tribe, etc.] To wit, not only of the seven tribes mentioned vers. 2. but also of Judah, Ephraim, and Manasseh; lest if these searchers should conceive that it was fit somewhat should be taken from those that had their lots already, they might otherwise complain of partiality in those that were sent to search the land. As for the work that these men were to do, namely to describe the land according to the inheritance of them, it is meant doubtless of some catalogue they were to bring of the several countries and parts of the land that were not yet divided, with the several cities, and towns, and villages that were in each of them, that so accordingly they might the better divide it into so many parts.  
Vers. 5. Judah shall abide on their coasts on the south, etc.] The meaning of this is only that the tribe of Judah, and the sons of joseph, Ephraim and Manasseh, should continue seated, the one on the South, the other on the North, in that part of the land wherein the lots that were drawn for them in Gilgal fell, and not that they should have still the same quantity of land that was at first assigned them: for we see afterward, that the tribe of Simeon had their portion assigned them out of that which was at first in the lot of judah, chap. 19.9.  
Vers. 6. Ye shall therefore describe the land into seven parts and bring the descrition hither to me, that I may cast lots here for you before the Lord our God.] This some say was spoken to the men that were chosen to describe the land. But I conceive it might as well be spoken to the whole assembly, to whom hitherto joshua had directed his speech, Ye shall therefore describe the land into seven parts, and bring the description, etc. that is, ye shall take order that by the men you send out, the land be described into seven parts, and then that the description thereof be brought to me. However, the mention he makes in the last words of the account they were to give of what they had done, before the Lord in the tabernacle, was doubtless to intimate how careful the men that were sent had need to be, diligently and carefully to carry themselves in this great charge that was imposed upon them.  
Vers. 9 And the men went and passed through the land, and described it by cities into seven parts, etc.] They might use some likely means to prevent danger, when they searched the countries of their enraged enemies; perhaps they divided themselves, and went not all together; they might also go under pretence of negotiation, and it may be disguised, that they might not seem Isralites. But doubtless the astonishment and fear wherewith God had stricken the inhabitants, upon the Israelites late victories, were the best means of their safety: and by their preservation in this dangerous service, we may well think their brethren were much encouraged to set upon the getting of the remainder of the land into their possession.  
Vers. 11. And the lot of the tribe of the children of Benjamin came up, etc.] Thus had Benjamin the honour of having the first lot amongst the seven tribes, and was by God's providence seated the very next to his brethren Ephraim and Manasseh, (who likewise were of Rachel) and had also the royal city of jerusalem within his borders, where God dwelled in his holy Temple; wherein that was accomplished which Moses prophesied of this tribe, Deut. 33.12. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders.  
Vers. 12. And their border on the North was from Jordan, etc.] This North border of Benjamin is the same with the South border of the sons of joseph, described before, chap. 16.1. concerning which therefore see the notes there.  
Vers. 14. And the border was drawn thence, and compassed the corner of the sea southward etc.] Here gins the Western border of Benjamins' portion; for here the line turns from North to South, and fetching a compass about an inlet or creek of the sea goeth on southward till it comes to Kirjath-baal in judah's portion, called by the Israelites (to suppress the name of their idol-god) Kirjath-jearim.  
Vers. 15. And the south quarter was from the end of Kirjath-jearim, etc.] See chap. 15.5, 6. where you shall find the same to be made the north border of Judah; only that line is drawn from east to west, from the lake of Sodom to Kirjath-jearim, this from the west to the east from Kirjath-jearim to the lake of Sodom: concerning which, see the note there.  
Vers. 18. And passed along toward the side over against Arabah northward, and went down unto Arabah.] Which is called Betharabah, chap. 15.6.  
Vers. 21. Now the cities of the tribe of the children of Benjamin according to their families, were Jericho, etc.] It is no wonder though in several places of Scripture, we find mention made of some cities belonging to the tribe of Benjamin that are not in this Catalogue; For many cities might be built in after times. And besides, it is probable that all the cities in Benjamins' lot are not here mentioned, but such only as were requisite to be known, because by them the bounds of their lot are described, or for the better understanding of some other passages in the sacred history where these cities are mentioned. And the like we must conceive of the catalogues that are given us in the following chapter of the cities that were in the several lots of the other tribes.   

CHAP. XIX.  
Vers. 1. ANd their inheritance was within the inheritance of the children of Judah.] That is, the inheritance of the tribe of Simeon; the reason whereof is given vers. 9 Out of the portion of the children of Judah was the inheritance of the children of Simeon; for the part of the children of Judah was too much for them, therefore the children of Simeon had their inheritance within the inheritance of them. It seems that they that were sent to search the land not yet divided, that they might part it into seven lots for the seven remaining tribes, chap. 18.4. found that the portion which Joshua, and Eleazar and the other Commissioners for the dividing of the land, had formerly at Gilgal assigned to the tribe of Judah was fare too large, considering what they now found left for the other tribes upon this second review, and therefore agreed unanimously with those said Commissioners for the dividing of the land, that a whole portion for one of the tribes that had not yet their inheritance should be taken off that which was formerly given to Judah, and so should make one of the lots for the seven tribes (besides some other cities which they took also from Judah to be as part of another lot, as is shown afterwards, verse 40.41.) and not doubt the children of Judah acknowledged the equity thereof, and were well contented with it: and so when they came to draw the lots of the seven remaining tribes, in the second place, next after Benjamins, came out this lot, which was wholly taken out of Judah's portion, for the tribe of Simeon. And thus by the providence of God; first, there being one tribe to be seated within that portion formerly given to Judah, the lot fell upon this tribe, which was fewest in number of all the tribes, as we may see by the account that was taken of them at the last numbering of the people, Num. 26.14. and secondly, this tribe of Simeon having their portion assigned them within the portion of judah, and so being as it were intermingled with them, nor having an inheritance apart by themselves, that was now fulfilled which Jacob long since prophesied of them, Gen. 49.7. I will divide them in Jacob, and scatter them in Israel: concerning which, see what is noted there.  
Vers. 2. And they had in their inheritance Beer-sheba, etc.] The bounds of this tribes portion is not described, as are the bounds of most of the other tribes, only the chief cities and towns are named that were in their lot, and that because their inheritance was within the inheritance of Judah, whose bounds are formerly described chap. 15. As for Beersheba and Sheba that are first here mentioned they are but the longer and shorter names of one and the same city; for it is said vers. 6. that in this first catalogue there are thirteen cities, and there are fourteen if Beersheba and Sheba be counted two several cities, and besides 1. Chron. 4.28. where these cities of the Simeonites are again reckoned up, there is mention made of Beersheba only.  
Vers. 3. And Hazar-shual, and Balah, and Azem, etc.] Called Ezem, 1. Chron. 4.29. as the following Eltolad is called also Tolad; and Bethul, Bethuel.  
Vers. 5. And Ziklag, and Bethmarcaboth, and Hazor-susah, etc.] Which is called 1. Chron. 4.31. Hazar-susim; as also in the following verse Bethlebaoth is called, chap. 15.32. Lebaoth, and in the 1. Chron. 4.31. Bethbirei: and Sharuhen seems to be the same that is called Shauraim.  
Vers. 7. Ain, Remmon, and Ether, etc.] Or Etam, 1. Chron. 4.32. this with the rest here mentioned are there called villages, and therefore are here severally reckoned by themselves.  
Vers. 9 For the part of the children of Judah was too much for them, etc.] See the note above, vers. 1.  
Vers. 10. And the border of their inheritance was Sarid, etc.] This Sarid was the South-west corner of Zebuluns' portion, from whence it is said that it went Westward to Maralah, and so to Dabbasheth which stood by the sea, from whence it went Northward by the sea coast as fare as the river near jokneam. And thus having the midland sea on the West, and the sea of Galilee on the East, that was truly accomplished which Jacob said concerning this tribe, Gen. 49.13. Zebulun shall dwell at the haven of the sea, and he shall be for a haven of ships: and Moses also, Deut. 33.18. And of Zebulun he said, Rejoice Zebulun in thy going out, etc.  
Vers. 12. And turned from Sarid eastward toward the sun rising, etc.] As before the western border was drawn from Sarid, verse 10. so here the south border gins also at Sarid, and so is carried on eastward as fare as Japhia.  
Vers. 13. And from thence passeth on along on the east to Gittah-Hepher, etc.] That is, from Japhia a city in the southeast corner of Zebuluns' portion, the border turns northward along by the sea of Galilee, and within a while goeth up into the land as fare as Remmon and Neah, where is the going out of the utmost reach of the eastern border.  
Vers. 14. And the border compasseth it on the north side to Hannathon, etc.] This is the north border which fetcheth a compass, and so ends in the valley of Jiphthah-el.  
Vers. 15. And Idalah and Bethlehem.] This was not that Bethlehem where Christ was afterward born; for that was in the tribe of Judah, this in the tribe of Zebulun.  
Twelve cities with their villages.] There are more than twelve mentioned in the foregoing verses; but it seems some of them were border towns that stood in the other tribes, that had their lots next to Zebuluns', and but twelve of them only were belonging to the tribe of Zebulun.  
Vers. 18. And their border was toward Jezreel, etc.] Because Issachars' portion lay between Benjamins and Zebuluns', whose borders have been already described (and so consequently issachar's also) therefore the line of their borders is not here described as in the other tribes, but only the principal towns and cities are named, first, those that stood in the south border, vers. 18, 19 secondly, those in the west, vers. 20. and thirdly, those in the north, ver. 21, 22. Now this portion set apart for Issachar being in a fat and fruitful soil, that was fulfilled which Jacob foretold, Gen. 49.14. And he saw that rest was good, and the land that it was pleasant, and bowed his shoulders to bear, and became a servant unto tribute: and Moses, Deut. 32.18.  
Vers. 24. And the fifth lot came out for the tribe of the children of Asher, etc. Even here also the hand of God is still observable in his ordering the lots. Hitherto the lots had come out only for those tribes that were descended of jacob's two wives Leah and Rachel, and the tribe of Gad, who was the eldest of jacob's sons by Zilpah Leahs handmaid, had already received their inheritance without Jordan, upon special suit made unto Moses, & so now the next lot came out for the tribe of Asher, who was also the son of Zilpah, the handmaid of Leah jacob's first wife, and therefore preferred before the two tribes of Dan and Naphtali, that were descended of Bilhah the handmaid of Rachel, his second wife.  
Vers. 25. And their border was Helkath, etc.] The cities that are first here mentioned stood on the northwest border, which is drawn all along the coast of the midland sea, as far as to mount Carmel westward, that is, to the west side of mount Carmel and Shihor-libnah; and so here the line turneth eastward, vers. 27. and makes the south bounds of this tribes portion, and then fetcheth a compass northward again, like to the bending of a bow, till it comes to Zidon on the north end of the sea coast, & then turneth southward again as far as Tyre, etc. Now by the mention that is here made of mount Carmel in the lot of this tribe, we may see how the prophecy of Jacob concerning this tribe was folly accomplished, Gen. 49.20. Out of Asher his bread shall be fat, and he shall yield royal dainties: for mount Carmel and the land about it was a fruitful soil, and had many mines in it, Isa. 39.9. Sharon is like a wilderness, and Bashan and Carmel shake off their fruits: and Isa. 35.2. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon. See also, Deut. 33.24, 25. And of Asher he said, Let Asher be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass, and as thy days so shall thy strength be.  
Vers. 27. And goeth out to Cabul on the left hand.] See the note upon vers. 30.  
Vers. 29. And the out-going thereof are at the sea, from the coast to Achzib,] That is, all the coast from the sea even unto Achzib.  
Vers: 30. Vmmah also and Aphek, and Rehob; twenty and two cities with their villages.] That is, Ummah, Aphek, and Rehob were cities of note in the portion of Asher, though not before mentioned in describing the borders of their lot. So that in all the cities here named belonging to the tribe of Asher are twenty and two. Indeed he that reckons all the names of places before mentioned shall find them to be twenty and three; but to this it is answered by some, that Cabul mentioned vers. 27. was not a city, but a part of the country which Solomon gave unto Hiram, and because of the censure which was then by him passed upon it, was called Cabul, 1. Kings 9.13. And he said, What cities are these which thou hast given me my brother? and he called them the land of Cabul unto this day. And again others say, that some one of the bordering cities before named belonged not to Asher, but to some of the neighbouring tribes.  
Vers. 33. And their coast was from Heleph, etc.] This is the east border of the tribe of Naphtali, beginning at these towns which stood somewhat more northerly than the fountains of Jordan; and so jordan, even as fare as the lake of Genezereth, was the utmost southernly end of the eastern border. Thus Naphtalies' land lay along by the banks of jordan in a large extent, and so jacobs' prophecy was fulfilled, Gen. 49.21. Naphtali is a hind let lose: and that of Moses, Deut. 33.23. And of Naphtali he said, O Naphtali satisfied with favour, and full with the blessings of the Lord, possess thou the west and the south.  
Vers. 34. Then the coast turneth westward to Aznoth-tabor etc.] Here now the south border of this tribes portion is described, to wit, that it turned from jordan westward; first to Aznoth-tabor, and thence to Hukkok and so went on till it came to have, as it follows in the next words. Zebulun on the south side, and Asher on the west side. And indeed, this last clause seems to have reference to that prophecy of Moses, before mentioned, concerning this tribe, Deut. 33.23. Possess thou the west and the south: for however it is noted before upon that place (as the opinion of some Expositors) that thereby might be signified, that the lot of their inheritance should be in the south-west part of the land, yet it being so evident here that this tribe had their inheritance in the utmost north-east part of the land, the meaning of that clause, possess thou the west and the south, must needs be this, that however this tribes lot was to be seated in the furthest north-east corner of the kingdom, yet it should reach forth so far both westward and southward, that they should enjoy all the benefits both of the western and southern parts, and the rather by their commerce with those other tribes upon whom they bordered.  
And reacheth to Zebulun on the southside, and unto Asher on the westside, and to Judah upon Jordan toward the sunrising.] It may seem strange that this tribe should be said to border upon judah: but either the river of jordan belonged peculiarly to judah, as a royalty given them of God above all the other tribes, in regard whereof Naphtali is said to border upon judah in jordan; or else this is added, to imply the convenient situation of this tribes portion, by reason it lay along by the banks of jordan in a large extent. For by this means though this tribe were seated in the uttermost north part of the kingdom, yet they might by the river have commerce with the other tribes as fare as judah, between whom and Naphtali many other tribes were seated; and so being the utmost north tribe, might in that sense be said to border upon judah, who were seated in the utmost south parts of the kingdom.  
Vers. 35. And the fenced cities are Ziddim, Zer and Hammath, Rakkath, and Cinnereth.] Hammath was a city standing in the utmost north-end of Canaan, whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt, 1. Kings 8.65. See Num. 13.22. and Cinnereth was a city in the eastern parts; whence the lake, so often mentioned in Scripture, was called the lake of Genezereth.  
Vers. 38. Nineteen cities with their villages.] For some of them mentioned before in drawing the border of their lot stood happily in the portion of the bordering tribes.  
Vers. 40. And the seventh lot came out for the tribe of the children of Dan.] Though this tribes lot was not wholly taken out of that which was given to Judah, as Simeons was, yet that a part of it was, is manifest by some of the cities mentioned here, that chap. 15. are numbered amongst those that were at first in Judah's portion; it was compassed with the sea; and the borders of the other tribes formerly described, and so the borders of this tribe are here omitted.  
Vers. 41. And the coast of their inheritance was Zorah, and Eshtaol, etc.] In this Zorah Samson was born, Judges 13.2. and between Zorah and Eshtaol he was buried.  
Vers. 43. And Elon, and Timnathah, etc.] Whence Samson took a wife, Judges 14.1.  
Vers. 47. Therefore the children of Dan went up to fight against Leshem, etc.] Or Laish. The story we have Judges 18. This then happened after Joshuas death, but here it is mentioned, lest it should seem strange how the Danites came to inhabit the north parts of the land, when their lot fell to them in the south parts, even close by Judah's portion; the reason was, because being not able to drive out the Philistines out of their land, they were straightened for room, & so went out and took Laish, a city that was in Naphtalies' lot, though then in the Zidonians possession, and transplanted a Colony thither, calling it Dan from their father Dan, the son of Jacob: it stood almost in the furthest north part of the land, Judges 20.1. The congregation was gathered together as one wan from Dan to Beersheba.  
Vers. 50. According to the word of the Lord they gave him the city he asked, even Timnath-serah in mount Ephraim, etc.] To wit, the word of the Lord which he spoke to Moses, not only concerning Caleb, but concerning Joshua (for why indeed should he be left out?) see Iosh. 14.7. to wit, that he should choose a peculiar portion to himself where he would: yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him. However herein, first, was the modesty of joshua remarkable, that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of special Prerogative was to be conferred upon him: secondly, That he was content to receive what God had promised him, as by way of gift from the people, he asked, and they gave him the city he asked: thirdly, That whereas he might have chosen the fairest and goodliest city in all their tribes, he chose his seat in a mountainous country, nothing so pleasant and delightful as many other places were, yea, and it seems a city that was ruinated, so that he was fain to build it ere he dwelled in it, for so it follows in the next words, and he built the city, and dwelled therein.   

CHAP. XX.  
Vers. 2. APpoint out for you cities of refuge, etc.] Concerning these cities of refuge, see the notes, Numb. 35.6. and 24, etc.  
Vers. 6. And he shall dwell in that city, until he stand before the congregation for judgement, and until the death of the high priest, etc.] That is, until he be fetched thence to the place where the fact was done, that it may be there tried whether it were done wittingly or unwittingly (so long he was to abide there however) or until the death of the high Priest, if it were found that he did it unwittingly; for than he was to be sent back to the city of refuge and to be kept there till the high priest died. Concerning the mystical reason of the man-slayers staying in the city of refuge till the death of the high priest, see the note upon Num. 35.25. But to this some also do add a literal reason, to wit, that hereby was employed how heinous a fault it was to shed the blood of a man, and how displeasing to God, in that the man that was but unwittingly defiled with the shedding of blood must be thus shut up, lest he should happen to come into the sight of him, who did as it were represent God's person amongst them, to wit, the high priest, nor could be suffered to stir from thence till he was dead.  
Vers. 8. And on the other side Jordan by Jericho eastward, they assigned Bezer, etc.] That is, they confirmed and ratified these to be cities of refuge without Jordan, which Moses himself had formerly chosen and set apart for that use. See Deut. 4.41, 42, 43.   

CHAP. XXI.  
Vers. 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest, etc.] It was doubtless immediately after they had made an end of dividing the land, that the Levites came thus to Eleazar and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling. For first, it is not probable that there was any delay which might move the Levites to challenge their right: and secondly, it is as improbable that the Israelites did first settle themselves in these cities, and then were afterwards put out to give way to the Levites.  
Vers. 2. The Lord commanded by the hand of Moses, to give us cities to dwell in, etc.] See the notes upon Numb. 35.2. etc.  
Vers. 4. And the lot came out for the family of the Kohathites.] God had expressed the number of cities that were to be given them, to wit, forty eight, Numb. 35.7. So all the cities which ye shall give to the Levites shall be forty and eight cities; he had also given them directions to take these cities out of each tribe some, according as their proportion was greater or lesser: and therefore the Commissioners for the dividing of the land made choice no doubt of these cities, as in their wisdom they found them most convenient for the Levites, and for the people; and then having divided the cities, they had chosen, into four parts, one for the priests, a second for the Levites of Kohaths' family, a third for the Gershonites, and a fourth for the Merarites, than was it at last decided, in which of the tribes the priests should be placed, and so of the rest; or at least of those cities which were judged convenient they took the number agreed upon by lot. See vers. 11.  
And the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, etc.] Thus by God's special providence the priests were seated partly in the tribe of Judah, where the Temple was afterwards to be built, and partly in the two bordering tribes of Simeon and Benjamin, and so whilst they shall approve their piety and devotion to the service of God, in being content to leave their dwellings to go up unto Jerusalem in their turns, to attend upon the service of God, yet withal God provides for their ease, that their journeys might not be over long and burdensome to them. As for their assigning (as it is here said) of thirteen cities to the priests, herein God and the governor's of Israel had respect unto succeeding times, when the posterity of Aaron should be increased; for at present there were but a few priests, not enough to inhabit the half part of one city; but in the mean time they were given them for their possession, which they might dispose of according to the right they had in them. For that they might so do, and that the cities of the Levites were given them not only for their habitation, but also for their possessions and inheritance, is evident in several places. See Levit. 25.32.  
Vers. 9 And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities, etc.] Judah's and Simeon cities are reckoned together, because Simeons' portion lay within Judah's, Chap. 19.1. And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah.  
Vers. 11. And they gave them the city of Arbah the father of Anak (which is Hebron) in the hill-countrey of Judah, etc.] This city with the land adjoining was formerly given to Caleb: which makes it more probable, that the cities for the Levites were taken by lot, because it was not likely that both Hebron and Debir should be taken out of his inheritance without the Lords special direction. But God requiring it, Caleb willingly yields, the rather because the country and land about was the chief of his possession, which was not taken from him; and besides no doubt they desired to have the Levites, who were to instruct them in the Law of the Lord, to be seated amongst them.  
Vers. 15. And Holon with her suburbs.] Called Hilen, 1. Chron. 6.58.  
Vers. 16. And Ain with her suburbs, and Juttah with her suburbs, etc.] This city Ain is not reckoned, 1. Chron. 6. amongst the cities given to the sons of Aaron: nor Gibeon here named, vers. 17. As for Juttah it is called Ashan, 1. Chron. 6.59. Some indeed conceive, that it is Ain that is there called Ashan: but there is an argument against that which seems to me unanswerable, to wit, that Ashan and Ain are in one verse distinctly named amongst the cities of Simeon, chap. 19.7. and so also Almon vers. 18. is called Alemeth, 1. Chron. 6.60.  
Vers. 22. And Kibzaim with her suburbs.] Called Jokneam, 1. Chron. 6.68.  
Vers. 23. And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs.] These two cities are omitted, 1. Chron. 6. And Aijalon, and Gathrimmon, are there joined with the cities of Ephraim: but that they were given out of Dans portion, is evident by this place.  
Vers. 25. And out of the half tribe of Manasseh, Tanach with her suburbs, etc.] To wit, that half of the tribe which was seated within Jordan, next Dan and Ephraim. Tanach here mentioned, is called Aner, 1. Chron. 6.70. as also Gath-Rimmon, is there called Bileam.  
Vers. 27. And Beeshterah with her suburbs.] Called Ashtaroth, 1. Chron. 6.71.  
Vers. 28. And out of the tribe of Issachar, Kishon with her suburbs, etc.] Which is called Kedesh, as also Dabareh is called Deberath; and Jarmuth, Ramoth; and Engannim, Anem, 1. Chron. 6.72.73.  
Vers. 30. And out of the tribe of Asher, Mishal with her suburbs, etc.] Called Mashal 1. Chron. 6.74. as also Helkath is there called Hukok.  
Vers. 32. And Hammoth-dor with her suburbs, etc.] Called Hammon, 1. Chron. 6.76. as also Kartan is there called Kirjathaim.  
Vers. 34. Out of the tribe of Zebulun, Jokneam with her suburbs, etc.] Jokneam and Kartah are omitted, 1. Chron. 6.77. and Dimnah is there called Rimmon; and Nahalal, Tabor.  
Vers. 36. And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs.] It is said that Bezer was a city of refuge, chap. 20.8. though it be not here expressed as it is in the rest, vers. 13.20, 27. which, why it is here omitted we cannot say. As for Jahazah, it is called Jahzah, 1. Chron. 6.  
Vers. 41. All the cities of the Levites within the possession of the children of Israel, were forty and eight cities with their suburbs.] It may seem strange why in the 19 chapter we read of but two and twenty cities given to the tribe of Asher, nineteen to the tribe of Naphtali, yea, but twelve cities to the tribe of Zebulun, and yet the Levites which were nothing so many in number as they, have here eight and forty cities given them. I answer: first, that besides the cities mentioned, the other tribes had many towns and villages wherein they dwelled, which the Levites had not: secondly, that the chief cities are only there mentioned; it is evident in several places that many cities which were in the several portions of those tribes, are not there set down: thirdly, others did not doubt inhabit these cities, besides the Levites: and fourthly, it is no wonder though God deals bountifully with the Levites, that were to be employed in his special service.  
Vers. 43. And the Lord gave unto Israel all the land which he swore to give unto their fathers: and they possessed it and dwelled therein.] Though there were much of the land out of which the Canaanites were not yet expelled, we cannot therefore call this truth in question; for, First, he had given them all by lot divided amongst them, which was a kind of actual enstating them in it. Secondly, he had put them into possession of the greatest part of it; neither had he promised them otherwise, but that they should possess it by degrees, See Exod. 23.29. So both clauses of that which is here said are true; to wit, first, That God had given them all the land which he swore to give unto their fathers: and secondly, That they possessed it and dwelled therein; only we must conceive of them severally thus: to wit, 1. That he had already actually given them the whole land, and enabled them to divide it amongst their tribes: and 2. That they possessed it and dwelled therein, to wit, by degrees; a great deal of it they had already in their possession, and the rest by degrees came into their hands as God had promised, and sooner than they did they might have enjoyed it, had it not been for their sins.   

CHAP. XXII.  
Vers. 3. YE have not left your brethren these many days unto this day.] That for which Joshua here commends the Reubenites, and Gadites, and the half tribe of Manasseh, when he was now to dismiss them and send them back to their own inheritance, is, That notwithstanding the war had lasted so long, yet they had not been weary of that which they had undertaken, but had continued constantly with their brethren to help them against their enemies, till God had given them rest from their enemies as he had promised them. It is not where expressed how long the war had lasted, ere the Israelites were settled peaceably in the land of Canaan; and so thereupon these tribes were set free to return back to their own dwellings; Only by that which is said concerning Calebs' age, Joshua 14.10. at that time when they were setting themselves to the work of dividing the land, it is evident that then the wars had lasted full seven years; and how long it was after that ere the work was fully ended, we cannot say. Some learned Expositors hold, that it was at least fourteen years after the Israelites passed over Jordan, ere Joshua sent back these tribes to their own dwellings: But if it were not so long, not happily above nine or ten years; yet however, if we consider that they had left their wives, and children, and estates behind them in a land newly conquered, we may well conceive what just cause Joshua had to praise them for their faithfulness herein, that could be content for so many years together to continue with their brethren for their help, till they saw them peaceably seated each tribe in their inheritance.  
Vers. 4. Therefore now return ye, and get ye unto your tents, and unto the land of your possession.] That is, from the assembly they were to go to their tents, and so from thence to the land of their possession beyond Jordan.  
Vers. 5. But take diligent heed to do the commandment and the law, etc.] That is, be circumspectly watchful over yourselves lest you be drawn away from doing what God hath enjoined you.  
Vers. 6. So Joshua blessed them and sent them away.] See the note chap. 14.13.  
Vers. 8. Divide the spoil of your enemies with your brethren.] That is, when you come home let your brethren there, have share in the spoil you carry hence with you. Now this division might be either that every one should have an equal share; or rather, that these that had been in the war should have one half, and the rest of their tribes that stayed behind should have the other half. For so Moses by direction from the Lord had ordered it in the war that was made by a party that was sent out against the Midianites, Num. 31.27. And divide the prey into parts, between them that took the war upon them, who went out to battle, and between all the congregation (concerning which, see the note upon that place) and it is therefore probable that Joshua followed the example of Moses herein.  
Vers. 10. And when they came unto the borders of Jordan, that are in the land of Canaan, etc.] That is, when the Reubenites and the Gadites and the half tribe of Manasseh came to the borders of Jordan within the land of Canaan, before they passed over Jordan, they built there a very great altar after the pattern of that in the Tabernacle, and this they did (as afterwards vers. 24, etc. they make known to the messengers that were sent to them about it) not with any thought to offer sacrifices thereon, but only to the end that altar might be in the ages to come a memorial, that those tribes that dwelled without Jordan were of the stock of Israel as well as they within Jordan, and had a right to come to the Tabernacle, and to offer their sacrifices on God's altar there as well as they, in that it would still be known by tradition from their fathers to all succeeding generations, that that altar within Jordan was built by the tribes without Jordan when they returned that way home from helping their brethren against the Canaanites, when they first settled themselves in the land of Canaan.  
Vers. 12. The whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.] God had enjoined his people that in case any of their brethren of any city in Israel, should fall off from the true worship of the true God, to the worship of false gods (and consequently to any idolatrous worship whatsoever) they should then gather themselves together and utterly destroy the inhabitants of that city, Deut. 13.13, etc. Now therefore when the Israelites heard of the altar, which their brethren had built on the banks of Jordan in their return home, they presently concluded, that they had done it with a purpose to offer sacrifices thereon (which would have been a manifest rebellion against God's Law, wherein all the tribes of Israel were enjoined to bring all their sacrifices to that one altar that was in the Tabernacle, Deut. 12.5, 6.) and thereupon they unanimously gathered themselves together at Shiloh, to make war against these tribes that had built this altar; only they first sent messengers (as it follows in the next verse) to make inquiry concerning that which they had done, according to the direction of the law, Deut. 13.14. Thou shalt inquire and make search, etc. though they were their brethren, that did not abate their indignation against them but rather increase it; yea the Manassites within Jordan were as forward as the rest to fight in this quarrel, though one half of their own tribe was amongst those they were to fight against.  
Vers. 13. And the children of Israel sent unto the children of Reuben, etc.] To wit, to inquire concerning that which they had heard, to expostulate the matter with them, to try if by any fair means they might be drawn from the evil which they conceived they had done. And indeed, not only because they were brethren, but especially, because these tribes had so lately continued so many years so faithfully with them, to help them against their enemies till they were seated peaceably in the land of their inheritance, it had been a great evil to have proceeded to extremities, before they had assayed to make up the matter in a gentle way.  
Vers. 17. Is the iniquity of Peor too little for us, from which we are not cleansed unto this day, etc.] As if they should have said, Is it not enough that we did many years since so highly provoke God to displeasure against us by suffering ourselves to be drawn by the daughters of Moab to the worship of Baal-Peor, that we must now afresh provoke God again by a new rebellion against his Law? And indeed considering how exceedingly zealous Phinehas had been in that matter of Peor, when he slew Zimri and Cozbi in the very act of their uncleanness; it is no wonder though he did particularly instance in this example of their former rebellion, to show them how dangerous a thing it was, so again to incense God against them, as he conceived they had done. But why doth he say that the Israelites were not yet unto that day cleansed from the iniquity of Peor, since at that time when Phinehas had slain Zimri and Cozbi, the Lord said unto Moses, Num. 25.11. Phinehas the son of Eleazar, the son of Aaron the Priest, hath turned my wrath away from the children of Israel, etc. I answer, 1. Because the stain and infamy of that sin lay still upon them, it was a mighty dishonour to the Israelites unto that day, that they had so basely forsaken the living God to go after the base idol-gods of the heathen; as many as were guilty of it, yea all indeed had cause to blush at the remembrance of it unto that day. 2. Because the infection of that sin did still cleave unto them: The governor's of the people did no doubt find that the infection of Idolatry, which the Israelites had contracted at that time when they were drawn by the daughters of Moab to worship their false gods, did ever and anon still break forth in some particular persons, who were found lingering still after that idolatrous worship: whence it was that after this, Moses gave them that charge, chap. 24.23. Now therefore put away the strange gods that are among you, etc. and hence it is that they now tell their brethren that they were not throughly cleansed from the iniquity of Peor unto that day. Indeed the people and state in general continued uncorrupt all the days of Joshua, chap. 24.31. And Israel served the Lord all the days of Joshua. But they spoke here of that which they found in particular persons, to wit, that though they did what they might to punish and suppress idolatry, yet now and then there was still some found, that shown they were not wholly purged from that infection which they had taken so long since in the worship of Baal-Peor, and 3. Because they were not fully cleared from the guilt and punishment of that sin. For though upon that zealous act of Phinehas it is said, that he had turned away God's wrath from the children of Israel, yet the meaning of that was only this, that God's wrath was thereby stayed from proceeding on any further in that slaughter, which he had enjoined the Judges to make amongst those that had committed fornication with that Idol Baal-Peor, Num. 25.5. Moses said unto the Judges of Israel, Slay ye every one his men that had joined themselves unto Baal-Peor; all which notwithstanding there might be many particular persons that God was pleased to spare at that time, whom he might afterwards call to account, and correct them sharply even for that sin; and so in this regard it might be here said that unto that day they were not fully cleansed from that iniquity. For just such an expression we have Num. 14.20, 23. And the Lord said, I have pardoned according to thy word: But as truly as I live, etc. Surely they shall not see the land which I swore unto their fathers.  
Vers. 18. And it will be, seeing ye rebel to day against the Lord, that to morrow he will be wrath, etc.] That is, immediately or forthwith, for so this word to morrow is often taken, Matt. 6.30. Wherefore if God so cloth the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloth you. 1. Cor. 15.32. Let us eat and drink, for to morrow we shall die.  
Vers. 19 Notwithstanding, if the land of your possession be unclean, then pass ye over into the land of the possession of the Lord, etc.] That is, if you think the land without Jordan unclean, because ye have not God's Tabernacle and Altar with you, as we have, then pass over into the land of Canaan where the Lord dwells in his Tabernacle. Doubtless the country without Jordan was a part of the land of promise, only the land within Jordan is peculiarly called, the land of the possession of the Lord, because the Lord dwelled there in his Sanctuary. Now though it would have been a great imparing to all their inheritances that were seated within Jordan, to have admitted these two tribes and a half without Jordan to come and have a share with them, especially at this time when as yet the Canaanites were amongst them, and held so great a part of their land from them: yet this they willingly offered them, rather than they should fall off from the true worship of God: which shown how singularly zealous they were, both for God's glory, and their brethren's salvation.  
But rebel not against the Lord, nor rebel against us.] They call their building of an altar a rebellion, not against the Lord only, but against their brethren also within Jordan, because thereby they had (as they apprehended) separated themselves from having communion with them as the true Church of God, and by this their idolatrous practice had provoked the Lord, as much as in them lay, to destroy them all, or to cast them off from being his people.  
Vers. 22. The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know.] In these words, the tribes without Jordan, do first appeal to God, who knew with what intention they built that altar, as comforting themselves with this, that however it might be suspected, whether that which they should say were true or no, God who was the searcher of all hearts knew, that they had not done it with any such purpose, as their brethren suspected; and the vehemency they use in expressing this, The Lord God of gods, the Lord God of gods, he knoweth; implies how hateful the very thought of that was to them, of which they were suspected; and then in that next clause, and Israel he shall know, they profess that this in time to come should be clearly manifested to their brethren too; for those words, and Israel he shall know, are not meant thus, that they would now tell the Israelites for what cause they had built it, but the meaning is, that in time to come, by their constancy in the true worship of God, they would make the Israel of God know, how fare they were from building an altar, with any purpose to sacrifice thereon.  
If it be in rebellion, or if in transgression against the Lord, (save us not this day)] These words, save us not this day, are an imprecation, wherein they desire that the Lord should not spare them, but punish them according to the heinousness of so foul a sin, if they in setting up the altar intended any such thing as they were charged with.  
Vers. 24. In time to come your children might speak unto our children, saying, What have you to do with the Lord God of Israel.] That is, in the generations to come, your children might happily deny to suffer our children to offer their sacrifices at God's altar, alleging that they were none of the Church and people of God, none of Abraham's seed, that Jordan was the utmost bounds of the land of promise, and that therefore those without Jordan were no true Israelites, nor had any thing to do with the worship of God in his Tabernacle.  
Vers. 31. This day we perceive that the Lord is among us, because ye have not committed this trespass against the lord] This being the greatest and surest sign of God's gracious presence amongst a people, when he preserves them from falling into scandalous sins.  
Now ye have delivered the children of Israel out of the hand of the lord] Not by diverting any punishment which the Lord was ready to inflict, but by avoiding that sin which might have drawn some heavy judgement not only upon themselves, but upon the whole body of the people, if they had fallen into it.  
Vers. 34. For it shall be a witness between us, that the Lord is God.] This is the reason which the tribes without Jordan give, why they called the altar they had set up Ed, which signifieth a witness, to wit, because standing in the midst betwixt them within Jordan and them without, it should be a witness, that they without Jordan meant to acknowledge and worship no other God than he whom their brethren worshipped, even the Lord Jehovah only.   

CHAP. XXIII.  
Vers. 2. ANd Joshua called for all Israel, etc.] That is, the representative body of all Israel, to wit, as it is explained in the following words, the Elders of each tribe, together with their Magistrates and Judges and Officers.  
Vers. 5. And the Lord your God, He shall expel them from before you, etc.] That is, though I die and leave the work which is begun unfinished, yet assure yourselves, if you continue steadfast to the Lord, he who indeed hath done what hath been done, will perfect the work begun, and perform all that he hath promised; he shall expel the rest of the nations that are not yet expelled before you.  
Vers. 7. That ye come not amongst these nations, these that remain among you, etc.] That is, that ye no ways familiarly converse with them: and this is mentioned in the first place, because they that yield familiarly to converse with Idolatours, will by degrees be also drawn to the evils mentioned in the following words, even to make marriages with them, to swear by their gods, and at last to bow down to them and worship them. As for making mention of the names of their gods, the next particular here forbidden; see the note Exod. 23.13.  
Vers. 8. But cleave unto the Lord your God, as ye have done unto this day.] By cleaving to the Lord, is meant, that they should continue constant in yielding obedience to God, and in resting and relying upon him, yea, upon him alone as their God alsufficient. Nor need it seem strange unto us that he should say of a people that had been so prone to rebel against God, Cleave unto the Lord— as ye have done unto this day. For first, the Israelites, though they were ever and anon murmuring against God, and turning aside from the way of his commandments, yet they had never for the generality cast off the worship of the true God, to go after the gods of the heathen: And secondly, this Joshua might speak with reference to the time of his government, as ye have done to this day, that is, since the time you entered the land of Canaan, or since the time you came to be under my government; for indeed since that time we read not of any notable rebellion of this people against God; it is said that the people served the Lord all the days of Joshua, Judg. 2.7.  
Vers. 12. Else if you do in any wise go back and cleave unto the remnant of these nations, etc.] Here Joshua gins to tell them how severely God would punish them in case they did go back, that is, revolt from that good way of their obedience to God, wherein they had hitherto gone, and cleave unto the remnant of those nations, that is, marry them and lie with them, for so this phrase of cleaving to those nations is explained in the following words, and shall make marriages with them, and go in unto them, and they to you. Yet I know that this word cleave may be meant generally of any joining themselves to those nations either in leagues or otherwise.  
Vers. 13. But they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, etc.] To wit, because they will be continually by their allurements drawing you to idolatry and other sins, and by their injuries vexing and disquieting you; yet some hold, that by being thorns in their eyes is meant, that they should by degrees so fare blind them, that they should not be able to discern the clear light of the truth. See Numb. 33.55.  
Vers. 14. And behold, this day I am going the way of all the earth, etc.] That is, I see my death approacheth; now because I cannot hope long to continue amongst you to keep you constant in your covenant with God, therefore I thought good to give you warning, that after my departure ye depart not from the Lord, and to tell you beforehand what will become of you, if you transgress the covenant of the Lord your God.  
Vers. 15. So shall the Lord bring upon you all evil things, until he have destroyed you from off this good land, etc.] That is, as the Lord hath hitherto made good all that he hath promised you, so if you transgress his covenant he will bring upon you all the evils threatened, even at last the causing of you to be carried captive out of this good land; and this last judgement of destroying them out of the land of Canaan he particularly insists upon, because it must needs affect them to hear of losing so goodly a land, when after so many years' travels and difficulties they were now newly entered into it.   

CHAP. XXIIII.  
Vers. 1. ANd Joshua gathered all the tribes to Shechem, etc.] The assembly mentioned in the foregoing chapter, vers. 2. (concerning which, see the note there) and the exhortation which Joshua used then to the people, was when Joshua apprehended he had not long to live, chap. 23.14. And behold, this day I am going the way of all the earth; yet it seems that after that, fearing much what the people world do after his death, he resolved again to call another assembly of the representative body of the kingdom, that he might there again press them to continue constant in their obedience to God after his death; and to that purpose might cause them to renew their covenant with God, which accordingly he did at Shechem, as it is here said. Many Expositors understand this of Shiloh, where indeed the tabernacle was seated, chap. 18.1. (which they say is here called Shechem because it stood in the field of Shechem) and that because it is said in this verse, that the assembly presented themselves before God, and because vers. 26. there is mention of the Sanctuary, near which under an oak there was a stone erected as a witness of the covenant which the people had made with God. But it is more probable, that this assembly was in Shechem, and that the Tabernacle and Ark were removed hither upon this occasion: 1. Because Shechem was in the tribe of Ephraim, as well as Shiloh, and perhaps nearer unto Joshua his city, and so the more convenient for him to come thither. 2. Because we no where read that Shiloh is called Shechem (which is the only ground of the other opinion.) 3. Because it is evident that upon special extraordinary occasions they were wont sometimes to remove the Ark, 1. Sam. 4.4. So the people sent to Shiloh, that they might bring from thence the Ark of the covenant of the Lord of hosts. But why should they not have met at Shiloh, that so there might be no need to remove the Ark? I answer, that Shechem was a city of great note, a city of refuge, chap. 21.21. a place famous for the abode of the Patriarches there: yea, and there God did at first enter into a covenant with Abraham, Gen. 12.6 7. and the people there had lately renewed their covenant with God, upon mount Gerizim and mount Ebal: in which regard Joshua might think it the fit to bring the people now to renew it again in the same place. And then besides, there might be some other special occasion for some other business that was to be done at Shechem; as happily the burial of joseph's bones there, whereof mention is made in the 32. verse of this chapter.  
Vers. 2. Your fathers dwelled on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nachor.] That is, Euphrates, which is by way of eminency usually in the Scripture called the river.  
And they served other gods.] That is, their fathers, to wit, Terah, and Abram, and Nachor (of whom they were descended by the mother's side) for they are all mentioned in the foregoing words. Neither need it seem strange unto us that Abraham should serve other Gods before his calling; for therein was God's mercy the more magnified. And indeed if Abraham had continued incorrupt in an idolatrous family, the posterity of Abraham might have boasted in this, whereas the drift of Joshua in these words is quite contrary, even to set forth God's goodness in rescuing him out of that way of danger, and choosing him to be the father of his peculiar people, when there was nothing in him to move the Lord to show him such special favour.  
Vers. 3. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan.] The mention which is here made of Gods leading Abraham through the several parts of Canaan, is to intimate God's goodness to him, that he did not only preserve him being in a strange land in the midst of so many barbarous people; but also bless and prosper him, and cause him to be so greatly esteemed amongst them.  
And multiplied his seed, and gave him Isaac.] That is, gave him several sons (to wit, Ishmael, and the sons of Keturah) and amongst the rest, Isaac; and therefore, I conceive, mention is made of his other children, to illustrate Gods singular favour to the Israelites, in passing by so many of Abraham's issue, and choosing their father to be the heir of promise.  
Vers. 4. And I gave unto Isaac, Jacob and Esau; and I gave unto Esau mount Seir, etc.] Esau is here also mentioned, to intimate the free grace of God, in passing by Esau (though his posterity grew presently great, and inhabited mount Seir) and establishing his covenant with their father Jacob his younger brother.  
Vers. 7. And your eyes have seen what I have done in Egypt.] Many might be now living as well as Joshua and Eleazar, that came out of Egypt; for only those that were above twenty years old when they came out of Egypt, did the Lord threaten to destroy in the wilderness, Num. 14.29. As for the next clause, and ye dwelled in the wilderness a long season, it is added, to intimate Gods wonderful providence, in feeding them and preserving them for so many years in their travels there.  
Vers. 9 Then Balak the son of Zippor king of Moab, rose and warred against Israel, etc.] That is, prepared to make war against them, intending to have set upon them, if he could have gotten Balaam to curse them, Num. 22.11. Behold, there is a people come out of Egypt which covereth the face of the earth, Come now, curse me them; peradventure I shall be able to overcome them, and drive them out.  
Vers. 11. And the men of Jericho fought with you, etc.] That is, made preparation to resist you, shutting up their city against you, and fortifying themselves, which is a kind of defensive war; though indeed they never durst stir out of their gates to fight against the Israelites, nor had the heart once to lift a weapon in defence of themselves, when they saw their walls so miraculously to fall down before them.  
Vers. 12. And I sent the hornet before you, which drove them out from before you, etc.] See the note upon Exod. 23.28.  
Vers. 14. And put away the gods which your fathers served, etc.] So likewise vers. 23. he says, Put away the strange gods that are among you. Their zeal against their brethren for building that altar on the banks of Jordan, chap. 22.16. Thus saith the whole congregation of the Lord, What trespass is this which ye have committed against the God of Israel, to turn this day from following the Lord, in that ye have builded you an altar, that ye might rebel this day against the Lord, and that which is said of them in this chapter, vers. 31. And Israel served the Lord all the days of Joshua, shows plainly, that for the general they were not yet corrupted, and that there was no idolatry publicly allowed. Besides, had Joshua known any particular families or persons that had worshipped idols, no doubt he would have punished them according to the Law: but it seems in his government he had found that many of them were still lingering after these superstitions of their fathers, and therefore feared that though they durst not openly do it, there were some that secretly were worshippers of idols, whence it is that he admonisheth them in this wise, to put away the strange gods from amongst them; and indeed, that in the wilderness many secretly did worship idols is evident by that place, Amos 5.25, 26. which is cited by S. Stephen, Acts 7.42, 43. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me any beasts and sacrifices, by the space of forty years in the wilderness? Yea, ye took up the Tabernacle of Moloch, and the star of your God Remphan, figures which you made, to worship them.  
Vers. 15. And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve, etc.] 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 doubtless he would have punished them severely: But he useth this kind of speech, first, as a powerful persuasion 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 unless 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 tied 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 wisdom and piety they had had so great experience might covertly, but yet sweetly and effectually, persuade 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, etc.] This is spoken upon supposition, not only of God's holiness and severe jealousy against all those that are not faithful in keeping covenant with him, but also of the perverse refractory disposition, and untamed stubborness 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, etc. 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 careful of walking uprightly with God, if they meant to serve him; as if when a company of soldiers that had not so well behaved themselves in former times, should untertake some special service, and the General should answer (not to beat them off from it, but rather to inflame 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 only thus much, that they must be more valiant and constant than they had been, if they would meddle with it.  
Vers. 23. Now therefore put away, said he, the strange Gods which are among you, etc.] 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 God's servant and minister he caused the people to renew their covenant with God (and doubtless it was done in a solemn manner, being accompanied with sacrifices and other usual 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 happily the whole law of God was at this time distinctly read amongst them; which some conceive is one of the principal 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 business when they did with such solemnity renew their covenant with God, that knowing there was such a record kept of this business even in God's Tabernacle, they might be careful to keep their covenant. But yet withal, 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 only 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 oak that was by the Sanctuary of the lord] This stone was also set up as a memorial of this covenant now thus solemnly renewed between God and the people. The place where it was set, to wit, under an oak 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 oak 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 earrings which were in their ears, and Jacob hide them under the oak which was by Shechem; and that Joshua for that cause did purposely set up this stone under that oak. But though it be certain and well known that oaks will continue many hundred years, yet that this was that oak we cannot certainly determine. As for the Sanctuary of the Lord here mentioned, some conceive it is the place only where all this was done, that is so called, and that because of the ark that was there; but I think it is fare 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 oak of the pillar, Judges 9.6.  
Vers. 27. Behold this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spoke unto us.] This is a figurative speech, and implies thus much, that it should as truly witness against them if they should falsify their promise, as if it had heard the words that were spoken; an expression this is therefore much like that, Jer. 2.12. Be ye astonished O ye heavens at this, and be horribly afraid, be ye very desolate, saith the Lord.  
Vers. 29. Joshua the son of Nun the servant of the Lord died, being an hundred and ten years old.] It is manifest there were but four hundred and eighty years betwixt the building of the Temple and the Israelites coming out of Egypt, 1. Kings 6.1. And it came to pass in the four hundred and fourscore years, after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the Lord, of which yielding forty years to their travels in the wilderness, and then to Othniels' government forty years, Judges 3.11. to ehud's eighty years, verse 30. to Shamgars some few months, vers. 31. to Deborah and Barak forty, Judges 5.31. to Gideon forty, Judges 8.28. to Abimelech three, Judges 9.22. to Tolah three and twenty, Judges 10.2. and to Jair two and twenty years, verse 3. to Jephthe six, Judges 12.7. and Ibzan seven, verse 9 and Elon ten, verse 11. and Abdon eight, verse 14. to Samson twenty, Judges 15.20. to Elie forty, 1. Sam. 4.18. to Samuel and Saul forty years, Acts 13.21. to David forty, 1. Kings 2.11. and then four to Solomon ere he began the temple, all together, make four hundred sixty and three, and then the most left for Joshua will be seventeen, though there should be no interregnum between the Judges.  
Vers. 32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, etc.] Joseph had commanded the Israelites to carry his bones with them out of Egypt, Gen. 50.25. which accordingly they did, Exod. 13.19. Here now we are told where they buried his bones, to wit, in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor, the father of Shechem for an hundred pieces of silver. Which was doubtless the parcel of a field, mentioned Gen. 33.19. which Jacob bought of Hamor the father of Shechem, and which when he lay upon his deathbed he gave to Joseph as a special legacy, Gen, 48.22. and this might well be the reason why they buried joseph's bones here, whereas it is evident that his forefathers and their wives too were buried in the cave of Machpelah, Gen. 49.29, 30, 31. I am, saith Jacob, to be gathered unto my people; Bury me with my fathers in the cave, that is in the field of Ephron the Hittite, In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan which Abraham bought with the field of Ephron the Hittite for a possession of a burying place. There they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah, to wit, because it was the inheritance peculiarly bequeathed him by his father. Indeed by the words of Stephen, Acts 7.15, 16. it might seem that all the Patriarches, the sons of Jacob (and so joseph's bones amongst the rest) were buried not in the field which Jacob bought, Gen. 33.19. but in the burying-place which Abraham bought of Ephron in Machpelah, Gen. 23.17, 18. For though Stephen saith, they were buried in a field, bought of the sons of Emor the father of Sichem, yet withal he saith expressly, that they were buried in a Sepulchre purchased by Abraham, Acts 7.15, 16. So Jacob went down into Egypt and died, he and our fathers, and were carried over into Sichem, and laid in the sepulchre which Abraham bought for a sum of money. Now we read of no burying place which Abraham bought, but that of the cave of Machpelah, which he bought of Ephron the Hittite. Gen. 23.16.17. etc. wherein it is evident, Gen. 49.29, 30, 31. that Abraham and Sarah, and Isaac and Rebekah, and Jacob & Leah were buried: but to this I answer, that many of our best Expositors are of opinion that this place in the Acts of the Apostles is corrupted by the carelessness, or rather the mistake of those that transcribed the copies; yet because it is dangerous to allow that the Greek copies of the new Testament are generally falsified in any one passage, I think it is better answered, that though Stephen said, that the fathers were laid in the sepulchre of Abraham, bought for a sum of money of Emor the father of Sichem, yet he meant only thereby, that they were laid in the Sepulchre, which the posterity or the son of Abraham bought of the sons of Emor, and that was Jacob, because that which the son doth the father may be said to do in him; and if so, than it seems that the bones of the other Patriarches, the sons of Jacob, were buried here together with joseph's. At what time they buried joseph's bones here, it is not expressed, yet by the last clause of this verse where it is said of this parcel of ground, and it became the inheritance of the children of Joseph, it appears that it was done after they had rest in the land, and had divided the whole country of Canaan amongst the tribes; and so this part of Canaan where this parcel of land lay, falling then by lot to the sons of Joseph (to whom Jacob at his death had bequeathed it) here they buried the bones of their father.  
Vers. 33. And they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.] Because the cities that fell to the priests by lot were taken out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, chap. 21.4. and thence it might seem strange that Eleazar or Phinehas his son should have any inheritance in mount Ephraim, wherein for that cause Eleazar the high priest should be buried, since mount Ephraim belonged to the sons of Joseph, therefore in the last clause of this book it is expressly said, that it belonged to Phinehas by warrant of a special and extraordinary gift, and not by the designment of the lot which was drawn forth for the priests, it was given him in mount Ephraim. Whether this hill was given to Eleazar or Phinehas, it is not fully and clearly expressed, the words seem rather to imply, that it was given to Phinehas, they buried him in a hill which pertained to Phinehas his son, which was given him in mount Ephraim; but yet it may be that the place where Eleazar was buried, is here said to be the hill of Phinehas, or a hill that pertained to Phinehas, not because it did not first pertain to Eleazar, but with relation to future times, whence it seems it was usually called the hill of Phinehas; and the reason that Expositors give, why this place in mount Ephraim was by extraordinary gift conferred upon the high priest, whereas the priests had their dwellings by lot in the other tribes above mentioned are these: first, that he might be near hand to Joshua who dwelled in mount Ephraim, to the end that by him he might inquire of the Lord upon any special service. Secondly, that he might be the nearer to the Tabernacle, which at this time was in Shiloh a city in Ephraim.    

ANNOTATIONS Upon the book of JUDGES.  

CHAP. I.  
NOw after the death of Joshua, etc.] In this book the history of the Commonwealth of Israel is continued from the death of Joshua to the days of Eli, all which time, at least the most of which time, they lived under the command and government of certain Judges whom God successively raised up to rule over them, as his deputies and vicegerents; and therefore is this book called the book of Judges: for though Eli and Samuel may well be numbered amongst the Judges of Israel, because they commanded in chief after the same way of government as these did, whose history is recorded in this book; yet because the change of the government from that of Judges to that of Kings, happened in the days of Samuel, and the story of Samuel must needs be begun from the days of Eli; therefore the acts of their times are not recorded here, but are reserved to another book. Who wrote this book is not where expressed; it sufficeth us to know that it hath always been kept in the Church amongst those Oracles of God, whose penmen were guided by the infallible inspiration of his Spirit, and indeed one passage of this book, to wit, that concerning Samson, chap. 13.7. the child shall be a Nazarite to God, is, by the judgement of many learned Expositors, principally intended by the Evangelist S. Matthew, where he undertakes to allege a testimony out of the writings of God's Prophets, Matt. 2.23. And he came and dwelled in a city called Nazareth, that it might be fulfilled which was spoken by the Prophet, He shall be called a Nazarene.  
The children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first to fight with them?] In the last years of Joshua his government the Israelites had lived in peace, Josh. 21.44. And the Lord gave them rest round about, according to all that he swore unto their fathers, and there stood not a man of all their enemies before them: the Lord delivered all their enemies into their hand, the Canaanites not daring to provoke them, and the Israelites not yet attempting any further upon the Canaanites, partly because the land they had already vanquished was as much as they could well people; partly, perhaps out of an over-eager desire to, and love of the rest they now enjoyed: and indeed they knew it was agreeable to the will of God, that they should not drive out all the inhabitants at once, but by degrees, Deut. 7.22. And the Lord thy God will put out these nations from before thee by little and little; Thou mayst not consume them at once, lest the beasts of the field increase upon thee. But now Joshua being dead, who a little before his death had encouraged them to go forward in expelling the Canaanites, though they had no man chosen of God, to command over them in chief, as Moses and Joshua did; yet finding that indeed it was now fit they should proceed on in the war, they assembled themselves together (as it seems at Shiloh) and there resolved to renew their battles against the inhabitants of the land; only, because the success of their first attempts would be a matter of great consequence, either for the encouragement or disheartening the people, therefore they would first inquire of the Lord, which accordingly they did: they asked the Lord, as it is here said, to wit, by Phinehas the high priest (or Eleazar if he were yet living, which is doubtful, because he died immediately after the death of Joshua, Josh. 24.33.) before the propitiatory or mercy-seat, who shall go up for us against the Canaanites first to fight against them? that is, which of our tribes shall first begin and set upon the inhabitants that still abide in their lot? for this is doubtless the meaning of this question they asked.  
Vers. 2. And the Lord said, Judah shall go up, etc.] That is, the tribe of Judah; because that was the most populous and the strongest of the tribes, and had their portion in the chief of the land, which it was therefore fit should be first cleared of the enemy, therefore they were appointed first to begin the war: and besides, thus was that still accomplished which Jacob prophesied concerning the pre-eminence this tribe should have above the rest, Gen. 49.8. Judah thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies, thy father's children shall bow down before thee.  
Vers. 3. And Judah said unto Simeon his brother, Come up with me, etc.] The Simeonites were brethren to those of Judah both by father and mother; but besides, their cohabitation was another tie betwixt them, in regard whereof they lived in the same lot, as brethren in one and the same house, and in this respect chief, is Simeon called Judah's brother.  
Vers. 4. And Judah went up, and the Lord delivered the Canaanites, etc.] That is, one particular people of this country so called.  
And they slew of them in Bezek ten thousand men.] That is, in and about Bezek, to wit, in taking the town, or after they had taken it, when the king fled thence to save his life, as is more particularly after related.  
Vers. 6. But Adoni-Bezek fled, and they pursued after him and caught him, and cut off his thumbs and his great toes.] And thus as he had done to many other kings, as himself confesseth in the following verse, to wit, either out of a kind of barbarous sporting cruelty, or else to render them thereby unfit for war ever after, that by the all-ruling providence of God is now done to him by the Israelites that had now taken him prisoner. Indeed we read not that God's people were wont to inflict any such strange kind of punishment upon those that were vanquished by them, nor doth it stand with piety thus to torture and afflict those that are taken in war, with such studied and uncoucht ways of punishment; and besides, the Israelites had an express command not to spare the lives of any of these nations, but presently to cut them off; and therefore as it is likely that some special reason moved the Israelites to inflict this unusual punishment upon him, so I conceive it most probable, that either when they took the city they found some of these poor captive kings that had been thus inhumanely used by him, a spectacle that might well stir their spirits against him; or at least that they might receive information from others herein, and so might be moved thereby to deal with him as he had dealt with others, as judging it consonant to that Law of retaliation which God established amongst his people, Eye for eye, tooth for tooth, hand for hand, foot for foot, Exod. 21.24. Some Expositors indeed conceive that the Israelites knew not of this particular cruelty that he had used to others, till himself acknowledged the just hand of God upon him herein, verse 7. Threescore and ten kings having their thumbs and their great toes cut off, gathered their meat under my table; and so they ascribe this which the Israelites did wholly to the secret providence of God, who moved them thus to return his cruelty upon himself, they not knowing why they did it. But no such thing can be necessarily inferred from his acknowledgement of that which he had done to the kings that he had conquered; for either to confess how many kings he had used so, or out of remorse of conscience being as it were constrained to confess that it was the just vengeance of God upon him, he might well say what he did, though he knew the Israelites had purposely done thus to him because he had formerly done so to others.  
Vers. 7. Threescore and ten kings, having their thumbs and great toes cut off, gathered their meat under my table, etc.] This need not seem strange to us if we consider, first, what petty kings there were in those times; and secondly, that this may be understood of so many kings who at several times had been thus used, not that there were seventy all at one time thus waiting upon him: though even that is not so incredible, considering that in those days every city almost had a several king. And as for their gathering or gleaning their meat under his table, the meaning is not that they lay like dogs under the table, but that they were kept as slaves in such a manner, that for hunger they were glad to gather up the crumbs and scraps that fell under the king's table, as having nothing allowed them to eat but that; and happily the king to please himself with this cruel spectacle, did sometimes cause them to be fetched in, when he was in his cups feasting himself, that he might see them in this piteous plight whereunto he had brought them, and insult over them.  
And they brought him to Jerusalem and there he died.] To Jerusalem I conceive they brought him as a spectacle worthy to be beheld, that men might learn by him, how just God is in punishing men according to the nature of their wickedness; and therefore it is most likely also that he died there presently of the wounds he had received in the war, in that severe punishment that was inflicted on him: or else, that he was kept there upon this extraordinary occasion, purposely that men might see in him how God abhors such cruelty as his was, he being otherwise one of those accursed nations that might not be spared.  
Vers. 8. Now the children of Judah had fought against Jerusalem, and had taken it, etc.] That is, before Joshuas death: for this is added, to show the reason why they carried him to Jerusalem, to wit, because Jerusalem, that is, that part of Jerusalem that was in Judah's lot, was now in their possession, though not the fort. So that most Expositors hold, that both this and the following verses unto verse 17. are a repetition of the memorable acts done by the tribe of Judah whilst Joshua was now living: Indeed before the land was divided, all Israel fought as in one army against the Canaanites; but after the tribes were seated in their several portions, each tribe made war against the inhabitants in their several lots; and thus the men of Judah are here said to have done these things here related; for it is not necessary to hold that Jerusalem was taken when the king thereof was slain, Josh. 10.23. See the note, Josh. 15.63.  
Vers. 9 And afterwards the children of Judah went down to fight against the Canaanites that dwelled in the mountain, etc.] That is, from Jerusalem, which stood in a mountainous country, Psalm 125.2. As the mountains are round about Jerusalem, so the Lord is round about his people.  
Vers. 10. And Judah went against the Canaanites that dwelled in Hebron, etc.] That is, against the Canaanites that dwelled in the mountains about Hebron, which they did in the days of Joshua, and under the conduct of Caleb, who then commanded in chief. It is evident that Hebron was taken by Joshua, concerning which see the note, Joshua 10.37. and that afterwards Caleb drove out the giants that had possessed themselves of the strong holds in and about Hebron, joshua 15.13, 14. Concerning which see the note, joshua 11.21. But because the Author of this history was here to relate the memorable exploits that were done by the men of judah, therefore together with those noble acts which they did after the death of joshua, he repeats also those that were done by them whilst joshua was yet living, under the command of Caleb, both against Hebron, and against Debir in the following verses, so to set forth the glory of this tribe the more fully.  
Vers. 11. And from thence he went against the inhabitants of Debir, etc.] See the notes that concern these following verses, joshua 15.15, 16, etc.  
Vers. 16. And the children of the Kenite, Moses father in Law, went up out of the city of palm-trees, etc.] That is, out of Jericho, Deut. 34.3. the plain of the valley of Jericho, the city of palm-trees. Concerning these Kenites, see the note upon Numb. 10.31. in tents they always dwelled, chap. 4.17. Howbeit Sisera fled away on his feet, to the tent of Jael the wife of Heber the Kenite: it seems therefore that being appointed to have their lot with Judah, having formerly dwelled in their tents in the country about Jericho (for Jericho itself was many years ago destroyed, Josh. 6.24.) after Judah's portion was cleared, they removed with them to the wilderness of Judah, there to dwell with the men of Judah, as Moses had promised to Hobab the Kenite, Num. 10.32. And it shall be if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee.  
Vers. 17. And Judah went with Simeon his brother.] To wit, to help Simeon in the clearing his lot, as before Simeon had helped Judah, vers. 3.  
And they slew the Canaanites that inhabited Zephah, and utterly destroyed it (and the name of the city was called Hormah)] That is, utter destruction; they were not wont thus utterly to destroy all the cities they took; it is therefore probable, that they did thus destroy this place because of the vow which the Israelites had made long since, when Arad the king of the Canaanites made war against them; see the note Numb. 21.3. and the mention of Arad in the foregoing verse, makes this opinion the more probable.  
Vers. 18. Also Judah took Gaza with the coast thereof, etc.] Yet it seems soon after the Philistines recovered these cities with the coasts thereof, and drove out the Israelites, ere they could well settle themselves therein, to wit, because they began presently to provoke the Lord with their sins. For it is evident that these cities were not long after this inhabited by the Philistines, chap. 3.1, 2, 3. Now these are ●he nations which the Lord left to prove Israel by them, etc. Namely, five Lords of the Philistines, etc. and so again, 1. Sam. 6.17. Now these are the golden Emerods' which the Philistines returned for a trespasse-offering unto the Lord: For Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one. As for Ekron one of the cities here mentioned, it was in Dans lot, Josh. 19.43. therefore it seems that the tribe of Judah joined with those of Dan as well as with those of Simeon for the clearing of their coasts; the rather, because they could not hold those cities they had gotten from the Philistines, if they had let them alone in this neighbouring city.  
Vers. 19 And the Lord was with Judah, and he drove out the inhabitants of the mountain.] This clause, and the Lord was with Judah, is added to show of what difficulty their attempts were if the Lord had not been with them; and withal, to condemn their cowardice, that durst not proceed in their conquests against the inhabitants of the valleys, having had such encouraging experience of God's assistance.  
But could not drive out the inhabitants of the valley, because they had chariots of iron.] Their own fears disabling them, and God for their sins withdrawing himself from them. Concerning these chariots of iron, see the note Josh. 17.16.  
Vers. 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem, etc.] See Josh. 15.63.  
Vers. 26. And the man went into the land of the Hittites, and built a city.] Whence it seems probable that the Israelites did not only spare his life and the life of his family, but also gave him a rich reward, to wit, for showing them the way into Bethel, as is before said.  
Vers. 27. Neither did Manasseh drive out the inhabitants of Bethshean, etc.] See the note Josh. 17.12. Thus in the days after the death of Joshua, when it seems they had no one set over them in chief, but were only governed by the joynt-authority of the Elders in each tribe, they began to be remiss in endeavouring to drive out the remainder of the Canaanites that dwelled in the land, but were content to make peace with them; and this was the first step of their defection from God, which did by degrees lead them into grosser sins, and greatly provoked the Lord to displeasure against them.  
Vers. 35. Yet the hand of the house of Joseph prevailed, so that they became tributaries.] That is, though the Danites were sorely for a time oppressed by the Amorites as is expressed before, vers. 34. And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley; yet afterward with the help of the sons of Joseph, who bordered upon Dans portion, and came up to aid them, they prevailed against them, so that they became tributaries.  
Verse. And the coast of the Amorites was from the going up to Akrabbim, from the rock and upward.] This is added, to show how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies.   

CHAP. II.  
Vers. 1. ANd an Angel of the Lord came up from Gilgal to Bochim.] It is very hard to determine whether this were an Angel indeed, or some man, either priest or prophet, that by special commission was sent at this time from God unto the people to reprove them for their sins. The word in the original may well be translated either angel or messenger, as it is in the margin of our bibles, and the reasons are very considerable, which have moved many to think that it was some man of God that was sent to them, to wit first, because it is said that he came up from Gilgal, not that he came down from heaven, and so appeared to them: and secondly, because he spoke in a general assembly, as is evident, vers. 4. where it is said, that he spoke unto all the children of Israel, whereas the apparitions of Angels have been usually only to some particular men in private. But yet the most of Expositors conceive, that it was a true Angel, and that having assumed for this present service the body of man, the Scripture therefore speaks of him as a man, that he came up from Gilgal to Bochim, and this they hold, 1. Because he speaks after the manner of Angels, not thus saith the Lord, as the prophets were wont to speak, but as in the person of God, I made you to go up out of Egypt: and 2. Because the Author of this book elsewhere speaks differently of the prophet and the Angel, as chap. 6.8. The Lord sent a prophet unto the children of Israel, which said unto them, Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage. But than vers. 12. And the Angel of the Lord appeared unto him, that is, to Gideon, and said unto him, The Lord is with thee, thou mighty man of valour. Yea, some hold that it was the son of God, the Angel of the covenant, who was wont thus to appear to the fathers, and that because he ascribes here to himself that which was the work of God, as the bringing this people out of Egypt, and the making of a covenant with them. However, most probable it is, that this was done in the days of the Elders that outlived Joshua, and that before they began to worship the Gods of the nations they dwelled amongst; for else doubtless this Angel or messenger of the Lord would have reproved them for their idolatry, as well as for making a league of peace with the land. It seems therefore that finding themselves sorely annoyed by the Canaanites in several parts of the land, there was an assembly of the people called of all the tribes, that they might consult what was fit to be done, and so thereupon the Lord sent his Angel to them with a message; and very likely it is, that it was some place about Shiloh, where the people were now met together, which upon occasion of the people's weeping here was called Bochim, that is, weepers. For first, thither the tribes used to assemble themselves, especially at their three solemn feasts, (and some general assembly of the people there was at this time, as is before noted:) and secondly, the people did offer sacrifices there, vers. 5. and that they might only do where the altar and tabernacle was.  
Vers. 2. But ye have not obeyed my voice; why have ye done this?] That is, consider how great and inexcusable your sin is: for these words why have ye done this are as much in effect as if he had said, that they had not the least colour for that they had done, and that if they were challenged to give a reason why they had done it, they could have nothing to say for themselves.  
Vers. 3. But they shall be as thorns in your sides.] See the note Numb. 31.55.  
Vers. 5. And they called the name of that place Bochim: and they sacrificed there unto the lord] Though by divine dispensation, or at least Gods conniving at it, the faithful servants of God did sometimes sacrifice in other places then the Tabernacle (for so did Samuel at Mizpeh, 1. Sam. 7.6. and Gideon in Ophrah, Judg. 6.24.) yet there is no necessity that can force us to say it was so here. For this Bochim might be in Shiloh, or near about it, where the Tabernacle was, as is noted above, vers. 1.  
Vers. 6. And when Joshua had let the people go, the children of Israel went, etc.] In the following part of this chapter is laid down in general the sum of the whole book, to wit, Israel's idolatry, and Gods dealing with them both in punishing them, and delivering them again. But the death of Joshua and the Elders which had seen the works of the Lord made way to this defection of Israel; and therefore the story first gins with that, and tells us how Joshua dismissed them from the camp where they had as yet continued together, and sent them every tribe to their own portion, which by lot in the late division of the land, God had given them.  
Vers. 9 And they buried him in the border of his inheritance in Timnath-heres.] Josh. 24.30. it is called Timnath-serah.  
Vers. 10. And there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel.] We need not inquire whether there were none now alive that knew the works of the Lord; for there might be some that did, (as doubtless there were some likewise that did not fall away with the rest to the worship of idols) and yet it might be said, that there arose another generation that knew not the Lord, etc. namely, because the greatest number was of that generation that had not seen the works of the Lord, to wit, those works which he did in Egypt, yea, many of them, not those works which he did at their entrance into Canaan, the dividing of Jordan, etc. and these they were that knew not the Lord, that is, effectually, as the other generation had done, who by the sight of God's wondrous works were brought truly to fear the Lord.  
Vers. 11. And the children of Israel did evil in the sight of the Lord, and served Baalim.] That is, the several gods of the nations; whom they called Baalim. For Baal signifieth a Lord, (hence were those names so frequent amongst the great men of Carthage, of Hannibal, and Asdrubal, and many others) whereupon they called God by way of excellency Baal, that is, the Lord, and when they came by degrees to fall to idolatry, every man of renown that after his death was worshipped as a god, was called Baal, and by some of those eastern nations Bell, Esa. 46.1. Bell boweth down, Nebo stoopeth; yea, and the several planets, which by the Chaldean Astrologers were said to rule in their several houses in heaven, were called Baalim, that is, Lords or rulers: and so all the several gods of the Chaldeans, Syrians, and Canaanites, yea, and several idols and images of these gods were called Baalim.  
Vers. 13. And they forsook the Lord, and served Baalim and Ashtaroth.] The goddess of the Sidonians, 1. Kings 11.5. And Solomon went after Ashtaroth the goddess of the Sidonians, 2. Kings 23.13. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtaroth, the abomination of the Sidonians, and of the Philistines, 1. Sam. 31.10. And they put his armour in the house of Ashtaroth: yet it seems as Baalim was the common name of all their gods, so was Ashtaroth the common name of all their goddesses.  
Vers. 10. And he delivered them into the hand of the spoilers, that spoilt them, & he sold them into the hand of their enemies round about, etc.] That is, not only suffered the enemies to enter upon the land & carry away their goods, (whereby as with a gentler rod he did at first chastise them) but at last he gave their persons also into the hands of those that made war with them to be their bondslaves; as a man should sell his child to be a servant or slave, so did the Lord pass away the right which he had in them, and put them under the power of the enemy, who also sold them away here and there when they pleased, Psal. 44.12. Thou sellest thy people for nought, and dost not increase thy wealth by their price.  
Vers. 16. Nevertheless God raised up judges that delivered them, etc.] That is, God stirred up men to undertake the avenging of them upon their enemies, and to govern them according to the Laws of God, and advanced them above others with the gifts of his Spirit that they might be fit for those great employments.  
Vers. 17. And yet they would not hearken unto their Judges, but they went a whoring after other gods, etc.] That is, for a while they harkened unto them, but not constantly; within a while after they returned unto their evil ways, as it is more fully expressed, vers. 18, 19 As for this phrase of going a whoring after other gods, it is used frequently in the Scripture, to imply men's unlawful and base joining of their souls to idols, that were formerly entered into a covenant with God, and therefore should have kept themselves solely to him, as a wife to her husband; and the rather doubtless, is the blind, mad, and unreasonable zeal of idolaters compared to the violent and incorrigible lusts of whoremongers, because, as they that are once inflamed with those lusts are as men bewitched, no counsel or persuasion doth any good upon them, they care not what they spend, what pains they take, into what inconveniences they cast themselves, so they may satisfy their lusts; so it is with idolaters, so bewitched they are, that there is no dissuading them, no charge, toil, or danger, can make them give over this abominable sin.  
Vers. 18. For it repent the Lord because of their groan, etc.] See the note, Gen. 6.6.  
Vers. 19 And they returned and corrupted themselves more than their fathers.] Before it was said, vers. 19 that they returned quickly out of the way which their fathers walked in, which was meant of that generation which was immediately after those that in the days of Joshua and the godly Elders after him, continued constant in the true Religion; but this is now spoken of the children of those that in the following generation did apostatise from the true worship of God; these their children, though for a time during the life of their Judges they made a show of repentance, and forsaking their idolatry, yet when their Judges were dead, they soon returned again to the wicked ways of their idolatrous fathers, yea and did worse than they; indeed as relapses in regard of sickness bring men usually into a more dangerous condition than they were in before, so it is with relapses to idolatry; a Church and people that have been reform, and fall back to idolatry, are usually fare worse, and more grossly superstitious than they were before.  
Vers. 22. That through them I may prove Israel, whether they will keep the way of the Lord, etc.] These words may be understood two several ways: for first, they may have reference to that clause in the latter end of the foregoing verse (where there is mention made of Joshua his leaving the Canaanites unexpelled) the nations which Joshua left when he died; and then the meaning must be, that the nations were not wholly driven out in Joshua's time, but were left for the trial of Israel, to wit, to see whether they would be drawn away by their idolatries or no: And secondly, they may have reference to all that which is said in the two foregoing verses, Because this people have transgressed my covenant, etc. I also will not henceforth drive out any from before them, of the nations which Joshua left when he died. That through them I may prove Israel whether they will keep the way of the Lord, etc. and then the meaning must be, that God for the sin of the Israelites resolved not to cast out any more of the Canaanites that remained in the land, that they might continually oppress and vex the Israelites, and so thereby he might prove them, namely, whether by these afflictions they would be brought to repent and turn to the Lord, and so again to walk in his ways. And indeed both these may be well here comprehended.   

CHAP. III.  
Vers. 2. Only that the generation of the children of Israel might know to teach them war, etc.] Two reasons were given in the latter end of the foregoing chapter, why the Lord did not wholly cast out the Canaanites out of the land in the days of Joshua, and here now a third is added. Some conceive indeed the meaning of this clause to be this, that by leaving the Canaanites amongst them, God would now let this wicked generation know to their cost what war is; their fathers, by the extraordinary help which the Lord afforded them, did soon vanquish their enemies, and knew not the misery that war usually brings with it, but this their degenerate posterity, being now forsaken of God, should know to their sorrow what war is. But according to our translation, I conceive the meaning of the words to be rather this, that God left these inhabitants of the land unexpelled, that the future generations might hereby be made careful to train up their people in martial discipline, that so they might be the better able to perform what God had enjoined them, in not suffering any of the Canaanites to remain in the the land. And this it is, I conceive, that in these words the holy Ghost doth chief aim at, not so much their teaching the people the skill of the war, as their intention therein, to wit, that they might obey the Lords command in driving out the remainder of this people.  
Vers. 3. Namely, five Lords of the Philistines, etc.] Here the nations are reckoned that were not cast out of Canaan; and the first mentioned are the five Lords of the Philistines, to wit, the Lords of Ashdod, Gaza, Askelon, Gath, and Ekron; indeed three of these cities were at first taken by the men of Judah after the death of Joshua, to wit, Gaza, Askelon, and Ekron; but it seems the Philistines soon recovered them again. See chap. 1.18.  
Vers. 5. And the children of Israel dwelled amongst the Canaanites, etc.] from the eleventh verse of the foregoing chapter unto this place, we have had a summary description of the state of Israel in the days of the Judges; and here now the Author of this story enters upon the particular story of Othniel, the first of the Judges, telling us in the first place what their sins were that brought them into that bondage, out of which Othniel delivered them.  
Vers. 7. And served Baalim and the groves.] That is, the idols which they set up and worshipped in the groves.  
Vers. 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia.] See the note chap. 2.14.  
And the children of Israel served Cushan-rishathaim eight years.] It seems to me evident, that for some years after the death of Joshua the people continued constant in the worship of the true God, chap. 2.7. And the people served the Lord all the days of Joshua, and all the days of the Elders that outlived Joshua, etc. and doubtless some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia; and therefore how long after the death of Joshua these eight years began, of Israel's bondage under the king of Mesopotamia, we cannot say.  
Vers. 9 And when the children of Israel cried unto the Lord, the Lord raised up a deliverer, etc.] The word in the Hebrew signifieth a saviour, but thereby is meant, one that delivered them from the bondage they were in, and this was Othniel, who was the son of Calebs' brother, and withal his son in law, as being married to Achsah his daughter, chap. 1.13. for that noble exploit of his in taking Debir; and this was the honour of the children of Judah, that the first judge after Joshua, was of their tribe, the Lord therein making good that prophecy of Jacob, Gen. 49.8. Judah thou art he whom thy Brethren shall praise, thine hand shall be in the neck of thine enemies, thy father's children shall bow down before thee. Many hold that Othniel became Judge of Israel immediately after the death of Joshua; but me thinks it is clear in this place that it was not till towards the end of the eight years of Israel's bondage under Cushan-rishathaim king of Mesopotamia; for it is said, that then the children of Israel cried unto the Lord, and thereupon God raised up Othniel to be a deliverer, that is, God did then, by a special instinct of his Spirit, stir him up to make war against this tyrant, for the deliverance of his people, and furnished him with all necessary gifts and graces of his Spirit, both for the vanquishing of the enemy, and for the government of the people, which it seems upon this occasion he took upon him. But yet, if Othniel took Debir, and thereupon married Calebs' daughter whilst Joshua was yet living, as many Expositors hold he did, hereby we may probably gather, that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king, and so thereupon Othniel was raised up of God to be their Judge.  
Vers. 10. And the Spirit of the Lord came upon him.] That is, God by his Spirit did pour forth upon him an extraordinary measure of all gifts requisite for the service he was to undertake; and withal, did secretly but mightily work upon his spirit, in moving him to undertake that service for which he had fitted him.  
Vers. 11. And the land had rest forty years.] That is, unto the expiration of forty years, to wit, from the death of Joshua. It is a great question amongst Expositors, whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them, and the years wherein the Judges are here said to have judged Israel, and wherein the land is said to have been in rest, are to be accounted as several distinct years, or no; and so it is in this particular place, some holding that the land had rest forty years under Othniels' government, after those eight years wherein the king of Mesopotamia had tyrannised over them, and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim, and the foregoing years wherein the Israelites lived without a Judge, under the joynt-government of their Elders, and had not yet by their sins brought themselves into bondage, are to be all comprehended under the forty years here mentioned; and indeed these last I conceive are in the right, unquestionably, as may be thus made evident. It is expressly said, that from the Israelites going out of Egypt, to the building of the Temple in the fourth year of Solomon's reign, there were but four hundred and eighty years, 1. Kings 6.1. And it came to pass in the four hundred and fourscore year, after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign, etc. that he began to build the house of the Lord. Now first, if to the forty years of the children of Israel's wand'ring in the wilderness, and the seventeen years of Joshua, we add the several years of Israel's bondage mentioned in this book of Judges: and secondly, the years wherein the land is said to have rested: and thirdly, the several years of the Judges from Abimelech to Eli: and fourthly, the years of Eli, Samuel, and David, we must say then, that there were well nigh six hundred years from the Israelites going out of Egypt, to the building of the Temple in the fourth year of Solomon's reign, (yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny, which would be absurd) and this cannot stand with that place, 1. Kings 6.1. Besides, in one place of this book it is plain, that the years of the Judges are confounded with those of the enemies oppressing the land, namely, chap. 15.20. where it is said of Samson, that he judged Israel in the days of the Philistines twenty years, and why therefore may it not be so with the other Judges too? I make no question therefore, but under the forty years here mentioned, And the land had rest forty years, we must comprehend both the eight years of Israel's bondage under the king of Mesopotamia, and all the years before that bondage of the Israelites, even from the death of Joshua. The main objection against this is, how the land can be said to have rested forty years, if part of those forty years it was wasted with war, and the people held under a miserable bondage? But to this I answer, 1. That it is not unusual in the Scripture to denominate a full number of years, from that which is properly true only of the greater part of that number, as we see Gen. 35.26. where after the naming of the twelve sons of Jacob, this clause is added, These are the sons of Jacob that were born to him in Padan-Aram, and yet Benjamin is mentioned amongst them, who was not born in Padan-Aram, but in the land of Canaan; and so likewise, Acts 7.14. where it is said, that Joseph sent and called his father and all his kindred, threescore and fifteen souls, and yet indeed there went but four and ten of them at that time into Egypt, Gen. 46.27. and so again, Exod. 12.40. where it said, that the sojourning of the children of Israel, who dwelled in Egypt, was four hundred and thirty years, and yet they were not in Egypt above two hundred and fifteen years. And 2. that the meaning of these words, And the land had rest forty years, may be, that the land had rest unto the end of forty years, to wit, counting the forty years from the death of Joshua to the death of Othniel; and so indeed Junius translates these words usque ad quadragesimum annune, unto the expiration of forty years, for so the like expression we find, chap. 14.17. where it is said of Samsons wife, that she wept before him the seven days while the feast lasted, and yet the meaning is only, that she wept to the ending of those seven days, to wit, from the time he refused to tell her the meaning of his riddle.  
Vers. 12. And the Lord strengthened Eglon the King of Moab against Israel, etc.] That is, he gave him courage and strength to invade Israel, and prospered his attempts against them, whereas otherwise happily they would have been afraid to meddle with a people that had been so victorious.  
Vers. 13. And went and smote Israel, and possessed the city of palm-trees.] That is, Jericho, Deut. 34.3. Jericho was indeed wholly burnt by the Israelites, Josh. 6.24. and was not rebuilt till Ahabs' days, 1. Kings 16.43. but the meaning therefore is, that this Eglon King of Moab, having vanquished the Israelites in battle, possessed himself of the land and territory thereabouts where the city Jericho formerly stood; and either built some strong fort there, or possessed himself of some fort that might he there before, and that to the end he might have the command of the fords of Jordan, both because there was the passage over towards his own country the land of Moab; and because by this means he should be the better able to keep the Israelites within Jordan, and those without, from joining their forces together against him: and hence it was, that when Ehud began to raise the country against the Moabites, after he had slain Eglon their king, the first thing they did was to take the fords of Jordan, vers. 28. They went down after him, and took the fords of Jordan towards Moab, and suffered not a man to pass over.  
Vers. 14. So the children of Israel served Eglon King of Moab eighteen years.] How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began, it is not expressed; only this is clear, that first the Israelites revolted to idolatry after Othniels' death, and then the Lord brought Eglon against them for it. However, observable it is, that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years, ver. 8. this next under Eglon continued eighteen years; and so the next too after that under Jabin king of Canaan, continued twenty years, chap. 4.3. Twenty years he mightily oppressed the children of Israel: and thus when lighter corrections did no good the next were sorer and of longer continuance; and because they abused God's readiness to repent and withdraw his hand when they cried unto him, he continued the next judgements the longer upon them.  
Vers. 15. The Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded.] Some conceive, that this last particular of his being lefthanded, is purposely expressed, to intimate by what weak means and despised instruments God is wont many times to effect his greatest works; but because it is generally held, that no men are ordinarily more able and strong and fit for any service then lefthanded men, (whence it is noted, chap. 20.16. that amongst the children of Benjamin there were seven hundred chosen men lefthanded, every one could sling stones at an hairs breadth, and not miss,) therefore I conceive that this is here noted of Ehud, the second judge that God raised to the Israelites, to imply rather the fitness of the instrument whom God chose for this service of kill Eglon, to wit, in that the stroke of such men is far the more harder either espied or guarded. When Ehud began first to be judge of Israel, it is not expressed: Some conceive that Ehud was judge immediately after Othniels' death, and that he was their judge both in the time of their apostasy after Othniels' death, and likewise all the eighteen years that the Israelites were in bondage under Eglon king of Moab; and whereas it is here said, that when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera; they take the meaning hereof to be only this, that God raised up the spirit of Ehud their judge, to undertake the deliverance of the Israelites from their bondage, and not that he was then first raised to be their judge. But methinks, according to the plain order of the words, it should rather seem that upon the crying of the Israelites to the Lord, when they had been eighteen years under the bondage of Eglon, the Lord stirred him up to undertake their deliverance; and thereupon afterwards he became their judge.  
And by him the children of Israel sent a present unto Eglon king of Moab.] Which Ehud embraced as a fit opportunity for the kill of Eglon, because it would make him to be the less suspected.  
Vers. 16. But Ehud made him a dagger (which had two edges) of a cubit length, and he did gird it under his raiment upon his right thigh.] Having resolved with himself to kill Eglon, he provided him a dagger accordingly; concerning which it is noted, 1. That it had two edges, that it might pierce the more readily, and make the more deadly wound. 2. That it was but of a cubit length, to wit, that it might be the better carried unseen under his garment. and 3. That he did gird it upon his right thigh, namely for the conveniency of drawing it forth with his left hand; as for the same reason those that are right-handed use always to wear their weapons on their left side.  
Vers. 17. And Eglon was a very fat man.] This is expressed to intimate, that hereby Ehud had the better advantage to do what he intended; for being such a corpulent and unwieldy man, he was the less able to decline the stroke which Ehud gave him; and besides the wound was like to be the more deadly.  
Vers. 18. And when he had made an end of offering the present, he sent away the people that bore the present.] These words, he sent away the people, may imply the greatness of the present, because there were so many to bear it to the king: he sent them away before he would do the act he intended (going himself along with them till he came to Gilgal, and then returning again) both that being alone he might the more conveniently accomplish his design, and also that they might be out of danger, and himself not be encumbered with care for them, when he was to sly for his life.  
Vers. 19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand to thee, O king.] The word translated quarries, may also be translated graven images, as it is in the margin of our bibles; and indeed it might well be that this Moabitish king had set up certain idols in Gilgal, either to vex the Israelites therewith, (who happily esteemed Gilgal the more, because there their forefathers had been circumcised, and there the Tabernacle was for many years together,) or else that the Israelites might be won to worship them; or else by way of honouring his idol-gods, as it were testifying hereby, that by their help he had entered successfully upon the land of Israel; and then the mention that is here made of these images may be, to intimate one reason amongst other, wherewith God stirred the spirit of Ehud against Eglon, namely, because he had set up his idol-gods in the land of Israel. But if we read the word as it is in our bibles, quarries, that is, pits out of which they cut hewed stones for their buildings, then doubtless the drift of this clause is only to show how far Ehud went back with those that went with him, before he returned again to the king of Moab. As for those first words which he spoke to Eglon when he came back to him, I have a secret errand to thee, O king, it might be truly said in relation to that which he had to do; an errand he had which was to be delivered to him in secret, though not by word of mouth, but by the stroke of his dagger; and it was from God from whom he had his commission. Yet surely Ehud intended that Eglon should understand him so, as if in his return home he had been sent back with some message of great secrecy, which he was now come back to deliver. Neither yet can we say that Ehud did evil in this his dissembling with Eglon, and that because he had no doubt his call and warrant from God for what he did.  
Who said, Keep silence, etc.] That is, he bad Ehud forbear delivering his errand, till his servants and attendants were gone out of the room.  
Vers. 20. And he was sitting in a summer parlour, which he had for himself alone.] That is, wherein Eglon used to be private by himself; which is added, that it may not seem strange that his servants waited so long without after Ehud was gone, it was because it was a room wherein he used ordinarily to be alone by himself.  
And Ehud said, I have a message from God unto thee. And he arose out of his seat.] Ehud had told the king before, ver. 19 that he had a secret errand unto him, (concerning which see the note there:) now he adds that the message he brought him was from God, partly perhaps that being astonished with that word, he might take the less heed to the drawing out of his dagger; but especially no doubt, because whilst the king was sitting he could not so certainly give him such a sure and deadly wound with one stroke as he desired to do; and he hoped that at the mention of a message from God, either out of astonishment or in reverence to God, from whom the message was brought, he would not fail to arise out of his seat; as indeed it proved, And he arose, saith the Text, out of his seat. So far did those blind superstitious heathens reverence the very name of God, that though Eglon was a king, and withal a gross unwieldy man, yet hearing of a message from God, he arose out of his seat.  
Vers. 21. And Ehud put forth his left hand, and took the dagger, etc.] Ehud was extraordinarily called of God to do this, vers. 15. When the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a man lefthanded. Nor is this therefore any warrant for the assassination of Princes, though tyrants and oppressors of the people.  
Vers. 22. And the dirt came out.] It is rendered in the margin of our bibles, It came out at the fundament, thereby meaning, that he struck with such strength that the dagger that went in at his belly, came out behind at his fundament; but because the dagger was but of a cubit length, vers. 16. and the king was such a fat gross man, I rather think that it is better translated as it is in our text, that the dirt came out, meaning his excrements; for though this be usual with men that die any violent death, yet I conceive it is noted here to the reproach of this tyrant, who by the just judgement of God was now left tumbling in his own dung, that had so many years oppressed the people of God.  
Vers. 23. Then Ehud went forth through the porch.] This his going out the way that he came is expressed, to note the composedness of his spirit after this that he had done; as one that knew well that he had done nothing but what was pleasing to God, & that having done nothing but what God had called him to do, God would secure and shield him in his way, he went quietly through the king's guard and other servants, not discovering in his countenance the least disquiet or perplexity of mind.  
And shut the doors of the parlour upon him, and locked them.] That is, he pulled too the door and locked it, to wit, either by clapping too the door, as spring-locks use to shut, or with the key which he might carry away with him: for that which is said vers. 25. may be meant of another key which the king's servants might have in their keeping; and this he did that whilst his servants waited long for the opening the door, he might have the more time to escape away, before they came to know their master was slain: as we see it fell out, vers. 26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.  
Vers. 24. They said, Surely he covereth his feet in his summer chamber.] Or, he doth his easement, as it is in the margin: the long garments which the Hebrews wore lose about them, when they sunk down with their bodies to the ground for that purpose, covered their feet: and hence is this phrase, surely he covereth his feet: and again, 1. Sam. 24.3. And he came to the sheep-cotes by the way where was a cave, and Saul went in to cover his feet. Yet there is another exposition of this phrase, Surely he covereth his feet in his summer chamber, that is, surely he hath laid himself down to sleep in his summer chamber; and many reasons move me to approve of this rather than the former, though the whole current of Expositors take the former to be unquestionably the meaning of the words: For first, it is most probable that the king's summer chamber was a place where he used sometimes in the daytime to lay himself down to rest a while: secondly, there was more reason why his servants should wait long for the opening of his doors (as it is said they did, vers. 25. even till they were ashamed) out of an opinion that he was laid to sleep in his summer chamber, than out of opinion that he was all that while easing himself: thirdly, the reason given why it should be said of him that in easing himself he covereth his feet, to wit, because in doing that, as they sunk down with their bodies their long garments covered their feet, seems fare more forced, then that which is given why those that are laid down to sleep in the day time, should be said to cover their feet; to wit, because they used to cast some covering over their feet when they laid themselves down to sleep, and went not into a bed, whence it is said of Ruth when she went to lie down by Boaz, as he lay sleeping at the end of his heap of corn, Ruth 3.7. that she uncovered his feet, and laid her down: and fourthly, because where the same phrase is used in speaking of saul's going into a cave where David and his men were, 1. Sam. 24.3. Saul went in to cover his feet; it may best of all be understood that Saul went in to lie down and sleep there for a while, because it is hard to say how David should there cut off the skirt of his robe and not be perceived, if he had not been asleep.  
Vers. 25. And they tarried till they were ashamed.] That is, till they were ashamed they had tarried so long, or that they were so perplexed that they knew not what to think or say or do.  
Vers. 30. And the land had rest fourscore years.] That is, to the end of fourscore years, to wit, from the death of Othniel. See the note above, verse 11.  
Vers. 31. And after him▪ as Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox-goad.] That is, say some Expositors, with ox-goads; for conceiving it improbable that one man with an ox-goad should slay so many hundred Philistines, they hold the meaning of this clause to be only this, that the Philistines making some in road into the land of the Israelites, Shamgar did on a sudden raise the country thereabouts, & that they having no other arms did with their ox-goads set upon the Philistines & slew six hundred of them; but because it is not probable that the Israelites that bordered upon the Philistines should be thus unprovided of arms, nor is it any more incredible that Shamgar should make such a havoc amongst the Philistines with an ox-goad, then that Samson should do the like with the jawbone of an ass, therefore I rather think that as the letter of text runs, Shamgar by the wondrous help of God did alone perform this admirable exploit. It is not expressed whether Shamgar judged Israel or no, yet because it is said And after him was Shamgar the son of Anath, therefore it is commonly held that he was the next Judge after Ehud: only they say it was but for a very short time, and thence it is that there is no mention of the lands resting under him, and the story of Deborah in the following chapter gins as if she were the next after Ehud, there being no mention made there of Shamgar at all, vers. 1. And the children of Israel did evil in the sight of the Lord when Ehud was dead. However this miraculous deliverence which he wrought for the Israelites was certainly after ehud's death, for then, it seems, the people returned to their former sins, and the Lord suffered the Philistines thereupon to invade the land, but then he also delivered them miraculously by this worthy, till finding that they would not be warned by these things he sold them into the hands of Jabin, as it is expressed in the following chapter.   

CHAP. IU.  
Vers. 1. ANd the children of Israel again did evil in the sight of the Lord when Ehud was dead.] In none of the Judge's days did the Israelites enjoy so long a peace, as in the days of Ehud, as is evident in that clause (however we understand it) chap. 3.30. Moab was subdued under the hand of Israel, and the land had rest fourscore years; and here we see what effect this long peace wrought amongst them, and how ill they requited the Lord for so great a mercy; even as standing waters are wont to putrify, so they were corrupted by their long peace, and by degrees fell off from God, as they had formerly done.  
Vers. 2. And the Lord sold them into the hand of Jabin king of Canaan, that reigned in Hazor.] See the note chap. 2.14. There was a Jabin that reigned in Hazor formerly (who it is likely was called as this is here king of Canaan; for Hazor is there said to be the head of all the neighbouring kingdoms, Josh. 11.10.) the same who was the chief in that confederacy against Joshua, Joshua 11.1. but he was slain by Joshua and his city burnt with fire, Josh. 11.11. It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land, and repaired the city Hazor, and so reigned there again as his predecessors had done. When this was done we cannot say, but doubtless it was not in Joshuas time as some think; for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them, till they by their sins had provoked the Lord to anger against them. But now at last not contented with his own kingdom, it seems he made war with the Israelites in general, brought them into bondage, and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof, Josh. 11.11. who perhaps was his father or grandfather. And besides, it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations, because God had promised to cast them out before the Israelites; so that their prevailing over them was in a special manner a sign that God had cast them off.  
The Captain of whose host was Sisera, which dwelled in Harosheth of the Gentiles.] So called (as it is probably thought) because in the time of the Israelites prevailing against the several nations of the Canaanites, many of them fled thither as to a place of great strength, and there fortified themselves unto this time; or else for the reasons given in a like case, Josh. 12.23.  
Vers. 3. For he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.] Concerning these chariots of iron, see the note Josh. 17.16. This clause, and he mightily oppressed the children of Israel, is not where else inserted, where mention is made of the bondage of Israel under other kings, and therefore it seems this king did fare more cruelly oppress them then the rest had done, which might be, partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites, because the Israelites had taken their land from them; and partly from the just vengeance of God upon the Israelites, because God had afforded them so long a peace in the days of Ehud, chap. 3.30. and they had made so ill an use of his long-suffering and goodness therein. See the note also, chap. 3.14.  
Vers. 4. And Deborah a prophetess, etc.] A woman, the weaker sex, that the glory of the work might be given to God, and not to the instrument he used.  
Vers. 6. And she sent and called Barak the son of Abinoam, out of Kedesh-naphtali, etc.] That is, Kedesh in the tribe of Naphtali, to distinguish it from other towns of the same name in other tribes, as Kedesh in Issachar, 1. Chron. 6.72. Kedesh in Judah, Josh. 15.23. and others. Now Deborah did thus send for Barak, not of her own head choosing him as a man of eminency for the undertaking of the service, but by special direction from God, as the words she spoke to Barak when he came to her do imply, Hath not the Lord God of Israel commanded, saying, Go and draw toward mount Tabor, & c? Deborah was a prophetess, and therefore no doubt God had revealed unto her that which now she imparted to Barak, to wit, either by secret instinct of his Spirit, or perhaps, by the ministry of an Angel: for that some Angel did appear to her, either before or after the battle which they fought with Sisera, seems evident in that clause of Deborahs' song, chap. 5.26. Curse ye Meroz (saith the Angel of the Lord) curse ye bitterly the inhabitants thereof.  
And take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun.] To wit, first, because they were nearest at hand: secondly, because Naphtali was likely to be the forwardest in this work, because Barak was of that tribe, and they were most oppressed, Hazor and Harosheth being both in their tribe.  
Vers. 8. And Barak said unto her, If thou wilt go with me, than I will go, etc.] Barak, no doubt, believed what Deborah had told him in the foregoing words as from the Lord, namely, that Sisera should be vanquished by him, and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage; whence it is that Barak is commended for his faith by S. Paul, and reckoned amongst those who through faith subdued kingdoms, Heb. 11.32, 33. But why then did he refuse to undertake the service enjoined him unless Deborah would go along with him? I answer, partly because he considered that Deborah being a prophetess, he should have a great advantage in having her with him to pray for them, to give them counsel, and to advise them what to do upon every occasion; but partly also no doubt, because his faith was also accompanied and assaulted with doubtings and fears, as we may see by Deborahs' answer in the following verse, wherein she discovered what a fault it was so doubtfully to yield to what God had enjoined him.  
Vers. 9 The journey that thou takest shall not be for thine honour; for the Lord shall sell Sisera into the hand of a woman.] Thus she yields to go with him, but withal shows him, that because of his distrustfulness and fear the Lord would now deprive him of a great part of that glory he should otherwise have had: Because he would not undertake the enterprise without the support and encouragement of a woman's presence, therefore a woman should carry away a great part of the honour of this victory, to wit, Jael the wife of Heber, into whose hands Sisera should fall, and by whom he should be slain.  
Vers. 10. And Barak called Zebulun and Naphtali to Kedesh, etc.] The chief strength therefore of the army consisted of those that by Barak were gathered together out of these two tribes; whence also is that, chap. 5.18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field: where yet that some of the other tribes did also voluntarily join in this war made against Sisera, Deborah in her song doth plainly acknowledge, vers. 14. Out of Ephraim was there a root of them against Amalek, after thee Benjamin among thy people: Out of Machir came down governor's, etc.  
Vers. 11. Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, etc.] Because the Kenites were seated amongst the children of Judah, chap. 1.16. lest we should wonder at the mention that is made in the following part of this chapter of Heber the Kenite, dwelling near Kedesh in the tribe of Naphtali, this is here premised concerning this Heber, to wit, that for some reasons not expressed in the text, he had severed himself from the rest of the Kenites, and pitched his tent amongst the tribe of Naphtali, as indeed the Kenites it seems did always dwell not in houses, but in tents.  
Vers. 15. And the Lord discomfited Sisera, etc.] For though the Israelites prevailed by force of arms, yet it was of God that they did prevail, Prov. 21.31. The horse is prepared against the day of battle, but safety is of the Lord. Besides, Josephus reports that the Lord sent a terrible tempest, wherewith the Canaanites being both terrified and disordered, the Israelites did the more easily put them to flight; and indeed, some such thing those words seem to intent, chap. 5.20. They fought from heaven, the stars in their courses fought against Sisera.  
Vers. 17. For there was peace between Jabin the king of Hazor, and the house of Heber the Kenite.] Though the Kenites came in with the Israelites, and were in a manner incorporated amongst them, professing the same religion, and worshipping the same God, and living with all love and amity with them, yet Jabin was willing to grant peace to them (only perhaps taking some certain tribute of them, by way of acknowledging his sovereignty) whilst he oppressed the Israelites with all manner of cruelty: First, because they lived as sojourners amongst the Israelites, and laid no claim to the land. Secondly, because they were found to be given to a peaceable pastoral kind of life, and not like to rise up in rebellion against him. Thirdly, because the Lord turned the heart of this heathenish king towards them; and that happily, because they had kept themselves pure from those idolatrous and sinful courses, whereunto the Israelites had plunged themselves, that so in them his people might see wherefore it was that the Lord had brought such miseries upon them.  
Vers. 18. And Jael went out to meet Sisera, and said unto him, Turn in my lord, turn in to me, fear not.] The event discovers plainly that she intended his ruin; and therefore though her words may be interpreted so, as if she intended that she would not have him be afraid, but commit himself to her custody; yet since she could not but know that her words would be understood by him, as if she intended that in her tent he might and should be safe; I see not what can be said herein to quit her from sin, but only that what she did herein she did by virtue of an extraordinary warrant and authority from God.  
And when he had turned in unto her into the tent, she covered him with a mantle.] To wit, as pretending herewith to cover him, and hid him, in case any of those that pursued him should come in thither; or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him; or else that he might the more readily fall asleep, that she might do to him what no doubt already she had purposed with herself.  
Vers. 19 And she opened a bottle of milk and gave him drink.] Though he asked for water, which men in great heat and thirst do especially desire, yet she fetched a bottle of milk and gave him of that, either thereby to testify her great respect of him, that so he might the more securely confide in her; or else because milk, when men that are hot drink largely of it, doth naturally incline men to sleep, and that she desired to bring him to, that then she might do to him what whilst he was awake she could not hope to do: and therefore when Deborah commends Jael this is particularly expressed as an act of special prudency and policy, chap. 5.25. He asked water and she gave him milk, she brought forth butter in a lordly dish.  
Vers. 21. And Jael Heber's wife took a nail of the tent, etc.] That is, a pin or nail of iron, or pointed with iron, wherewith the tent being stretched forth was fastened to the ground. And for this act of hers she is pronounced blessed by the Spirit of God, chap. 5.24. and therefore there is no question to be made of the lawfulness of that she did: for though it is said, vers. 17. There was peace between Jabin and the house of Heber, yet that is not to be understood of any mutual league (for princes do not use to enter into treaties of that nature with men of such inferior rank, whom they have no cause to fear) but only that Jabin had (happily upon the promise of some yearly tribute) yielded that his house should live in peace. However Jael might know of the prophecy of Deborah, that God had now determined to put an end to his tyranny; and besides, she might now be moved by a special and extraordinary instinct of the Spirit of God, which must needs be a sufficient warrant for her, both to ensnare this captain by policy, and afterwards to take away his life, as an enemy appointed to destruction: and the rather, that hereby she might approve herself a true member of the Church and people of God, and that she preferred their welfare before any thing that concerned herself.   

CHAP. V.  
Vers. 1. THen sang Deborah, and Barak the son of Abinoam, etc.] Deborah is first named here, because she was a prophetess, and (as upon this ground it is probably thought) the composer of this song, and in every respect the chief in this business, as we see in the former chapter; yet with her Barak is joined too, who as he was the chief Commander in the victory gotten, so he was also one of the prime in singing God's praises; and he being of the tribe of Naphtali, we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali (though it were not intended of this only) to wit, that this tribe should give goodly words, Gen. 49.21. Naphtali is a hind let lose, he giveth goodly words.  
Vers. 2. Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves.] Principally hereby are meant those of the tribe of Zebulun and Naphtali, of whom Baraks' army did chief consist, though such of the other tribes as did put too their helping hand are not excluded: and these are said to have offered themselves willingly; because they did readily yield to follow Barak when he called them together, though he had no authority to constrain them to take up arms, God working their hearts thereto, to whom therefore the praise is principally given, Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves.  
Vers. 3. Hear, O ye kings; give ear, O ye princes, etc.] Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera, to show what a glorious work God had therein done for his people, in the first place in a poetical strain she calls upon kings and princes to hearken to her, Hear, O ye kings; give ear, O ye princes; thereby only to imply, that in the ecstasy of her joy, she could be glad if all the kings and princes of the earth could hear what she had now to say concerning this great work which God had done for his Israel, and she addresseth her speech particularly to kings and princes, First, because they are most ready to ascribe to themselves the glory which is due to the Lord only: and secondly, because they are wont in their pride to oppress others, and to think they may do whatsoever they please; and therefore she desired they might know what God had done to Jabin and Sisera, and so beware of provoking God by oppressing others as these had done.  
Vers. 4. Lord, when thou goest out of Seir, when thou marchest out of the field of Edom, the earth trembled, etc.] The most of Expositors understand this to be a poetical expression of the terrors wherewith the neighbouring nations were affrighted, when the Lord carried the Israelites from the borders of Edom towards the land of Canaan, to wit, that there was then a trembling on every side, so that not men only but even the heavens and mountains and hills seemed to tremble and melt away, and that even as Sinai trembled and shaken at the Lords coming down upon it when the Law was given (for to that end they conceive the melting or shaking of Sinai is mentioned, vers. 5. The mountains melted from before the Lord, even that Sinai, before the Lord God of Israel, to wit, by way of similitude) so when the Lord in a pillar of fire marched before the Israelites against the Amorites, the neighbouring nations were terribly amazed, the Lord casting such a fear upon them, as if the earth had trembled, and great storms and tempests intermixed with thunder and lightnings had been showered down from the clouds, yea as if the mountains had melted, etc. according to that, Deut. 2.24, 25. Rise ye up, take your journey, and pass over the river Arnon, etc. This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heavens, who shall hear report of thee, and shall tremble, and be in anguish because of thee. But I rather conceive, that it is to be understood of those thunders, lightnings, earthquakes, tempests, and such other terrible expressions of God's majesty, wherein he manifested himself unto his people at the giving of the Law; for than he is also said to come from Seir, Deut. 33.2. And he said, The Lord came down from Sinai, and risen up from Seir unto them, he shined forth from mount Paran, and he came with ten thousand of saints: from his right hand went a fiery Law for them, and the shaking of Sinai we see is expressly mentioned, vers. 5. The mountains melted from before the Lord, even that Sinai before the Lord God of Israel, as it is also, Psal. 68.7, 8. O God when thou goest forth before thy people, when thou didst march through the wilderness. Selah. The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel; and though there be no mention of the clouds dropping water at the giving of the Law, yet there is of thunders and lightnings, which are usually accompanied with violent showers. But why should Deborah mention this here? I answer, first, because Gods entering into covenant with them is the ground of all that he doth for his people: and secondly, because she would the better express how terrible God had been now to their adversaries, by comparing the terrors of this day with those when the Law was given on mount Sinai; and to intimate, that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt.  
Vers. 6. In the days of Shamgar the son of Anath, in the days of Jael the highways were unoccupied, etc.] That is, even from the death of Ehud, whom Shamgar succeeded (though he was a worthy champion, and did miraculously avenge the Israelites upon the Philistines) unto this present time, wherein Jael lived (though she were a woman of an heroical spirit, and one that grieved to see the poor people of God so miserably oppressed, as was evident by that which she had now done for them) the land was held in miserable desolation, the people not daring to travel in the highways, nor to dwell in the villages, but only in the walled cities, whither they all fled to secure themselves, till God was pleased by me a poor woman to set on foot this work of their deliverance.  
Vers. 8. They chose new gods, than was war in the gates.] That is, than was there war in every city, the Lord letting lose the neighbouring nations to make war against the several cities of Israel, because they were corrupted with their idolatry. Because a great part of the strength of their cities was in their gates, therefore Deborah sets forth the war that was made against the Israelites cities, by this expression, than was war in the gates; but withal, it may also imply the prevailing power of the enemy when they made inroads into their land, to wit, that they many times came up to the very gates of their cities.  
Was there a shield or spear seen among forty thousand in Israel.] This may be meant either of the scarcity of arms amongst them, the enemy wherever they prevailed disarming them, that they might not afterward be able to attempt any thing against him: or rather (because we see not but Baraks' troops were armed for war) that the Israelites were so quelled that not a man amongst the many thousands of Israel durst take up a shield or spear against them, according to that, Levit. 26.36. And upon them that are left alive of you, I will send a faintness into their hearts in the land of their enemies, and the sound of a shaking leaf shall chase them, and they shall flee as fleeing from a sword, and they shall fall when none pursueth.  
Vers. 9 My heart is to the governor's of Israel, that offered themselves willingly amongst the people.] That is, I cannot but highly love and honour the governor's of Israel, that were as willing to hazard themselves in this war against Jabin as any of the people, yea and to undergo the same travel and hardness together with them; and indeed this in the heads and rulers of the people was most to be admired and extolled: first, because such men have usually the fairest estates, and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant, as willingly as those of the poorer sort that had scarce any thing to lose, was a sign of an heroical spirit, for which they deserved to be highly honoured: secondly, because men that had been formerly employed in offices of peace are not men usually fit for the service of war, and therefore it must needs be a singular zeal for God's glory and the good of God's people, that made them lay by their gowns to gird on a sword: thirdly, because such men are usually puffed up with their greatness, and it was therefore a rare thing for such to stoop to join with meaner men, yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies: and fourthly, because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service.  
Vers. 10. Speak ye that ride on white asses, ye that sit in judgement, and walk by the way.] That is, let all those that are men of honour, and eminency, above others, that use to ride up and down upon white asses, all magistrates and Judges that sit in the seat of justice, and so likewise all the common sort of people that travel on foot from one place to another, let them all in their several places speak of this great deliverance, which God hath wrought for his people. Riding on asses it seems was a note of great and honourable persons in those times and countries, and therefore it is noted of Jair, who was one of the Judges, that he had thirty sons that road on thirty asse-colts, and they had thirty cities, chap. 10.40. and so likewise of Abdon who was another of the Judges, chap. 12.14. that he had forty sons and thirty nephews that road on threescore and ten asse-colts: and (unless by white asses here, nothing else be meant but slick and goodly asses) it seems that white asses were principally used by such persons; and though the most Expositors limit this first clause to merchants, who, they say, used to ride on white asses, yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State; and so likewise by those that sit in judgement, are meant their Judges and chief Magistrates; and by those that walk by the way, are meant the meaner and common sort of people, and the reasons why Deborah stirs up these men under these expressions to praise God for the vanquishing of Jabin and Sisera, is to intimate the just cause they had to speak with joy of this great mercy of God, to wit, because whereas formerly all the ways of the land were pestered with cutthroat soldiers, so that there was no stirring in safety from one place to another, and all course of justice was in a manner stopped up, the sword having silenced the Laws, now the Judges might sit in Judgement as formerly; the great ones might now ride up and down upon their white asses according to their wont manner, which before they could not; and the common people of all sorts might now pass to and fro, and travel about their businesses, from one place to another without fear.  
Vers. 11. They that are delivered from the noise of the archers in the place of drawing waters, there shall they rehearse, etc.] This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon, see chap. 4.7. And I will draw unto thee, unto the river Kishon, Sisera the Captain of Jabins' army, with his chariots and his multitude; but the most of Expositors understand it of the meaner sort of people that were wont to be slain or taken captives by the enemies that lay in wait for them at the place of drawing waters. Fountains & wells of water were rare in those dry countries, & of great esteem; they went in many places fare to fetch water, here therefore the Canaanites used to lie in wait for them, so that no sooner could the poor people come thither, but presently the Canaanites with a great outcry were ready to set upon them, and their arrows came presently singing about their ears, and oft struck them dead (for both these may be intended by the noise of the archers) but now, saith Deborah, these poor wretches being delivered from this danger may go freely to those places, and there declare the righteous acts of God in destroying these their enemies.  
Then shall the people of the Lord go down to the gates.] Hereby many things may be employed: first, their freedom to go forth at the gates of their cities, within which they were in a manner cooped up before: secondly, the restoring of the people to the gates, as places of judicature, from which they were restrained; before there was war in the gates, now there was Law and judgement there: thirdly, their returning to the cities that were thence banished or fled, and the country people's resorting thither upon their several occasions.  
Vers. 12. Awake, awake Deborah, utter a song.] This expression Deborah useth only to imply the exceeding greatness of the mercy which God had afforded them, which required that she should rouse up herself to praise the Lord for it, with all her might, and with all the strength of her soul.  
Arise Barak, and lead thy captivity captive, thou son of Abinoam.] That is, lead them in triumph: for though the lives of the Canaanites might not be spared, yet they might be led in triumph before they were slain; & besides, those of other nations that were now taken prisoners might be reserved for slaves.  
Vers. 13. Then he made him that remained have dominion over the nobles, etc.] That is, God caused the poor despised remainders of his people to have dominion over their noble and mighty adversaries.  
Vers. 14. Out of Ephraim was there a root of them against Amalek, etc.] Here Deborah commends those tribes from whom there came any considerable party to Barak to help them against Jabin and Sisera: as, First, she gins with Ephraim, and in showing that there were some of that tribe, she useth this expression, Out of Ephraim was there a root of them against Amalek: for the understanding whereof we must know, 1. That Amalek is here named because it seems the Amalekites came out to help Jabin and Sisera against the Israelites: It is evident in many places that the Amalekites bordered upon the Canaanites, and indeed dwelled amongst them, and therefore is it that they are often joined together; as Numb. 14.25. Now the Amalekites and the Canaanites dwelled in the valley: and again, vers. 43. The Amalekites and the Canaanites are there before, and ye shall fall by the sword, etc. and vers. ●5. Then the Amalekites came down, and the Canaanites that dwelled in the hill, and smote them, etc. Now therefore as the Amalekites were always ready to aid the Canaanites against the children of Israel, so it seems it was now; and hence it is that Amalek is here mentioned as the enemy against whom they fought, though the war was made against Jabin king of Canaan to wit, because the Amalekites sent some few forces from them; and perhaps too, because the Ephraimites were nearer to the Amalekites, than those of Zebulun and Naphtali, of whom the chief strength of Baraks' army did consist, it may be probably thought, that those of Ephraim that armed themselves for this war, were assigned of Barak to the service of going out against the Amalekites, to keep them from coming to join their forces with those of Jabins, whilst he with his army went against Sisera. And 2. for those words there was a root of them, Out of Ephraim there was a root of them against Amalek, that phrase I conceive is either used, I. because this rising up of the Israelites against Jabin, did first spring up from Ephraim, to wit, in Deborah who dwelled in mount Ephraim, chap. 4.5. and some of her neighbouring Ephraimites that went out with her: or II. with reference to Joshuahs' fight against Amalek, when the Israelites came out of Egypt, to imply that there was a root of Joshuahs' zeal against Amalek in his brethren the Ephraimites, which now sprung up and shown itself in their forwardness and zeal against the Amalekites that were at that time in arms to help Jabin: or III. to intimate that there were but few of this tribe (one root amongst many) that did rise up and help Barak in this notable attempt; which as it was a stain to that tribe in general, so it was the greater honour to those of the tribe that did appear in the business, to wit, because the backwardness of their brethren did not discourage them. Secondly, there were many also of the tribe of Benjamin that bordered upon Ephraim, which is thus expressed, After thee Benjamin among thy people; the drift whereof is, I conceive, to note that the tribe of Benjamin came in more freely than those of Ephraim, there was but a root of Ephraim, but Benjamin came in with good numbers of his people. And again, the Benjamites came first in, and then some of the Ephraimites that followed their example came in also, and joined with them; yea if we conceive (which we may most probably as I said before) that these tribes of Ephraim and Benjamin were designed by Barak to go against the Amalekites, to keep them from coming to the aid of Jabin; then is this expression most fit, from Ephraim there was a root against Amalek, After thee O Benjamin amongst thy people, to wit, because the tribe of Benjamin lay nearest to the Amalekites, and so the Ephraimites came in after and joined with them to go against Amalek. Thirdly, there were some also of the tribe of Manasseh, Out of Machir came down governor's. Machir was the only son of Manasseh, and so by the children of Machir are commonly meant the tribe of Manasseh: See Josh. 13.31. But yet in this place it must be meant of that half of the tribe of Manasseh that was seated within Jordan, to wit, that some of them, yea of their governor's, came down to help Barak against their great oppressors: for in the 17. verse we see plainly that Deborah complains of the other half of Manasseh, that were seated in Gilead without Jordan, that none of them would hazard themselves in this cause, Gilead, saith she, abode beyond Jordan. And fourthly, out of Zebulun they came in so unanimously, that even their Doctors, and Scribes, and Lawyers, and others that were better at their pen then their sword, came yet amongst the rest to fight against the enemies of God's people, And out of Zebulun they that handle the pen of the writer.  
Vers. 15. And the Princes of Issachar were with Deborah; even Issachar and also Barak he was sent on foot into the valley.] That is, both the Princes and indeed the common people too of the tribe of Issachar did readily come in to Deborah, together with Barak their Commander in chief, with whom he went on foot into the valley, that is, the valley by mount Tabor where the river Kishon ran, chap. 4.12, 13. And this last clause is added, to show the zeal and forwardness of Barak and the other Princes of Issachar, in that they did not only come in to the help of their brethren, but also were content to endure any trouble, and to expose themselves to any danger for the furtherance of the cause, serving on foot, and that in the valley, a place of greatest advantage for Sisera that came against them with chariots and horsemen.  
For the divisions of Reuben there were great thoughts of heart.] This clause with a very little alteration is repeated in the next verse, for the divisions of Reuben there were great search of heart, and in both places by the divisions of Reuben are meant, either the Reubenites dividing themselves from their brethren, that had combined together against that proud tyrant, that had so cruelly oppressed them, in that they stood aloof from them, and would not join to help them; or else rather, the divisions that were amongst the Reubenites, whereby they were kept from sending any aid to their brethren in that just war of theirs against the Canaanites, though some were for the casting off the yoke of Jabin, and therefore judged it meet to join with Barak and their brethren that were risen up against him; yet others on the other side opposed this vehemently, and alleged that they had submitted to be tributaries to Jabin, and might not therefore take up arms against him; and a third sort that could have been glad to be eased of Jabins' yoke, yet judged it best for them to stand as neuters, and wait what the issue of the war would be, and that because Jabin was too mighty for the Israelites, and all they did was by the encouragement of a woman; if they sided with their brethren, then if Jabin prevailed they should be surely ruined, but if they sat still and did nothing, though the Israelites did prevail they should do well enough; and so because of these factions and divisions amongst them, they could not agree together. Now whereas it is said, that for the divisions of Reuben, or (as it is in the margin of our Bibles) in the divisions of Reuben there were great thoughts of heart; or as it is vers. 16. great search of heart, if we read it in the divisions of Reuben, than it may be meant of the plotting and contriving thoughts which the Reubenites had in their hearts, by way of considering how they should carry themselves in this rising of Barak and their brethren against Jabin and Sisera: But if we read it (as it is in our Bibles) for the divisions of Reuben there were great thoughts of heart, and vers. 16. great search of heart, than it must necessarily be understood of their brethren the Israelites, that had taken up arms against Jabin, to wit, that when they perceived that there were such divisions amongst the Reubenites, and that thereupon they deserted them in this cause, and came not out to help them, they had great thoughts of heart, that is, great swelling thoughts of discontent against them, of murmuring and heart-burnings, and of sharp censures which in their minds they passed upon them, and so likewise great search of heart, that is, of wondering and musing in their minds, why they that were such a rich and potent tribe should so desert their brethren in so just a cause, and not put too their helping hand for the suppressing of a tyrant, who had so mightily oppressed them.  
Vers. 16. Why abodest thou among the sheepfolds, to hear the bleating of the flocks?] Because the Reubenites were exceeding rich in cattles, Num. 32.1. The children of Reuben and the children of Gad had a very great multitude of cattles, therefore they forbore to take up arms against Jabin, for fear of being plundered if he should prevail; but withal, to excuse themselves for not going out with Barak, that was engaged against this Canaanitish king that had so sorely oppressed them, they pretended they could not be spared from attending on their flocks; and therefore doth Deborah here upbraid this tribe for staying at home among the sheepfolds, to hear the bleating of the flocks, thereby implying what a poor and mean thing it was, and what a base and sordid spirit it argued, for them to stay at home for such mean employments, when such a great work was in hand as the vanquishing such a potent tyrant as Jabin was, and the breaking of that yoke that had been so heavy upon the necks of God's people, willing them as it were to consider, whether the complaints, the cries and groans of Gods oppressed people had not been more worthy their regarding, and whether the sounding of trumpets and other warlike instruments had not been more worth the hearing at such a time as this, than the bleating of their flocks.  
Vers. 17. Gilead abode beyond Jordan, etc.] Here Deborah reproves divers other tribes that came not in to afford any help for the suppressing of Jabin, and that in such a manner as if she should say, that the very mentioning of the reasons that moved them, or which at least they pretended for their not taking up arms, was enough to condemn them; as first, the Gileadites, that is, the tribe of Gad and the other half tribe of Manasseh (for they had the country of Gilead for their lot, as we see Josh. 13.24, 25, 31. Deut. 3.12, 13. and Num. 32.40.) Gilead, saith she, abode beyond Jordan, that is, they pretended that they dwelling so far off could not come in to the help of Barak, at least time enough; and because Hazor and his captain Sisera had not yet broken over Jordan against those tribes that dwelled there, they hoped that they should be safe enough, and that he would let them alone if they did not engage themselves in this war against him; not considering that the Israelites within Jordan and those without being all brethren, united together under one God as fellow-members of the same body, it was not fit that they should so slight the preservation of those that dwelled furthest off from them, and that it was a folly to think that Jabin would spare those without Jordan, if the other tribes within Jordan were once destroyed, Secondly, the tribe of Dan, Why (saith she) did Dan remain in ships? the meaning is, That the Danites having their lot close upon the Mediterranean sea, (for Japho or Joppe, and much besides of the Western coast was in their lot, Josh. 19.46.) they pretended that they were seamen and merchants, and could not therefore be spared to go to this war, because of their traffic and voyages that they had in hand; and perhaps they hoped, that if things proved never so ill, they could the most of them secure themselves and their estates by flying away in ships; and therefore they would not meddle with so dangerous an attempt as this was of making war against such a potent king; and what a high degree of wickedness was this, to prefer their own private profit before the public good, and so to mind their own private safety, as not to care what became of their brethren so they could shift for themselves, and that too not without the loss of their interest in that land which God had given them for their inheritance. And thirdly, the tribe of Asher, Asher continued on the seashore, and abode in his breaches, that is, they dwelled also nigh to the sea, pretending the same necessity of staying, to mind their voyages, and merchandise; and besides, they alleged their breaches, that is, either the breaches which the sea had made in their banks, that were to be immediately made up, unless they would see their country overflown; or else, the breaches and ruinated places in the walls of their cities, pretending that they durst not leave their cities in such a weak condition, lest in their absence the neighbouring Canaanites should set upon their cities, and at those breaches enter and take them; all which were excuses as weak as the rest to keep them from so brave a service as this was, of suppressing this king of Canaan, that had so mightily oppressed them, especially when God promised that he would prosper them therein.  
Vers. 18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.] That is, in mount Tabor, whither Barak was sent to fight with Sisera, chap. 4.6. Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali: and where, though they saw how great a disproportion there was betwixt their forces and the strength of the enemy, yet they were content to hazard their lives in this cause of God and his people, how desperate soever their attempts might seem in the eye of reason.  
Vers. 19 The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo.] That is, Jabin and his confederate kings who came to help Jabin against the Israelites, either in their own persons, or by their forces: and this is here expressed, to note the base faithlessness of those tribes that were not so forward to aid their brethren as the heathens were to help one another, and yet they were many of them of different religions, and served several gods. Nor need it seem strange that these kings are said to have fought against the Israelites in Taanach by the waters of Megiddo, whereas before, chap. 4.6, 7. the story seemed to imply, that the battle was fought about mount Tabor and the river Kishon, which is also confirmed Psal. 83.9. Do unto them as to the Midianites, as to Sisera, as to Jabin at the brook of Kishon: for to this I answer, first, that Taanach and Megiddo were not fare from mount Tabor and the river Kishon: for though Taanach and Megiddo belonged to the half tribe of Manasseh within Jordan, chap. 1.37. Neither did Manasseh drive out the inhabitants of Bethshean and her towns, and Taanach and her towns— nor the inhabitants of Megiddo and her towns; yet they stood within the compass of Issachars' portion, and that bordered upon Zebulun where mount Tabor was; Josh. 17.11. And Manasseh had in Issachar, and in Asher, Bethshean and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns. And secondly, that it may well be that the Canaanites being put to the worst about mount Tabor, where they did first pitch battle, they might retire or fly to Taanach, and there making a stand might renew the battle again, and so were there wholly discomfited.  
They took no gain of money.] The meaning of this clause may be, that these Canaanites came for the love of the cause, and not for gain, and so proffered to serve freely without pay, as thirsting for blood more than money, or at least resolving to pay themselves out of the riches of the Israelites, and that withal it proved truer than they were ware of, because that in stead of gaining any thing, they lost all.  
Vers. 20. They fought from heaven, the stars in their courses fought against Sisera.] It seems (and so Josephus reports this battle) that there was some terrible extraordinary storm of thunder, hail and rain, which being by the ordinary course of nature from the influence of the stars, they as God's host, Deut. 17.3. are here said from their several places and courses (like soldiers that observed both rank and file) to have fought against Sisera, and that from heaven, as soldiers that have gotten the advantage of the ground.  
Vers. 21. The river Kishon swept them away, that ancient river the river Kishon.] That is, that river so famous of old, the river Kishon: and it may be said to have swept them away, either because in their flight they attempted to get over the river, and so were drowned and carried away by the stream; or else, because through the inundation of the river caused by the storm that God sent at that time, their dead carcases that lay on the land about the river, were by the sweeping flood carried away.  
O my soul, thou hast trodden down strength.] That is, O Deborah, thou hast trodden down strength, to wit, the strength of the enemy; for the Hebrews do usually put the soul for the whole man; and happily she might also have respect herein to the success of her prayers.  
Vers. 22. Then were the horse hoofs broken by the means of the prancings of their mighty ones.] The drift of this clause may be, either to set forth the mighty strength of the enemy, in regard of the goodly troops of horses which they had, horses that were so lusty and full of mettle and courage that they even broke their hoofs sometimes with their pawings and prancings, that so the greater glory might redound unto God, who had made them victorious over so potent an enemy; or else, to set forth the violence of their flight when they were routed by the Israelites, which was such that they broke their very hoofs with running.  
Vers. 23. Curse ye Meroz (said the angel of the Lord) curse ye bitterly the inhabitants thereof, etc.] This Meroz is probably thought to have been some city or town near the place where the battle was fought, the inhabitants whereof might have been many ways helpful to the Israelites in the battle which they fought with Sisera Jabins' General; and that therefore whereas the other tribes that sent no aid to Barak are only reproved, there is a curse yea a bitter curse pronounced against these, and that by warrant of an express command which Deborah had received from an Angel, who had it seems amongst other things revealed this unto her either before or immediately after the battle, Curse ye Meroz, (said the Angel of the Lord) curse ●e bitterly the inhabitants thereof. And because they might be ready to allege, that there was no hope that the Israelites should prevail against such a mighty Prince, and for them to have risen up against him, without hope of prevailing, would have been only to provoke him to their utter ruin: to take away this excuse from them, this is expressly mentioned as the reason why this curse is denounced against them, because they came not to help the Lord, to help the Lord against the mighty. The more mighty their adversary was, the more need had their brethren of their help, and to hid themselves from their brethren because they were so puissant argued manifest distrust of God's assistance. How this curse here denounced against this people fell upon them we read not; but that it was not without effect even this affords some probable ground of conjecture, that of this Meroz we find not after this the least mention in any story of succeeding times.  
Vers. 24. Blessed above women shall Jael the wife of Heber the Kenite be etc.] That is, she shall be highly extolled and applauded, and many blessings shall be wished to her.  
Vers. 25. She brought forth butter in a lordly-dish.] That is, cream in a goodly great bowl, suitable to his greatness and dignity.  
Vers. 31. But let them that love him be as the sun when he goeth forth in his might.] That is, as the sun when it riseth in a clear morning doth shine most brightly and gloriously, and that too as Solomon saith, Prov. 4.18. more and more unto a perfect day; so let them that love the Lord become prosperous, glorious and renowned, and let their prosperity grow and increase daily. Because the power and strength of the sun's light and heat is not so much seen or felt when it is covered with clouds, it is said to go forth in his might; and indeed the expression here used is much like that 2. Sam. 23.4. He shall be as the light of the morning when the sun ●iseth, even a morning without clouds.  
And the land had rest forty years.] That is, unto forty years, counting them from ehud's death. See chap. 3.11.   

CHAP. VI  
Vers. 1. ANd the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of Midian seven years.] By the evil which the children of Israel did, is principally meant their fearing and worshipping the gods of the Amorites, vers. 10. And I said unto you, I am the Lord your God, fear not the gods of the Amorites, in whose land you dwell, but ye have not obeyed my voice; but yet when the Lord undertook to punish them for this, whether it were because they had not proceeded so fare herein as in former times, or for some other reason known only to the Lord, evident it is that he laid not his hand upon them so heavily now, as he had done formerly, both because the misery that God brought upon them lasted but seven years; and also, because we read not that these Midianites did bring the Israelites into bondage as other their oppressors had done, but only made inroads every year into the land, and so rob and pillaged their country: whence it may be it is, as some have observed, that it is not said here (according to the expression elsewhere used) the Lord sold them into the hand of Midian, but that the Lord delivered them into the hand of Midian.) What it was at this time that moved the Midianites to invade the land of Israel we need not inquire. The Israelites indeed in the latter days of Moses had made war with the Midianites, and destroyed multitudes of them, of which see the note, Numb. 31.17. and it may be that the Midianites pretended now the taking revenge upon the Israelites for that; but however, the Midianites (though the posterity of Abraham) were always deadly enemies to the Israelites: and besides, when the Lord means to punish a people for their sins, he can bring against them what nation he pleaseth.  
Vers. 2. And because of the Midianites, the children of Israel made them dens which are in the mountains, and caves, and strong holds.] That is, many of those dens, and caves, and strong holds which are in the land of Canaan, the Israelites made at this time, to wit, to hid themselves and their estates therein from the Midianites, the poorer sort the dens and the caves, and the other the strong holds and forts: and thus at first they only thought to shelter themselves by these outward means, and did not seek to make God their hiding place, but all in vain, and therefore at length they saw their folly herein, and then as it is said, vers. 6. They cried unto the Lord.  
Vers. 3. And so it was when Israel had sown, that the Midianites came, and the Amalekites, and the children of the East.] That is, and other the children of the East, to wit, of Arabia that lay eastward of Canaan. Even the Midianites were of these eastern nations (for they passed over Jordan that was on the east side of Canaan when they invaded the land, and therefore when Gideon had overcome them, he sent to the inhabitants of mount Ephraim, chap. 7.24.25. to stop them from returning over Jordan) but they were aided it seems by other of these eastern nations that bordered upon them, as the Ishmaelites, mentioned chap. 8.24. For they had golden earings, because they were Ishmaelites, and some others. Now it is noted that these nations came up every year into the land of Canaan when Israel had sown, because the end of their coming was to eat up with their cattles the green corn, that so they might impoverish and samish the Israelites. For the most of these eastern people dwelled not in cities and towns, but in tents only, which they used to remove from one place to another, carrying their cattles along with them, whence is that of the Prophet, Esa. 13.20. It shall never be inhabited, neither shall it be dwelled in from one generation to another, neither shall the Arabian pitch tent there, neither shall the shepherds make their fold there: and so it was it seems with the Midianites, and therefore every spring when the Israelites had sown they came up with their tents and cattles that they might eat up all the increase of the land, and therefore partly are they compared to grassehoppers, or locusts, vers. 5. they came up with their cattles and their tents, as grassehoppers for multitude, etc.  
Vers. 4. And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, etc.] Gaza lay on the coast of the midland western sea; and so they entered on the east, and went quite through the land, even as fare as Gaza that lay on the Western coasts, destroying all as they went, so that they left no sustenance for Israel, that is, none in a manner, they took from many of the Israelites all their sustenance, and impoverished all by taking away the greatest part of that they had.  
Vers. 8. The Lord sent a Prophet unto the children of Israel, etc.] This was to prepare them for the deliverance he intended them by Gideon, by calling them to repentance and amendment of life.  
Vers. 10. I am the Lord your God, fear not the gods of the Amorites, etc.] That is, worship not the Gods of the Amorites; because religious worship is always accompanied with the fear and reverence of that God whom men worship, therefore fear is often put for the whole worship that is to be yielded to God.  
Vers. 11. And there came an Angel of the Lord, and sat under an oak, etc.] This Angel was the son of God, who is therefore called Jehovah, vers. 24. And Gideon built an altar there unto the Lord, and called it Jehovah-Shalom, but not desiring to seem to Gideon any other than some Prophet sent unto him from the Lord, he sat down as a man wearied with travel, and desirous to rest himself (and therefore as a traveller he had a staff in his hand too, vers. 21. Then the Angel of the Lord put forth the end of the staff that was in his hand) and that under an oak, that was in Ophrah, that pertained unto Joash the Abi-ezrite: that is, who was of the posterity of Abiezer, Josh. 17.2. and consequently of the tribe of Manasseh, as vers. 15. And he said unto him, Wherewith shall I save Israel? Behold, my family is poor in Manasseh, which is added partly to distinguish this Ophrah from another that was in the tribe of Benjamin.  
And his son Gideon threshed wheat by the wine press, to hid it from the Midianites.] This Gideon was doubtless the next that judged Israel, after Deborah; yet I do not conceive that he was now Judge when the Angel appeared unto him, and so had been all the seven years of the Israelites oppression by the Medianites but rather that he was called now thereto when he was called to deliver the Israelites from the Midianites. However, that he was a man of rank in the city where he lived is evident by the mention that is made, vers. 27. of his taking ten of his servants along with him when he went to do that which God enjoined him: and the more observable therefore is that which is noted of him, that the Angel found him threshing his wheat. For hereby was plainly discovered that he was a man of an humble spirit, not disdaining any honest labour (and indeed we often find that when God hath afforded any special favour to his servants, he hath as it were to testify his approving of this, conferred it upon them still when they were so employed:) and withal this doth plainly show what a sad condition the poor people of God were in at this time, when such a man as Gideon was glad to thresh his corn to hid it from the Midianites, not daring happily to trust his own servants with the doing of it: for which cause also it seems he threshed it out with a rod or flail, & did not tread it out with oxen, as the custom of those times was, because this way it might be done both more closely and speedily, and that too by the wine press, where corn would not be looked for, and where perhaps he might thresh it out and not be heard when he was doing it.  
Vers. 12. And the Angel of the Lord appeared unto him, etc.] That is, was seen of Gideon, and then spoke to him as followeth, The Lord is with thee, thou mighty man of valour; the title here given to Gideon, thou mighty man of valour, may imply that he had been employed in military affairs; but however it implies that God now had and would still endue him with strength and courage to withstand the enemies of his people: and this salutation, the Lord is with thee, though it implies Gods favourable presence, and all the comfortable effects thereof, yet here it hath reference chief to that employed in the title given him, that God would be with him in his courageous opposing of the Midianites.  
Vers. 14. And the Lord looked upon him, and said, Go in this thy might, etc.] The Lord by fixing his eyes so seriously upon him, as it were with affection and admiration, did doubtless silently intimate the same that he expressed immediately in the words he said unto him, to wit, that he was the man chosen of God to deliver his people from these grievous calamities that now they endured, Go, saith he, in this thy might, that is, in the might of which he had formerly spoken, when he called him thou mighty man of valour, the might wherewith God had now fitted him, to be a worthy instrument of saving his people, and thou shalt save Israel from the hand of the Midianites; have not I sent thee? that is, know that the Lord hath sent thee, and hath imposed this task upon thee, and therefore having both authority and a promise of success from him, thou mayest courageously undertake this service.  
Vers. 15. And he said unto him, Oh my Lord, wherewith shall I save Israel? etc.] Because gideon's faith is commended, Heb. 11.32, 33. and because withal, the Angel did not reprove him for this he now spoke, but only satisfied him concerning that he now inquired of, it may seem probable that he spoke not these words, wherewith shall I save Israel? as not believing what was promised, but because knowing his own insufficiency for so great a work, and being conscious to himself of the weakness of his faith, he desired to be informed how this should be done that was promised, as being glad to have his faith strengthened, lest those unlikely hoods which his reason discerned should be any hindrance to him, either in believing what was promised, or undertaking what was commanded: and so the like may be said concerning his desiring of signs, vers. 17, 36, 37.  
Vers. 16. Surely I will be with thee, and thou shalt smite the Midianites as one man.] That is▪ as easily as thou mayest smite one man.  
Vers. 17. If now I have found grace in thy sight, then show me a sign that thou talkest with me.] That is, thou speakest to me in the name of the Lord, saying, I will be with thee, and thou shalt smite the Midianites as one man: now therefore make it manifest to me by some sign or other that thou talkest with me, that is, that thou art that same Lord, that great Angel of God, at whose command I may safely undertake this enterprise. See the foregoing note upon verse 15.  
Vers. 18. Depart not hence, I pray thee, until I come unto thee, and bring forth my present and set it before thee.] Because the word here translated my present may also signify a meat-offering, (and so therefore it is rendered in the margin of our Bibles) therefore many Expositors conceive that Gideon meant to fetch out a sacrifice, which he meant should be offered by himself, or by the Angel; but there is no just ground for this conceit in the Text. The Hebrew word, which commonly signifieth a meat-offering, is frequently also used for any present, or gift in general, as before chap. 3.15, 17. where there is mention made of a present that Ehud carried; the Hebrew word is the same that is used here, and which ordinarily is translated a meat-offering: and so it is in many other places. Besides, had Gideon intended to fetch out a sacrifice, would he have brought out a kid ready boiled, together with the broth, as in the following verse we see he did? when do we read of any such sacrifice? Questionless therefore Gideon intended no sacrifice, but only meant to bring forth some provision or other for this messenger sent from God unto him, that he might eat thereof and refresh himself, as Abraham did for those Angels that appeared unto him, Gen. 18.5. and that the rather, because he expected some sign from him, whereby he might know whether he were the great Angel of God, or whether he were some Prophet or other messenger sent unto him from God, concerning which he was not yet fully satisfied.  
Vers. 19 And Gideon went in, and made ready a kid and unleavened cakes, etc.] To wit, because these might suddenly be made ready.  
Vers. 20. And the Angel of the Lord said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth, and he did so.] Though Gideon brought these things forth for the repast of this man of God (for such he conceived him to be) yet at his command he thus disposed of them, as perceiving that he intended to show some sign thereby, as he himself had desired, ver. 17.  
Vers. 21. And there risen up fire out of the rock, and consumed the flesh, etc.] So soon as the Angel had touched these things with the end of his staff, fire out of the rock consumed them, notwithstanding the broth was poured forth upon the rock, and the flesh that was laid thereon, which was doubtless enjoined that the miracle might be the greater, as for the same cause Elijah poured water upon his sacrifice, 1. Kings 18.33. and thus he made a kind of sacrifice of that which Gideon brought for him to eat; and by causing fire to come miraculously out of the rock to consume it, did both make known to Gideon who he was, and also might signify, first, God's acceptance of that offering (for the miraculous burning of sacrifices was an usual sign of Gods accepting them:) secondly, that God would accept of the service which Gideon should afterwards do him: thirdly, that it was as easy for the Lord to consume his adversaries, as to burn up that his offering. And besides, we may look upon this as a sweet representation of our Evangelicall sacrifices. The rock whereon our sacrifices must be laid is Christ, and the Spirit which is as fire, from him derived to us, is that which must make our services pure and holy, and fit to be offered to the Lord.  
Vers. 22. Gideon said, Alas, O Lord God for because I have seen an Angel of the Lord face to face.] It seems that in those days they apprehended that the seeing of an Angel of God was very perilous for the life of a man: for thus also Manoah was affrighted upon the same occasion, chap. 13.22. And Manoah said unto his wife, We shall surely die because we have seen God. Gideon therefore perceiving now that it was an Angel, partly by the miraculous and sudden burning up of the provision he had brought forth, with fire that came out of the rock; but especially, by the sudden vanishing of the Angel out of his sight, he was so far overborn with fear, that he could scarce think he should live, notwithstanding the Angel himself had immediately before told him, that he should smite the Midianites as one man. And thus by this grievous affrightment, he that erewhile was saluted by the Angel as a mighty man of valour, was taught what the most valiant men are if they be but a little left to themselves, and not supported by God.  
Vers. 23. And the Lord said unto him, Peace be unto thee, fear not, thou shalt not die.] It is said before, ver. 21. that the Angel departed out of his sight; this therefore he spoke unto him out of the air immediately after his vanishing away; or else, the meaning may be, that he said this to him the next night: for so long his fear might well continue, and therefore it is happily said, vers. 15. that the same night the Lord said unto him, Take thy father's young bullock, etc. that is, the same night wherein he had comforted him against this his fear.  
Vers. 24. Then Gideon built an altar there unto the lord] That is, in the place where this sign had been wrought, it was therefore the same altar mentioned vers. 26. for that was built upon the top of this rock; only here it is generally set down (as it is usually in the Scriptures) and afterward the warrant he had from God, and the manner how he did it, is expressed.  
Vers. 25. And it came to pass the same night that the Lord said unto him, etc.] In this and the following verse we have the relation of the Lords appearing to Gideon the second time, and the directions he gave him for some things he was to do, before he undertook the deliverance of the people from the oppression of the Midianites: But whether this were by a visible apparition of an angel as the former was, or only in a dream, it is not expressed, only it is said that it was in the night, (which may make it probable that it was in a dream, or nightly vision) yea, the same night, that is, either the same night wherein the Angel had comforted him, as before-said, vers. 23. And the Lord said unto him, Peace be unto thee, fear not, thou shalt not die: or rather the same night after the Angel of the Lord appeared to him, of which the story hath hitherto spoken. The first direction given him may be diversely read, to wit, Take thy father's young bullock, and the second bullock of seven years old (for so it is in the margin of our Bibles) or, Take thy father's young bullock, even the second bullock of seven years old. If we read it as it is in the margin, than it is evident that there were two bullocks that Gideon was commanded to seize upon, and doubtless both were to be sacrificed, though there be express mention made of his sacrificing but one of them, vers. 26. Only it is then questionable, whether the words were intended to imply, that one of them only was his fathers, and the other happily the peoples, known by the name of the second bullock, and provided for the public service, to be offered as a sacrifice to Baal; or to imply only the difference of their age (both being his fathers) the one his young bullock, the other the second bullock, of seven years old. But now if we read it as it is in our Bibles, Take thy father's young bullock, even the second bullock of seven years old, then there was but one bullock he was to seize upon, to wit, his father's young bullock, even the second bullock of seven years old; which seems most probable, because there is afterwards no mention made of the sacrificing any other but one bullock, to wit, the second bullock of seven years old; but why was this called the second bullock? I answer, it might be so called in divers respects, as because it was the second in their order of standing in the stall, or of their drawing in the plough or wain, or because it was the second in regard of age or worth, or because it was the second in order of those that were prepared and set apart for Baal's sacrifice; and indeed this last seems to me the most probable, for though there be nothing in the text whereby we can certainly conclude for which of these reasons it was called the second bullock, yet because it is evident that this bullock was devoted to Baal's service (for vers. 28. we see the inhabitants of Ophrah reckoned this as a main part of gideon's sacrilege, Behold the altar of Baal was cast down, and the grove was cut down that was by it, & the second bullock was offered upon the altar that was built) we may the rather think that in respect of something that concerned Baal's sacrifice it was called the second bullock; and that this bullock was chosen by the Lord rather than another, because it was seven years old, and hereby might signify that the Midianites tyranny which had lasted seven years should now have an end, together with the suppressing of Baal's worship in the land.  
And throw down the altar of Baal that thy father hath, and cut down the grove that is by it.] This is the second direction that is given here to Gideon, to wit, that he should throw down Baal's altar, and cut down the grove by it. That all the inhabitants of Ophrah had an interest in this altar and grove we may see by their contestation with gideon's father about it, vers. 30. Then the men of the city said unto Joash, Bring out thy son that he may die, because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it. It seems therefore that Joash gideon's father as being the chief magistrate of that place had built this altar at his own expense, and upon his own ground (though not for his use only, but for the public use of all the inhabitants of Ophrah) and that therefore the Lord calls it here his father's altar. However observable it is: first, that ere Gideon might go to fight against the Midianites the enemies of God and his people, he was enjoined to set on foot the reformation of Religion, and the extirpation of superstition and idolatry, which had provoked the Lord to displeasure against them, thereby as it were to make way for a happy victory: secondly, that he was enjoined to begin this work of reformation, in the throwing down of his father's altar, etc. Take thy father's young bullock, and throw down the altar of Baal that thy father hath, the Lord thereby teaching him, that he that would reform public abuses must begin with his own family and friends, and that in yielding obedience to God he might not fear to offend his father, or any other that was dearest to him; and that his affection to his father should make him most careful to win him from every way of false worship: thirdly, that before that charge is given him which followeth in the next verse, concerning his building an altar to the Lord, he is first here appointed to throw down Baal's altar. God's altar and Baal's, the Ark and Dagon cannot stand together, the true worship of God will not be accepted of God, where Baal's altars are not first thrown down.  
Vers. 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place.] Or as it is in the margin, in an orderly manner. This is the third direction given to Gideon, that when he had thrown down Baal's altar, and cut down the grove, he must build an altar unto the Lord in that very place upon the top of the rock, whereat the Angel first appearing to him, the Lord had given him a sign, by causing fire to come out of that rock to consume the provision that was laid thereon, brought forth for the Angel. Here therefore we have the command for the building of the altar, the building whereof is related before; and that place was no doubt purposely chosen for the building of this new altar, to signify that it was built to the honour of that God who had there appeared to him; and that both by way of thankfulness for the mercy there promised, and by way of imploring the accomplishing of that promise in the deliverance of his people from the oppression of the Midianites. As for the last words, if we read them as they are in the margin, in an orderly manner, than the meaning may be, either that he was to build the altar of earth and unhewen stones, as was ordered in the Law of Moses, Exod. 20.24, 25. or else, that he was to build it in such a manner, that it might be convenient for the service that was to be done upon it, the laying of the wood in order upon it, and then the burning of the sacrifice thereon. But if we read it as it is in our text, in the ordered place, than thereby I conceive is only meant, that the altar was to be built in that very place of the rock, which was before ordered to be the place whereon the provision was to be laid, that Gideon had brought out for the Angel, vers. 20. and which was chosen as being plain, and fit for this service.  
And take the second bullock, and offer a  sacrifice with the wood of the grove which thou shalt cut down.] It was not lawful for any but the priest to offer sacrifice, or to build any altar, or to offer sacrifice any where but only in the Tabernacle; but here Gods special command was a sufficient warrant for Gideon.  
Vers. 27. Then Gideon took ten men of his servants, and did as the Lord had said unto him.] He took so many of his servants, that it might be the more speedily dispatched, because it was to be done before morning; and observable it is, that Gideon, being a man that feared God even in those corrupt times, had ten servants that were ready to join with him in suppressing the idolatry of Baal.  
And so it was, because he feared his father's household, etc.] That is, because he feared them lest they should hinder him in that he had to do. He was not afraid of any evil that they could do to him, for he might well know that it would be known who had done it, and this would prove as dangerous for him, as if he had been taken in the doing of it; but which he feared was, lest he should be interrupted by them, and kept from doing what God had charged him to do. So that it is the wisdom and prudence of Gideon, that is here commended that taking the advantage of the night and setting as many hands together at work as he could, no body knew any thing of it to make head against him, ere the work was done.  
Vers. 29. They said, Gideon the son of Joash hath done this thing.] He might soon be suspected, because he was known to be no friend of Baal; but many other ways also it might be discovered.  
Vers. 30. Then the men of the city said unto Joash, Bring out thy son that he may die, etc.] Herein was discovered the violent rage wherewith they were carried in their zeal for Baal. Joash it seems was either their chief Magistrate, or at least a man of chief note and esteem amongst them, and well they might think that it would go much against him to deliver up his son to such an enraged multitude; but so far were they transported with fury when they saw the altar of their idol-god thrown down, that they regarded Joash no more now then another man; nor will they stand to examine the cause, nor to hear what Gideon can say for himself, he had pulled down Baal's altar and therefore he must suffer for it, yea the father must deliver his own son to death; this they demanded peremptorily, and nothing else would serve their turn, wherein we see how God tried the faith of Gideon, in this first act of his obedience to God's command.  
Vers. 31. And Joash said unto all that stood against him, Will ye plead for Baal? etc.] It seems that Joash had hitherto himself been a worshipper of Baal: either therefore God did now extraordinarily change his mind, and move him thus to plead against Baal; or else Gideon had acquainted his father with the vision he had seen, and so won him to approve of his fact, and to desire the suppressing of that idol-worship, which formerly himself had practised; or else, being a man indifferent for matters of Religion, he says this to save his son, not being very zealous for his idol-god, as pretending it a wrong to plead for Baal, as if he could not plead for himself.  
Vers. 32. Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, etc.] As it were in memory of this fact, and to testify his resolution to defend him in it. For Jerubbaal is by interpretation, Let Baal plead for himself. In 2. Sam. 11.21. he is called Jerubbesheth.  
Vers. 33. Then all the Midianites, and the Amalekites, and the children of the East were gathered together and went over, and pitched in the valley of Jezreel.] That is, they came over Jordan: (for they came out of the east) and pitched in the valley of Jezreel, which was in the tribe of Manasseh, Josh. 17.16. And the children of Joseph said, The hill is not enough for us; and all the Canaanites that dwell in the land of the valley, have chariots of iron, both they which are of Bethshean and her towns, and they who are of the valley of Jezreel, and borders upon Issachar, Josh. 19.18. and not fare therefore from Ophrah, where Gideon was: there was another Jezreel in the tribe of Judah, Josh. 15.56. But the city which gave the name to this valley, was in the tribe of Manasseh, where the kings of Israel had a stately palace, 1. Kings 21.1. And it came to pass after these things, that Naboth the Jezreelite had a vineyard which was in Jezreel, hard by the palace of Ahab king of Samaria.  
Vers. 34. But the Spirit of the Lord came upon Gideon.] That is, God by his Spirit did work upon him in an unusual manner, by stirring up in him a zealous desire to go against the Midianites, and furnished him with all gifts requisite for the service he had called him to; and because happily his carriage of himself in the business was such, that every one might plainly see, that it was a Spirit above that of man's that carried him on in this work; therefore is it, that in the Hebrew the word is clothed. But the Spirit of the Lord clothed Gideon.  
And he blew a trumpet, and Abiezer was gathered after him.] That is, his own family the Abiezrites, who now saw their folly in opposing him in Baal's behalf; or if not so, were at least in their necessity glad to cleave to him.  
Vers. 35. And he sent messengers throughout all Manasseh, etc.] That is, both those within and those without Jordan.  
And he sent messengers unto Asher, and unto Zebulun, and unto Naphtali, and they came up to meet them.] The meaning is, that he sent messengers to all the neighbouring tribes, except Ephraim, (which occasioned that quarrel related afterwards in the eight chapter) and so from all these tribes there came many in to Gideon; for that is the meaning of the last clause, And they came up to meet them, that is, from these tribes there came many to meet and to join themselves with those forces he had already gathered.  
Vers. 37. Behold, I will put a fleece of wool on the floor, etc.] See the former note, vers. 13. No doubt Gideon had respect in these two following signs which he desired, only to be assured of Gods will concerning the event of his fight with the Midianites, and happily thereby to encourage his followers and soldiers whom he gathered together: yet herein also we have a sweet resemblance of Gods dealing with the Jews first, and afterward with the Gentiles; the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew, distilling down from heaven, Deut. 32.2. My doctrine shall drop as the rain: my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass. Hos. 14.5. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. A long time the Jews were filled with this dew, whilst all the nations of the earth besides were dry and barren, Psal. 147.19, 20. He showeth his word unto Jacob, his Statutes and judgements unto Israel. He hath not dealt so with any nation: and as for his judgements, they have not known them. But now since Christ's coming, this fleece, the people of the Jews are become dry, whilst all nations of the earth about them, are continually watered with this dew of grace: Psal. 107.33, 34, 25. He turneth rivers into a wilderness: and the water springs into dry ground: A fruitful land into barrenness, for the wickedness of them that dwell therein. He turneth the wilderness into a standing water: and dry ground into water springs. Esa. 35.6, 7. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert: Esa. 43.19, 20. Behold I will do a new thing: now it shall spring forth, Shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. The beasts of the field shall honour me, the Dragons and the Owls, because I give waters in the wilderness, and rivers in the desert, to give drink to my people● my chosen.   

CHAP. VII.  
Vers. 1. THen Jerubbaal (who is Gideon) and all the people that were with him, rose up early, and pitched beside the well of Harod.] Which signifieth fear; probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren.  
Vers. 2. The people that are with thee, are too many for me to give the Midianites into their hands, lest Israel vaunt themselves, etc.] The whole army that Gideon had gathered when they were all together, was but two and thirty thousand, and the Midianites on the other side were at least a hundred thirty and five thousand; for there were an hundred and twenty thousand of them slain in the first overthrow, and the remainder that were left with Zebah and Zalmunna were fifteen thousand, chap. 8.10. So that the Midianites were above four times so many as the Israelites when Gideon had his whole army together. Now considering, first this great disproportion that was already betwixt the forces of Gideon, and the host of the Midianites: and secondly, how unexpectedly the Lord had raised the spirit of Gideon to undertake this attempt, and made the people so willing to follow him, that ere while had hid themselves in caves and dens of the earth, chap. 6.2. and thirdly, that God had beforehand told Gideon that he would deliver the Midianites into their hands, and confirmed his promise with many miraculous signs; I say, considering these things, one would have thought, that had the Israelites vanquished the Midianites with these two and thirty thousand that were now come in to Gideon, they would never have attributed their victory to themselves, and rob God of his glory. But the Lord knew well how prone men are upon any success in this kind to vaunt themselves, and to forget God; and therefore being very tender of his glory this way, he would not let the Israelites be so many as they were, but would have them brought to a handful of three hundred men, that they might be the more abundantly convinced, that their victory was merely of God, and not of themselves.  
Vers. 3. Whosoever is fearful and afraid, let him departed early from mount Gilead.] That the Israelites should make such a proclamation as this when they were to go out to battle, God had formerly enjoined in his Law, Deut. 20.8. Concerning which, see the the note in that place. Now for the mount Gilead from which they were now to departed, because that mount Gilead which is so frequently mentioned in the Scripture, was without Jordan, and Gideon and his army were now within Jordan, chap. 6. it must needs be yielded that this mount Gilead here spoken of, was another mount of the same name in the tribe of Manasseh within Jordan, near the valley of Jezreel where the Midianites now lay: which is probable enough considering that we may well think, that a great many of this half of Manasseh within Jordan were also descended from Gilead the son of Machir the son of Manasseh, and night therefore call this mountain Gilead, either in remembrance of their father, or else, as a witness that though they were parted from their brethren by Jordan, yet they were of the same tribe with those of their brethren the Manassites that inhabited mount Gilead without Jordan.  
And there returned of the people twenty and two thousand, and there remained ten thousand.] For though they had before of their own accord, as volunteirs, courageously proffered their services against the Midianites, yet now when they came to see the power and strength of the enemy, their hearts began to fail them, and thereupon they soon embraced this liberty given them to departed away.  
Vers. 4. The people are yet too many: bring them down unto the water, and I will try them for thee there.] That is, I will discover who they be that are indeed fit for this service.  
Vers. 5. Every one that lappeth of the water with his tongue as a dog lappeth, him shalt thou set by himself, etc.] That is, every one that takes up water in the palm of his hand, and so laps it up. Those that were to be dismissed were such as kneeling down upon their knees, bowed their heads down to the river, and so putting their mouths into the water drunk and sucked up their fill; the other sort that were to be retained were such, as only bending their bodies a little, did with their hands snatch up a little water for the refreshing of themselves, and so lapping it up, went away. And these are said to lap as a dog lappeth, because this kind of drinking in such a snatching manner, without thrusting their mouths into the water as horses and other cattles do, is most like the lapping of dogs, who put not their mouths into the water, but snatch it up with their tongues, nor drink so soakingly as other cattles, especially when they are hunting, but only lap a little and make hast presently away: and why were these chosen and the other sent away? because that other kind of drinking argued weakness and faintness, sloth, and a greedy desire of filling themselves, as men impatient of the thirst they had endured; this on the other side argued strength and ability of body, and that they were content with a little refreshing, more minding the business they had in hand then the filling themselves.  
Vers. 7 By the three hundred men that lapped, will I save you, etc.] Whereas of the enemy there were at least a hundred thirty five thousand, chap. 8.10. so that for every soldier Gideon had left, there were four hundred and fifty of his enemies: and in this poor remainder of gideon's troops which he brought, we see a shadow of that Christ saith, Matt. 22.14. Many are called, but few are chosen.  
Vers. 8. So the people took victuals in their hands, and their trumpets.] That is, the trumpets of the whole army, even those that were dismissed; for amongst thirty two thousand, there might well be three hundred trumpets.  
Vers. 9 And it came to pass the same night the Lord said unto him, etc.] That is, the same night after he had dismissed all his soldiers, save only those three hundred men that lapped the water; so that it seems, this also the Lord revealed to him in a nightly vision or dream. The like is noted before in the foregoing chapter.  
Vers. 10. But if thou fear to go down, go thou with Phurah thy servant down to the host.] That is, if thou fearest to go down and set upon the enemy, because thy army is reduced to so small a number, then go first with thy servant privately to their army, and there thou shalt hear what shall further stregthen thy faith.  
Vers. 12. And the Midianites, and the Amalekites, and all the children of the east, lay along in the valley, like grassehoppers for multitude.] There is express mention made of a hundred thirty five thousand of them, chap. 8.10. Now Zebah and Zalmunna were in Karkor, and their host with them, about fifteen thousand men, all that were left of the children of the east: for there fell a hundred twenty thousand men that drew sword.  
Vers. 13. Behold, I dreamt a dream, and lo, a cake of barley bread tumbled into the host of Midian, etc.] The analogy betwixt Gideon and this barley cake consists chief in this, that being a man comparatively base and of no esteem, nor likely in the eye of reason, with those poor weak troops, which he had so suddenly scrambled together, to ruin the whole army of the Midianites (no more than that the fall of a barley cake should overthrow one of their strongest and goodliest tents) but rather likely to be devoured by them, so soon as ever he should show himself amongst them, even to be eaten up by them, as men eat bread, Psalm 14.4. he should notwithstanding, utterly ruin and overthrow that huge army of the Midianites, and lay their pomp and glory in the dust.  
Vers. 15. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, etc.] That is, he bowed himself to God by way of thankfulness for bringing him to hear this for the strengthening of his faith: for first, hereby it was manifest that God had already stricken them with a fear of him & those forces which he had raised against them: and secondly, he might plainly see that God's hand was in this business to comfort and encourage him, that just at this time one of the soldiers should be telling this dream, and another of his fellows should in this manner expound it.  
Vers. 18. And say, The sword of the Lord, and of Gideon.] Thus was Gideon careful in the first place to ascribe all their success to the Lord, acknowledging thereby that gideon's sword would have been of no power to vanquish their enemies, if the Lord should not fight for them, and cause the sword of Gideon to be victorious; but yet withal he appointed them to join his name with the Lords, the sword of the Lord, and of Gideon, because he perceived by that which he heard in the camp of the Midianites, that the Lord had made his name terrible amongst them.  
Vers. 19 So Gideon and the three hundred men that were with him, came to the outside of the camp, in the beginning of the middle watch.] If the Hebrews in these times did (as some conceive) divide the night into three watches, the meaning of the words is plain, that this was done in the beginning of the second watch; but it is evident that in future times they had four watches, allowing three hours to every watch, Matt. 14.25. And in the fourth watch of the night, Jesus went unto them walking on the sea. If it were so now also, the meaning must be, that Gideon came upon them in the beginning of the third watch, which is called the middle watch, because it begun about midnight; but I should rather think that they had not four watches, till they came to be under the Roman government, and so followed their custom in the ordering of their night-watches.  
And they blew the trumpets, and broke the pitchers that were in their hands, etc.] Besides the terror of the suddenness of seeing so many lights burning about them, and of hearing so many pitchers broken, so many trumpets sounding, and so many men crying out, the sword of the Lord, and of Gideon, & that in the dead of the night when they lay sleeping securely, the first thoughts which advised reason could suggest must needs be, that it could not but be a mighty army that had so many trumpets and lights attending them, and hence it was, that the Midianites ran and cried and fled, vers. 21. Yea besides, we may well think this was the rather appointed that herein we might have a sweet type of the spiritual conquest of Satan by Christ and his elect. For how did Christ vanquish hell and death, but 1. by being broken for our transgressions, and bruised for our sins, Heb. 2.14. For as much therefore as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil: and 2. by his resurrection, wherein the splendour of his divinity did shine forth most gloriously, Rom. 1.4. and 8.34. And how do the Saints prevail, but 1. by the preaching, and the free profession of the Gospel, the treasure we have in earthen vessels, 2. Cor. 4.7. that the excellency of the power may be of God, and not of us: 2. By showing forth the power of the word in the light of a holy conversation: and 3. By a willing suffering for the truth, Rev. 12.11. They overcame him by the blood of the Lamb, and by the word of their Testimony, and they loved not their lives unto the death.  
Vers. 21. And they stood every man in his place, round about the camp.] As if they had come only to be torchbearers to the rest of the army; and indeed thereby testifying also, that this victory was to be the sole work of God, according to that, Exod. 14.14. The Lord shall sight for you, and ye shall hold your peace.  
Vers. 24. Then all the men of Ephraim gathered themselves together, and took the waters unto Bethbarah, and Jordan.] That is, the fords and passages of the river Jordan, even unto Bethbarah, or Bethabarah, John 1.28. or else, these waters unto Bethbarah, were some other rivers they were to pass over, ere they came to Jordan, and therefore distinguished from them; and indeed, by this means many of the Midianites did they here intercept, and amongst the rest, two of their princes, Oreb, and Zeeb, and the other that escaped over before the passages could be taken Gideon pursued; now hereby the Israelites might have seen the humble spirit of Gideon; namely, that he desired not to engross the glory of the victory wholly to himself, but was willing that his brethren should have their share in it too.  
Vers. 25. And they slew Oreb at the rock Oreb, and Zeeb they slew at the winepress of Zeeb, etc.] That is, the rock and winepress which were afterwards called, upon this occasion, the rock Oreb, and the wine press of Zeeb; namely, because there these princes were taken and slain, the very places where it may be they had hid themselves for fear of the Israelites. As for the next clause, where it is said, that they brought the heads of Oreb and Zeeb to Gideon, on the other side Jordan, though this be here inserted, that so the whole passage of that which the men of Ephraim did might be related together, yet it was not done (as is expressed in the words) till Gideon had passed over Jordan to pursue those Midianites that were escaped; which must be noted, because we see that after this there is mention made of gideon's passing over Jordan, Chap. 8.4. And Gideon came to Jordan, and passed over, he and the three hundred men that were with him.   

CHAP. VIII.  
Vers. 1. ANd the men of Ephraim said unto him, Why hast thou served us thus, etc.] See the last note of the foregoing chapter. As afterwards they quarrelled with Jephthah, chap. 12.1. And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee. So here now they contended with Gideon. Jacob had given this tribe of Ephraim the pre-eminence above that of Manasseh, which might happily make them the more impatient of this dishonour which was now done them as they conceived, and the less able to brook that the Manassices, of whom Gideon was, should become so renowned for this victorious exploit of theirs against the Midianites. But however being puffed up, partly with the potency of their tribe, and partly with the pre-eminence they had above the other tribes, in that the Tabernacle was settled amongst them, to wit, in Shilo, which was one of their cities; but especially with their good success in that late service they were called to of taking the passages of Jordan, where the flying Midianites were to pass over, when they came to Gideon with the heads of Oreb and Zeeb, they quarrelled with him, because they were not called out, as well as some other of the tribes, when he first raised forces to go against the Midianites, pretending it to be a great disregard, yea, contempt of them, that other tribes that were not so nearly allied to them as they were (both these tribes being of joseph's posterity) should be called in by Gideon and his Manassites to the first onset, which was the greatest exploit; and they only left to snatch up here and there some of the flying Midianites, after others had routed them.  
Vers. 2. Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?] Because the men of Ephraim quarrelled against Gideon, who was of the family of Abiezer, was chief from this, that they looked upon the service which they were called too, in taking the passages of Jordan from the flying Midianites, as so poor and mean a business in comparison of that which Gideon, and his Manassites had done, (Gideon and his soldiers had hewn down the great army of the Midianites, and then they were called in to gather up the chips; or Gideon had gathered in the vintage, and then they were called in to come and gather up their glean) therefore doth Gideon answer them thus, Is not the gleaning of Ephraim better than the vintage of Abiezer? as if he had said, Suppose it be so as you conceive, surely considering that you have had the kill and pillaging of such multitudes of them, and especially, that you have taken and slain two of their kings; you must needs yield that your glean (if they be but glean) are better than our vintage; now because Gideon could not have said this so well after he and his three hundred men had slain Zebah and Zalmunna, the other two princes of the Midianites, therefore it is probably thought by some, that this expostulation of the Ephramites with Gideon, was before he had discomfited those princes of Midian, though it was after he was gone over Jordan, as is expressly noted in the last verse of the foregoing chapter.  
Vers. 4. And Gideon came to Jordan and passed over, etc.] This was before the men of Ephraim's contending with him, though here it be mentioned after it. See the note chap. 7. vers. 25.  
Vers. 5. And he said unto the men of Succoth, Give I pray you, loaves of bread, etc.] This was not that Succoth in Egypt, Exod. 12.37. whether the children of Israel removed from Ramese, but a city in the tribe of Gad, Josh. 13.27. which had it name from the booths which Jacob made there, at his return out of Mesopotamia, Gen. 33.17. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattles: therefore the name of the place is called Succoth.  
Vers. 6. And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thy hands, etc.] They saw that many, even fifteen thousand, of the Midianites were escaped, vers. 10. these they thought might soon ralley themselves together again, and become too strong for Gideon and his three hundred wearied men, at least they might escape, muster new forces, and then entering the land again, might wreak their teen upon those that should afford Gideon any succour now in this his necessity; and upon these grounds they reject his motion with scorn, as judging it most unlikely, if not impossible, that he should wholly subdue the Midianites, and save the Israelites out of their hands.  
Vers. 7. I will tear your flesh with the thorns of the wilderness, and with briers.] See vers. 16.  
Vers. 8. And he went up thence to Penuel, and spoke unto them likewise, etc.] Which was a city in that very place where Jacob wrestled with the Angel, Gen. 32.30. And Jacob called the name of the place Peniel.  
Vers. 9 When I come again in peace, I will break down this tower.] It is most probable that Gideon in his treating with the men of Penuel, perceived that the confidence they had in a strong tower which they had built, and in which they stood upon their guard, made them answer him with such scorn and disdain as they did, and that thereupon he threatened them, that at his return he would not only destroy them, but break down their tower too.  
Vers. 11. And Gideon went up by the way of them that dwelled in te●ts, etc.] That is, of the Arabians, who lay eastward of the Israelites; so that it seems Gideon fearing to be discovered if he had followed right on forward, fetched a compass about, and came upon them on the east side where they never feared any enemy, to wit, on the east of Nobah and Jokbeah. Now Nobah was a city in the land of Manasseh, Num. 32.42. but happily in the confines of Gad; for Jokbeah was one of their cities, Num. 32.25.  
Vers. 14. And he described unto him the Princes of Succoth.] That is, he gave him their names in writing, as the Hebrew word signifieth, happily withal telling him where they dwelled, and how they might be known and found. For because Gideon knew that the Magistrates only were in fault that he was so scornfully denied a little refreshing for his soldiers, therefore was he so careful to inquire after these princes of Succoth, that so none might suffer but those that were guilty.  
Vers. 16. And he took the Elders of the city, and thorns of the wilderness, and briers, and with them be taught the men of Succoth.] In what manner they were torn with these thorns and briers it is not expressed; that they were slain, it is most probable, because the men of Penuel were slain, vers. 17. Some conceive that they were cast out naked upon briers and thorns, and then that carts and wains were drawn over them, as they used in those countries to beat out hard corn with a cart wheel, Esa. 28.27. For the fitches' are not threshed with a threshing instrument; neither is a cart wheel turned about upon the cummin: but the fitches' are beaten out with a staff, and the cummin with a rod. Whence is that phrase of turning the wheel over the wicked, Prov. 20.26. A wise king scattereth the wicked, and bringeth the wheel over them; which is, because they thus read this clause, with them he threshed, or beat out the men of Succoth. But others conceive they were beaten or scourged to death with them, or at least that they were beaten with these, and afterwards were slain some other way. But however, the meaning of that expression, with them he taught the men of Succoth, is, that thereby he taught them to know what it was to use him and their brethren as they had done.  
Vers. 17. And he beat down the tower of Penuel, and slew the men of the city.] That is, the Magistrates of the city, as before he did in Succoth.  
Vers. 18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor.] Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor, and feared they were his brethren, because they amongst others sought to provide for the saving of their lives in those dangerous times as others did, chap. 6.2. And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds; and had not been since heard of, therefore he inquires thus concerning the men whom they had there slain.  
And they answered, As thou art, so were they; each one resembled the children of a king.] This may be meant of that likeness of feature which is usually amongst brethren, but plainly it intends that they were of a goodly and comely personage, even as Gideon was, and such as might well beseem men of a princely and Royal stock.  
Vers. 19 As the Lord liveth, if ye had saved them alive, I would not slay you.] The meaning is, that he would have spared them, because they had shown mercy to his brethren; and hereby he expresseth his sorrow for his brethren, and shows what little cause they had now to expect any mercy from him.  
Vers. 20. And he said unto Jether his firstborn, Up and slay them.] Upon him he imposeth this work rather than any other, first, that he might train him up, even from his young years, to draw his sword against the enemies of Israel, and to be severe to those that should rise up against God, and against his people: secondly, that it might be done by way of avenging the death of his brethren: thirdly, because it would add, if not to the pain, yet to the dishonour of their death, to die by such a hand  
Vers. 21. Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength.] In this reply of theirs, first, they descant in a kind of scornful manner upon that command of gideon's setting a child to take away their lives; whereas indeed, this his young heir had scarce courage enough to look them in the face: secondly, they provoke Gideon (as impatient of delay) to rise upon them himself, and rid them out of the way, thereby discovering their contempt of death, and how much they scorned to beg life, and withal happily being loath to die by the hand of a child.  
And took away the ornaments that were on their Camels necks.] As the memorial of this great victory.  
Vers. 22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy son, etc.] That is, they offered to receive him to be their king, and to settle the kingdom successively upon his posterity.  
Vers. 23. And Gideon said unto them, I will not rule over you, etc.] That is, not as a king; he judged Israel unto his dying day, but it was the kingdom of Israel, the regal power, which they proffered, and he now refused, and that upon this ground, because the accepting of this would have been in a manner a taking of the government out of God's hand, the Lord (saith he) shall rule over you. Not that God rules not by kings, as well as by other kind of Magistrates; but because God had established this way of governing them by Judges, who had not so great a degree of sovereignty and power over the people, as kings usually have, & were extraordinarily called of God; & withal, because God had in his Law expressed, that in case they should desire a king, they were to take him whom the Lord should choose, Deu. 17.14, 15 When thou art come to the land which the Lord thy God giveth thee, and shalt possess it, and shall dwell therein, and shalt say, I will set a king over me, like all the nations that are about: Thou shalt in any wise set him a king over thee, whom the Lord thy God shall choose. One from among thy brethren shalt thou set over thee: thou mayest not set a stranger over thee which is not thy brother. Therefore he takes this rash proffer of changing the government, to be a shaking of God's government, because they went about to change it without God's leave, and refuseth to give any consent to it; all which is evident by that which the Lord said of the Israelites desiring a King in samuel's days, 1. Sam. 8.6, 7. But the thing displeased Samuel, when they said, Give us a King to judge us: and Samuel prayed unto the Lord, And the Lord said unto Samuel, Harken unto the voice of the people, in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.  
Vers. 26. And the weight of the golden earrings which he requested, was a thousand and seven hundred shekels of gold, etc.] Which is esteemed to be according to the account of our weight, 2380 pounds; it is not impossible that all this should be spent in the making of one ephod, as it is said, vers. 27. especially if it were made as that of Aaron's, with a breastplate, set with so many precious stones of great value, Exod. 28.15, 16.17. But the words will well enough bear, that of part of this gold now given him, he made an ephod.  
Vers. 27. And Gideon made an ephod thereof, and put it in his city.] Not a linen ephod, but such a one as that which was made for the high priest, of gold, blue, purple, scarlet, etc. Exod. 28.6. It is probable enough that he intended it, only as a memorial of this their victory over the Midianites (the monument being of the very prey which was there taken) though afterwards it became a snare both to him and to his house. But why then did he make an ephod rather than any other monument? this indeed seems to imply, that his purpose was, to make use also of this ephod either in offering sacrifices in his own house (and then under this ephod, all the priestly garments may be comprehended) or else, thereby to inquire what the will of the Lord was, according to the judgement of Urim. Not considering that this previledge was only annexed to Aaron's ephod, wherein was the breastplate of judgement with the Urim and Thummim; and therein therefore he sinned greatly, and brought God's wrath upon his posterity.  
And all Israel went thither a whoring after it, etc.] Either they went thither as to a famous Oracle, to inquire concerning the will of God in any doubtful cases, or else drawn with the superstitious conceits they had entertained of this ephod, they set up there a place of sacrificing, contrary to the express letter of the Law of God; or else, they resorted to it, as to an idol or holy relic, to fall down before it and worship it; or happily, they did at length make use of it, as a most holy vestment, in the service of Baal; however some way they abused it idolatrously, and are therefore said to have gone a whoring after it. Concerning which phrase, see the note, chap. 2.17. and therefore too it is said in the following words, that it became a snare unto Gideon, and to his house, that is, it ensnared his posterity by degrees, drawing them to do that which was most displeasing to God, and at last plunging them deeper, it became the utter ruin of his whole house.  
Vers. 28. And the country was in quietness forty years in the days of Gideon.] That is, unto forty years, to wit, from the death of the former Judge, or the beginning of the Midianitish oppression, unto the death of Gideon. See chap. 3.11.  
Vers. 31. And his concubine that was in Shechem, she also bore him a son, whose name he called Abimelech.] These words his concubine that was in Shechem, seems to imply, that there she was bred and lived, and that there amongst her friends she chose to live, even after Gideon had taken her to be his concubine (that is, his wife, though in an inferior degree, as having been before his maidservant, chap. 9.18.) and that happily, because Gideon was wont to come up frequently to Shechem about matters of judgement, as Expositors conceive. Now of this concubine it is said, that she bore him a son, whose name he called Abimelech. Abimelech signifieth my father is a king, or a kingly father; and it was the usual title of the Philistine kings; a fatal name it was, discovering some proud and ambitious thoughts in his mother, who it is likely moved her husband upon some other fair pretence to give him this name.  
Vers. 33. And made Baal-berith their God.] That is, the Lord of the covenant.   

CHAP. IX.  
Vers. 1. ANd Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, etc.] To wit, his uncles by his mother's side. After gideon's death the children of Israel turned again, and went a whoring after Baalim, as it is said before, chap. 8.33. and therefore as in former times the Lord still punished their idolatry and apostasy from him, by some of the neighbouring nations that invaded their land, and sorely afflicted them, so now he punished them by the tyranny of one of their own people, even by Abimelech, the son of their late Judge Gideon, by a concubine which he kept in Shechem, who upon his father's death resolved immediately to attempt the taking to himself that regal power which the people had lately offered to settle upon his father, and his posterity successively, but that he rejected it, chap. 8.22, 23. To make way thereto, he went presently to Shechem, and there as it is here said, he began to tamper first with his uncles, his mother's brethren and the rest of her kindred, and employed them as his instruments, who happily were of good rank and esteem in Shechem, to see if they could draw all the inhabitants of that city to aid him in this his project, not doubting but that if he could effect this, he should be able well enough to accomplish the rest of his plot. And thus by the misery which this son of a concubine brought both upon his father's house and the whole kingdom, we may see that God did even in those times testify his displeasure against their having several wives and concubines, though he did not openly by his prophets contest with them about it.  
Vers. 2. Whether is better for you, either that all the sons of Jerubbaal (which are threescore and ten persons) reign over you, or that one reign over you?] These are the words which Abimelech put into the mouths of his mother's kindred, whereby they were to persuade the men of Shechem to make him king. Wherein first, he takes it for granted that though his father had in modesty refused the kingdom, yet it was fitting that now according to their proffer they should settle it upon his posterity: and secondly, he labours to persuade them that his brethren had a plot upon the kingdom to divide it amongst them; and therefore willed them to consider (as pretending the public good, when he aimed only at his own ambitious ends) whether they might not do better, to do what in them lay to settle him alone in the kingdom, then to suffer themselves to be under the command of all gideon's sons; especially, considering there were so many of them, as there were. Indeed, we find not that any of gideon's sons, had the least thought of any such thing; yea, Jotham in that parable of the fruit-trees refusing the sovereignty over the trees, which follows in this chapter, did plainly enough imply that both himself and his brethren were content with the condition wherein they lived, and desired not to reign as kings; but whether this were so or no, it was all one to Abimelech; measuring the mind of others by his own, he might be jealous that they intended this; & however if the possessing of the people with this conceit might further his project, that was all he cared for; only, as slanderers are wont to do, he would not flatly and in downright terms say they had a plot upon the kingdom, but contents himself cunningly and closely to intimate so much; Whether (saith he) is better for you, either that all the sons of Jerubbaal (which are threescore and ten persons) reign over you, or that one reign over you?  
Remember also, that I am your bone and your flesh.] That is, of the same city and family, for doubtless those that planted themselves in the same city, were ordinarily not only of the same tribe, but more nearly allied together, and this Abimelech must needs intent in these words, I am your bone, etc. though elsewhere indeed the more general relation of being Israelites, is the only ground of this speech, 2. Sam. ●. 1. Then came all the tribes of Israel to David unto Hebron, and spoke saying, Behold we are thy bone and thy flesh; and thus he intimates what an honour, and what an advantage many ways it might be to them, to have a king so nearly allied to them.  
Vers. 4. And they gave him threescore and ten pieces of silver, out of the house of Baalberith, etc.] Considering that this money was given Abimelech, that he might be enabled to suppress his brethren the other sons of Gideon, it may well be, that there was some superstition in their telling out to him just so many pieces of silver, as there were of his brethren, to wit, threescore and ten. But however, observable it is, that the money which they had given to their idol-god became the very first fuel, (as I may say) for the kindling of that fire in the land wherewith the Lord intended in his judgement to punish the idolatry and other sins of this people; and that because herewith Abimelech hired vain and light persons, that is, worthless and unsettled men, men of no wisdom nor grace, nor yet ability for their outward estate, idle, giddyheaded, lose and wand'ring rascals, of the froth and scum of the people, that for a little hire were easily drawn to undertake any cause though never so bad; and these he armed, that with their aid he might by force accomplish what he had projected with himself.  
Vers. 5. And slew his brethren the sons of Jerubbaal, being threescore and ten persons upon one stone: notwithstanding yet Jotham, etc.] That is, there being seventy of his brethrens, he slew all but Jotham, and that doubtless under some pretence of Justice, as if they had some plot upon the state tending to the utter ruin of the whole land.  
Vers. 6. And all the men of Shechem gathered together, and all the house of Millo, and went and made Abimelech king, etc.] By the house of Millo, may be meant either the Magistrates of the city, who were wont to meet in a town-house, or common-hall, called the house of Millo, or else the inhabitants of some village, or town adjoining that belonged to Shechem; or else the Garrison of some fort, happily the same which vers. 17. is called the tower of Shechem; or it may be meant of his mother's family, who are named a part by themselves, because they had been and were still the chief stirrers in this business. However when Abimelech had slain his brethren, the men of Shechem, and this house of Millo joined together, and chose and proclaimed him king of Israel, and happily anointed him; for so ancient was the custom of anointing kings, as Jotham in his parable doth plainly imply, vers. 8. The trees went forth on a time to anoint a king over them. Manifest it is, that he was made king not of Shechem only, but of all Israel in general, vers. 22. When Abimelech had reigned three years over Israel. Indeed it may seem strange that the inhabitants of one city, should dare to do this alone of themselves, it being expressly too against the Law of God, Deut. 17.14, 15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose; but the wonder of this may be removed by considering, first, that though the Shechemites be only here mentioned, because they were the ringleaders in this business, yet it may be that many other Israelites both of other towns and tribes did come in, moved by their example and persuasion, and joined in the election of Abimelech: and secondly, that they well might hope to carry it, now his brethren were slain, though some should oppose it, both because of his pretended title, to wit, that proffer of settling the kingdom upon gideon's posterity, chap. 8.22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy son, and thy son's son also: and likewise, because they might know that generally the people began to be weary of the government God had established over them, and longed to be like other nations in having a king to reign over them, as was manifest by the proffer they made to Gideon, and that which Jotham saith in his parable, vers. 8. and if they would have a king, who so likely to be the man as gideon's son? and thirdly, because however by those forces he had suddenly raised, he was able to effect it by constraint. As for the place where he was made king, called here the plain of the pillar, or as some read it, the oak of the pillar that was in Shechem, see Josh. 24.25, 26.  
Vers. 7. And when they told it to Jotham, he went and stood in the top of mount Girizim, etc.] The Lord intending to punish Abimelech, & the Shechemites for their changing of the government which God had established in Israel, and especially for the bloody murder committed upon the sons of Gideon, it seems by a special instinct of his Spirit, he moved Jotham, who alone of the sons of Gideon escaped the hands of Abimelech, to go to the inhabitants of Shechem, when the tidings was brought him that they had made Abimelech king, and to give them warning before hand of the calamities and judgements that were likely to befall them if they did not repent of this their wickedness; & therefore it was, that he began his speech with those words, Harken unto me you men of Shechem, that God may hearken unto you, intimating, both that God had sent him with that message to them, and that if they would not now hearken to the admonition that was given them, God would not hear them in the time of their distress when they called upon him. As for mount Girizim, from the top whereof Jotham spoke to the Shechemites, it seems it stood very close upon Shechem, and was purposely chosen by Jotham as a place convenient, whence he might speak in the audience of the inhabitants, at that time perhaps upon some occasion assembled together, and likewise as a place of safety, whence he might presently fly and escape away if they should offer to surprise him (for so it is said he did, vers. 21. And Jotham ran away and fled) but withal, it may seem to be not without a mystery, that Girizim the mountain whence the blessings were to be pronounced by the tribes of Israel, Deut. 11.29. was chosen for this work rather than mount Ebal; for what a terrible token was this, that they were to expect no mercy from God, when from the mountain of blessings, they heard nothing but God's curses denounced against them?  
Vers. 8. The trees went out on a time to anoint a king over them, etc.] The drift of Jotham in propounding this fable to the men oh Shechem, was to show, first, the folly of the Israelites in going about to change the government which God had established amongst them, out of a fond affectation of having a king to reign over them: secondly, the vain and causeless pride and ambition of that tyrant Abimelech in exalting himself to be their king: and thirdly, the misery that would certainly befall both the men of Shechem, and their new made king, for their casting off God's government, and their dealing so wickedly with the sons of Gideon. So that first, by the trees that went to make them a king, he intended the Israelites in general, that were fond to have a king reign over them, but more particularly the men of Shechem that had actually made Abimelech king; secondly, by the olive tree, fig tree, and vine, that are good, noble, and useful trees that yield yearly sweet and pleasant fruit, and that refused to accept of being king over the trees, may be meant not only Gideon who had refused the kingdom when the Israelites proffered it to him and his posterity successively, chap. 8.22, 23. but also the foregoing Judges, Ehud, and Deborah, and happily too the other sons of Gideon (for though we read not that they refused the kingdom, or had it ever proffered to them; yet it was sufficient that they were content to be serviceable to God and man in their places, and desired not this sovereign power; and fables need not answer in every particular, that which they are intended to shadow forth) and generally indeed all men of worth, good men and fearing God, that are content to do good in their places, and no way ambitious of being exalted to high places: and lastly, by the bramble, that is a dry, fruitless, base shrub, the curse of the earth, good for nothing but to be cast into the fire, may be meant all worthless ambitious persons, but Abimelech in particular, who grew out of the base hedgegrow of a concubine, and had not been able to lift up his head so high as he did, but that he was supported by the men of Shechem, and by their help scrambled up to be king of Israel, one that was always as fruitless, as base, that had no substance in him, nor was likely to yield any comfort to those that trusted in him, but rather to vex, and to tear, and to fetch blood from the people by his tyrannous government, as he had done already from his brethren the other sons of Gideon.  
Vers. 9 But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, etc.] To wit, God in his offerings, lamps, and other services of the Tabernacle; and man, both in anointing men to be kings, priests, and Prophets, and likewise in many other civil uses, wherein great, and rich, and honourable persons were wont to refresh themselves with oil, especially in odoriferous costly ointments. Now in this passage of this fable (and the like must be conceived of the answer returned by the figtree and vine too) Jotham seeks to imply, not only that good men and men of worth are best contented to be serviceable to God and man in their places, and desire not to be exalted to places of magistracy, and sovereignty over others, (as they had seen in gideon's refusing to be king) and likewise the reasons why as Gideon had, so other wise and good men, would refuse thus to be promoted, namely, first, because the place of sovereignty, though it might seem most glorious, yet would certainly bring them greater cares, and deprive them of much of those comforts, which in their private condition they did formerly enjoy: and secondly, because such great promotion, doth usually make vines and fig trees, and olive trees fruitless and barren, that is, it makes them fare less serviceable to God, and man, then formerly they were.  
Vers. 14. Then said the trees unto the bramble, etc.] See the note above, vers. 8.  
Vers. 15. Come and put your trust under my shadow, etc.] That is, come under my government and protection, and thus tyrants are wont to pretend the common good of the people, when they seek themselves only. He that thrusts himself under a bramble shall be in an ill case, not able to stir hand or foot, but he is in danger to be torn and scratched; and such is the misery of those that live under a tyrant's government, they shall not live as free subjects, but shall ever and anon be in danger to have their clothes torn from their backs, yea their skins from their bones, and if the greatest of them anger their lord never so little, nothing but fire and destruction is to be expected; and therefore is that clause added, Let fire come out of the bramble and devour the Ceders of Lebanon, that is, the nobles and men of greatest renown amongst the people, as indeed tyrants are wont principally to seek the destruction of them.  
Vers. 20. And let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.] This was accomplished, when his scull was broken by a piece of a millstone thrown down upon his head by a woman from the tower of Thebez, vers. 50.53. (for Thebez was doubtless a place of strength belonging to the Shechemites (why else did Abimelech in the quarrel he had against the Shechemites, go up and encamp against Thebez?) and so losing his life by means of the war raised betwixt him and the Shechemites, it might well be said that a fire that came out from them devoured Abimelech.  
Vers. 21. And Jotham ran away and fled, and went to Beer, etc.] This may be that city in the tribe of Simeon which is called Baalath-Beer, Josh. 19.8. where he saved himself, either by living there unknown, or by the aid of the inhabitants, who perhaps with other cities had not yet stooped to the tyrannous yoke of Abimelech.  
Vers. 22. When Abimelech had reigned three years over Israel, etc.] A while therefore he prospered in his usurped sovereignty; but it was but a while: for just when he might now begin to hope that his kingdom was established, and the curse of Jotham might seem vain and not likely to have effect, then on a sudden God brought that upon him, which Jotham had prophetically foretold. See Hab. 2.6. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his: how long? and to him that ladeth himself with thick clay.  
Vers. 23. Then God sent an evil spirit betwixt Abimelech and the men of Shechem, etc.] That is, a spirit of envy, malice, and discord, to wit, not by inst●lling any evil motions into their minds, but in a way of just revenge, as by letting lose Satan upon them, the great kindle-cole and makebate of the world, to raise jealousies, and grudges, and discontents between them, by giving them up to the lusts and corruptions of their own wicked hearts, and by giving occasions of enraging them more and more one against another. For in this regard, though the wickedness of these things were wholly of themselves and not of God (as the stink of the dunghill riseth not from the sun, though the sun shining upon it be the occasion of it) yet because these things were also through the concurring providence of God, it may well be said that God sent this spirit of division between them, especially if we consider that God did all this as a judge, raising these divisions and combustions that hereby he might punish them for their former damnable agreeing together for the ruin of others, and so making their treachery one against another, the just reward of their joint treachery against others, as it follows in the next words, And the men of Shechem dealt treacherously with Abimelech, that is, they revolted from him whom themselves had chosen for their king  
Vers. 25. And the men of Shechem set liars in wait for him in the top of the mountains, etc.] Thus at first by these men set to lie in ambush, they attempted secretly, ere their purpose of casting off his government was discovered, to have killed, or at least to have seized upon the person of Abimelech; only these liars in wait, as such men employed in such services are wont to do, under pretence of that service they were then sent about, took liberty beyond their commission to make a prey of others too, and rob all that came along that way by them; by which means it seems all was discovered, as the last words of this verse seem to imply, and it was told Abimelech, and so Abimelech escaped their hands, and now prepared to make open war against them, whence it was that the Shechemites durst not stir into the fields to gather their vineyards, till Gaal came to them, as is employed, vers. 27.  
Vers. 26. And Gaal the son of Ebed came with his brethren, etc.] Both he and his, brethren it seems were captains of great renown, and so came now either sent for, or voluntarily to be leaders of the Shechemites in their war against Abimelech.  
Vers. 27. And they went out into the fields, and gathered their vineyards, and trod the grapes, etc.] This it seems before they durst not do for fear of Abimelech, but now in the confidence they had in their new captains they did it, and withal made merry (as the custom was in the time of vintage) whence is that, Esa. 16.10. In the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses, I have made their vintage-shouting to cease. And that the rather, now because they were in a way of recovering their liberties too, and went into the house of their God, to wit, Baal-Berith, vers. 4. namely, to praise him for that which was done, and did eat and drink, to wit, of their sacrifices, and so in their cups cursed Abimelech, that is, spoke evil of him with many railing and reviling speeches.  
Vers. 28. And Gaal the son of Ebed said, who is Abimelech, and who is Shechem that we should serve him, etc.] Gaal perceiving the Shechemites in their jollity to grow very violent against Abimelech, he takes this occasion to see if he could at least win them to put the government of the city into his hand; and to this end he doth first labour to provoke them more and more against Abimelech, Who saith he, is Abimelech, and who is Shechem that we should serve him? intimating, that being but the son of a concubine, and withal, so unworthy a man as he was, there was no reason in the world, why so great an honour should have been put upon him. But why is that clause added, and who is Shechem? I answer it is indeed very hard to say, what the intent of adding that clause should be; and therefore some would have it read and what is Shechem? understanding by Shechem the city itself, and thereupon concluding that this is spoken to imply, that such an honourable and ancient and glorious city as Shechem, was too good to be in subjection to such a worthless man as Abimelech was; as if he should have said, if you compare together what Abimelech is, and what your city Shechem is, you will find cause enough to disdain to be in subjection to him; but the words being according to our translation, And who is Shechem? it cannot be meant of the city; and therefore the most probable exposition that can be given of them is this, that it is Shechem the son of Hamor, who was so many hundred years ago, the Lord of this city, Gen. 34.2. of whom Gaal here speaks, and that by disavowing and disclaiming any title which from him any of his posterity could pretend for having any dominion over them; he doth by consequence strongly imply that much less was was there any reason why Abimelech should exalt himself over them▪ Who is Abimelech? yea indeed, who is Shechem? as if he should have said, if Shechems' posterity should challenge any dominion over us, we should slight and abhor their challenge, for what have we to do with Shechem, being as we are a free city, a free people planted here by the Lords own hand, and therefore not subject to any sovereign power, but the Lords only, who hath seated us here? and why should Abimelech then think to Lord it over us?  
Is not he the son of Jerubbaal? and Zebul his officer.] As if he should have said, I know the most that can be said for him, to wit, that he was the son of Jerubbaal, who Judged Israel and delivered them from the hand of the Midianites. But what is that to give him a title to the kingdom which his father refused? or why might not the other sons of Gideon whom he slew, have challenged the crown more justly than he? And besides, the very name of Jerubbaal may put you in mind what an enemy he was to Baal, the God whom with one consent we worship and serve, and what cause have you then to serve his son? Besides, you do not indeed serve him but his man Zebul, for that is employed in those words, and Zebul his officer, so that of a free city you are plunged into a miserable slavery, made to stoop to every domineering officer, whom this son of a concubine shall set over you: and thus by this particular glance at Zebul, (which implies their folly in putting any confidence in him who was Abimeleches sworn servant) he no doubt laboured to wring him out of the people's favour, that he might wind himself into that place which he held, of being governor over the city.  
Serve the men of Hamor the father of Shechem; for ●●y should we serve him?] Some conceive that Gaal here pretends, at least that he and his brethren were descended of Hamor the ancient lord of Shechem, and so thereupon persuades them, that if they would have a lord to govern them, they should rather choose him or some of his family. But first, it is altogether improbable, that Gaal and his brethren were of that cursed race of the Canaanites; and secondly, if he were, it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions, to rule over them. It is therefore fare more probable, that Gaal spoke this by way of deriding the sovereignty of Abimelech, Serve saith he, the men of Hamor the father of Shechem, for why should we serve him? as if he should have said, if you long to give away your liberty and to be in bondage, you shall do better to call in the old lords of this soil, and to serve them, then to serve this upstart Abimelech, in whom there is nothing worth the least respect.  
Vers. 29. And he said to Abimelech, Increase thine army and come out.] To show the Shechemites how little reckoning he made of the greatest power that Abimelech could raise against him, as men in their cups are wont to do, in a boasting insulting manner he cries out to Abimelech being absent, as if he had been present, Increase thine army and come out, that is, Come Abimelech muster all the forces thou canst possibly make, thou shalt soon see that having Gaal for their captain, the Shechemites have no cause to be afraid of thee: and withal it may be he sent this challenge to Abimelech by some messenger.  
Vers. 30. And when Zebul the ruler of the city heard the words of Gaal, etc.] It is evident that Zebul did either truly adhere to the Shechemites in this their conspiracy against Abimelech, or else made a show to them that he did: for else no doubt they would not have trusted him so fare as they had done. If therefore he were truly on their side before, it may seem that Gaals' scornful speeches against him, vers. 28. Is not he the son of Jerubbaal, and Zebul his officer? (which also discovered a desire that he had to supplant him, and to get into his place) had now enraged him, and so caused him by giving secret intelligence to Abimelech, to seek to betray them into his hands.  
Vers. 32. Now therefore up by night thou and the people that is with thee, and lie in wait in the field, etc.] The sum of this counsel which he gave Abimelech is, that he should come by night against Shechem with all his army, and having laid the greatest part of them in ambush, should the next morning show himself with the rest of his army, against whom when Gaal should go forth, falling unexpectedly into this snare, Abimelech might do to him as occasion should serve.  
Vers. 36. Then Zebul said unto him, Thou seest the shadow of the mountains as if they were men.] Which is all one as if he had told him that he was afraid of a shadow.  
Vers. 38. Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, etc.] When he saw that Gaal had plainly discovered Abimeleches troops, that he might not turn back again into the city, he endeavours by these scornful taunts to provoke him to go forward to fight with him, where is thy mouth, that is, where is thy great brags, for shame turn not back, but let it be seen that thou canst fight as well as talk bigly when no enemy was nigh.  
Vers. 39 And Gaal went out before the men of Shechem, and fought with Abimelech.] Zebuls taunts had made him ashamed to retire; besides, he saw but two companies of Abimeleches forces, vers. 37. which might encourage him; the other two being it seems laid in ambush, for at first Abimelech divided his army into four companies, vers. 34.  
Vers. 41. And Abimelech dwelled at Arumah.] That is, he retired thither after he had beaten Gaal and his soldiers, and pursued them to the very gates of Shechem. Some conceive this of his dwelling there for some good time, without any further attempting any thing against the Shechemites, and that he did this purposely to dissemble the mischief he intended to the Shechemites, to make a show that his quarrel was only against Gaal and his brethren, for raising those tumults in the city, being otherwise willing enough to forbear the offering any violence to the inhabitants of the city; but because it is evident that this Arumah was nigh to Shechem (for else he could not come thence so suddenly upon the Shechemites, as it is said afterwards he did, vers. 42, 43.) and the Shechemites had no reason to be out of fear of his intending them any hurt, so long as he lay with his forces in a place so near their city, but did therefore come out again to fight with him, vers. 42. therefore I conceive it fare more probable, that the meaning of these words is only this, that after Abimelech had pursued Gaal and his forces to the very gate of Shechem, he stayed not there before the city, but withdrew his forces to Arumah, a place not fare from Shechem, and abode there.  
And Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.] No doubt he took this advantage when the people were enraged for their loss, to accuse them either of cowardice or treachery, and so procured them to be thrust out of the city: for though before Zebul might not have spoken against Gaal and his brethren, yet now it was an easy matter to work them out of the people's hearts.  
Vers. 42. And it came to pass on the morrow, the people went out into the field, etc.] Some conceive, that this going forth of the people into the field, was to make an end of their harvest or vintage, or for some other their country employments, and that because, they were persuaded by Zebul, that now they had thrust out Gaal, Abimelech would be pacified towards them, & not attempt any thing against them; but because first, they had already finished their vintage, and with great joy had already thereupon kept a feast, by way of thankfulness in the house of their god: secondly, it had been an incredible security to be so confident, that Abimelech would give over his quarrel against them, considering how highly they had provoked him, and that he lay still with his forces in a town so near hand, from whence he might so easily surprise them: and thirdly, Abimeleches dividing his soldiers into three companies, and laying some of them in ambush (whereof mention is made in the following verses) argues, that he went not against a naked unarmed people, scattered here and there about their country business; I rather think, that there going forth now into the field, was to renew the battle, to revenge their former loss, when they fought under the command of Gaal and his brethren, and to drive Abimelech out of their coasts.  
Vers. 43. And he took the people, and divided them into three companies, etc.] To wit, as intending with one of these companies, which he kept with himself, to lie in ambush & to surprise the city on a sudden, so soon as the Shechemites were gone out with their army, and with the other to set upon their army when it was gone forth a little way from the city, that so those without the city, and those within the city, might all be destroyed.  
Vers. 45. And beat down the city, and sowed it with salt.] Salt is both a cause, and sign of barrenness and desolation; whence it is said, Psal. 107.33, 34. that God many times turns a fruitful land into barrenness, or saltness, as the word is in the original, and Moab is threatened in these words, Zeph. 2.9. As I live, saith the Lord of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetual desolation. And as a sign of desolation, it was no doubt therefore here sowed. Abimelech thereby desiring to express the deadly hatred he bore to this place of his birth, that he desired if it were possible, that it might ever be desolate and without an inhabitant; yet it was afterwards rebuilt, as is evident, 2. Chron. 10.1. and Jer. 41.5, but by whom we read not.  
Vers. 46. And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the God Berith.] This tower of Shechem, was some fort or castle in some adjoining village, belonging to Shechem, but not in the city, as is evident, because the men of this tower saw not the destruction of Shechem, but heard of it, and most probable it is, that it was the same which was called vers. 6. the house of Millo, the ruin whereof is here related, to show that Jothams' curse, vers. 20. did fall as well upon the house of Millo, as upon the inhabitants of Shechem: for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith, to wit, as resting not only in the strength, but also in the holiness of the place, and the help of their god: and this it may be was the fort from which the village was called the tower of Shechem, or perhaps, some other place nearer hand of greater strength than that, and so there they were all burnt by Abimelech, about a thousand men and women as is expressed afterwards, vers. 49.  
Vers. 50. Then went Abimelech to Thebez, etc.] This was also some place belonging to Shechem, for how else was Jothams' prophecy fulfilled, vers. 20. that a fire should come out from the men of Shechem and devour Abimelech.  
Vers. 53. And a certain woman cast a piece of a millstone upon Abimeleches head, etc.] Thus he receives his death's wound with a stone, who had slain his brethren all upon one stone, vers. 5.  
Vers. 56. Thus God rendered the wickedness of Abimelech, which he did unto his father in slaying his seventy brethren.] To wit, because Gideon his father was wronged though dead, in the murder of his children; and this was the circumstance that did most aggravate Abimeleches sin, and provoke the Lord, that he could so fare forget his father, as to imbrue his hands in the blood of his children.   

CHAP. X.  
Vers. 1. ANd after Abimelech, there arose to defend Israel, Tola the son of Puah, etc.] Though there be no mention made of any enemies that invaded the land of Israel in the days of this Tola, the seventh Judge of Israel, if Abimelech be reckoned for one, yet it need not seem strange that it should be said of him, that he arose to defend Israel, or to deliver Israel, as the word in the original may also be translated: for it may well be that the land was invaded in his time by some of the neighbouring nations, though it be not expressed; and indeed considering that idolatry and superstition were so rise in the land, all the time of Abimeleches three years' tyranny, as is evident, chap. 8.33. and 9.4, 46. it is like enough that God did raise them up some adversaries or other to plead the quarrel of his covenant, as in former times; but then besides it might be said, that he did descend or deliver Israel, either because he did happily compose the factious tumults and combustions that were raised in the land in Abimeleches time; or else, because he retained them from their idolatry, which was a great deliverance, and thence it is said that afterwards, the children of Israel did evil again in the sight of the Lord and served Baalim, etc. vers. 6. or else, because being raised of God to be Judge of Israel consequently he was to descend or deliver them in case any enemy should rise up against them, and oppress them. As for the last clause of this verse, where it is said of this Tola, that he dwelled in Shamir in mount Ephraim, though he were a man of Issachar, we need not stumble at that neither; for besides, that the Israelites did not always live in their own tribes, it is probable that in this place Tola lived for the more conveniency of executing judgement amongst the people, Shamir in mount Ephraim being near upon in the midst of the tribes within Jordan, and not fare too from the Tabernacle in Shiloh, which was another considerable advantage.  
Vers. 3. And after him arose Jair a Gileadite, etc.] To show that this Jair, the eighth Judge of Israel was a man of great renown before he was raised to be Judge, it is noted in the following verse, that he had thirty sons, to wit, by several wives, that road on asse-colts, as being princes and men of great place. See chap. 5.10. and that they had thirty cities called Havoth-Jair, that is, the villages of Jair. Now though there was one Jair, who at the first entering of the Israelites into Cannaan, above three hundred years before this, took all the country of Argob in the land of Gilead, and so the towns therein were called after his name, Havoth-Jair, Num. 33.41. And Jair the son of Manasseh took the small towns thereof, and called them Havoth-Jair. Deut. 3.14. Jair the son of Manasseh took all the country of Argob, unto the coasts of Geshuri, and Maachathi, and called them after his own name, Bashan Havoth-Jair; yet this must needs be another Jair, and so perhaps these were other towns which had their names from this Jair the Judge of Israel, as the other had their names from the other Jair in Moses time; and indeed, of those that were called Havoth-Jair in Moses time, there were but three and twenty, 1. Chron. 2.22. And Zegub begat Jair, who had three and twenty cities in the land of Gilead; yet most probable it is, that this man was descended of that Jair, and that coming to inherit so many of those towns, which his Ancestors had taken from the Amorites, the possession or government whereof, he divided amongst his thirty sons, they were also in this regard called Havoth-Jair, the old name on a second ground, being now renewed and confirmed on them, as we see the like in the note upon Gen. 26.33. However, this Jair was of that half tribe of Manasseh, that inhabited without Jordan, though he were raised to be Judge of all Israel; and doubtless, one out of those parts was purposely raised of God to be Judge, because those tribes without Jordan were to suffer so much in his days by the invasion of the children of Ammon, vers. 8. and therefore it was most sit that he that was to be Judge, should live amongst them.  
Vers. 6. And the children of Israel did evil again in the sight of the Lord, and served Baalim, etc.] Concerning Baalim and Ashtaroth, see the Notes, chap. 2.9, 13. The heinousness of the Apostasy of the Israelites at this time, above that of their forefathers is noted, first, by setting down not only generally that they worshipped the idol-gods of the nations that were about them, Baalim and Ashtaroth; but also particularly what a multitude of false gods they had now entertained, even the gods of all the nations about them, the gods of Syria, Sidon, Moab, the children of Ammon, and the Philistines, as indeed we find elsewhere, that these nations had for the most part some particular gods, as Rimmon was a god amongst the Assyrians. 2. Kings 15.18. and Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, 2. Kings 11.23. and Dagon the god of the Philistines, 1. Sam. 5.2. and secondly, that by degrees they did so wholly give themselves to the worship of these false gods, that at length they quite laid by the worship of the true God in the Tabernacle built by Moses, they forsook the Lord, and served not him. When the Israelites began thus to Apostatise, it is not expressly said, only thus much we may certainly conclude from the text, that though the death of Jair be mentioned in the verse before, yet it was long before his death, even immediately after the death of Tola the former Judge; and that because about four years after this, Jair began to be Judge of Israel (through the just hand of God upon them for their idolatry) the Ammonites began their incursions into their land, as is evident in the 8. verse of this chapter.  
Vers. 7. And he sold them into the hand of the Philistines, and into the hand of the children of Ammon.] So that they were invaded both on the east and west; on the west by the Philistines, and on the east by the children of Ammon, chap. 2.14.  
Vers. 8. And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan, etc.] That is, the Ammonites having eighteen years before in the days of Jair oppressed the Israelites, by many incursions and inroads made upon them, and especially those tribes that lay without Jordan in the land of the Amorites, that year that jair died, they did again invade the land, and happily in a more sore and grievous manner, than ever before did oppress and crush the poor people in all parts of the kingdom; or else the meaning may be, that having eighteen years before by several incursions oppressed the tribes without Jordan, that year that Jair died, encouraged by the death of their Judge, they began to vex and oppress the Israelites in general, even those within Jordan also, as it is in the following verse, Moreover the children of Ammon passed over Jordan, to sight also against Judah and against Benjamin, and against the house of Ephraim, so that Israel was sore distressed. However the eighteen years here mentioned, must necessarily be referred to the years of Jairs government, for that place 1. Kings 6.1. will not suffer the years of oppression to be reckoned apart from the years of the Judges; as is before noted, chap. 3.11. and to the years following they cannot be referred, if we consider, first, Israel's repenting at present, vers. 10. and vers. 16. And the children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim— And they put the strange gods from among them, and served the Lord: and secondly, that Jephthah judged the people but six years, chap. 12.7. and did in the beginning of his government wholly vanquish the Ammonites, chap. 11.32, 33. and therefore in his time the people could not be under the oppression of the Ammonites eighteen years.  
Vers. 11. And the Lord said unto the children of Israel, etc.] To wit, either by an Angel, or by some Prophet, or perhaps by the high priest, who after enquiry made for them, returned this answer from the Lord; many deliverances are here mentioned which God had given them, which if they be not before particularly expressed, it is because the Lord did many great things for them which are not written.  
Vers. 12. The Zidonians also, and the Amalekites, and the Maonites did oppress you, etc.] We read of a city called Maon, in the mountains of Judah, Josh. 15.55. and of a wilderness also so called, 1. Sam. 23.24. And they arose and went to Ziph before Saul: but David and his men were in the wilderness of Maon. It is therefore likely that the Canaanites inhabiting there, or in the parts adjoining, are here called Maonites.  
Vers. 13. Wherefore I will deliver you no more.] God speaks here after the manner of men: the meaning is, that they deserved no more help, and that he would deliver them no more, to wit, except they did truly repent and amend that which was amiss; for the condition of conditional threaten, is not always expressed.  
Vers. 15. Do unto us whatsoever seemeth good unto thee, deliver us only we pray thee this day.] Thus, first, they acknowledged, that for their sins God might justly destroy them: secondly, they did willingly stoop under his hand, and submit themselves to whatsoever he would do: and yet thirdly, they besought the Lord, that if it might be, he would try them once more.  
Vers. 17. Then the children of Ammon were gathered together and encamped in Gilead.] That is, in the land of Gilead, as in vers. 18. which they now claimed to belong to them, chap. 11. vers. 13.  
Vers. 18. And the people and the Princes of Gilead said one to another, What man is he that will begin to fight, etc.] Thus at first they proffered the principality of Gilead to any one that would undertake to lead them forth against the children of Ammon, till finding that no body would accept of it, they then sent to Jephthah, as is related in the next chapter.   

CHAP. XI.  
Vers. 1. NOw Jephthah the Gileadite, was a mighty man, etc.] Though he were the son of one Gilead, as is evident in the last words of this verse, And Gilead begat Jephthah (not the same who was the son of Machir the son of Manasseh, Josh. 17.1, 2. of whom the greatest part, if not all of that tribe were descended, but another of his posterity, and called by his name) yet doubtless he is here called a Gileadite, either from the land or city of Gilead, the place of his birth and education; for the most of Gilead was possessed by Manassehs tribe.  
Vers. 2. And they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house, etc.] This his brethren did by the help and decree of the Magistrates of Gilead, as appears by Jephthahs' answer to the Elders, vers. 17. And Jephthah said unto the Elders of Gilead, did ye not hate me, and expel me out of my father's house? Whether they only cast him one from having any share in the inheritance of their father, or whether also they denied him any portion for his livelihood amongst them, we cannot from the words certainly conclude; yet because being a bastard he could not challenge any part of his father's inheritance, and his complaint vers. 7. seems to imply, that he apprehended himself greatly wronged, therefore the last is thought most probable.  
Vers. 3. And Jephthah fled from his brethren, and dwelled in the land of Tob.] Where this land of Tob was, we read not, but their sudden fetching Jephthah to be their Captain, shows plainly that it was a place not fare off from them.  
And there were gathered vain men to Jephthah, and went out with him.] That is, they went with him out of the land of Gilead, to wit, to serve under him in other countries where he should be employed.  
Vers. 5. The Elders of Gilead went to fetch Jephthah, out of the land of Tob.] After that consultation in the Assembly at Mizpeh, whereof chap. 10. vers. 18. when and where the government was proffered to any man that would begin the fight against the Ammonites, none being found either so fit or willing to undergo the charge, at last it seems the whole Assembly, moved with the great renown that Jephthah had got with his valour in the land of Tob, resolved to send for him, and to make him their captain and head: and so he became the next Judge in Israel. At first it seems he was only chosen to be the head of the inhabitants of Gilead, but afterwards it is evident he was Judge of all Israel, chap. 12.7. And Jephthah judged Israel six years. The Law indeed saith that no bastard should be admitted to any place of Magistracy amongst the Israelites, as you may see in the note upon Deut. 23.2. A bastard shall not enter into the congregation of the Lord: but necessity now forced them to do, what they do, and that not without the special providence of God, who might dispense with his own Law.  
Vers. 8. And the Elders of Gilead said unto Jephthah, Therefore we turn again to thee now, etc.] That is, we acknowledge this thou sayest to be true, but therefore now we come to seek thy favour, and to make amends for the unkindness than proffered thee, we desire thine aid upon no other condition, but that thou shalt be head over all the inhabitants of Gilead.  
Vers. 9 If ye bring me home again to fight against the children of Ammon, and the Lord deliver them before me, shall I be your head?] That is, will you be as good as your word to make me governor of the land of Gilead? because they had formerly dealt injuriously with him, he was the more careful now to look to the agreement he made with them: nor was Jephthah to be blamed for an ambitious and greedy desire to rule over them, in that he laboured thus to make sure that he might be their head; as will be evident, if we consider, first, that he might the rather desire this, lest if he should have lived afterwards amongst them in a private condition, his brethren not yet forgetting the old quarrels that had been between them, might offer him some injury: and secondly, that he might be careful to secure the government which they tendered him, out of a desire to do good to the people; and doubtless, as he might lawfully embrace it, when it was proffered him, as believing that he was called thereby of God to it, so he might also as lawfully provide, that when he had hazarded his life for them, they should also make good their promise to him, and the public good might be his chief aim in all this he did.  
Vers. 11. And Jephthah uttered all his words before the Lord in Mizpeh.] That is, Jephthah coming to the assembly of the people and princes at Mizpeh, there, as in God's presence he repeated all that he had before spoken unto the messengers that were sent unto him, both he and they solemnly binding themselves to perform that which they then agreed upon, and that happily by oath, mutually taken as in the presence of God.  
Vers. 13. Because Israel took away my land when they came out of Egypt, etc.] A great part of that land which the Israelites took from Sihon king of the Amorites; yea, and from Og king of Bashan, had been before by those kings taken from the Ammonites, especially from the Moabites, as we may see in the note upon Num. 21.26. For Heshbon was the city of Sihon king of the Ammorites, who had fought against the former king of Moab, and taken all his land out of his hand, even to Arnon. Josh. 13.25. And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon. Deut. 3.11. For only Og king of Bashan remained of the remnant of giants; behold his bedstead was a bedstead of iron: is it not in Rabbath of the children of Ammon: all which the king of the Ammonites claims now as belonging to him, being also it seems king of the Moabites: whence Chemosh the idol of Moab is called his god.  
Vers. 15. Israel took not away the land of Moab, nor the land of the children of Ammon.] Hereby also it seems probable that the king of the children of Ammon, did at this time also command over Moab in chief, and thereupon challenged all that land which Sihon had first taken from the Moabites, and then the Israelites from him; for why is it else that Jephthah here answers, that the Israelites meddled not either with the land of Moab, or with the land of the children of Ammon.  
Vers. 16. But when the Israelites came up from Egypt, and walked through the wilderness unto the red sea, and came to Kadesh.] Not Kadesh-Barnea, but that Kadesh bordering upon the land of Edom, whence they sent messengers to the king of Edom to desire a passage through his land, Num. 20.14. And Moses sent messengers from Kadesh unto the King of Edom.  
Vers. 17, And Israel abode in Kadesh, etc.] That is, there they stayed till they sent messengers to the king of Edom, and received an answer back from him, resolving not to enter his land; yea, and when he denied them a passage, they put themselves to the trouble of fetching a great compass about his land, rather than they would be any way injurious to him, as is expressed in the following words, vers. 18. Then went they along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched in the north side of Arnon, but came not within the border of Moab: all which Jephthah now relates, to let them see how fairly the Israelites dealt with all the nations they passed by, and how fare they were from offering violence to any of the nations that bordered upon the land of Canaan,  
Vers. 18. And pitched on the north side of Arnon, but came not within the border of Moab, etc.] Hereby they prove that the Israelites were so fare from taking any of the land of the Moabites from them, they that came not within their border.  
Vers. 20. But Sihon gathered all his people together and pitched in Jahaz, and fought against Israel.] This discovers the just cause they had to fight against the Amorites; and the justness of their cause herein tends strongly to justify their interest in that land, which through God's assistance, in this war they recovered from them.  
Vers. 24. Wilt not thou possess that which Chemosh thy god giveth thee to possess? etc.] Molech or Melchom was the idol-god of the Ammonites, 1. Kings 11.7. Then did Solomon build an high place for Chemosh, the abomination of Moab in the hill that is before Jerusalem, and for Molech the abomination of the children of Ammon: and vers. 33. Because they have forsaken me, and worshipped Ashtaroth the goddess of the Sidonians, Chemosh the god of the Moabites and Milcom the god of the children of Ammon: see also 2. Kings 23.13. but Chemosh was the god of the Moabites, Num: 21.29. woe to thee Moab, thou art undone O people of Chemosh. Jer. 48.13. Moab shall be ashamed of Chemosh. Now in that Jephthah speaking to the king of the Ammonites, calls Chemosh his god, it seems hereby also not improbable that this king of the Ammonites was at present king of the Moabites; and because the Moabites (yea the children of Ammon too) had formerly taken their land from other people that had anciently inhabited it, Deut. 2.9, 10. And the Lord said unto me, Distress not the Moabites, neither contend with them in battle; for I will not give thee of their land for a possession, because I have given Are unto the children of Lot for a possession. The Emims dwelled therein in times past, a people great, and many, and tall as the Anakims: and vers. 19, 20. And when thou comest nigh over against the children of Ammon, distress them not— because I have given it unto the children of Lot for a possession (that also was counted a land of giants) giants dwelled therein in old time, and the Ammonites call them Zamzummims; and were ready enough to ascribe this to the help they had received from their god Chemosh; hence Jephthah wisheth the king to consider whether it were not as just that the Israelites should keep that land which the Lord their God had given them to possess, as that the Moabites should hold that which they pretended their god Chemosh had conferred upon them.  
Vers. 25. And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, etc.] That is, art thou wiser or more puissant, or hast thou any better title than Balak had that was king of Moab; now if he would never strive against Israel, nor fight against them, to wit, to recover that land out of their hands, which they had taken from the Amorites, why then shouldest thou so many years after, pretend a title and think by force to carry it away? indeed Balak opposed the Israelites, for fear they would have entered his land, but neither he nor any of his posterity did ever make war with them after they were settled in the land of the Amorites, under pretence the land was theirs; of which only Jephthah speaks, as is evident by the words of the following verse.  
Vers. 26. While Israel dwelled in Heshbon and her towns, and Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years?] Here he pleads prescription: having peaceably enjoyed the land so many years, it was a silly thing in the king of the Ammonites, now to pretend a title to it. For the computation of these three hundred years, it is hard to say how they must be reckoned. They that reckon the years of the Ifraelites oppression, apart from the years of the Judges, must needs find from the Israelites conquest of this land, to this time, at least three hundred thirty six years; which discovers this computation to be erroneous; no doubt Jephthah would have made the most he could of the years they had enjoyed the land. But now reckoning only the years of the Judges, allowing to Joshua seventeen years (see the note upon Josh. 24.29.) to Othniel forty, to Ehud eighty, to Barak forty, to Gideon forty, to Abimelech three, to Tola three and twenty, and to Jair two and twenty, we find less than three hundred years, to wit, but two hundred sixty five. But to this we answer, either that Jephthah to help his cause made the most of the time, this being usual in the Scripture, yea and in men's ordinary speech, to reckon a full round number, when the years of which they speak are not exactly so many, but near about so many; or else, that these two hundred sixty five years, wherein the Israelites had possessed it, must needs be made up three hundred by the addition of those years wherein Sihon and Og held it, after they took it from the Moabites and Ammonites, whose right the Israelites had by the law of conquest.  
Vers. 27. The Lord the Judge, be Judge this day between the children of Israel, and the children of Ammon.] That is, by giving victory at this time to the innocent party, may the Lord the great Judge of all the world make it manifest, whether the Israelites have unjustly detained from the Ammonites, that which belonged to them, or whether the children of Ammon do not most unjustly upon a groundless pretence, make war now against the children of Israel.  
Vers. 29. Then the spirit of the Lord came upon Jephthah, etc.] See the note chap. 3.10.  
Vers. 31. Whatsoever cometh forth of the doors of my house to meet me, etc. shall surely be the Lords, and I will offer it up for a  offering.] It is a great question, whether Jephthah did by this vow intent to bind himself to offer as a  offering, whatsoever should first come out of his house to meet him; and indeed according to the Hebrew, the words may be read disjunctively, as it is in the margin; It shall surely be the Lords, or I will offer it up for a  offering; and then his meaning must needs be, that whatsoever should first meet him out of his house, should some way be consecrated to the Lord, and if it were any thing fit for God's altar, it should be offered for a  offering. But I conceive that Jephthah did absolutely intent that which he vowed for a  offering, and that for these two reasons; first, because the first clause being general, It shall surely be the Lords, and comprehending that which follows of offering a  offering, it cannot with any propriety of speech be read disjunctively, It shall surely be the Lords, or I will offer it up for a  offrring, no more than he could have said, I will offer a clean beast or a sheep: and secondly, because the bitter lamentation which he made, when he saw his daughter come forth to meet him, is a strong argument to prove that he apprehended himself bound by his vow to offer her for a  offering; yea, indeed I make little question but he meant what he said merely concerning a humane sacrifice, to wit, that whatsoever it were either man or woman that came first out of his house to meet him, it should be sacrificed to the Lord, as indeed the manner of speech here used doth plainly imply; for what else but a man or woman could come out of his house of purpose to meet him, by way of congratulating the great victory wherewith God had honoured him? It is indeed strange, that an Israelite, yea a faithful good man (for he is reckoned by S. Paul, Heb. 11.32. amongst God's worthies that through faith did accomplish great things) should be so ignorant of God's Law, as to think to please God with that which was so expressly there forbidden, Deut. 12.30, 31. Take heed to thyself that thou be not snared by following them, etc. for every abomination to the Lord which he hateth, have they done unto their gods: for even their sons, and their daughters, have they burnt in the fire to their gods. Yea besides, had he been never so great a stranger to the Law of God, as being a man trained up in the war, and that too a great part of his life amongst heathens out of the land of Israel, yet the sacrificing of men and women, is a sin so much against the light of nature, that one would think it should not come into the thought of a man that had any spark of grace in him: Well, but yet the letter of the text being so express for this, I see not how it can be determined otherwise, but that in this vow of his he did intent a humane sacrifice; and that we may not stumble too much at the strangeness of it, we must consider, first, that the people of Israel were for the generality never so fare fallen away from the knowledge and worship of the true God, or so fare corrupted with the abominations of the heathens, as they were now; we see that it is said before, in the sixth verse of this chapter, that they forsook the Lord, and served not him, but were wholly gone aside after the idolatry of the heathen: secondly, that Jephthah had hitherto perhaps, lived in as much darkness as the rest, and that the rather, because he had spent so much of his time out of the land of Israel, and therefore though at this time God had called him, and so the spirit of the Lord came mightily upon him, that for the present he should make such an uncouth and unwarrantable vow in such dark times, is not at all incredible: thirdly, that there being a sort of vows mentioned in the Law of God, wherein the persons devoted to be put to death, Levit. 27.29. None devoted which shall be devoted of men shall be redeemed; but shall surely be put to death, this Jephthah might take to be a j●st warrant for his vow, though indeed it were not: and fourthly, that Jephthah made this vow rashly, not considering the mischief that might follow upon it, being at that time transported with the fervency of his zeal for the rescuing God's people from the oppression of the Ammonites; for to this end, that he might have the Ammonites delivered into his hand, he sought as it were to demerit God's favour by promising this extraordinary gift, and by binding himself solemnly to do that for God, which the heart of man would startle at.  
Vers. 33. And he smote them from Aroer, even till thou come to Minnith, even twenty cities, etc.] That is, the inhabitants of twenty cities, and those in the land of the Ammonites, for they were beyond Aroer, which was the bounds betwixt Israel and Ammon: of Minnith there is mention made, Ezek. 27.17. Judah and the land of Israel, they were thy merchants, they traded in thy market, wheat of Minnith, and Pannag, and honey, and oil, and balm.  
Vers. 35. Alas, my daughter, thou hast brought me very low, and thou art one of them that trouble me, etc.] That is, God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites, thou who mightest have reaped a great share in mine honour, and thereby have added unto my joy, hast now humbled me, and deprived me of all the glory and comfort of my victory, and hast brought more trouble upon me, than all mine enemies could have done.  
Vers. 36. And she said unto him, my father, if thou hast opened thy mouth, etc.] By those words of her father mentioned in the former verse, Alas, my daughter, etc. for I have opened my mouth unto the Lord, and I cannot go back, she might conceive that he had made some vow concerning her but could not know what that vow was; and therefore it is evident, that besides what is expressed in the foregoing verse, her father had also acquainted her what the vow was that he had made, and thereupon being erroneously persuaded, that he was bound to make good his vow, she freely offers herself to undergo what he had vowed, as being ready to die, rather than he should sinne against God by breaking his vow, and desirous, by discovering her willingness to consent thereto, to appease and mitigate his sorrow as much as in her lay.  
Vers. 37. Let me alone two months, that I may go up and down upon the mountains & bewail my virginity, etc.] She chose the mountains to do this in, because those unfrequented and solitary places were fittest for the bitter lamentations and mournful expressions of their grief, wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her, and happily, withal, she desired by retiring to those unfrequented places, to fit and prepare herself for that death, which within a short time she was to undergo, for though she spoke only of her bewailing her virginity, yet thereby is meant that she would bewail her dying a virgin, implying how much this did aggravate her sorrow, that she should die without leaving any posterity behind her; and indeed to die childless, was in those times esteemed one of the greatest of earthly miseries. There are many learned Expositors that conceive that Jephthahs' vow was, that whatsoever should first meet him, should be the Lords, and that if it were a creature which by the Law might be offered in a sacrifice, than he would offer it for a  offering; & so many of them read his vow disjunctively, as is noted before, vers. 3. It shall surely be the Lords, or I will offer it up for a  offering: and so they conceive that his daughter was not sacrificed, but only shut up there in perpetual virginity, to spend all her time in the service of God, and therefore she desires not respite to bewail her death, but to bewail her virginity. But many things make this opinion less probable: for first, we read not the least touch in the Scripture, of any such separating men or women to the service of God, in a monastical life, much less, that parents should have this power over their children, to vow them to virginity without their consent. Samuel, that was consecrated to God from his infancy was yet married, and had many children: secondly, if his vow must be understood of any thing that should first meet him (whereof see vers. 31.) we may demand what if a dog or a swine had met him, yea, what if his wife or any of his married servants had met him, that could not have been devoted to perpetual virginity; for to avoid this it cannot be reasonably answered, that such might have been redeemed, for if they speak of redemption in these cases, than we reply, why might not his daughter have been redeemed too, that being also allowed by the Law, Levit. 27.5. And if it be from five years old, even to twenty years old, than thy estimation shall be of the male twenty shekels, and for the female ten shekels: and thirdly, the bitter lamentation of Jephthah, vers. 35. Alas, my daughter thou hast brought me very low, and thou art one of them that trouble me, shows, that there was something more in his vow, than the consecrating of his daughter to perpetual virginity.  
Vers. 39 She returned unto her father, who did with her according to his vow which he had vowed.] That is, he sacrificed her, it is indeed strange, that having two month's liberty to deliberate about it, he was not all that time, either by the priests, or some other resolved, both how unlawful his vow was, and how lawfully he might now break it. But much must be ascribed to the ignorance, corruption, and confusion of these times.  
And she knew not man.] These words are added to imply, that this did much aggravate Jephthahs' loss, that his daughter died childless.  
And it was a custom in Israel, etc.] To wit, that four days every year the daughters of Israel went into the mountains to bewail Jephthahs' daughter, as it follows, vers. 40. at first happily they met only that were her companions, but at last it grew to be an anniversary custom, and it may be was the rather taken up and continued, that it might be a memorial to warn men to take heed of all such rash and unlawful vows.   

CHAP. XII.  
Vers. 1. ANd the men of Ephraim gathered themselves together, and went northward.] That is, having passed over Jordan, they then turned northward into the land of Gilead.  
Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee, etc.] Upon the same ground they quarrelled before with Gideon, chap. 8. vers. 1. Jephthah, as is evident by his answer, vers. 2. had sent unto them to desire them to come and expel the Ammonites out of their coasts, and could not persuade them to undertake it; yet now himself had done it, they envy his victory, and quarrel with him, because he did not call them to go with him, to wit, as pretending that though he called them to expel the Ammonites out of their coasts, yet he did not make known to them his own resolution to go against them, nor did desire them to join with him, and so made this the ground of their quarrel: and withal gave the Gileadites many opprobrious and reviling speeches, vers. 4. And the men of Gilead smote Ephraim, because they said, ye Gileadites are fugitives of Ephraim, etc.  
Vers. 3. And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, etc.] All expositors agree, that by this phrase, I put my life in my hands, Jephthah meant, that he exposed his life to manifest danger, to wit, because he went against the children of Ammon, with forces no way answerable to theirs, and that thereby Jephthah intended to intimate to the men of Ephraim, that he would have been glad of their assistance, that he might not have gone out upon so much hazard of his life as he did. But whence was that phrase, that when a man exposed his life to manifest peril he was said to put his life in his hands? I answer, the reason of this phrase some conceive to be this, that when a man carries any precious thing that is brittle in his hands, it is in danger to fall, or to be snatched away suddenly from him. But I rather conceive the ground of it to be, because when a man intends to lay down or deliver up any thing to another, he takes it into his hands, that he may deliver it up, and therefore he that exposeth his life to manifest peril for any cause, is said to take his life into his hands, because for that cause he is ready to lay down his life, according to that, 1. John 3.16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. And indeed it may well be, which a learned divine hath observed, that they were wont in former times to picture the Martyrs of the Primitive Church with their heads in their hands, only to express this by way of Hieroglyphic, that they laid down their lives for the cause of Christ, which the ignorant people not understanding in the succeeding dark times of Popery, they thence raised those absurd and ridiculous tales and legends of divers Martyrs, that when their heads were cut off, did notwithstanding walk a certain way with their heads in their hands.  
Wherefore then are ye come up unto we this day, to fight against me?] As if he should say, Do you thus reward me for the good service I have done to the whole land of Israel?  
Vers. 4, And the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim, among the Ephraimites, and among the Manassites.] These were the reviling speeches wherewith the Ephraimites had enraged the Gileadites, and provoked them to deal so rigorously with them: for the understanding whereof we must note that Jephthah and the Gileadites, with whom the Ephramites did now contend, were of that half of the tribe of Manasseh that were planted in the utmost coasts northward of the land without Jordan. Now the Ephraimites and the other half of Manasseh which were seated within Jordan, and that next to the tribe of Ephraim, they lived lovingly together, and kept good correspondence the one with the other, as being both descended of Joseph, and having continually commerce together, by reason of their neighbourhood: but having no commerce with the other half tribe of Manasseh without Jordan, because they dwelled so fare off from them, even their brethren the Manassites within Jordan began to grow strange to them, and at last to despise and scorn them, as if they had been no better than fugitives that were run away from them, the very scum and refuse of their tribe cast out into the utmost bounds of that land without Jordan, as unworthy to live with the rest of their brethren in the heart of the land of Canaan: and this is that which in their fury these Ephraimites do with scorn cast into the teeth of the Gileadites: that both themselves and their brethren of Manasseh, did esteem the Gileadites no better than fugitives of Ephraim, etc.  
Vers. 6. Then said they unto him, Say now Shibboleth, etc.] Which signifies the stream of a river; it seems they chose this word to discover them by, upon their desire to pass over the foards of the river Jordan.  
And there fell at that time of the Ephraimites, forty and two thousand.] This was done in the land of the half tribe of Manasseh without Jordan, and because we read of a place in their country that was called the wood of Ephraim, 2. Sam. 18.6. we may well conceive that it was so called, because of this notable slaughter of the Ephraimites there.  
Vers. 15. And was buried in Pirathon in the land of Ephraim, in the mouth of the Amalekites.] So called as it seems, because the Amalekites had formerly 〈…〉 that mountain.   

CHAP. XIII.  
Vers. 1. ANd the children of Israel did evil again in the sight of the Lord, etc.] This Apostasy of the children of Israel was doubtless in the days of Ibzan the next Judge after Jephthah, chap. 12. vers. 8. as may appear by the computation of those forty years wherein the Philistines oppressed Israel, mentioned in the following words. And the Lord delivered them into the hand of the Philistines forty years'; for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these forty years of the Philistines oppression, as is evident chap. 15. vers. 20. And he judged Israel in the days of the Philistines twenty years: and the other half to wit the other twenty years must needs begin before Samson was born, to wit, about the fifth year of Ibzans judging Israel; for when the Angel appeared to Samsons mother, the Philistines oppressed Israel: whence he tells her for her comfort, verse 5. that he should deliver Israel out of the hands of the Philistines. And indeed Jephthahs' slaying two and forty thousand of the Ephraimites, chap. 12. vers. 6. must needs be a great weakening to the Israelites in those parts, and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead.  
Vers. 2. And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah.] So that Samson the son of this Manoah, was of the tribe of Dan: This tribe bordering upon the land of the Philistines was most exposed to their incursions, and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe, to wit, Samson the son of this Manoah, to whose exploits against the Philistines, some conceive that Jacob had respect in that his prophecy concerning this tribe, Gen. 49.16, 17. Dan shall Judge his people, as one of the tribes of Israel; Dan shall be a serpent in the way, an adder in the path that biteth the horse heels, so that his rider shall fall backward.  
Vers. 3. And the Angel of the Lord appeared unto the woman, and said unto her, behold now thou art barren, etc.] He first mentions her barrenness, that the following tidings concerning her conceiving with child, might be the more joyfully received by her; it is a great question among Expositors, what this Angel of the Lord was, that now appeared to Manoahs' wife, some conceiving that it was a created Angel, and that because as they say, he afterwards chargeth Manoah not to sacrifice to him, but to the Lord, vers. 16. If thou wilt offer a  offering, thou must offer it unto the Lord. And others again conceiving, that it was the very son of God, that great Angel of the covenant, and that because, vers. 18. he saith, his name was secret, or wonderful, but especially, because vers. 22. Manoah saith, they had seen God, and vers. 23. his wife calls him the Lord, that is, the Jehovah; and indeed, though these be not unanswerable proofs, yet considering that it is unquestionably evident in other places, that in these times the son of God did usually appear to other the servants of God, I should judge it most probable, that it was he that did now also appear in the shape of a man to the wife of Manoah.  
Vers. 4. Drink not wine nor strong drink, and eat not unclean any thing. Because her child was to be a Nazarite from the womb, as it follows, vers. 5. therefore she might not eat or drink those things that were unlawful for the Nazarites, to wit, neither whilst she was with child, nor whilst she gave suck, in regard that all that time, that which she did eat or drink was for the nourishment of her child too. Indeed by the unclean meat forbidden her, may be meant any meat forbidden in the Law, Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawful for any Israelite to eat, as well as Nazarites; first, because it is likely in these times so full of confusion and disorder, both this and many other of God's Laws, were altogether disregarded by the people in general: & secondly, because though such meats were unlawful for any Israelite, yet much more for Nazarites. But yet here I rather think such meats are meant, as were unclean for the Nazarites though not for others, such as were grapes moist or dried, yea any meats that were made of the vine tree, from the kernel even to the husk: Num. 6.3, 4. He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he eat any liquor of grapes, nor eat moist grapes or dried. All the days of his separation, shall he eat nothing that is made of the vine tree, from the kernel even to the husk. Concerning which Law, see the note there.  
Vers. 5. The child shall be a Nazarite unto God from the womb. This is a commandment not a prediction, as is also the other clause before, no razor shall come on his head; for we see his hair was afterwards cut off, chap. 16.19. And she made him sleep upon her knees, and she called for a man and she caused him to shave off the seven locks of his head, and she began to afflict him, and his strength went from him.  
And he shall begin to deliver Israel out of the hand of the Philistines.] It is said here that Samson should begin to deliver Israel out of the hand of the Philistines: first, because the Israelites were many years oppressed by the Philistines, and the Lord sent them no saviour, till at length Samson when he came of age, was stirred up by the spirit of God to undertake this work, and so he was the first that did any thing towards the foiling of the Philistines: secondly, because though he did not wholly vanquish them (for after Samsons death they did often infested & annoy the Israelites) yet did he so fare weaken them, especially by the last blow that he gave them at his death, when he slew all their Princes and many of the people, that they scarce ever recovered their former strength: and thirdly, because the work of shaking off the yoke of the Philistines that was begun by Samson, was followed on afterwards in the days of Eli, Samuel, and Saul (for they never were after this in bondage to the Philistines) till at length they were perfectly subdued by David.  
Vers. 6. A man of God came unto me, and his countenance was like the countenance of an Angel of God, very terrible.] That is, his countenance was very venerable, and full of reverend Majesty, and such as wrought a kind of astonishment and fear in me.  
Vers. 7. For the child shall be a Nazarite to God from the womb, to the day of his death.] Others that took upon them the vow of a Nazarite, were only such for a time, namely, so long as they had vowed to consecrate themselves unto the Lord, in this strict way of singular holiness, which was therefore called the days of their separation; see the notes Num. 6.3, 4, 5. But now Samson was in an extraordinary way separate to be a Nazarite, to wit, by the appointment and command of God, and not by his own voluntary vow, and therefore he was to be a Nazarite all his life, from the womb to the day of his death; and herein was Samson above other Nazarites, a type of Christ, who was from his first conception perfectly sanctified: Luke 2.35. That holy thing which shall be born of thee (saith the Angel to the virgin Mary) shall be called the son of God, and so continued all his days, holy, harmless, undefiled, and separate from sinners, Heb. 7.26. and that to the end he might be the saviour of God's people: for the better manifestation whereof, it was that God by his providence did so order it, that he was (though upon another occasion) called a Nazarene, Matht. 2.23. And he came and dwelled in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazarene.  
Vers. 10. And the woman made haste, and ran and shown her husband, etc.] Knowing how earnestly her husband had prayed unto the Lord, that he would again send that man of God to them, that had at first brought her the tidings of her conception; no sooner did she now see him again, but as taking this to be an answer of his prayer, and therefore not doubting but he would stay till she came back again, and withal longing to make glad the heart of her husband, she made haste and ran, as the text saith, to tell her husband of it.  
Vers. 16. Though thou detain me, yet I will not eat of thy bread; and if thou wilt offer a burnt-offering, thou must offer it unto the lord] Manoah had said in the foregoing verse, I pray thee, let us detain thee until we shall have made ready a kid for thee: now because those words may be meant, especially as they are in the original, either his preparing a kid merely for him to eat, or else for preparing a kid for a sacrifice, to wit, of a peace-offering (for with such sacrifices they used to feast their friends, after they had offered the fat unto the Lord) accordingly the Angel of the Lord answers Manoah in these words: for first, he absolutely refuseth to eat of any provision that he should make ready for him, Though thou detain me, I will not eat of thy bread; and this he saith, not because Angels in those assumed bodies wherein they appear to men, cannot eat; for we see the contrary expressly affirmed, concerning the Angels that appeared to Abraham, when as yet they would not be known to be any other but men, Gen. 18.8. He took butter and milk, and the calf which he had distressed and set it before them— and they did eat, but because he now desired to lead on Manoah by degrees, to apprehend him to be more than a man, which as yet Manoah had not conceived: and then secondly, he adds, and if thou wilt offer a  offering, thou must offer it to the Lord: wherein he intimates to Manoah, that he would not have him think of providing a sacrifice, that he might eat of it; yet if he had a mind to offer a  offering, he should approve of that; only he than gives him warning to take heed of having any other thought then to offer it to the Lord Jehovah only. As concerning the reason why he gives him that express caveat, that he should be sure that he did not think of offering his  offering to any but the Lord; I conceive it to be only, because many of the Israelites did at this time worship the idol-gods of the heathens, and therefore the Angel took this occasion to bid him to beware of that. Many Expositors indeed conceive, that the Angel that now appeared to Manoah, being a created Angel, spoke this purposely to beat off Manoah from thinking to offer any sacrifice to him: and others that hold it was the Son of God that now appeared to him, understand these words as if he had said, If you think of offering me a  offering, you must offer it to me as the true God, not as to a created angel: but first, because there is nothing said before, whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel: and secondly, because it is manifest that as yet he took him to be a man as himself was, some prophet sent unto him from God, as it follows in the next words, Manoah knew not that he was an angel of the Lord: I see not why we should think that the angel spoke these words with respect to himself, but rather to give him warning of the idolatry that was then too rise in the land.  
Vers. 17. What is thy name, that when thy say come to pass we may do thee honour?] That is, that we may make report to others concerning this thy foretelling future things, and so both we and they may esteem and honour thee as a prophet of the most high God. This I conceive is chief intended; though withal it may be meant of some bountiful reward wherewith (by way of gratitude) he meant to honour him, that is, to testify their honourable and high esteem of him.  
Vers. 18. Why askest thou thus fare after my name, seeing it is secret?] Or seeing it is wonderful, as it is in the margin of our Bibles, for the word in the Original signifieth both secret and wonderful. If we hold that this was a created angel that now appeared to Manoah, there is no necessity that we should thereupon make enquiry, as many Papists have very busily done, whether the holy angels in heaven have all of them their several names, whereby they are distinguished and known, when the angels would impart any thing one to another concerning any particular angel. For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another, yet because they do this not by words or vocal expressions, but as spirits in a spiritual manner, and such as we are not able to conceive; how is it possible that we should determine any thing concerning their names? Sufficient it is for us to know that even in this regard the angel might well answer Manoah, that his name was secret or wonderful, that is, that it was a thing not to be revealed, and therefore not to be enquired into; or a thing too wonderful for him to understand, or that as the other angels so he also had no other name but this, that he was one of those ministering spirits whom God did continually employ in the effecting of many wonderful works for his people, with respect whereto therefore it may well be that vers. 19 it is expressly noted, that the angel did wondrously. But now granting what was formerly said, that this angel of the Lord was the Son of God, the great angel of the Covenant, it must needs seem the less strange that he should tell Manoah that his name was secret and not to be searched into, or wonderful and incomprehensible: and that because first, as he is very God, his name, that is, his essence or being is infinitely above our understanding, it is a secret we must not pry into, it is too wonderful for us, only we know of him what by his word and works he hath been pleased to reveal to us, and that is enough to astonish any man that will seriously ponder it with himself: and secondly, as he was appointed of God to be in our nature the mediator between God and man, there was nothing in him nor nothing that was to be done by him, but was every way wonderful; whence it is that the prophet said of him, His name shall be called wonderful, Isa. 9.6.  
Vers. 19 So Manoah took a kid with a meat-offering, and offered it, etc.] Neither the person sacrificing, nor the place where they offered this sacrifice were warrantable by the law; but the allowance of the angel, vers. 16. If thou wilt offer a  offering, thou must offer it unto the Lord, was warrant sufficient.  
Vers. 20. For it came to pass when the flame went up towards heaven from off the altar, etc.] Because there is no mention made either of wood or of fire that was brought by Manoah for the offering of this sacrifice, therefore many Expositors hold, that by the ministry of the angel there came fire out of the rock to consume the  offering, as it was before in gideon's sacrifice, chap. 6.21. But that cannot certainly be concluded from thence. However, it was doubtless the angels ascending up in the flame of the altar, that was the principal miraculous work, whereby the angel did discover what he was to Manoah and his wife; and methinks too, this is one of the strongest evidences to make it most probable that this angel was the Son of God, and that because his going up to heaven in the flame of the sacrifice, did most sweetly represent and shadow forth the office of Christ, the great Angel of the covenant, whose work it is to present all our services before God, and to procure them to be graciously accepted of him.  
Vers. 22. And Manoah said unto his wife, We shall surely die, etc.] See the note chap. 6.22.  
Vers. 23. But his wife said unto him, If the Lord were pleased to kill us▪ he would not have received a  offering, etc.] By three several arguments doth Manoahs' wife comfort him: first, from Gods accepting of their sacrifice; and that she takes for granted, because the angel advised them to offer that their sacrifice, vers. 16. If thou wilt offer a  offering, thou must offer it unto the Lord: and secondly, because he had made known Gods accepting of it, both by that his miraculous ascending up to heaven in the flame of it, whereby they might see that their sacrifice went up with him into the presence of God; and also (as Expositors generally conceive) by causing fire miraculously to ascend out of the rock, and consume the sacrifice as formerly in that of gideon's. Judg. 6.21. The angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes, and there arose fire out of the rock, & consumed the flesh and the unleavened cakes: secondly, from those wonders God had showed them; neither, saith she, would he have showed us all these things, that is, all these miraculous signs of God's favour towards us, to wit, the strange burning of the sacrifice, and ascending of the angel in the flame thereof: and thirdly from his imparting those secrets to them concerning their child, Nor, saith she; would he as at this time have told us such things as these, that is, neither would he thus beforehand in a time of such great distress, have told us such comfortable tidings concerning the birth and education of our child, and the worthy service he should do for the deliverance of his Church and people.  
Vers. 24. And the child grew, and the Lord blessed him.] That is, he endued him with admirable strength of body, courage of mind, and all other gifts requisite for those worthy services God had appointed him to do.  
Vers. 25. And the spirit of the Lord began to move him at times in the camp of Dan, etc.] The camp of Dan was either the place of Samsons dwelling, so called by occasion of that which we find written, concerning the expedition of the Danites against Laish, which it seems was before the days of Samson, chap. 18.11, 12. And there went from thence of the family of the Danites out of Zorah, and out of Eshtaol six hundred men appointed with weapons of war. And they went up and pitched in Kiriath-jearim in Judah: wherefore they call that place Mahaneh-Dan unto this day: or else it may be meant of a camp which the Danites had form at present in this place, having raised an army to withstand the incursions of the Philistines, who did sorely now oppress them; where Samson serving in his young years, began to give proof of the noble acts he should afterwards do. For the spirit of God began now and then at times to come upon him, and to put him upon strange and admirable exploits, even beyond the ordinary courage and strength of man.   

CHAP. XIV.  
Vers. 1. ANd Samson went down to Timnath, etc.] A city that was at first in the lot of Judah, Josh. 15.57. and afterward was separated for the tribe of Dan, Josh. 19.43. but was often (if not always) in the possession of the Philistines, in the confines of whose land it stood; and so now it seems it was.  
Vers. 2. I have seen a woman in Timnath of the daughters of the Philistines, now therefore get her for me to wife.] It was unlawful for any Israelite, much more for a Nazarite, to marry with a daughter of the Philistines, Deut. 7.3. but it seems Samson did this not without a special warrant from God, either by revelation, or by a strong instinct of the spirit, which he knew well was of God; as appears, first, because it is said vers. 4. that he sought an occasion against the Philistines; 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 special 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, etc.] That is, neither amongst thy kindred, nor amongst all the people of Israel; thus his parents at first sought to dissuade 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 quarrel against them; but doubtless he could not intent that his father, by those words of his, should think of any such thing, but only 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, only 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, etc.] This last clause many Expositors refer to the Lord, to wit, that he sought an occasion 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 careful concealing of that which he did to the lion from his very parents, that so the meaning 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 blameless than 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 numbered 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 public way out of the power of the Philistines, by raising up an army against them, but being only appointed in his own person to make havoc 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 personal wrong, to set upon them.  
Vers. 5. And behold, a young lion roared against him, etc.] 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 Goliath, 1. Sam. 17.36. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them.  
Vers. 6. And the Spirit of the Lord came mightily upon him, etc.] 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 rend him as he would have rend 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 devour. 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 perilous to have the Philistines hear of an Israelite endued with such admirable prowess and strength; but withal it was an argument of Samsons singular modesty, that having performed such a strange and heroical exploit, he could presently go away after his parents, and when he overtook them, never spoke 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, etc.] Having it seems formerly concluded the ma●ch between him and the woman of Timnath, he went now thither again to solemnize the marriage, his father and his mother as we see, vers. 9 going along with him as formerly, and so coming near to the place where he had in his last passing that way, slain the lion, he turned aside to see the carcase of the lion; no doubt that the sight of the lion's carcase, might affect him the more in the thankful remembrance of that great mercy of God to him, in enabling him so miraculously to kill that ravenous beast when he flew upon him, and so by the providence of God he came to take notice of that, which God intended should be the occasion of the ensuing quarrel between him and the Philistines; for when he came to the place, behold, there was a swarm of bees and honey in the carcase of the lion, that is, in the bones of the carcase as they lay fastened still together, the flesh being eaten or dried away, (for otherwise a swarm of bees would not have settled there); and this shows, that there was some good distance of time between his first going down with his parents to Timnath to make the match between him and the woman of Timnath, to whom he had taken a liking, and his going now down with them the second time to take her to wife.  
Vers. 11. And it came to pass when they saw him, that they brought thirty companions to be with him.] The most of Expositors by fare, understand this place thus, That when the Philistines saw Samson, perceiving him to be a man of wonderful strength, and full of terror, they brought thirty companions to be with him under pretence of respect, and the custom of their marriage solemnity, but indeed that they might set a guard upon him, lest he should suddenly do them any mischief. But first, because they had seen him before, and were not then afraid of him: secondly, the Scripture doth not any where make the least mention of any thing extraordinary in Samsons body, or the terror of his countenance; but ascribes his strength merely to the coming of God's spirit upon him: and thirdly, Samson by the guidance no doubt of God's spirit, purposely concealed the kill of the lion, that the Philistines might not be afraid of him: therefore I think it fare more probable, that the meaning of these words is only this, that when the bride's friends and kindred saw that Samson was come to take his wife, they provided thirty young men, according to the custom of those times, as his companions and bridemen, children of the bride-chamber, as they are called, Matt. 9.15. to attend upon him, and to rejoice with him.  
Vers. 12. And Samson said unto them, I will now put forth a riddle unto you, etc.] It was it seems the custom of those times by way of exercising their wits, especially at feasts to strive for the mastery one with another, in point of resolving dark and intricate questions and riddles, whereto some apply that, 1. Kings 10.1. that when the Queen of Sheba heard of the fame of Solomon, concerning the name of the Lord, she came to prove him with hard questions; and so hereupon it was that Samson the first day of his wedding feast propounded a riddle to his bridemen; however his aim doubtless therein was to take an occasion of picking a quarrel with the Philistines; to which some Expositors do add this too, that as Samson in his marrying with a daughter of the Philistines was a type of Christ in his calling the Gentiles to be his people, and so marrying them to himself as his bride and spouse; so also this riddle propounded by Samson was a figure of the doctrine of the Gospel, published to the world by Christ, when the time of the calling of the Gentiles was come, which indeed was a riddle to flesh and blood, according to that of the Apostle, 1. Cor. 1.23. We preach Christ crucified, to the Jews a stumbling block, and to the Gentiles foolishness: as concerning the seven days of the wedding feast here mentioned, see the note Gen. 29.27. and concerning the thirty change of garments which is a part of the wager propounded by Samson, see the note Gen. 45 22.  
Vers. 14. Out of the eater came forth meat, and out of the strong came forth sweetness.] The honey which Samson found in the carcase of the lion was the ground of this riddle; but withal we may well think, that meditating by himself concerning this observable passage of God's providence, in yielding him food to eat out of the carcase of that lion that a while before thought to have eaten up him, he called to mind how usually God is wont after the same manner for his children, to bring them good out of evil; & so did the rather propound this riddle because it was a notable enigmatical expression of Gods dealing with his people in this regard. For when Satan's temptations, yea the sins of the godly turn to their advantage, what is this but honey out of that roaring lion that seeks to devour us? When the cruel enemies of God's people are made their friends, or that God turns their malicious practices to the furtherance of the Gospel and the good of the Church, what is this but meat out of the eater? When afflictions, yea death itself yields matter of much sweet comfort to the godly, and opens a way to a better life for them, what is this but sweetness drawn forth for them out of the carcase, as it were, of their strong enemies. Yea principally did this shadow forth that mystery of the sweet and saving food of our souls in the ministry of the Gospel, which we have from Christ's victory over hell and death, by his own death, according to that of the Apostle, Heb. 2.17. Forasmuch therefore as the children are partakers of flesh and blood, he also himself likewise took a part of the same, that through death he might destroy him that had the power of death, that is the devil: and that of our Saviour, John 6.51. I am the living bread which came down from heaven. If any man eat of this bread he shall live for ever, and the bread that I will give is my flesh, which I will give for the life of the world. The more unexpectedly good comes to us out of evil, the more thankful his people must needs be for it; and therefore God loves to store up comforts, where his people would least expect to find them.  
And they could not in three days expound the riddle.] And thus it was with the Philistines, as it is with all other natural men in regard of the mystery of the Gospel which Christ hath published to the world; they are not able by any wisdom and endeavours of their own to comprehend it, unless by the spirit of God it be revealed to them, according to that of the Apostle, 1. Cor. 2.14, 15. The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned; but he that is spiritual judgeth all things.  
Vers. 15. And it came to pass that on the seventh day they said unto Samsons wife, Entice thy husband, etc.] Two passages in this story make it evident, that these men set the bride on work upon the fourth day, to try underhand if she could get the meaning of the riddle from him: first, because it is said vers. 14. that they could not in three days expound the riddle; which implies, that so long only of themselves they tried to find it out, and then began on the fourth day to take another course, to wit, to persuade his wife to get it from him: secondly, because it is said, vers. 17. that she wept before him the seven days while the feast lasted: which shows that she began to press her husband about this, before the seventh day came. The meaning therefore seems to be this, that three days they assayed of their own heads to find out the meaning of the riddle, but then beginning to suspect themselves, on the fourth day they persuaded his wife to see if she could fish it out of him; but when the seventh day came, despairing to find it out of themselves, they came again, and by threatening speeches laboured to terrify his wife, that so she might be constrained to use all her skill to wring it from him: entice thy husband (say they) that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: Indeed it is not likely that they durst have proceeded to such an outrage upon so weak and trivial a ground, only they speak this to scare the timorous woman, that she might be the more importunate with her husband.  
Vers. 16. Behold, I have not told it my father nor my mother, and shall I tell it thee?] Though a wife be nearer to a man then his parents, and therefore may expect from him more freedom in the communication of his secrets; yet here Samson considers the reverence that was due to his parents, and the long experience that he had of their faithfulness, in both which respects there was more reason he should have told it them then her.  
Vers. 17. And she wept before him the seven days while the feast lasted.] This may be meant of the remainder of the seven days after his companions had set her to win it from him, that from that time she wept to the end of the seven days; yet it is likely, that from the first, out of her own desire to know it, she was importunate with him. See the note above vers. 15.  
Vers. 18. And he said unto them, If ye had not ploughed with my heifer, ye had not found out my riddle.] These words, If ye had not ploughed with my heifer, seems to imply some jealous thoughts in Samson, of some secret and unchaste dealing of the Philistines with his wife; whom therefore in regard of her suspected wantonness he calls his heifer; and if so it were with Samson, no marvel though in his jealousy his spirit was stirred up with great indignation against them. But however, because by ploughing the earth is opened, and that discovered which was hidden before, as in that regard a man may be said to dig for a secret, so also to blow for it, and so the meaning of these words may be only this, that if they had not by the help of his wise sought out and discovered the meaning of his riddle, they had never found it out.  
Vers. 19 And he went down to Ashkelon, and slew thirty men of them, etc.] Some Expositors have sought what might be imagined concerning the cause why Samson passed over so many places where the Philistines dwelled, and went to Ashkelon to fetch this spoil, which was so fare off from Timnath; as that there was there some solemn assembly of the Philistines held, etc. But it sufficeth us to know that by the Spirit of God he was carried thither, and the cause being not expressed, why should we inquire after it? As for the spoil he took from the Philistines he there slew, we must know, that though they that took upon them the vow of a Nazarite only for a time, might not come at any dead body, Numb. 6.6. All the days he separateth himself unto the Lord, he shall come at no dead body. And if they were casually defiled by any such means, they were anew to begin the days of their consecration; yet those that were set apart of God to be perpetual Nazarites, were not it seems tied to these things, to wit, because they could not always avoid them. And besides, what Samson did, he did by the special motion of God's Spirit; and therefore he made no scruple of taking the garments of these slain men, which he gave to his companions; and under them must be comprehended the sheets or shirts also mentioned in the bargain they made, vers. 12.  
And his anger was kindled, and he went up to his father's house.] In his anger leaving his wife behind him.  
Vers. 20. But Samsons wife was given to his companion, whom he had used as his friend.] That is, one of those his thirty companions or bridemen mentioned, vers. 11. Some also add that it was he that was chosen to be the first of the bridemen, the next to the bridegroom himself, who according to the custom of those times, was called the bridegrooms friend: to which custom they say the Baptist doth allude, John 3.29. He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice.   

CHAP. XV.  
Vers. 1. But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid, etc.] The time is thus noted when Samson returned to his wife, because afterward there is mention made of the burning of their corn in the fields, partly cut down and partly standing; and doubtless though Samson did really intent reconciliation with his wife, and to that end carried a kid with him, the better to express the love he bore her, and the desire he had to be reconciled to her; yet the Lord was pleased to incline his heart this way purposely, that finding his wife given away to another man, he might take that occasion to be revenged on the Philistines.  
Vers. 4. And Samson went and caught three hundred foxes, and took firebrands, etc.] It appears by many places of Scripture, that there were great store of foxes in the land of Canaan; for hence are those expressions, Cant. 2.15. Take us the foxes, the little foxes, that spoil the vines: and Psal. 63.9, 10. But those that seek my soul to destroy it— they shall fall by the sword, they shall be a portion for foxes: and again, Neh. 4.3. Even that which they build, if a fox go up, he shall even break down their stone wall. Now considering that this country did so abound with foxes, and that withal it was summer time, wheat harvest, vers. 1. when foxes, because they are fat, are the more easily taken, it is not a matter of so great wonder, that Samson should take three hundred foxes, especially if withal we do observe, that it is not expressed, either how long they were taking, or whether he took them himself alone, or by the help of others. But however, the Lord that put him upon this way of revenge, could easily supply him with this number of foxes in a short time: The wild beasts of the field are his, Psal. 50.11. and if we remember how by the all-ruling providence of God, there came in of all kinds of living creatures to Noah, that they might be preserved in the ark, Gen. 6.20. and how such a multitude of quails were brought in to the Israelites, Num. 11.31. it will not surely seem incredible, that with the special help of God's providence, Samson should by nets or otherwise, take three hundred foxes within some short time. Now for the exploit he performed with these foxes, it is punctually here expressed, and the reason of each particular we may thus conceive: first he made choice to do it with foxes rather than dogs, etc. because they are creatures that still seek to hid themselves, and to lie lurking in secret places, and therefore being let lose, especially being scared with the fire at their tails, were like to run into the shocks, and standing corn, which being fully ripe, would soon be set on a light flame, and so they would be scared too from one place to another: secondly, he did not let lose each fox single with a firebrand or torch tied to his tail (for the word in the original signifieth both a firebrand and a torch) because then they might have run speedily into their holes, and the brands or torches drawn on the ground through dirt or water would soon have been quenched but he tied two foxes together, tail to tail, and a firebrand or a torch between their tails, and so the foxes could not fly speedily away, but must needs go straggling up and down, one drawing one way, and another another way, and the brands or torches were for the most part born above ground, that they might not be quenched: and thirdly, though the corn might have been set on fire without this, yet it pleased the Lord to direct Samson to do it this way, that their punishment coming upon them in such a ridiculous way, and by an act of such scorn, even this might be withal some aggravation of their misery. And then again we have by this means in this exploit of Samsons, a notable figure of the divisions that are usually amongst the crafty adversaries of God's people, heretics especially, whereby Christ accomplisheth what he foretold, Luke 12.49. I am come to send fire on the earth, and what will I if it be already kindled? Heretics are like foxes cunning and crafty, hurtful to the places where they live, and noisome by reason of their unsavoury and abominable errors; yea they are like foxes tied tail to tail with firebrands betwixt their tails, they differ in many things and cannot agree, one draws one way & another another: only in this they agree together, that they are all incendiaries, that where ever they come set all on a light flame, and so prove the destruction of the places where they live; yea, thus it is usually with all other the enemies of Christ and his people, the Lord usually letting lose some such amongst them, that will be sure to make divisions where they come, that so by a fire of discord amongst themselves they may be devoured through God's just judgement upon them, that sought so unjustly to devour God's people.  
Vers. 6. And the Philistines came up, and burned her and her father with fire.] And thus that fell upon Samsons wife, which by evil means she sought to avoid, when at her wedding she was threatened with burning, chap. 14.15. Entice thy husband that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: according to that of Solomon, Prov. 10.24. The fear of the wicked, it shall come upon him: and withal, both she and her father were justly destroyed, for breaking the bond of marriage betwixt her and Samson.  
Vers. 7. Though ye have done this, yet will I be avenged of you, and after that I will cease.] That is, though ye have been the instruments of God, in executing vengeance upon those that wronged me; yet because ye have done this, not in a way of justice, but out of a rage and fury for the loss you sustained in your corn, I will proceed a little further in executing vengeance upon you, the enemies of God and his people, and then I will cease, to wit, for this time, till I be further provoked; which shows, that what he did was done, not by way of private revenge, but because he knew that God had raised him on purpose, to be a scourge to the Philistines.  
Vers. 8. And he smote them hip and thigh with a great slaughter.] That is, some in one place, and some in another, as his blows casually lighted, he pursued them and laid on load upon every one as they came in his way, and some he smote in some one part of the body and some in another, but wherever his blows fell they malled them, and made them sure for stirring any more. This I conceive to be the meaning of this proverbial speech, he smote them hip and thigh; though others expound it that he smote both horsemen and footmen, as we may see in the margin of our Geneva bibles; but that cannot be the meaning of it according to our translation.  
And he went down and dwelled in the top of the rock Etam.] A place belonging to the tribe of Simeon, whose lot was within the land of Judah, 1. Chron. 4.32. called also Ether. Josh. 19.7. It seems it was a place of some strength (and therefore fortified and made a city of defence by Rehoboam) 2. Chron. 11.5, 6. Rehoboam dwelled in Jerusalem, and built cities for defence in Judah. He built Bethlehem and Etam) and that therefore Samson went thither, as expecting the Philistines would come up against him; yet not to secure himself from the Philistines, as being afraid of them; but rather lest (as it proved) his brethren the Israelites, being enraged for his provoking the Philistines against them, should attempt to offer him any violence, and so he should be constrained to stand upon his guard against them.  
Vers. 9 Then the Philistines went up and pitched in Judah, and spread themselves in Lehi.] That is, in a place afterward called Lehi, which signifieth a jawbone, and that by occasion of the exploit done there by Samson with the jawbone of an ass, verse 17. And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramath-Lehi. As for this phrase, and spread themselves in Lehi, it is purposely used to imply how great an army of the Philistines it was that came up against him.  
Vers. 12. Swear unto me that you will not fall upon me yourselves.] Thus by yielding up himself to be bound by them, that he might be delivered to the Philistines, he discovered how careful he was, that the Philistines should not hurt the Israelites for his sake, and by agreeing beforehand with them, that they should not fall upon him themselves, he sought to prevent the danger of being constrained to resist them, or do them any hurt in his own defence.  
Vers. 13. And they bond him with two new cords, and brought him up from the rock.] And herein was Samson a type of Christ, that was bound by the Jews his own brethren, and so delivered up to Pilate and the Romans, Matth. 27.2.  
Vers. 14. And the cords that were upon his hands, became as flax, etc.] Thus our Saviour also, of whom Samson was a type, being by the treachery of the Jews, the people whom he came to save, yea his own disciples, delivered over into the hands of his enemies, and so to death, Matth. 26.21, And as they did eat, he said, Verily, one of you shall betray me: yet not without his voluntary yielding thereto, Joh. 10.18. No man taketh it from me, but I lay it down of myself: the pains of death could not hold him, Acts 2.24. but he risen again, and by the jawbone of an ass, that is, weak and contemptible means in the eye of reason, the foolishness of preaching, 1. Cor. 1.21. he beat down the kingdom of Satan before him, and hath subdued the world under him.  
Vers. 18. And he was sore a thirst, and he called on the Lord, etc.] How sore Samsons thirst was, appears in this, that he was also through faintness ready to die, and so not able to stir from the place where he was, to seek water else where. Though therefore his thirst and faintness, might partly proceed in a natural way, from the violent stirring of himself, in such an extraordinary work as this was, of slaying a thousand Philistines with the jawbone of an ass; yet we may well think that there was a special hand of God besides in it: first, that he might herein, as in many other things, be a type of Christ, who in the heat of his agony upon the cross, and when he had now in a manner vanquished all the powers of hell and death, did also cry out of thirst, John 19.28. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst: and secondly, that he might hereby see his own weakness, and so might be kept from being proud of his former victories, and might be taught to acknowledge, that it was merely of God that he had thus beaten down his proud enemies before him: and thus indeed God is usually wont to humble his servants when they have done any memorable act, that they may not be puffed up therewith, as seeing how weak they are in themselves, if they had not been endued with power from on high; as for the words here which Samson spoke when he cried upon. God in his thirst, Thou hast given this great deliverance into the hand of thy servant, and now shall I die for thirst, etc. therein, first, he doth not only intimate his assurance that God would not now suffer him to perish, and that because God had so miraculously enabled him to destroy his enemies; but even from this he pleads with God for help, as concluding, that all this great work would, come to nothing if after all this he should perish for thirst, and so should fall into the hands of the Philistines: and secondly, he intimates, that it was in God's service that he had thus wearied himself, and thereupon desires the Lord to remember him in this his extremity. For so much is clearly enough employed in those words, thy servant. Thou hast given this great deliverance into the hand of thy servant, and now shall I die for thirst? For indeed, as long as men are employed in God's service, they may boldly call upon God in all their wants and need, not doubting but he will supply them.  
Vers. 19 But God clavae an hollow place that was in the jaw, and there came water thereout, etc.] Some read this place as it is in the margin of our Bibles, But God clavae an hollow place that was in Lehi, and there came water thereout: So that the meaning may be, either that God clavae an hollow place that was in the jawbone of the ass, wherewith Samson had before made such havoc amongst the Philistines; or else, that God clavae some hollow place in that field, which in memory of this miraculous act of his done with an ass' jawbone, he had called Lehi, that is, the jawbone: and so accordingly also, we must understand the last words of this verse, wherefore he called the name thereof Enhakkor, that is, the well of him that called or cried, which is in Lehi unto this day, to wit, either that Samson called that particular place where the water came out of the jawbone, Enhakkor, and that this place hence called Enhakkor, was in that field or tract of ground, which he had formerly called Lehi; or else, that Samson called the fountain, which sprung out of the hollow place in Lehi, Enhakkor; and that this well, or spring of water continued afterwards, and was to be seen in Lehi, at the time when this History was written: and indeed, because the words do seem plainly to imply, that there was a well or spring that continued in that place called Enhakkor, that is, the well of him that called or cried: (insomuch that some hold that the water which God miraculously gave Samson for the quenching of his thirst, was a well that sprung out of the earth, only it came through the tooth, or the hollow place where the tooth had been in the ass' jaw) therefore I rather think that God clavae an hollow place in the field called Lehi, whence a fountain sprung called Enhakkor; which continued until the time of writing this History; then that it was an hollow place out of the very jawbone of the ass, out of which God brought water, that Samson might drink thereof and be refreshed.  
Vers. 20. And he judged Israel in the days of the Philistines twenty years.] See the note, chap. 13.1.   

CHAP. XVI.  
Vers. 1. THen went Samson to Gaza, and saw there an harlot, and went in unto her.) This mention that is made of his seeing the harlot, to whom he went in, implies, that he went not thither for that purpose, but going secretly thither with some other intent, he was on a sudden entangled with the sight of this harlot, and so drawn to commit folly with her.  
Vers. 2. And they compassed him in, and laid wait for him all night in the gate, etc.] That is, hearing by some that had taken notice of him, that he was come into the city, but not knowing into what house he was entered, they took order that the gates should be shut, and narrowly watched, to make sure that he should not escape away in the night, and then at each gate, especially at that gate out of which his way lay, being to go to his own country, they set certain men who should the next morning diligently wait for him, and as he came out, should suddenly kill him, as being afraid any other way to set upon him.  
Vers. 3. And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, etc.] Knowing it seems by the secret instinct of God's spirit, that he was descried, and that there was wait laid for him, in the dead of the night he arose, and going to the gate of the city, which was fast shut to prevent his escape, took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of the hill that is before Hebron, and it is thought by some, that Hebron was at least seven German miles from Gaza, the city whose gates he carried away, which was not fare from the sea-coast; an act of the greatest wonder that ever Samson did, and wherein he was a notable type of Christ, in that glorious act of his resurrection; when being shut up dead in the grave, the sepulchre being sealed, and a company of soldiers set to watch it, notwithstanding all these bars of death, because, as the Apostle said, Acts 2.24. it was not possible that he should be holden of it; early the next morning the stone was removed; and so he arose again by his own Almighty power, carrying away, as it were, the gates and posts of hell and death, and so within a while, ascended up triumphantly into heaven. Indeed, it may seem very strange, that Samson arising newly from the bed of fornication, should have such wonderful assistance from God, as to be enabled to do so glorious and admirable a work: but we must consider, first, that God suffered his holy Nazarite to fall into this sin, to show the weakness of the best and strongest, if left unto themselves: secondly, that God is not wont always to deal with his servants according to their sins; nor presently to withdraw the gifts of his Spirit, though they sometimes greatly provoke him: and thirdly, that God had respect herein to glorify himself, in this triumph of his servant over the Philistines, though afterwards he took his time to correct him, and that sharply too for his sin.  
Vers. 4. And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.] It is plainly enough employed, though it be not expressed, that this Delilah was a Philistine Harlot, as the other was, and not his wife, or of the stock of Israel, as some have thought; first, because this story is so immediately brought in, just as another story of the like nature that went before; And it came to pass that afterward he loved a woman in the valley of Sorek, etc. even as if it were purposely added to show how prone the best are, if once entangled in this sin, to proceed still to further degrees of uncleanness; and what misery God suffered his progress in this sin to bring upon him, though he spared him at first: secondly, because the phrase the Spirit of God here useth, he loved a woman in the valley of Sorek, doth not sound as spoken of the love of a wife, but of the love of a harlot: thirdly, because the free intercourse that was betwixt her and the lords of the Philistines, and her hiding the Philistines that were to seize upon him, again and again in a chamber in her house, makes it clear, that Samson was there as a stranger, not in his own house, and amongst his own family: and fourthly, because her whorish; qualities in that she was so readily won by the hire of money to betray him into the hands of the Philistines, and that by dandling him upon her l●p, doth proclaim her to have been neither wife, nor Israelite, but a Philistine and harlot.  
Vers. 6. Tell me I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.] She asked him this question doubtless in such a manner, that he might not suspect any thought she had of delivering him into the power of his enemies: It is likely, that with many flattering speeches she told him, how much not herself only, but the whole land of the Philistines were astonished, at the report of his admirable strength; and those wonders which he had wrought thereby amongst them, and how happy she thought herself in having such a lover, that was the wonder of the world for strength of body; and then withal, as only out of a desire to satisfy her own curiosity (and the rather because the great affection she bore him, made her long to know as much as she might concerning him) she desires him to tell her wherein his strength lay, and whether any thing could weaken his strength, and make him like other men.  
Vers. 7. And Samson said unto her, If they bind me with seven greenwiths, etc.] Thus he answered her, thereby to evade the telling of that which he meant not to discover, and that either as thinking she would be satisfied with this answer, and not attempt to make proof whether it were so indeed or no; or else, as intending to make himself sport with her, if she would make trial of the truth of what he had told; but whilst he thus dallies with her, and assays to put her off with a jest, and did not resolutely deny her as he might have done, at last she prevailed over him, and in good earnest bound him, and delivered him up into the hands of the Philistines.  
Vers. 9 Now there were men lying in wait, abiding with her in the chamber.] They durst not come near him to take him, no not when he was asleep, no more than men dare venture upon a sleeping lion; Delilah hide them therefore in some place near at hand, intending to call them forth, if she found he could not break his bands, if otherwise to laugh it out, and make merry with him, as if all done, had been done in sport, to see whether he had told her true.  
Vers. 10. And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: new tell me, etc.] This doubtless Delilah said, not immediately upon his breaking the green withes, but at some other time; for had all this been done at one time, it might have bred some suspicion in Samson; and besides, it is evident she did appoint the Philistines several times to come unto her, as we may see vers. 18. And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines saying, Come up this once, etc.  
Vers. 11. And he said unto her, If they bind me with new ropes, etc.] Though he had now found by experience that she would not take what he said for truth, but would try the truth of what he said; yet either because he was content to make himself sport in deluding her, or rather because her importunity was such, that without pretending to satisfy her, he could not be rid of her, (for that he was troubled with her importunity, is evident, verse 16.) he again feigned a false way how he might be bound; and so again a third time, vers. 13.  
Vers. 14. And she fastened it with the pin, etc.] That is, having woven his locks with the web, and so rolled the web whereunto his locks were woven about the beam, as Samson had appointed her, she fastened the beam with the pin, that so the beam might not turn back, when he should lift up his head, & then wakened him, etc.  
Vers. 16. When she pressed him daily with her words, and urged him so that his soul was vexed unto the death, etc.] The meaning of this is, either that through the distraction of his thoughts and affections, being exceeding loath to reveal this secret unto her, and yet as loath still to deny her, he was indeed ready to faint, or at least was even weary of his life, so that he had rather have died then have continued still in such perplexity; or rather, that it was even death to him to deny her any longer; especially when she began to upbraid him now with mocking her as he had done, and to challenge him that he did not love her, and so thereupon he told her all his heart, as it follows in the next verse. Indeed considering the usual unfaithfulness and treachery of harlots, it is strange, that neither her importunate desiring to know a secret, the discovery whereof might prove so perilous to him, nor her assaying three several times, to bind him in those ways which he had propounded, only to deceive her, should not make him begin to suspect her, or fear some mischief plotting against him; but for this we must remember, that the love of harlots doth usually besot men, and make them very slaves to those their mistresses; especially when God intends to bring some mischief upon them, as now he intended to have Samson punished for his sin.  
Vers. 17. If I be shaved then my strength will go from me, etc.] Thus Samson at last told her the truth of that secret, which he was so loath to disclose. Yet this was not because his strength proceeded from his long hair; (for it was merely the gift of God in a supernatural way; and therefore, vers. 20. where the reason is given, why he lost his strength upon the cutting of his hair; it is said, that the Lord was departed from him) nor was it, because by the ordinary law of a Nazarite, if his head were shaved he was to lose his strength (for neither had all Nazarites this gift of such admirable strength as Samson had, nor was there any such thing in the law of the Nazarite, that those that had their hair cut off, should lose such gifts as God by his Spirit had conferred upon them): But it seems God had bestowed this as a singular gift upon Samson; and that upon condition of his strict observing this law of the Nazarite, in keeping his hair uncut (to wit, that he might be herein a type of Christ, in regard of his invincible strength, and to signify also that the Spirit of grace deprived from Christ to his members, is a Spirit of power, 2. Tim. 1.7.) and it seems too, either by revelation or otherwise, God had expressly declared thus much to Samson; and hence it was, that he told Delilah now, that if he were shaved, he should become weak like any other man.  
Vers. 18. When Delilah saw that he had told her all his heart, etc.] Before she persuaded herself, or was at least in great hopes that he had dealt truly with her; but now it seems, she might perceive by his countenance, gesture, and the manner of his expressing himself, that he did indeed tell her the truth from his heart.  
Then the Lords of the Philistines came up to her, and brought money in their hand.) That is, the money promised, vers. 5. that is, each of them eleven hundred pieces of silver, which was five thousand and five hundred pieces of silver, if there were five Lords of the Philistines, as afterwards, 1. Sam. 6.16. it is said there were. Perhaps they conceited that hitherto she had dallied with them, because she saw not the reward promised tendered to her, and therefore they brought the money now with them the more strongly to tempt her.  
Verse, 19 And she began to afflict him, and his strength went from him.] That is, she shock him to awake him out of his sleep, and scared him with crying out as formerly, the Philistines be upon thee Samson; yea, it is likely that she bond him whilst he slept: for how else could she perceive that his strength was gone from him, that she might call the Philistines that were lying in wait to come in and set upon him.  
Vers. 20. And he witted not that the Lord was departed from him.] To wit, because on a sudden, at his first waking, he perceived not that his locks were cut off. As for this expression, the Lord was departed from him, thereby only is meant, that God had withdrawn himself from yielding him that supernatural strength, which formerly he had given him; for it is evident, that it cannot be understood of the total loss of God's favour, or the graces of his sanctifying Spirit.  
Vers. 21. But the Philistines took him, and put out his eyes, and brought him down to Gaza, etc.] Thus no doubt, God by his providence did dispose of it, that his eyes might first smart for his sins, by means whereof he was first entangled and drawn into sin; and that thither he might be carried away captive, where first his lustful eyes had made him a slave to an harlot. As for the Philistines, first they put out his eyes only by way of revenge, and to make sure he might not hurt them, if he recovered his strength: secondly, they carried him to Gaza, a sea coast town, because being carried so fare through the land of the Philistines, the more of the people might come out to see him, and rejoice in the shameful captivity of that their invincible enemy: thirdly, because he should be there furthest out of the reach of the Israelites, if they should think to attempt his rescue: and fourthly, that they might wipe off the stain of that dishonour, which lately he had there done them; by carrying him as a prisoner through that gate, which he had ere while to their great infamy, taken up in his arms and carried away. As for their putting him to grind in the prison house, that was according to the custom of those times: for then, it seems, they would not suffer their prisoners to live idly, but made them grind at the mill; and thence is that expression, where Babylon's captivity is threatened, Isa. 47.2. Take the millstones and grind meal, uncover thy locks, make bare the leg, etc. Yet withal it is likely, they chuckered themselves, to think what good use they should make herein of his great strength.  
Vers. 22. Howbeit the hair of his head began to grow again, after he was shaved.] This shows that Samson was kept a good while in prison, ere he was brought out to this their solemn festivity; and it is noted, not as if his strength lay merely in the length of his hair, but to imply his repentance, the reassuming of his vow of the Nazarite, which he had broken, the recovery of God's former favour, and the restoring of his former strength, together with the sign of his reassumed vow, his Nazarites hair.  
Vers. 23. Then the Lords of the Philistines gathered themselves together, for to offer a great sacrifice unto Dagon their god.] This Dagon was an idol-god amongst the Philistines, and his image was in the upper part like a man, and in the nether part like a fish (as many gather from 1. Sam. 5.4. concerning which see the note upon that place) and that, because happily the Philistines, whose land lay altogether on the sea-coast, did worship him as the god of the sea; he had a temple in Ashdod, 1. Sam. 5.4. And by this which is said here, that all the lords of the Philistines met here together, from all the several lordships of their country, to offer a great sacrifice to Dagon; to wit, for delivering Samson into their hands; it seems he had another temple in Gaza too.  
Vers. 25. And they called for Samson out of the prison house, and he made them sport.] To wit, passively, as being abused, derided, buffered, and happily forced to run up and down, that he might dash his head against the pillars; yea, and generally by suffering whatever such a poor blind prisoner can expect from enraged, proud, insulting enemies, when they were now flushed with wine and good cheer; and herein was Samson also a type of Christ; for thus did they sport themselves with our Saviour, Matth. 26, 67, 68 Then did they spit in his face and buffeted him, and others smote him with the palms of their hands: Saying, Prophecy unto us, thou Christ, who is he that smote thee: and Matth. 27.29. And when they had plaited a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.  
And they set him between the pillars.] To wit, because there he might be most conveniently seen by the princes and people that were met together; but withal, by the secret providence of God this was so ordered, that he might by thrusting away those pillars, pull down the house upon the heads of the Philistines.  
Vers. 26. Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them.] This he spoke to the lad that led him, that the lad might think it was only weariness; partly through his continual grinding at the mill, and partly through their turmoiling him at present to make themselves sport, that made him now desire to rest his hands upon the two pillars.  
Vers. 28. And strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.] Thus by his calling upon God for help, it was evident, that he relied not upon his grown hair, but expected the renewing of his strength merely from God, Neither did Samson by seeking to revenge his own wrong, take Gods work out of his hand; contrary to that precept, Rom. 12.19. Avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine, and I will repay it, saith the Lord; and that because he was a public person raised of God, to punish those that wronged his people; and besides, what he did now, it is likely, he did it by the special instinct of God's Spirit.  
Vers. 30. And Samson said, Let me die with the Philistines, and he bowed himself, etc.] This is only an expression of his contempt of death, upon this consideration that he should execute such a remarkable judgement upon the Philistines. His primary and direct intention was not such as is theirs that make away themselves, but his direct aim was to destroy the Philistines; only he was content to lose his life in an action so advantageous to the people of God, and whereby he should give such a deadly blow to their enemies; which is expressed in the following words; so that the dead which he slew at his death, were more than they that he slew in his life; and herein doubtless, he was a type of Christ, who by death overcame death, Heb. 2.14. And him that had the power of death, which is the devil. To which some add also, that dying thus, with one hand reaching out to one pillar, and the other to another, and so bowing himself, he did the more fitly shadow forth Christ dying with his hands stretched out upon the cross; John 19.30. When Jesus therefore had received the vinegar, he said, It is finished, and he bowed his head, and gave up the ghost.  
Vers. 31. Then his brethren, and all the house of his father, came down and took him, etc.] It is indeed strange that the Philistines should yield his body to his kindred to be buried by them. But for this we must consider; first, that happily the Philistines did not know, or would not acknowledge that this house fell by Samsons means, but rather by some other casualty: secondly, that the power of the Philistines, as also their pride and wrath against God's people, must needs by this fatal blow given to all their princes, and so many of the people, be much abated and pulled down, so that this was no time to domineer over the Israelites, or to provoke them by any harsh answer, but rather to provide by all means for their own safety: thirdly, that the hearts of all men are in God's hands: Prov. 16.1. The preparations of the heart of man, and the answer of the tongue, is from the Lord: who might therefore move them to yield Samsons body to his brethren, as he did Pilate to yield to the like suit concerning Christ, John 19.38. Joseph of Arimathea (being a disciple of Jesus but secretly for fear of the Jews) besought Pilate, that he might take away the body of Jesus; and Pilate gave him leave.  
And he judged Israel twenty years.] See the note chap. 13. vers. 1.   

CHAP. XVII.  
Vers. 1. ANd there was a man of mount Ephraim, etc.] All the particular passages related from hence to the end of this book, were certainly in the time of some of the forementioned Judges, & that not long too after the death of Joshua, and not according to the order of time, as they are here inserted, after the death of Samson. Concerning which see the note upon vers. 6.  
Vers. 2. And he said unto his mother, The eleven hundred shekels of silver, that were taken from thee, about which thou cursedst. etc.] To wit either by cursing those that had stolen it, through the violence of her passion; or by adjuring those she spoke to under a curse to reveal what was become of it, if they knew any thing of it. Now the bitterness of his mother's spirit in cursing thus, was doubtless the greater, because she had superstitiously devoted it to a religious use, to wit, the making of images for her son. But yet Micah mentions it as being touched in conscience by way of aggravating his sin, & implying the reason why he could no longer detain it, In mine own hearing, saith he, thou didst curse those that had taken thy silver from thee, or that did not discover where it was, yet wretch as I am, hitherto I have detained it, but no longer dare I lie under a mother's curse, and therefore am I now come to confess my sin, and to restore again the money to you.  
And his mother said, Blessed be thou of the Lord, my son.] That is, free be thou from my curse, my son and mayst thou be blessed of the Lord, and not cursed, because thou hast repent of this fact, and so ingeniously dost offer to restore, what unadvisedly before thou hadst taken away from me.  
Vers. 3. His mother said, I had wholly dedicated the silver unto the Lord, etc.] Micahs mother here tells him, that she had wholly dedicated the silver unto the Lord, Jehovah as it is in the Hebrew, and yet withal she adds, that it was to make idols for him, to make a graven image and a molten image; whereby it is evident, that in these times, when many of the Israelites were become idolaters, yet they pretended and intended the worship of the true God in their idol-service, not esteeming those dumb and dead images gods, but only representations and remembrances of the true God. Some question whether this which she spoke, of a graven image, and a molten image, was meant of two several images, that she intended should be made of her silver, one graven and another molten; or of one image which is called a graven and a molten image, only because they did melt their silver, and cast it into the form of an image, and then did afterwards polish and finish it with graving tools; but that two several images are here intended, is evident in the following chapter, vers. 18. where it is plain that they are named severally, And these went into Micahs house, and fetched the carved image, the ephod, and the Teraphim, and the molten image.  
Vers. 4. Yet he restored the money unto his mother.] Though she now gave it him freely, yet he would not keep it, as fearing the disquiet of his conscience, if she would bestow it as she vowed, she might, but he would be sure to rid his hands of it.  
And his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image, and a molten image, etc.] The other nine hundred shekels were therefore it seems laid out in providing an ephod and other ornaments for the priest in providing their teraphim, and whatsoever else was requisite for the idolatrous worship o● the● false gods.  
Vers. 5. And the man Micah had an house of gods, etc.] That is, a chapel consecrated to these superstitious devotions; and made an ephod, under which are comprehended all other garments for the priests; and teraphim, now these teraphim were a special sort of images, distinguished by that name from all other sorts of images: 2. Kings 23.24. Moreover the workers with familiar spirits, and the wizards, and the images, (the teraphim it is in the original) and the idols, and all the abominations that were spied in the land of Judah, and in Jerusalem, did Josiah put away. It seems they had the shape of men: 1. Sam. 19.13. And Michael took an image and laid in the bed (for there also Michael's image is in the original called teraphim) and that they made use of them as oracles, and received from them answers what to do in doubtful cases: Ezek. 21.21. The king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright he consulted with images, or teraphim: Zach. 10.2. The idols (or teraphim) have spoken vanity, and the diviners have seen a lie, and have told false dreams: and it may well be, that this made the Danites inquire at Micahs house concerning the success of their journey.  
Vers. 6. In those days there was no king in Israel, etc.] That is, in those days when Micah did this before related: But when was this? The time is not expressly set down; some conceive this was done after Samsons death, and that therefore it is next related in the course of the history; but the most probable opinion is, that both this, and all that followeth to the end of this book, were done long before Samsons death, and are here only related apart by themselves, that the story of the Judges, the main thing intended in the former part of the book, might not be interrupted: first, because it is not probable that the Danites being a populous ●●be, and straitened in their dwelling, by reason of the Amorites so long before, Judg. 1.34. And the Amorites forced the children of Dan into the mountain, for they would not let them come into the valley; would stay so many years ere they would look out to enlarge their borders, which how they did, and how they stole away Micahs gods, is related in the following chapter But especially because in the war of Israel against Benjamin (which is largely related in the three last chapters of this book) Phinehas ministered before the Lord, chap. 20.28. And Phinehas the son of Eleazar, the son of Aaron, stood before it in those days, saying, Shall I yet again go out to battle against the children of Benjamin my brother, who killed Zimri and Cozbi, Numb. 25.7. above three hundred years before Samsons death: It seems therefore, either this was done immediately after the death of Joshua, and those elders, who all their time kept the people from revolting from God, Judg. 2.7. And the people served the Lord all the days of Joshua, and and all the days of the elders that outlived Joshua; who had seen all the great works of the Lord which he did for Israel: and then the meaning of the words may be (there was no King in Israel) that there was no ordinary supreme magistrate, neither King nor Judge, to restrain the people from these wicked courses, or else that it was done in the time of some of the Judges, that followed next after Joshua; and then the meaning of the words must be, that in those days there was no King in Israel; that is, no supreme Magistrate armed with such sovereign authority, to punish offenders that transgressed the law, as the Kings afterwards had; the Judges rather governing the people by counsel, showing them what was the law and will of God, then by the sword of justice, at least, in those times of the Judges, when they were in subjection to those neighbouring nations that tyrannised over them.  
Vers. 7. And there was a young man out of Bethlehem-Judah, etc.] That is, Bethlehem in the tribe of Judah, (which was called Bethlehem Ephratah, Mich. 5.2.) to distinguish it from that Bethlehem which was in the tribe of Zebulun, Josh. 19.15. But why is it said in the next words that he was a Levite, and yet withal too of the family of Judah? I answer, because though he was a Levite, yet he was born and bred up amongst them of the family of Judah. It may be true which some conceive, that his father being a Levite, and sojourning there, married a wife of the family of Judah: but it is not usual in Scripture, to style men by the mother's family, and therefore the meaning is, that there he had his birth and breeding: for which cause, he is also said to have sojourned there; because he was not of that tribe, neither was Bethlehem one of the Levites cities, but there he lived as a stranger, as the Levites it seems did in many other places. Afterwards his name is expressed, and of what family he was; to wit, that his name was Jonathan, and that he was the son of Gershom, the son of Manasseh.  
Vers. 8. And the man departed out of the city from Bethlehem-Judah, to sojourn where he could find a place, etc.] This shows the corruptions of those times; God had provided liberally for the tribe of Levi; but in these idolatrous times, the people had in a great measure forsaken the Tabernacle; and so their appointed maintenance of tithes, it seems, was not yielded them; for then this Levite needed not have wandered up and down, to procure means of livelihood. See the like, Neh. 13.10, 11. And I perceived that the portion of the Levites had not been given them; for the Levites, and the singers that did the work, were fled every one to his field. Then I contended with the rulers, and said, Why is the house of God forsaken? and I gathered them together, and put them in their places.  
Vers. 10. And Micah said unto him, Dwell with me, and be unto me a father, and a priest, etc.] Though he had consecrated his son to execute the priest's office, in his idolatrous chapel, yet because he thought it would be a great honour to his idol-worship, to have one of the tribe of Levi to his priest; either he was content to put his son out of that place, and to put in this Levite in his room; or else meant to join him with his son; and so began to treat with him to this purpose. But yet observable it is, that though he promised to reverence this Levite as a father (notwithstanding his youth) if he would be his priest, be unto me saith he a father and a priest: yet it was but a poor salary that he tendered him for his service. I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals: eleven hundred shekels of silver were set apart, to make their idols, and the appurtenances thereto belonging, and yet ten shekels of silver were thought enough for the priests wages. Indeed had not the time when this was done been extremely corrupt, a Levite would never have prostituted himself to such a base service, as to be a priest to their idol-dunghill-gods, and that too upon such base terms; but hunger will snap at any thing, when there is no grace to restrain men; for so it follows in the next verse, and the Levite was content to dwell with the man, etc.  
Vers. 11. And the young man was unto him as one of his sons, etc.] Though he reverenced him as a father, as he had promised him before, vers. 10, yet it is said here, that the young man was unto him as one of his sons, that is, he loved him, and used him as if he had been his own child.  
Vers. 13. Now I know that the Lord will do me good, seeing I have a Levite to my priest.] But how much he was deceived, the following chapter showeth.   

CHAP. XVIII.  
Vers. 1. IN those days there was no King in Israel.] See the note, chap. 17. vers. 6.  
For unto that day, all their inheritance had not fallen unto them, among the tribes of Israel.] By reason of the Amorites, who cooped them up in the mountains, chap. 1.34. And the Amorites forced the children of Dan into the mountain; for they would not suffer them to come into the valley.  
Vers. 3. When they were by the house of Micah, they knew the voice of the young man, the Levite.] The Danites had part of their inheritance in that part of Canaan, which was at first assigned to the tribe of Judah, & therefore it is not unlikely, that some of these spies were formerly acquainted with this Levite, whilst he sojourned in Bethlehem-Judah, and so now knew his voice. However by the different dialect, or manner of speech and pronunciation, which the men of Judah used, from that which was used by the inhabitants of mount Ephraim, they might know him to belong to Judah, though he now sojourned in Ephraim; as we may see in that instance, chap. 12.6 where the men of Ephraim said Sibboleth in stead of Shibboleth. And besides, if they heard him speak concerning the employments of his calling, by that they might know he was a Levite.  
Vers. 5. And they said unto him, Ask counsel we pray thee of God, etc.] Hearing from the Levite, that Micah had there a chapel of gods, and amongst the rest, an Ephod and Teraphim, which were the Oracles, whereby in those idolatrous times they were wont to inquire of God; and that he was hired to be Micahs priest, they desired him that he would inquire of God, concerning the success of that great business they were going about.  
Vers. 6. Go in peace; before the Lord is your way wherein ye go.] That is, the eye of the Lord it upon your way to remove all difficulties, and to make your journey prosperous; he will go out before you, and take care of your journey. Now this answer he might return of his own head, flatteringly, as false Prophets are wont to do. But yet God might permit Satan, by his Teraphim, or some such Oracle, to foretell this concerning the success of their journey, Deut. 13.1, 2, 3. If there arise among you a prophet or a dreams of dreams, and giveth thee a sign, or a wonder, and the sign, or the wonder come to pass whereof he spoke unto thee, saying, Let us go after other gods (which thou hast not known) and let us serve them; thou shalt not hearken unto the words of that Prophet, or that dreamer of dreams: For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. And this seems the more probable, because his answer, as the devils Oracles had wont to be may be interpreted two several ways; either that God saw what they were going about, or that God would prosper them in their journey. But the event answering that promise or prediction of success which he had given them, this made them highly esteem both the priest and his idols.  
Vers. 7. Then the five men departed, and came to Laish, etc.] Or Leshem. Josh. 19.47. which afterwards by these Danites, when they had destroyed the inhabitants, and taken it for themselves to dwell in, was called Dan, vers. 29. And they called the name of the city Dan: four particulars are here mentioned, which the spies of Dan noted, and whereby they concluded, that they should easily take this place; the first is, that the people dwelled carelessly, after the manner of the Sidonians, quiet and secure. The Sidonians, in regard of the strength of their city, and their excessive wealth, lived securely and voluptuously, without fear of any enemy that should invade them; the rather, because neither the Israelites, since their entering the land of Canaan, nor any other of the neighbouring nations, had ever attempted any thing against them; and after the same manner lived the inhabitants of Laish; yea, and it may well be as some think, that in this their careless security, they are compared to the Sidonians rather then to any other people; because that having some relation to the Sidonians, either by some strict league that was between them, or rather some dependence they had upon them, as their lords in chief; (which seems also to be the reason, why they had no magistrates of their own) hence it was, that they lived so carelessly and securely; not only in confidence of their aid, but as being infected by their example, and so brought to live in such a kind of sensual, voluptuous, secure course of life, as they observed in them. The second is, that there was no magistrate in the land, that might put them to shame in any thing. For where there is no magistrates (who are called the shields of the earth, Psal. 47.9.) either to restrain the people from that looseness, and manifold wickedness they are ready to run into, or to provide for their defence, they must needs lie naked and open to all manner of mischief; and the magistrates punishing offenders, is here called a putting them to shame; because the shame doth more curb men from evil, than the smart of punishments. The third is, that they were fare from the Sidonians, and therefore could not on a sudden have any aid from them; and yet they were the only people from whom they were like to have help, as is before noted: And the fourth is, that there was neither league nor commerce between them and their neighbours; either of which might have won their neighbours to help them.  
Vers. 10. For God hath given it into your hands.] This they grounded, partly upon that which they had observed in Laish, and partly from the encouragement which Micahs priest had given them, vers 6. And the priest said unto them, Go in peace: before the Lord is your way wherein ye go.  
Vers. 12. And they went up and pitched in Kiriath-jearim, in Judah; wherefore they call that place Mahaneh-Dan, etc.] Mahaneh-Dan, that is, the camp of Dan, see chap. 13.25. it may well be, that this was the place where Samsons parents dwelled; for Kiriath-jearim stood in the very confines of Judah, Dan, and Benjamin.  
Vers. 14. Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.] That is bethink yourselves whether these things will not be a good booty for us; by them we enquired of the Lord, when we went to spy out the land, and received an answer that our journey should be prosperous, and doubtless we may carry the business so, as to make them our own; and therefore consider whether it will not be our best way to take them with us, that we may make the same use of them in future times.  
Vers. 15. And they turned thitherward and came to the house of the young man the Levite, etc.] Micahs house may be here called the Levites house, because he dwelled there, but besides though he was of Micahs family, yet he might dwell apart by himself, to wit, in that part of the house which joined to the chapel, where these idols were, and with respect to that it may be said, that they came to the house of the young man the Levite.  
Vers. 17. And the five men that went to spy out the land, went up, and came in thither, and took the graven image, etc.] First, no doubt they brought out the priest to their brethren the Danites that stood at the gate, with whom whilst the priest stayed, happily saluting some of the chief of them, wishing them good success in the enterprise they were going about, or otherwise showing them such courtesy, as to strangers is wont to be afforded; in the interim the five men went back into his house, and fetched away the images, etc. and therefore it is added in the following words, that the priest stood in the entering of the gate, with the six hundred men that were appointed with weapons of war.  
Vers. 18. And these went into Micahs house, etc.] That is, the five men mentioned before, vers. 17. see the former note.  
Vers. 20. And he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.] For all the respect that Micah had shown him, now he hoped to have a place of more advantage, away he goes: as for his going in the midst with his idolatrous trash, he did it either for the better defence both of them and his person, or in a kind of apish imitation of the arks being carried in the midst of the tribes.  
Vers. 21. So they turned and departed, and put the little ones, and the cattles, and the carriages before them.] The bringing of their wives, little ones, and cattles with them, shows with what assurance of success they went against Laish; and these going away from Micahs house, they place before their army, as not fearing any enemy before them, but suspecting that Micah with all the strength he could raise, would pursue after them, as indeed he did.  
Vers. 24. And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? etc.] As if he should have said, that he esteemed all that they had left him as nothing, now his gods were gone.  
Vers. 27. And they smote them with the edge of the sword, and burned the city with fire.] This is mentioned before, Josh. 19.47. concerning which, see the note there. It may seem strange why the Danites should burn this city, seeing they surprised it purposely that they might dwell in it, and it must needs be a great work, and of great charge to rebuild it again; but this we must consider is usual when cities are stormed and taken, partly through the fury of the soldiers in the heat of the assault, and partly that they may the more easily destroy the inhabitants, whilst they are forced to busy themselves in quenching the fire: cities are seldom taken by force, but that some part of them is burnt with fire.  
Vers. 28. And there was no deliverer, because it was fare from Sydon, etc.] See the note above, vers. 7.  
And it was in the valley that lieth by Beth-Rehob, etc.] Rehob was a city in the utmost north part of the land, near unto mount Libanus, and Hamath, Num. 13.21. So they went up and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath: it was within the portion assigned to Asher. Josh. 19 28. and appointed for the Levites in that tribe, Josh. 21.31. but is reckoned amongst those cities, whose inhabitants the Asherites did not drive out, Judg. 1.31. who are called Syrians of Beth-Rehob, 2. Sam. 10.6. It is evident therefore that Laish, which was also now in the possession of the Canaanites or Syrians, and was nigh Rehob, stood also in the utmost north parts of the land, near to the fountain of Dan, one of the heads of that river which was therefore called Jordan, whence was that proverbial speech, from Dan even to Beersheba.  
Vers. 29. And they called the name of the city Dan, after the name of Dan their father, etc.] Because the Danites that seated themselves here, so fare off from the rest of their brethren, might fear lest in future times their reference to their brethren should be questioned, they named their city Dan, which was before called Laish, that it might be known to what tribe they belonged; yet withal it is probable they so named their city too in honour of their father the Patriarch, of whom they were descended; but in the mean time they were idolaters and robbers, and this their father Dan did not do, as Christ speaks in a like case, John 8.40. But now ye seek, to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.  
Vers. 30. And the children of Dan set up the graven image, etc.] The good success which they had in their attempt upon Laish, according to the answer which they had received from this Oracle, made them highly esteem both this priest and his images, and accordingly they established this idolatrous worship of their false gods amongst them; and so this Levite Jonathan the son of Gershom, etc. and his posterity, were priests unto these idolatrous Danites, until the captivity of the land. The most of Expositors understand this of that captivity, when the ark was taken and carried away by the Philistines, 1. Sam. 4.10, 11. And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. And the Ark of God was taken, and the two sons of Eli, Hophni and Phinehas were slain; for than we see there was a great slaughter amongst the Israelites, and no doubt, many of them were carried away captive, together with the ark; and all this befell them, because of the idolatry that was then in the land, Psal. 78.58, 59 They provoked him to anger with their high places, and moved him to jealousy with their graven images. When God heard this, he was wroth, and greatly abhorred Israel. So that he forsook the Tabernacle of Shiloh; the tent which he placed among men, etc. Besides, Micahs graven image, upon which depended the service of this idolatrous priest, and his successors, stood up only till the remove of the Tabernacle from Shiloh, vers. 31. And they set them up Micahs graven image which he made, all the time that the house of God was in Shiloh; which was doubtless about that time, when the Ark was taken by the Philistines; so that hence it may seem very probable, that the priesthood of these men continued no longer; and that this is the captivity here spoken of. Besides, if it be understood of that captivity, when the ten tribes were carried away captives into Assyria, by Shalmaneser, 2. Kings 17. it may be judged very unlikely, that these idolatrous priests should in samuel's time be suffered, especially in david's, who was so holy, and potent a King. But yet, because the captivieie of the land, cannot well be understood, otherwise then of a general captivity, I see not why it should not be understood of that captivity when the people were carried away into Assyria by Shalmaneser. It is indeed manifest by the following verse, that Micahs image was pulled down, not long after the Tabernacle was removed from Shiloh; and in saul's time, it is manifest, that the Tabernacle was in Nob, 1. Sam. 21. But yet, though the idol was suppressed, these idolatrous priests might (in secret especially, though not openly) continue to do this impious service for the Danites, unto the time of Jeroboam; and then might be employed as priests for his golden calf, which was erected in this city Dan, 1. Kings, 12.29. He set the one in Bethel, and the other he put in Dan: for though he made priests of the lowest of the people that were not Levites, vers. 31. yet that doth not hinder but that these idolaters, though Levites, might be of the number of his priests too: and so they might continue till that general captivity of the ten tribes.   

CHAP. XIX.  
Vers. 1. ANd it came to pass in those days, etc.] Concerning the time when these things were done, see chap. 17. vers. 6.  
There was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehem-Judah.] Some concubines there were amongst the Hebrews, that were esteemed lawful wives; as concerning the right of the bed, who yet were not esteemed in the rank with other wives, principally and most properly so called; for they had not the honour of being accounted the mother of the family, their children did not inherit with the rest, etc. and that either because they were before such as lived in a servile condition, as Hagar; or because they were taken in a second place, and were not with the same rites and solemnities married to them, as the others were; concerning which see the note, Gen. 22.24. and 25.6. and such a concubine it seems this was; and therefore is the Levite called her husband, both here vers. 3. And her husband arose, and went after her to speak friendly unto her, and again, chap. 20.4. And the Levite, the husband of the woman that was slain, answered, etc. and her father, his father in law, in several places. Why Bethlehem from whence this Levite had his concubine, is called Bethlehem-Judah. See in the note, chap. 17.7.  
Vers. 2. And his concubine played the whore against him, & went away from him unto her father's house, etc.] It seems, upon some discovery of her whoredom, or at least some suspicion the Levite had of it, there arose some quarrel betwixt him and his concubine; and thereupon she left him, and went home again to her father's house, who was too ready to entertain her. The sad effects that followed upon this Levites taking a concubine, makes it manifest, that even in those times, though it were an ordinary thing amongst all sorts of men, even amongst the Levites, to have concubines, yet God was not pleased with it: from the beginning it was not so, saith our Saviour, Matth. 19.8.  
Vers. 3. And her husband arose, and went after her to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses.) To wit, to carry their provision, and happily, that both himself, and his concubine, if she would return with him, might sometimes ease themselves by riding as occasion served.  
Vers. 11. Come, I pray thee, and let us turn in unto this city of the Jebusites, and lodge in it.] For though the children of Judah had taken from the Jebusites that part of Jebus that is, Jerusalem, which was in their tribe, chap. 1.8. The children of Judah had fought against Jerusalem, and had taken it, and had smitten it with the edge of the sword: yet out of that part which belonged to Benjamin (on which side the Levite was now travelling) the Jebusites were not wholly expelled, chap. 1.21. The children of Benjamin did not drive out the inhabitants of Jerusalem; but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day.  
Vers. 14. And the sun went down upon them, when they were by Gibeah, which belongeth to Benjamin.] There was a Gibeah in the tribe of Judah, Josh. 15.57. to distinguish this from that, it is here called Gibeah, which belongeth to Benjamin, and else where Gibeah of Saul, 1. Sam. 11.4. it is thought to be the same, which Josh. 21.17. is called Gebah, which was a city given to tho Priests, the sons of Aaron. Against which it makes nothing, that here it is said, vers. 16. the men of the place were Benjamites: for the priests did not dwell alone in such cities, though they were the lords and owners of them.  
Vers. 15. And they turned aside thither, to go in and to lodge in Gibeah.] Though it were a pious resolution in the Levite, rather to choose to lodge in Gibeah then in Jebus, and that because Jebus was a city wherein the idolatrous and uncircumcised Jebusites dwelled; yet this proved fatal both to him and his, as the best counsel may have the worst success, and that because there is a secret overruling hand of God, that may by this means bring about what he hath determined for the punishment of some other sins which we mind not.  
Vers. 16. And behold, there came an old man from his work, out of the field at even, which was also of mount Ephraim.] Though he were an old man, yet he followed his work in the field, and that until the even, which is doubtless noted to his praise. As for that last clause, that he was also of mount Ephraim, that no doubt is expressed to intimate, that this amongst other things made the old man the readier to entertain the Levite, when he heard him say vers. 18. that he was of mount Ephraim too.  
Vers. 18. But I am now going to the house of the lord] The Tabernacle at this time was in Shiloh, Josh. 18.1. and Shiloh was in the tribe of Ephraim: either therefore there the Levites dwelling was; or else, he meant first to go to the house of the Lord, to do his service there; and then afterwards to pass forward on his journey homeward. However, it is probable, that he mentions his going to the house of the Lord, that he might know him to be a Levite.  
Vers. 22. Behold, the men of the city, certain sons of Belial, beset the house round about, etc.] A like fact to this we have formerly related, concerning the Sodomites; of which see the note, Gen. 19.4. as for this term Sons of Belial, see Deut. 13.13.  
Vers. 24. Behold, here is my daughter a maiden, and his concubine, them I will bring out now, etc.] See the note, Gen. 19.8.  
Vers. 25. So the man took his concubine, and brought her forth unto them; and they knew her, etc.] In the foregoing words it is said, that when the old man, the Levites host, proffered these varlets his daughter, a virgin, and the Levites concubine, thereby to take them off from that unnatural uncleanness, wherewith they meant to satisfy their lust upon the Levite himself, the men would not hearken to him; yet when immediately by the Levites means, his concubine was indeed brought out unto them, and left amongst them, they fell upon her and defiled her, and that in such an outrageous barbarous manner, that she died of it; which was doubtless, because having once an object for their lust in their power, they could not forbear; and so forgetting their former resolutions, they laid hold on her, and abused her in a most inhuman and execrable manner.  
Vers. 26. Then came the woman in the dawning of the day, and fell down at the door of the man's house▪ etc.] That is, she fell down dead at the door of the man's house, and there lay till break of day, when her husband going forth to see what was become of her, found her dead; and thus though her husband had pardoned her whoredom, yet God punished it, and that too with her own sin; adultery was her sin, and adultery was her death; she had dealt treacherously against her husband; one would not satisfy her, but she exposed herself to the lust of a stranger; and now she was abused to death, by the lusts of so many barbarous wretches, whom she knew not, that by so abusing her they murdered her.  
Vers. 27. And her hands were upon the threshold.] This is added, to imply the reason of that which follows, why the Levite spoke to her to rise, vers. 28. And he said unto her, Up, let us be going; to wit, because she lay in such a manner, her hands laid upon the threshold under her head, as if she had been asleep.  
Vers. 29. He took a knife, and laid hold on his concubine, and divided her, together with her bones into twelve pieces, and sent her into all the coasts of Israel.] That is, to each of the twelve tribes a piece (for to the tribe of Levi that was dispersed through all the land, there was none sent) and this was done, that the fight of her dead limbs might affect them the more, and stir them up to be the more zealous for the punishment of this horrible villainy, that had been committed upon his concubine, Some conceive, that there was none sent to the tribe of Benjamin, but that there was two pieces sent to the tribe of Manasseh, because that tribe dwelled half within Jordan, and half without. But this is altogether a groundless conceit; for there was most reason for sending a piece to Benjamin, in regard the fact was committed in a city of their tribe; and there was as much reason why they should have sent two pieces to the tribe of Dan, as to the tribe of Manasseh; since the tribe of Dan was also seated in two several parts of the land; some in the portion of Judah, and some northward at Laish, as in the former chapter was related.  
Vers. 30. And it was so, that all that saw it, said, There was no such deed done nor seen, etc.] The messengers relating the cause why the Levite had done this, not only the elders of each tribe, (to whom these parcels of her body were sent, because there was no magistrate armed with regal power to punish this fact) but even all that came to the hearing of it, cried out against it as a matchless villainy; and stirred up one another not to let it pass unrevenged. And hence is that expression of the prophet, Hos. 9.9. They have deeply corrupted themselves, as in the days of Gibeah.   

CHAP. XX.  
Vers. 1. THen all the children of Israel went out, and the congregation was gathered together, etc.] All the children of Israel, that is, the chief of all the people, as it follows in the next verse, all the elders and officers, captains, and men of war, except only they of the tribe of Benjamin went out from their own habitations severally, and were gathered together as one man, that is, unanimously, as readily, as if one man only had been appointed to come to any place: and thus was there an assembly of all the land, to wit, those within Jordan from Dan to Beersheba, and together with them also of the land of Gilead, that is, those without Jordan, and that in Mizpeh; Mizpeh was a place where the Israelites did usually hold their public assemblies, 1. Sam 7.5. And Samuel said, Gather all the children of Israel to Mizpeh; and so also, chap. 10.17. and Jer. 40.7, 8. It is very probable, that it stood in the confines of Judah and Benjamin, and is therefore reckoned amongst the cities of both tribes, see Josh. 15.38. & 18.26. neither could there be therefore, for the business they met about, a fit place chosen: now here they are said to be gathered together unto the Lord, not because the Tabernacle was there, as we shall after see, vers. 27. but either because they were assembled in God's name, and to hear what God would give them in charge; or because in all judicial assemblies, the Lord is in a special manner present; Psal. 82.1. God standeth in the congregation of the mighty, he judgeth among the gods; or else, because they met in a synagogue, a house set apart for public prayer, and teaching the people, which seems the more likely, even because of that which we read in one of our Apocryphal books, 1. Macc. 3.46. Wherefore the Israelites assembled themselves together, and came to Maspha, over against Jerusalem: for Maspha was the place where they prayed aforetime in Israel. Some conceive I know, that the Ark was at present removed to Mizpeh; but of that see vers. 27.  
Vers. 2. Four hundred thousand footmen that drew sword.] The number of these men of war is expressed, both to show their zeal in seeking to punish this abominable fact of the men of Gibeah and also to show how evidently the hand of God was against these Israelites, when they were twice beaten by the Benjamites; and yet were so many more in number than they.  
Vers. 3. (Now the children of Benjamin heard that the children of Israel were gone to Mizpeh)] This is added to imply, how resolved the Benjamites were to stand out in defence against the rest of the Israelites, who hearing of the Israelites assembling themselves about this business, neither went to the assembly themselves, nor sent any messenger to them.  
Vers. 5. And the men of Gibeah risen against me, and beset the house round about upon me by night, and thought to have slain me.] To wit, by their unnatural lust, as they had slain his wife; or at least he means, that they thought to have done that to him, which rather than he would have endured, he would have lost his life.  
Vers. 7. Behold, ye are all children of Israel, etc.] And therefore aught to take to heart, that so foul an abomination should be committed in Israel; it concerns you all, and therefore look to it.  
Vers. 8. We will not any of us go to his tent, neither will we any of us turn in to his house.] This is added, to show how zealous they were in seeking to punish this horrible sin, they vowed that they would not so much as go home to their houses, till they had executed judgement upon those that were guilty of it; yea not only so, but also at the same place and time; at least when the report was brought them, that the Benjamites would not deliver the malefactors into their hands, but were resolved rather to defend them; they vowed also, that having slain the Benjamites, they would not give any of their daughters in marriage to any that were left alive, chap. 21. vers. 1. Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter to Benjamin to wife: and that they would likewise destroy every town throughout the whole land of Israel, that had not sent some of their people to this assembly, to help them in this war, chap. 21.5. They had made a great oath concerning him that came not up to the Lord, to Mizpeh, saying, He shall surely be put to death.  
Vers. 9 We will go up by lot against it.] That is, we will by lot determine it, who shall go up to fight against Gibeah, and who shall go forth to fetch in victuals, and other provisions for the people: one in ten had need to be set apart for this service, and who they shall be, the lot shall decide.  
Vers. 12. And the tribes of Israel sent men through all the tribe of Benjamin, etc.] Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh, was a just ground of suspicion, that they meant not to yield up the malefactors to be punished; yet would not the Israelites thereupon make war presently against them, but first they sent messengers to all the families of the tribe of Benjamin, to desire the delivery of those sons of Belial to deserved punishment, that so if it were possible, bloodshed and civil war might be prevented.  
Vers. 13. Deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel.] That is, make others afraid to commit such horrible sins, and do what we can to divert the evil of punishment, which God may else justly lay upon us, even by cutting them off which have committed this crying villainy.  
But the children of Benjamin would not hearken to the voice of their brethren the children of Israel, etc.] That is, though the Israelites were their brethren, whose advice therefore they might well think, tended equally to the good of them all, and against whom to fight in the defence of such wretches, must needs be counted a most unnatural and ungodly course; yet because they thought it a dishonour to them, that the other tribes should intermeddle with punishing any within their territories, and were so proud of their strength, and highly conceited of their abilities for martial affairs, that they thought themselves able enough to make good their part against all the tribes of Israel beside, they would not hearken to their brethren but prepared to fight it out.  
Vers. 15. And the children of Benjamin were numbered at that time out of the cities, twenty and six thousand, etc.] This is added, to imply what it was that made them despise the counsel of their brethren, to wit, their confidence in their own strength; of this six and twenty thousand and seven hundred, there were slain by the Israelites twenty five thousand and an hundred, vers. 35. and there were only six hundred of them that saved themselves in the rock Rimmon, vers. 47. It seems therefore, that the other thousand were slain in the two first battles wherein the Benjamites overcame the Israelites; for it is not likely they should vanquish the Israelites in two set battles, and kill so many thousand of them without any loss in their own army.  
Vers. 18. And the children of Israel arose, and went up to the house of God. etc.] The house of God was at this time in Shiloh, see vers. 27. & thither therefore they went to ask counsel of God, saying Which of us shall go up first to the battle, etc. It may seem strange that the people of God, undertaking so just a war as this was against the Benjamites, out of a zeal to punish those that had committed so foul a sin & because the Benjamites did undertake the defence of them that they might not be punished, should notwithstanding be twice beaten and vanquished by those Benjamites, as we see afterwards they were, not without the loss of forty thousand of their men, especially if we consider this which is here said, that before they went to fight with them, they were so careful to go to the house of the Lord, that there they might ask counsel of God; but to remove this scruple, we must know that God is wont in great wisdom, and without any stain either to his justice or mercy towards his people, to suffer a while, those that have a just cause to go by the worst: as first, to prevent the ascribing of their victory to their own prowess or strength, by letting them see how little good their great armies could do, if the Lord should withhold his help from them: secondly, to beat them off from that confidence in their great strength and in the justness of their cause, which beforehand he perceives in them: till men have learned to go out of themselves, and to rely only upon God, they are not fit for his aid: thirdly, to punish them for some sins, wherein he perceives them to run on without fear; that so by their loss, they may be brought to see, bewail, and forsake those sins. And for these reasons doubtless God did suffer these Israelites to be so shamefully beaten by the Benjamites; for both idolatry and many other sins were rife amongst them, as we see, chap. 17.6. and particularly in the idolatry of Micah and the Danites: 2. trusting in the justness of their cause, and the multitude of their men, in regard of whom the Benjamites were but a handful: their spirits were too much puffed up with assurance of victory, and hence it was that they never asked God whether they should go against the Benjamites, or whether they should prevail; they never prayed to God for his help, they never sought by fasting & humiliation, by repenting of their own sins, and by offering up sacrifices of atonement, to make their peace with God; but only as men assured of victory, to prevent variance amongst themselves, they desired to know which of the tribes should go up first against Benjamin; they concluded, that having eleven tribes against one, four hundred thousand against six and twenty thousand, they must needs prevail.  
Vers. 21. And destroyed down to the ground, of the Israelites that day, twenty and two thousand men.] See the note before on vers. 18.  
Vers. 23. (And the children of Israel went up, and wept before the Lord until even, etc.] But they did not fast and afflict their souls, and offer up sacrifices to make an atonement with God, as afterwards they did, vers. 26. It seems their weeping now was more for their loss in the former battle, then for their sins, or at least that they were not so throughly humbled, and so truly penitent as was fitting; and therefore again after this their enemies prevailed. Indeed now they began to see that their multitude and strength was vain without God's help, and therefore enquired whether they should go forth to battle against the Benjamites or no; but withal they pitched upon a wrong cause of their ill success, supposing it was only because God was not pleased with their making war against their brethren, never thinking of their sins; and therefore God answers them accordingly, Go up against him: which was no more in effect then this, though he be your brother you may fight against him.  
Vers. 26. All the people came up, and came unto the house of God and wept, and sat there before the Lord and fasted, etc.] Now they not only wept as they did before, vers. 23. (which might only be for the loss they sustained) but also fasted and offered burnt-offerings, and peace-offerings before the Lord: which shows that now they perceived that though God liked the cause they had undertaken, yet he was displeased with their persons, and that therefore they fasted and afflisted their souls in a most solemn manner, repenting them of their sins, and turning to the Lord, and offered burnt-offerings and peace-offerings, to make an atonement for their sins, and to obtain God's favour, that he would now prosper them in this their war against Benjamin.  
Vers. 27. (For the ark of the covenant of God was there in those days.] That is, in those parts about Gibeah, to wit, in Shiloh, which was not fare from Gibeah, chap. 21.12. And they found among the inhabitants of Jabesh-Gilead, four hundred young virgins that had known no man by lying with any male, and they brought them to the camp at Shiloh; or rather the ark was there, that is, in the house of God, whether in the former verse it is said they went up; though in after times the Ark was a long while out of the Tabernacle, yet in those days it was there, in the house of God in Shiloh.  
Vers. 28. And Phinehas the son of Eleazar, the son of Aaron, stood before it in those days.] That is, ministered before the Lord in the priest's office: Deut. 10.8. The Lord separated the tribe of Levi, to bear the Ark of the covenant of the Lord, to stand before the Lord, and to minister unto him, and enquired of the Lord by Urim and Thummim, before the Ark in the behalf of the people. And hereby it appears, that this story of Israel's war with Benjamin, did not fall out after Samsons death, according as it is here set down in order of the History, but long before: for had Phinehas lived after Samson, he had been well nigh four hundred years old, whereas in this time, it was a rare thing to live till fourscore years; Psal. 90.10. The days of our years are threescore years and ten, and if by reason of strength they be fourscore years; yet is their strength labour and sorrow: for it is soon cut off, and we fly away.  
Vers. 29. And Israel set liars in wait round about Gibeah, etc.] Though the last time the Israelites enquired of the Lord what they should do, God had assured them that they should prevail against the Benjamites: Go up, for to morrow I will deliver them into thy hand; yet were they never a whit less careful, to try if by policy they could get any advantage against them: and as may be gathered by several passages in the following part of the chapter, though the relation be somewhat intricate, the course which they took seems to be this; they divided their army into three parts; one part was laid in ambush in the meadows of Gibeah, vers. 33. the other part was sent against Gibeah, who were presently to fly before the Benjamites, that they might draw them fare off from the city, vers. 30, 31. and the third was to stay in Baaltamar, and to renew the battle, when the Benjamites came thither, pursuing the Israelites that fled before them.  
Vers. 30. And the children of Israel went up against the children of Benjamin, etc.] That is, that part of their army that was to make an assault upon the Benjamites, and then presently to give back and fly. See the foregoing note.  
Vers. 31. In the high ways, in which one goeth up to the house of God, and the other in Gibeah, in the field.] This surely was another Gibeah, called Gibeah in the field, to distinguish it from that Gibeah against which the Israelites now warred, which stood on a hill; happily it is the same which is called Gaba, Josh. 18.24.  
Vers. 33. And all the men of Israel risen up out of their place, and put themselves in array at Baal-tamar.] That is, the main body of the army which stayed in that place to receive the Benjamites, when they should follow on in the pursuit of the flying Israelites. See the note, vers. 19  
Vers. 34. And there came against Gibeah ten thousand chosen men out of all Israel, etc.] These ten thousand were I conceive, the liars in wait mentioned, vers. 33. but yet that which follows, and the battle was sore, but they knew not that evil was near them, must be meant of the battle betwixt the Israelites, that set themselves in array in Baal-tamar, vers. 33. and the Benjamites that were fallen upon them, as they came pursuing the Israelites, who did purposely fly before them; for these Benjamites they were that knew not that evil was near them, but fought courageously till afterward they saw the smoke of the city arise; and then they fled before the Israelites, as it is afterward more particularly described, vers. 38, etc.  
Vers. 35. And the Lord smote Benjamin before Israel.] Though they used now a stratagem which they used not before, yet it was not thence that they prevailed, but because the Lord was at peace with them, and gave them the victory.  
And the children of Israel destroyed of the Benjamites that day twenty and five thousand, and an hundred men.] To wit, eighteen thousand in the fight, vers. 44. And there fell of Benjamin eighteen thousand men; and five thousand which they gleaned in the highways, as they found them in the pursuit, scattered here and there, vers. 45. and two thousand which they slew at Gidom, vers. 45. and the odd hundred, which is not expressed in the particulars, was slain it seems, some in one place, and some in another.  
Vers. 41. And when the men of Israel turned again, the men of Benjamin were amazed.] This is added to clear that which was said, vers. 40. to wit, how the Benjamites came to look back, and see the flame of the city; the reason was, that they were amazed to see the flying Israelites on a sudden turn head, and renew the battle with such courage and violence, and thereupon looking behind them, saw their city was taken, and set on fire.  
Vers. 46. So that all which fell that day of Benjamin, were twenty and five thousand, etc.] There fell that day twenty five thousand one hundred. See vers. 35. And the children of Israel destroyed of the Benjamites that day, twenty and five thousand, and an hundred men; but here the great number is only expressed.  
Vers. 48. And the men of Israel turned again upon the children of Benjamin, etc.] That is, having slain all the Benjamites that were in arms for the defence of Gibeah, together with all the inhabitants of the city; they then addressed themselves to take vengeance on the rest of the tribe of Benjamin, because they also had a hand in the sending out men for the defence of Gibeah; and herein proceeded with such fury and rage, that they utterly destroyed both in town and city where ever they came, all that came to hand, both man and beast; that is, they spared neither women nor children, nor any living thing that came in their way; and this they did, either as judging that they were bound to deal with them, as with those that were anathematised, or devoted to destruction; according to the direction which was given by the Lord, concerning any city that should set up idolatry amongst them; Deut. 13.15, 16. Then thou shalt inquire and make search, and ask diligently; and behold, if it be true, and the thing certain, that such abomination is wrought among you, thou shalt surely smite the inhabitants of that city with the edge of the sword, destroy it utterly, and all that is therein, and the  thereof with the edge of the sword; or rather only out of the fury and rage wherewith they were transported; partly, because it was such a horribe villainy which the Benjamites had undertaken to defend; and partly, because so many thousands of their own tribes had perished in this war against the Benjamites: concerning which see what is further noted in the following chapter, vers. 1.   

CHAP. XXI.  
Vers. 1. NOw the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter to Benjamin to wife.] To wit, when they there first agreed to undertake this war against the Benjamites, chap. 20.8. The most of Expositors hold, that the drift of this oath was the utter extirpation of the tribe of Benjamin; as indeed all the women of their own tribe being slain, this withholding from them the daughters of Israel, must needs extinguish the tribe, unless they would marry the daughters of the heathen about them, which was not lawful; but yet the opinion of Expositors differeth about this oath. For some hold, that it was an unlawful, unadvised, rash oath, thus to bind themselves to cut off a tribe from Israel; and that now they began to see their folly, and repent themselves of it: but than others think that it was lawful and warrantable; (yea some, that it was not without God's appointment) because it is not likely, that Phinehas, and others such as he, would else have suffered them publicly to bind themselves with such an oath. Now herein I conceive, that they are on both sides mistaken, in that they think this oath aimed at the extinguishing of the tribe, whereas it appears not that they ever meant wholly to root out all, men, women and children, in the tribe; but only, that having destroyed utterly all the inhabitants of Gibeah, they would also then send several companies of their army, to the several cities of Benjamin, and destroy them also with a great destruction; unto which they then added this oath, in a further manifestation of their detesting this fact of the Benjamites, in maintaining the men of Gibeah, who were guilty of such a horrible villainy, to wit, that they would not make any marriages with those that should remain of the tribe, to show that they esteemed no otherwise of them, then of heathens, and such as deserved not the name of Israelites: which will appear the more probable, if we consider, first, that it is not where expressed, that they vowed to destroy all the men and women in this tribe: secondly, that if they had so vowed, there would have been no place for this vow, of not giving their daughters in marriage to them: thirdly, that the vow being made before the battle, they might have supposed that some of the women might escape, as well as some of the men: and fourthly, that vers. 3. they seem to say, that this danger of losing a tribe, was happened unto them besides their expectation: Why is this come to pass, say they, & c? This seems to be that which troubled them. All the men, women, and children, being in the heat of battle, besides their expectation, every where slain (the Israelites every where falling upon them with extreme fury) those six hundred men only excepted, that were fled to the rock Rimmon, they now saw that the keeping their oath of not making marriages with them, would tend to the utter extirpation of the tribe; and this did now at last exceedingly perplex them.  
Vers. 2. And the people came up to the house of God, etc.] To wit, when they perceived that all the women of Benjamin were destroyed, and none left of that tribe, but only those six hundred men that were fled to the rock Rimmon, chap. 20.47. for now at length they began to consider into what a straight they were fallen; namely, that having slain all the women of Benjamin, and having withal made a vow, that none of them would give their daughters in marriage to the men of that tribe, either those six hundred men must take them wives from the heathens, and so the holy seed must be polluted; or else a tribe must perish from Israel, (and so their body politic which God had form, must be dismembered) or themselves must break an oath which they had solemnly taken, as in God's presence; and so thereupon they went with their whole army to the house of God in Shiloh, (and therefore it is said in the twelfth verse of this chapter, that the camp was in Shiloh) there to bewail these difficulties they were fallen into; and to consult together; yea, happily also to inquire of God what they should do.  
Vers. 3. O Lord God of Israel, why is this come to pass in Israel, that there should be to day one tribe lacking in Israel?] As if they had said, Alas Lord, that it should so be, that one tribe should be wholly cut off from thy people: for I conceive the words are only spoken to bewail the loss of a tribe; but yet more may be implied, for if they destroyed all the women, not by warrant of any command from God, which some think they did, but only through their own immoderate rage and fury against them; it may well be, that these words were spoken to intimate, by way of excusing themselves, that they did not intent to have destroyed them all; and that this was happened to them besides their expectation, through the secret all-ruling providence of God; and that therefore they would desire the Lord that some thing might be done to prevent this great evil.  
Vers. 4. And the people risen early, and built there an altar, and offered burnt offerings, and peace offerings.] Being at the house of God in Shiloh, what needed they any other altar than that in the Tabernacle? I answer, that either this altar was built as a memorial of Gods prospering them against the Benjamites, and that their sacrifices were notwithstanding offered on the altar in the Tabernacle; or else that they reared this altar for this present occasion, because the ordinary altar was not sufficient for the offering up of such a multitude of sacrifices, as were now brought in by the people, after they had prevailed against the Benjamites; for the like we see was done, 1. Kings 8.64. The same day did the King hollow the middle of the court that was before the house of the Lord: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brazen altar that was before the Lord, was too little to receive the  offerings, and meat offerings, and the fat of the peace offerings: and that the rearing of altars, upon such extraordinary occasions was not unlawful, we may probably gather from Exod. 20.24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy  offerings, and thy peace offerings, thy sheep and thy oxen: In all places where I record my name, I will come unto thee, and I will bless thee.  
Vers. 5. For they had made a great oath concerning him that came not up to the Lord to Mizpeh, saying, He shall surely be put to death.] This cannot be meant of every particular man, but it must be meant of every city, or town, that sent none to help them against the Benjamites; and the oath they had taken concerning these, is called a great oath, partly, because it was generally taken by all the people in a solemn manner; and partly, because it was taken with some severe execration against any, that should dare to break it, as is expressed concerning the other oath, vers. 18. Howbeit, we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin.  
Vers. 11. Ye shall utterly destroy every male, and every woman that hath lain by man.] For even against these inhabitants of Jabesh-Gilead, they thought they were bound to proceed as against men devoted, who were to be all destroyed; and that because they came not forth to help their brethren against the Benjamites. See the note in the former chapter, vers. 48.  
Vers. 12. And they found among the inhabitants of Jabesh-Gilead, four hundred young virgins that had known no man, etc.] To wit, such as were marriageable, and not yet married; the Israelites gave them order only to save such as these, not doubting but of these there would have been six hundred found, for the six hundred Benjamites that were left alive; but there were only four hundred such found: and the rest being killed, there were not wives enough for them: for which the Israelites afterwards blamed themselves, vers. 22. Be favourable unto them for our sakes, because we reserved not to each man his wife in the war.  
Vers. 12. And they brought them unto the camp to Shiloh, which is in the land of Canaan.] Because they brought them from Jabesh-Gilead, which was without Jordan; therefore it is said, that they brought them to Shiloh, which is in the land of Canaan; for the land within Jordan was more peculiarly called the land of Canaan.  
Vers. 14. And they gave them wives which they had saved alive, of the women of Jabesh-Gilead.] Wherein they conceived they broke not their oath, because they were not their own daughters.  
Vers. 19 Then they said. Behold, there is a feast of the Lord in Shiloh yearly, etc.] Having hitherto only provided four hundred wives for four hundred of the Benjamites that were fled to the rock Rimmon; now they pitch upon another way whereby the other two hundred should be supplied with wives, that so that tribe that was almost wholly destroyed, might the sooner grow up again: namely, that at the time when there was a feast of the Lord kept yearly in Shiloh, these two hundred Benjamites should hid themselves in the vineyards there abouts, and so when the daughters of Shiloh came forth to dance, they should then catch every man his wife, and so carry them away. A great question it is, what feast it was in Shiloh when this was to be done; some conceive it was some civil festivity, and time of rejoicing which they kept in that town, either because of some fair or time of extraordinary concourse for traffic or some such like occasion; but others again think that it was one of those three solemn feasts, when all the males of Israel were to come up to the Tabernacle of the Lord, Deut. 16.16. and indeed because the Tabernacle was now in Shiloh, and because it is called a feast of the Lord; this seems the more probable: only in regard the women used to come up voluntarily from all parts of the land at these feasts to the Tabernacle, (though only the males were bound to come up by the Law) it may be thought that they should also join in these dances, and then it may be questioned how they should propound to the Benjamites the taking away the daughters of Shiloh only; but for this we must consider, that it seems it was a known custom, that only the inhabitants the daughters of Shiloh used to go forth in dances; at least in that place where the Benjamites were appointed to lie in wait for them, and hence was this plot laid for the taking of the daughters of Shiloh only. As for this course which the Israelites took to provide wives for the Benjamites, without breaking the oath the oath they had taken, it may justly seem strange that they should satisfy their consciences therewith: for what difference was there between giving the Benjamites wives of any of the daughters of their tribes; and appointing them with their consent to go and take them by force? doubtless this was but a device to delude conscience, when they found their oath could not be kept without suffering a tribe to perish; how much better had it been to condemn the rashness of their oath, and so to take the liberty which was given them of God? But when men have a desire to do what is causelessely scrupled, they are naturally more inclinable to stop the mouth of conscience with some groundless device or excuse, then to see their own folly, and to judge themselves for their former error.  
Vers. 21. If the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, &c] Hereby it appears, that in those days dancing was one of the ways whereby they expressed their joy, even when it was holy and spiritual, as we see likewise, Exod. 15.20. And Miriam the prophetess the sister of Aaron took a timbrel in her hand, and all the women went out after her with timbrels and with dances; but then withal we must note, that the virgins danced apart by themselves, for had their been men with them, the Benjamites could not ●o easily have snatched them away: mixed dancing is very dangerous, and was not it seems used in those times by the people of God.  
Vers. 22. Be favourable unto them for our sakes, because we reserved not to each man his wife in the war, etc.] By two arguments, the Elders of Israel do here undertake to persuade the men of Shiloh not to be offended with the Benjamites for taking away their daughters; to wit, first, because their was an error committed by the Israelites, in that they reserved not to each man his wife in the war, that is, in the war against Jabesh-Gilead: and secondly, because it was no breach of their oath, that the Benjamites had taken them wives of their daughters, ye did not (say they) give unto them at this time, that you should be guilty, as if they should have said, ye have not broken the oath ye took, because ye gave them not your daughters, but they took them by force.  
Vers. 25. In those days there was no king in Israel, etc.] See the note, chap. 17.6.    

ANNOTATIONS Upon the book of RUTH.  

CHAP. I.  
NOw it came to pass in the days when the Judges ruled, etc.] This History of Ruth is an Appendix to that of Judges, in whose time it happened; yet it is put in a book apart by itself, because the story was of such special concernment, in that it relates some remarkable passages concerning the genealogy of David, of whom Christ the promised Messiah descended. By whom, and when this book was written, is not where expressed, only by the Genealogy of David set down in the end of this book; it is manifest that it was written after David's time, unless that were added to the book in succeeding times: Under which of the Judges this story happened we cannot say, neither; but yet they that refer it to the days of Deborah and Barak; or at the utmost, to the days of Gideon, have the fairest probabilities whereon to ground their conjectures. For Boaz, who married Ruth, was the son of Salmon by Rahab, Matth. 1.5. who was a woman grown, when the Israelites first entered Canaan; and Obed the son of this Boaz, was the grandfather of David, and therefore the marriage of Boaz with Ruth, could not be long either before or after those days of Deborah and Barak. That it was in the days of the Judges, is noted, that we might take notice, how by this famine God punished the sins of those times, as he had threatened, Deut. 28.23, 24. And the heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. The Lord shall make the rain of thy land powder and dust, etc. they were now fallen to idolatry, and many other grievous sins; and now this land which flowed with milk and honey, became barren; yea Bethlehem, that is, the house of bread, so called it seems, from the extraordinary fruitfulness of the country where it stood, felt this scourge of God.  
Vers. 2. And the name of his two sons, Mahlon and Chilion, Ephrathites of Bethlehem-Judah.] So called, because this Bethlehem was formerly called Ephrath, Gen. 35.19. Bethlehem-Judah, to distinguish it from another Bethlehem in the tribe of Zebulun, Josh. 19.15. and Bethlehem-Ephratha, because the country where it stood was called Ephrata, Micah 5.2. Thou Bethleem-Ephrathah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: And thus also there is a difference made betwixt them, and those in the tribe of Ephraim who were also so called; for Jeroboam is called an Ephrathite, 1. Kings 11.26.  
Vers. 3. And Elimelech Naomies' husband died, etc.] This is mentioned, as one of the great afflictions that befell Naomi, who is propounded as a pattern of patience to all succeeding times; and perhaps too (for so some Expositors conceive) as an occasion of that which is next related, to wit, his sons marrying with the daughters of Moab, which it may well be they would not have done, if their father had lived.  
Vers. 4. And they took them wives of the women of Moab, the name of one was Orpah, etc.] To wit, Mahlon took Ruth to wife, and Chilion Orpah: for chap. 4.10. she is called Ruth the Moabitesse, the wife of Mahlon. If they had not embraced the true religion before they married them, doubtless they sinned in taking these wives: Deut. 7.2. Thou shalt make no covenant with them, nor show mercy unto them. Neither shalt thou make marriages with them, etc. Neh. 13.23. In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab, etc. and indeed by that speech of Naomi, vers. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: it seems that Orpah had not as yet embraced the true Religion; and hence it may seem to have been, that they died within a while after, and that without children. For when God's people walk out of God's ways, they usually meet with sore crosses and troubles.  
Vers. 7. And they went on the way to return to the land of Judah.] Hereby it appears that both Orpah and Ruth did at first intent to have gone with Naomi into the land of Judah, though afterwards Orpah went back to her own friends, and only Ruth went along with Naomi.  
Vers. 8. And Naomi said unto her two daughters in law, Go, return each to her mother's house.] The mother's house is mentioned, first, because daughters, when they are in their father's house, are wont to be most with their mothers: secondly, because in those times, the women of each family did usually live apart in a several dwelling by themselves: and thirdly, because herein is implied a reason to induce them to return to wit, that it was pity they should leave their own mothers, to go into a strange country with a mother in law: and indeed though Naomi could not but desire much to enjoy still the society of her daughters, whom she loved so dearly, yet because they were like to endure much hardness, if they went with her, who was poor, and left to the wide world; and this she could not think on without grief: it is likely enough, that she might seriously persuade them to return; (for Ruth might have continued in the true Religion, though she had remained still in her own country) but yet withal she might be moved thus to speak to them, because however she should by this means try their affections, whether they would be content, knowing all that might be alleged against it, to go along with her.  
Vers. 9 The Lord grant you, that you may find rest each of you in the house of her husband.] That is, the Lord provide you good husbands, and such with whom you may live comfortably, and not meet with such troubles as you have with my sons undergone. Again single women are usually subject to many cares, troubles and wrongs, and when they meet with husbands that are lovingly tender over them, and careful to defend them from injuries, and to provide things necessary for them, then are their husband's houses resting places; and hence Naomi might use this expression to her daughters in laws.  
Vers. 11. Are there yet any more sons in my womb, that they may be your husbands.] This she speaks with respect to that law whereby the widow was appointed to marry the brother of her deceased husband, Deut. 25.2. Either therefore these daughters of Moab had been made acquainted herewith by Naomi, or their husbands; or perhaps it was a custom too in those times amongst other nations.  
Vers. 13. Nay, my daughters: for it grieveth me much for your sakes, etc.] As if she should say, There is no hope of comfort this way from me, and therefore return home to your own land and friends, that there you may meet with husbands with whom you may live comfortably: for indeed, though the hand of the Lord be heavy upon me, it grieveth me not so much for myself, as for you, that I am able to yield you no comfort at all.  
Vers. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.) Naomi was doubtless seriously troubled that her daughters should for her sake leave their country and friends, to go along with her a poor desolate widow, to share in her misery; and therefore overswayed with this her grief, might in the bitterness of her soul propound to Ruth the example of Orpah her sister (for they had married two brethren) thereby seriously to move her to return also, that she might not be exposed to that misery, which with her she was like to undergo: (and the rather because she might hope that Ruth would be constant in the true Religion) but yet because she saw that Ruth was more bend to stay with her, than her sister Orpah was, it it most probable, that this she now said to her, was chief intended to try her; and therefore she mentions Orpah her returning to her gods, thereby as it were to put her in mind, that she must be content to leave both her people and gods too, that she had formerly served, if she would go along with her; and therefore ought seriously to consider of it what she would do.  
Vers. 17. The Lord do so to me and more also, if ought but death part thee and me.] This form of swearing or imprecation, which Ruth here useth, The Lord do so to me and more also, was it seems familiar, not amongst the Jews only, as we may see in many several places of the books of Samuel and the Kings, as 1. Sam. 3.17, etc. but also amongst other nations, when they swore by their false gods, as it is evident, 1. Kin. 19.2. & 20.10. The drift of this imprecation was, doubtless to express that they desired some notable mischief might befall them, if they did not do what they said they would do, or what they desired should be done by others. But why did they not express the evil they desired should fall upon them? I answer, that it is very probable, that at first the custom of swearing thus, without naming the mischief they wished, was taken up, either because they were naturally afraid to mention the evil they wished to themselves or others; not daring to use such desperate expressions as bold wretches nowadays use without fear, as God confound me, etc. or else, because by this suppressing the evil they desired might light upon themselves, or others, they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do, or that others did not what they desired of them; namely, that they were such that they were afraid to name them.  
Vers. 19 All the city was moved about them, and they said, Is this Naomi?] That is, all the inhabitants of the city were moved with much compassion and wonder, at the sad condition wherein she was come back from the land of Moab. It seems she was a woman of good rank and note, above others in Bethlehem when she went thence; and therefore the report of her being returned home in such a poor plight, being soon spread about the city, every body wondered at it; and gazing at her as they had any occasion to see her, they cried out Is this Naomi? as if they should have said, What an alteration is here? who would have ever looked to see Naomi in such a condition? It seems, that not only her poverty, but even the wonderful change of her countenance, by reason of exceeding much sorrow, made all that saw her and had known her formerly, wonder at her.  
Vers. 20. Call me not Naomi, call me Mara; for the Almighty hath dealt very bitterly with me.] Though the complaints of the best in the hour of affliction are many times too full of passion, yet the singular piety of Naomi makes it most probable, that she spoke not this by way of murmuring, or with charging God for dealing too severely with her; but only to express, that the Lord had brought many bitter afflictions and sorrows upon her; in regard whereof Mara, which signifies bitter, was a fit name for her then Naomi, which signifies pleasant, or merry.  
Vers. 21. The Lord hath testified against me, and the Almighty hath afflicted me?] Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sins; whence is that of Job, chap. 10.17. Thou renewest thy witnesses against me, and increasest thine indignation upon me: and again, chap. 16.8. Thou hast filled me with wrinkles, which is a witness against me; therefore it is, that Naomi speaketh thus of her afflictions, The Lord hath testified against me, and the Almighty hath afflicted me.   

CHAP. II.  
Vers. 1. ANd Naomi had a kinsman of her husbands, etc.] To intimate why Boaz at the first knowledge of Ruth, shown her such favour as is related in the following part of the chapter, this is here prefixed that he was a near kinsman of Elimeleches, Naomies' husband.  
Vers. 2. Let me now go to the field, and glean ears of corn after him, in whose sight I shall find grace.] These last words, in whose sight I shall find grace, are added to imply, that she would be careful no way to be offensive to any, and that she would not glean without leave; for which her modesty, she is expressly commended by Boaz his bailiff, vers. 7. She said, I pray you let me glean and gather after the reapers amongst the sheaves: whereby we may see, that though the glean of their corn, were by the Law of God appointed for the poor, Levit. 19.9. Thou shalt not wholly reap the corners of thy field, neither shalt thou gather the glean of thy harvest; yet the poor were to take them as a matter of favour from the owners, if not to crave leave too when they went to gather them.  
Vers. 5. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?] This he might ask, either because▪ he perceived she was a stranger; or because he found her sitting in the house: see the following note.  
Vers. 7. So she came, and hath continued even from the morning, until now that she tarried a little in the house.] It may seem that Ruth in the heat of the day, did withdraw herself to the house, or hovel, which was there in the field, wherein happily the harvest men did eat their meat, that there she might a while ease and refresh herself, and then return to her work again, (which might also be the chief occasion that induced Boaz, seeing her sit there, to inquire vers. 5. whose damsel she was) and therefore this servant was so careful to inform Boaz of her diligence and industry, that from morning till that time, she had followed her gleaning hard, only now a little while, she had rested herself there in the house to refresh herself.  
Vers. 8. But abide here fast by my maidens.] Who were doubtless employed, not in gleaning, as some think (for the owners might not gather the glean of the fields, but were to leave them for the poor and for the stranger: Levit. 23.22. When ye reap the harvest of your land, thou shalt not make a clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any glean of thy harvest: thou shalt leave them to the poor and to the stranger) but either in reaping, or else in gathering the corn after the reapers, and binding the sheaves.  
Vers. 12. A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.] That is, to whose providence, care, and protection, thou hast committed thyself, in that thou hast joined thyself to his Church and people. It is a figurative expression taken from chickens, or other young birds that are sheltered and cherished under the wings of their dams, and it is often used in the Scripture, as Psal. 17.8. Keep me as the apple of the eye: hid me under the shadow of thy wings: and Psal. 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust. Two reasons are intimated in the words, why he desired the Lord thus to bless Ruth; the one is, because she had carried herself so piously and well to her mother in law; the other, because she had taken the Lord God of Israel to be her God, and so had made him her hiding place, whereby indeed the Lord was the more engaged to cherish and protect her. Nor need we stumble at it, that the good he desires from God for Ruth, is here termed a recompense and reward; for as a father may reward the service of a child, who yet owes his father all the service he can do him, so God is said to reward the good works of his servants, of his own free grace and fatherly love, not because their works can merit any thing at God's hand.  
Vers. 13. Let me find favour in thy sight, my Lord, for that thou hast comforted me, and for that thou hast spoken friendly unto thy handmaid, though I be not like unto one of thy handmaids.] That is, though I be meaner than one of thy handmaids, and therefore unworthy of so great favour as thou hast afforded me, even that thou shouldest speak so comfortably unto me, and in so courteous a manner; yet be pleased to continue thy favour unto me, for this kind and gracious respect of me a poor desolate widow, emboldens me thus to crave the continuance of thy favour, however unworthy I am in myself.  
Vers. 14. And eat of the bread, and dip thy morsel in the vinegar.] This last is added to imply, how freely and boldly he would have her make use of this liberty which he had now given her, of eating with his servants, that he would not have her be ashamed, or loath to make too bold (as humble spirited men and women in this kind are) but that he would have her as freely take her share of every thing amongst the rest, as if she were at her own table.  
Vers. 14. And she sat beside the reapers.] That is, when it was meal-time, she came as Boaz had bidden her to eat with the servants, but did not boldly thrust in herself amongst them, but modestly sat down somewhere besides them, as one that thought it fitting rather to receive what should be given her, then to take what she pleased herself; and therefore it is added in the next words, that Boaz perceiving her modesty, reached her parched corn, that is, new corn dried over the fire, and made fit to eat, a food much in request in those times, and therefore likely to be the best provision that was now at the table, as we see 1. Sam. 17.17. And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, etc. and 1. Sam. 25.18. and 2. Sam. 17, 28.  
And she did eat, and was sufficed, and left.] Which she carried to her mother, vers. 18. so that this is added both to show how plentifully Boaz had given her, and how careful she was to carry somewhat of that which was given, to her poor mother in law.  
Vers. 16. And let fall some of the handfuls on purpose for her, etc.] But why did not Boaz give Ruth some good quantity of corn, and so dispatch her back again to her mother in law, rather than bid his reapers scatter some that she might afterwards gather it up again? I answer, two reasons may be given for this: for first, he might judge it the best course so to relieve her wants, as withal to keep her in a way of labour, and taking pains for what she got: and secondly, he might do it, as not desiring there should be any notice taken of his bounty in relieving her, but that she should gather it up, as if it had been casually scattered.  
Vers. 17. And it was about an ephah of barley.] Which was almost a bushel after our measure, see Levit. 5.11.  
Vers. 20. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen.] Or as it is in the margin of our Bibles, one that hath right to redeem, for the next kinsman had a right by the Law of God, to redeem any house or land which should be sold by those of their kindred, if they were not able to redeem it themselves, Levit. 25.25. And so also to marry the widow of him that should die without children, that so he might raise up seed to his brother, Deut. 25.5. and thus she gives Ruth a hint of that, which afterward she more fully imparted to her, namely, that this Boaz was indeed by the Law of God to marry her, that he might raise up seed to her deceased husband.   

CHAP. III.  
Vers. 1. MY daughter, shall I not seek rest for thee, that it may be well with thee?] As if she should have said, since by looking after it, there is little doubt to be made, but that Boaz may be brought to marry thee, as by the Law of God he is bound to do; shall I not do what I can to effect it? Hereby thou mayest come to live at rest and plenty, whereas now thou indurest much hardness and sorrow; and therefore I think myself bound to do what I may, to accomplish this for thee.  
Vers. 2. Behold, he winnoweth barley to night in the threshing-floore, etc.] Naomi being to advise Ruth to go and lie down at the feet of Boaz, that night when he was a bed, and then to challenge of him the duty of the next kinsman, namely, that he should marry her and raise up seed to her deceased husband, she premiseth this concerning his winnowing of barley that night, to show, that by reason hereof, she might now take as fit an opportunity both for time and place as could be expected, to put that in practice, which she intended now to advise her to do, to wit, first, because as it seems, it was the custom of those times, that either at the beginning or ending of their winnowing, the owner made some feast for his servants, friends, or neighbours, for that Boaz did so, we may with great probability gather from those words, vers. 7. When Boaz had eaten and drunk and his heart was merry, he went to lie down, etc. and it may therefore well be, that the meaning of these words, Behold, he winnoweth barley to night, etc. is this, that he kept that night his winnowing feast; after which Naomi might well hope, that a motion of marriage made to him by Ruth, would be the more readily accepted: secondly, because their thresh-floors in those times, where they winnowed their corn, and where happily also they kept this their feast, were usually in the open fields, and therefore there she might have the more easy and private access to him: thirdly, because the chief time of winnowing in those hot countries was toward the evening, when the wind usually gins to rise, called therefore, Gen. 3.8. the wind, or cool of the day, the fittest time for this project which Ruth was now to be put upon: and fourthly, because Boaz it seems, was wont to lodge all night in this time of winnowing in the threshing floor; partly in regard of the late working of his servants, to take the advantage of the evening wind, and partly to secure his corn, whilst it lay in so open a place.  
Vers. 3. Wash thyself therefore and anoint thee, and put thy raiment upon thee, etc.] That is, dress thyself handsomely in thy best attire, all which she doubtless directed her to do, that she might be the more pleasing in his eyes.  
Vers. 4. And thou shalt go in and uncover his feet, and lay thee down.] Doubtless Naomies aim and intention in this advice she gives her daughter in law, was lawful and honest; for her aim was only to procure that Boaz, being as she conceived the next of kin to her deceased son, might be brought to take Ruth to wife; that he might raise up feed unto the dead, as by the law of God he was enjoined. And what fault was it in Ruth to challenge that from him, to wit, marriage, which by the Law of God was due to her? yea and much might be said, both in regard of the age, and gravity, and piety of Boaz; and the experience she had many years had of ruth's modesty and chastity, to justify or excuse the way she took for effecting her aims. But yet I conceive the way she took in regard of some circumstances was unwarrantable, and savoured much of womanish weakness; first, because there was an appearance of evil in it which is to be avoided, 1. Thess. 5.22. Abstain from all appearance of evil: secondly, because it was not a matter of good report; and therefore was Boaz loath to have it known, vers. 14. And he said, Let it not be known that a woman came into the floor: thirdly, because it might have been an occasion of sin: and fourthly, because it stood not with the modesty of a good woman, thus in the night to cast herself down at a man's feet in his bed. And indeed besides this, it might have been the means of alienating Boaz his affection from Ruth, by raising some suspicion in him of her immodesty and unchaste life; had not God that overruled all, and had a secret guiding hand in this business, turned it to good.  
And he will tell thee what thou shalt do.] Hereby she intimates how confident she was, that Boaz would not refuse the motion that was made to him, according to the Law of God; and therefore refers Ruth to the counsel he should give her, for any thing that was further herein to be done.  
Vers. 7. And when Boaz had eaten and drunk, and his heart was merry, etc.] See the note above, vers. 2.  
Vers. 9 Spread forth thy skirt over thy handmaid, for thou art a near kinsman.] That is, accept of me for thy wife, that thou mayest do the duty of a kinsman, in raising up seed to my deceased husband. And the ground of this phrase (as some conceive) was a custom amongst the Israelites in those times, that in their contracts the man did throw over the woman the lap or wing of his garment, in token that he took her into his protection: whence is that expression also, Ezek. 16.8. When I passed by thee and looked upon thee, behold the time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I swore unto thee, and ●●tred into a covenant with thee, saith the Lord God, and thou becamest mine.  
Vers. 10. For thou hast showed more kindness in the latter end, then in the beginning, etc.] That is, thou show'dst much kindness to thy husband deceased, in leaving thine own country and people, and coming along with his mother for his sake, though she lived in a poor estate; but now to seek to match thyself with an old man, and that for the dead sake, to revive his name amongst the people of God; this is a kindness surpassing that.  
Vers. 16. And when she came to her mother in law, she said, Who art thou my daughter?] By her voice her mother might know her to be a woman, but being not yet light she could not discern her, and therefore she asked who she was.  
Vers. 18. Then said she, Sat still my daughter, etc.] That is, stir thou no further about the business, but now wait for the issue of it; or stir not abroad, that thou mayest be in a readiness whenever he shall send for thee.   

CHAP. FOUR  
Vers. 1. THen went Boaz up to the gate, and sat him down, etc.] Waiting there both for his kinsman's passing by, who was like to go forth into the field, or to return home from his business abroad; and also for such elders of the city as might be called in to sit in that place of judgement, for the hearing, determining, and witnessing that great and weighty business which he had in hand: and indeed accordingly it came to pass, as is expressed in the following words; And behold, the kinsman of whom Boaz spoke came by; where this word behold, calleth the Reader to observe the providence of God herein, to wit, that immediately, even as Boaz expected, this kinsman came by, not being yet called or sent for; and so was presently brought to give his answer in this business.  
Unto whom he said, Ho, such a one, turn aside, sit down here.] That is, calling him by his name, he desired him to sit down in the gate, that he might hear what he had to say to him; but the penman of the Spirit here leaves out his name, and supplies it with this indefinite clause (such a one,) either because it is not material that his name should be expressed; or purposely, because he deserved to have his name forgotten, that took no care to raise up the name of his deceased kinsman, as God in his law had enjoined him.  
Vers. 3. And he said unto the kinsman, Naomi that is come again out of the country of Moab, selleth a parcel of land, etc.] It may be, that this sale was merely pretended by Boaz for the trial of this their kinsman, that if he should be forward to accept of this purchase, upon the right of being the next kinsman, he might thence the better be convinced, how just it was, that he should perform the duty of a kinsman in one thing as well as in another. Yet the poverty of Naomi was not such, but that she might have some small portion of land to sell, left her by her husband by way of jointure or dowry for term of life; and happily Ruth had acquainted Boaz with this beforehand, though it be not expressed. However because where such lands were to be sold by any widow, the next kinsman to whom the inheritance was to come after the widow's decease, might redeem it before any other; therefore Boaz tendered him the redeeming this land, that if he did accept of it, he might then require of him to marry Ruth, to which upon the same ground of being the next kinsman he was also bound.  
Vers. 5. Then said Boaz, What day thou buyest the field at the hand of Naomi, thou must buy it also of Ruth, etc.] As if he should have said, If you buy this land of Naomi Elimeleches widow, you must buy it also of Ruth, the widow of Mahlon, the son of Elimelech, and so coming in as the next kinsman to buy her husband's land, you are also as the next kinsman to marry her, that you may raise up seed to her deceased husband. Because as we may probably conceive, when Naomi had enjoyed this parcel of land as Elimeleches widow, Ruth was also after to enjoy it for her life, as Elimeleches son's widow; and he that would challenge from Ruth the privilege of the next kinsman, in the purchase of her land, was also to perform the duty of the next kinsman in marrying her, that he might raise up seed to her deceased husband, and so continue his name in his inheritance: hence is it, that Boaz doth here wind up these two thus together in these words that he spoke to the next kinsman, thou must buy it also of Ruth the Moabitesse, the wife of the dead, to raise up the name of the dead upon his inheritance.  
Vers. 6. And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance.] To wit, either because his marrying with Ruth a poor widow, would be a great hindrance to him for his estate, which otherwise might be advanced by a rich wife; or else, because if he should happily have but one son by her, that son of his should be called by the name of Mahlon, ruth's former husband, and yet carry away his inheritance, and so his name should be extinguished; or if he had more, yet his inheritance should not go to the first born of his body begotten; or rather, because if he should have many children by this young widow, having perhaps children already by another wife, this would be a means to mar and consume his estate, by the great charge it would bring upon him; and it would also cause his inheritance to be shattered into too many several parcels, if it were to be divided amongst all his sons, as some think it was.  
Vers. 7. Now this was the manner in former time in Israel, concerning redeeming, etc. a man plucked off his shoe, and gave it to his neighbour, etc.] When the widow complained to the elders, and the kinsman notwithstanding refused to marry her, in that case the woman was to pull off his shoe and spit in his face: Deut. 25.9. Then shall his brother's wife come unto him in the presence of the Elders, and lose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done to him that will not build up his brother's house. But here there was no such thing, and therefore here the man pulled off his own shoe, as was the custom in all other bargains of alienation. The ground of which custom was this: the shoe signified the right he had to go and come at his pleasure upon any parcel of land, as his proper demeans (for possessio, is quasi pedum positio) and the pulling off a man's shoe and giving it to his neighbour, signified that he willingly did forego this his right, and resign it to his neighbour; and thence is that expression concerning the possessing and treading down of Moab, Psal. 60.8. Moab is my wash pot, over Edom will I cast out my shoe.  
Vers. 10. That the name of the dead be not cut off from among his brethren, and from the gate of his place, etc.] That is, from amongst the inhabitants of Bethlehem, who daily go in and out at the gates of the city, and upon all civil occasions resort thither as to the place of judgement.  
Vers. 11. The Lord make the woman that is come into thy house, like Rachel, and like Leah, which two did build the house of Israel.] Rachel is here set before Leah because Rachel was jacob's true and lawful wife, and Leah was by deceit thrust upon him; & in desiring that Ruth might be to Boaz, what Rachel and Leah were to Jacob, they desire, 1. that she may be loving & amiable to him, as they were to Jacob: 2. that he might have a numerous progeny, as Jacob had by them: & 3. that by this his progeny, the Israel, the Church of God, might be built up and increased.  
Vers. 12. And let thy house be like the house of Pharez, etc.] That is, as Pharez (of whose stock thou art) was blessed in his posterity (though his mother was a stranger, and not of the stock of Israel) so that his children, and children's children have been most honourable in the tribe of Judah, so mayest thou be blessed in thy children begotten of this poor stranger, and may they uphold still the honour of that house.  
Vers. 17. And the women her neighbours gave it a name, saying, There is a son born to Naomi, etc.] That is, they gave their advice that his name should be called Obed, because this son of ruth's was to raise up the name of her deceased husband (the son of Naomi) and to be accounted his son, rather than the son of Boaz; therefore they do here say, there is a son born to Naomi. Indeed every where in the genealogies Obed is reckoned the son of Boaz; but that is because there it is fit the line should be drawn according to the natural descents, that we might truly know the ancestors of whom Christ came, without any respect to this Legal provision: for doubtless this child was reckoned the son of Mahlon, ruth's deceased husband; and therefore when they would appoint a name for this child, to wit, not as taking to themselves the power and authority of naming the child, but only as friends giving their advice; they called him Obed, which signifieth serving, to express the hope they had that he would, as a good child, serve and comfort Naomi in her old age.  
Vers. 21. And Salmon begat Boaz, and Boaz begat Obed, etc.] The principal end of setting down this genealogy here, is to show the truth of jacob's prophecy concerning Christ's coming of the tribe of Judah; and therefore it gins with Pharez Judah's son, ver. 18. and so descendeth to David, of whose stock it was also known the Messiah was to come. How to compute the time from the birth of Boaz to the birth of David, is a matter of great difficulty: for from the going of the Israelites out of Egypt, to the building of the temple, it was 480. years, and therefore from the Israelites entering the land of Canaan, to that time, it was 440 years, out of which deducting 24 years for the age of Solomon when he began to build the temple, & 50. years for the age of David when Solomon was born (which is most probable) it will then be found that it was 366. years from the Israelites entering into Canaan to the birth of David, and it was not sure long after the Israelites took Jericho, ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man, and so Obed Jesse, and Jesse David, it might well be that in 366. years there might be no more than these generations.    

ANNOTATIONS Upon the first book of SAMUEL, Otherwise called, The first book of KINGS.  

CHAP. I.  
NOw there was a certain man of Ramathaim-zophim, etc.] The two books of Samuel are so called, because they contain the story of the life and death of Samuel, and of the Commonwealth of Israel under his government: and likewise the story of Saul and David, who were both anointed kings by Samuel; and so show how the prophecies of Samuel concerning them both were exactly fulfilled. Yet by the Greek and Latin Interpreters they are usually called the two first books of the Kings, because therein is related how the government of Israel came first to be changed, from that of Judges to that of Kings; and because they contain the story of Saul and David, the two first Kings of Israel. By whom these books were written is not where expressed; but that they were written by the inspiration of the holy Ghost, whosoever the penmen were, is evident by the testimony of the Jews, to whom were committed the Oracles of God; and who did always acknowledge them to be a part of the sacred canon of the Scripture; and it is likewise confirmed in the new Testament, where some passages of these books are cited as a part of the Scripture, as we may see Matt. 12.3, 4. where that passage concerning David's eating the shewbread, 1. Sam. 21.6. is cited by our Saviour; Have ye not read what David when he was an hungered did, and they that were with him, how he entered into the house of God, and did eat the shewbread? etc. and again in those two testimonies cited by S. Paul, the one Rom. 15.9. As it is written, For this cause I will confess to thee amongst the Gentiles, and sing unto thy name; which is taken out of the 2. Sam. 22.50. and the other, Heb. 1.5. I will be to him a father, and he shall be to me a son, which is alleged from 2. Sam. 7.14. As for these first words, Now there was a certain man of Ramathaim-zophim, etc. wherein we are told what Elkanah the father of Samuel was; we must know first, that whereas elsewhere the town where Elkanah dwelled is called Ramah, as in the 19 verse of this chapter; And they risen up in the morning early,— and came to their house to Ramah; and so again, chap. 2.11. here it is called Ramathaim-zophim, Ramathaim (in the dual number) because it consisted of two towns that were called Ramah, two Ramahs joined in one, and Zophim, either because it was situate in the country or region of Zuph, whereof we read, chap. 9.5. And when they were come to the land of Zuph, Saul said to his servant that was with him, Come and let us return, etc. or else because of the high situation of the place, standing upon some notable high hill, in regard whereof it may well be that there were some watchtowers there (for that the name seems to import, because Zophim signifieth watch houses, or towers) or else (as some think) because there was there an University or school of Prophets, who are usually in the Scripture called watchmen, as Ezek. 3.17. Son of man, I have made thee a watchman to the house of Israel: secondly, that whereas in setting down the genealogy of Elkanah, it is said that he was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph; it seems in the 1. Chron. 6.26, 27. that three of these were also called by other names; for Elihu is there called Eliab, and vers. 34. Eliel; and Tohu, Nahath, and vers. 34. Toah; and Zuph, Zophai: and thirdly, whereas it is said that Elkanah was an Ephrathite; thereby is meant that he dwelled in mount Ephraim; Elimelech and his two sons are called Ephrathites, Ruth 1.2. because they were of Bethlehem Ephratah; and Jeroboam is called an Ephrathite, because he was of the tribe of Ephraim, 1. Kings 11.26. but Elkanah is here called an Ephrathite, only because he dwelled in mount Ephraim; for that he was a Levite of the family of the Kohathites; (to whom indeed certain cities were allotted in the tribe of Ephraim Josh. 21.20.) and of the posterity of Korah, that wretch that was in so fearful a manner destroyed in the wilderness for his rebellion against Moses, is evident 1. Chron. 6.22, 23, etc. so that it is no wonder though the sons of Korah were spared, whilst the father was destroyed, since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was.  
Vers. 2. And Peninnah had children, but Hannah had no children.] Hannah is reckoned in the foregoing words in the first place; and it is probable therefore which some conceive, that Hannah was his first wife, and that afterwards he took Peninnah to wife, because Hannah was barren: For in those times they counted it an extraordinary cross to die without issue; yea because the temporal promise made to that nation depended much upon their carnal generation, though the Lord allowed not their polygamy, yet he was pleased to tolerate this infirmity in his servants till the Messiah came, when the Church should no longer be tied to one nation, but spiritual children should be begotten unto God from all nations: and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the stars of heaven, did imply a dispensation granted to them for having many wives.  
Vers. 3. And this man went up out of his city yearly to worship, and to sacrifice to the Lord of hosts in Shiloh.] At Shiloh the Tabernacle had stood ever since the seventh year of Joshua, Josh. 18.1. thither went Elkanah yearly, that is, at those three solemn feasts, wherein all the males were bound to appear before the Lord, Deut. 16.16. He might go at other times as a Levite, to do service in his course at the Tabernacle; but here doubtless his going up yearly at those great feasts is only intended, when his family went with him (yea the women also) such was their devotion, though not bound thereto by the Law.  
And the two sons of Eli, Hophni and Phinehas, the Priests of the Lord were there.] This Eli was at this time Judge of Israel the next after Samson, chap. 4.18. He had judged Israel forty years; and withal, as it is generally thought by all Expositors, he was high Priest too. Indeed, how he should come to be high Priest we cannot say. For Aaron leaving two sons behind him, Eleazar and Ithamar, the high Priesthood was to have descended successively to the posterity of Eleazar, Aaron's eldest son; and accordingly we read that Eleazar was high Priest after Aaron died, Deut. 10.6. and after Eleazar died Phinehas, Judg. 20.28. Now it is evident that Eli was of the posterity of Ithamar, Aaron's second son; because it appears that Abiathar who was deposed from being high Priest by Solomon, was of the posterity of Eli, 1. Kings 2.27. and of Ahimelech who was the son of Abiathar, it is expressly said, 1. Chron. 24.3. that he was of the sons of Ithamar: and how therefore the high Priesthood came to be transferred from the posterity of Eleazar to Eli, that was of the house of Ithamar, cannot be cleared by any place of Scripture; only because it is said, chap. 2.30. that God had promised Eli that his house and the house of his father should walk before him for ever; thence some conclude that it was not without God's appointment, that the high Priesthood was removed to the house of Ithamar, and that because the high Priests of Eleazar's family had some way provoked God by their evil ways, in the days of the former Judges. As for Elies two sons Hophni and Phinenas, it is expressly inserted here, that they were then in Shiloh, when Elkanah used yearly to go up thither to sacrifice, to intimate thereby the wisdom and piety of Elkanah, who would not neglect his duty in going up thither with his sacrifices, according to the rule of God's Law, because of the horrible wickedness of these wretches, who were of chief sway amongst the Priests that attended the service of the Tabernacle; no though others stumbled so at their lewdness, that chap. 2.17. they abhorred the offering of the Lord, yet Elkanah would not do so, but went up yearly at the appointed feasts to the house of God, though Hophni and Phinehas were there.  
Vers. 4. He gave to Peninnah his wife, and to all her sons and daughters portions.] That is, portions of the peace offerings which he offered to the Lord, the fat only of the peace-offerings was burnt upon the altar, the right shoulder and the breast was given to the Priest, and the remainder of the sacrifices were for the offerer to eat, and those that belonged to him; of this therefore Elkanah gave portions to Peninnah and her children, according to the ancient manner of feasts of which see, Gen. 43.34.  
Vers. 5. But unto Hannah he gave a worthy portion: for he loved Hannah, etc.] Peninnah had a great share as having many children; for she and her sons and her daughters had each of them several portions; whereas Hannah being but one, was to have but a single portion. But her husband therefore, because he loved her dearly, as being a gracious woman, and withal, of a meek and quiet melting disposition, that she might not be discouraged, took care that her one portion should be the larger and better, a double portion, (as some read it) and happily of the choice and best of the sacrifices.  
Vers. 6. And her adversary also provoked her sore, etc.] This her adversary was Peninnah (as indeed where one man, contrary to the Ordinance of God, hath two wives, they must needs be adversaries, (as being corrivals in his love) and live in continual variance one with the other,) and she provoked her sore to make her to fret, because the Lord had shut up her womb: That is, she provoked her purposely to make her vex and disquiet herself, and that by upbraiding her with her barrenness, as an effect of the Lords displeasure. Now this is added here, as a second reason why Elkanah gave Hannah such a worthy portion. It was not only because of the singular love he bore to her, but also because he saw that Peninnah vexed her, and so he was the more careful to comfort her and cheer her up.  
Vers. 7. And as he did so year by year, when she went up to the house of the Lord▪ so she provoked her, etc.] That is, whereas Elkanah did this yearly to cheer Hannah, Peninnah was hereby rendered the more ready to vex her. Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrenness, is hereby much aggravated, that she did not forbear at those times when they went up to pray, and offer sacrifices to the Lord. See Mat. 5. And withal it implies, that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child.  
Vers. 9 So Hannah risen up after they had eaten in Shiloh, and after they had drunk.] That is, after Elkanah and his family had eaten and drunk together, with whom Hannah sat. It may be indeed that Hannah upon her husband's words, vers. 8. did eat a little, yet it is most probable that she did neither eat nor drink: for besides what she said afterward to Eli, vers. 15. I have drunk neither wine nor strong drink; it seems to have been against the express letter of the Law for any body to partake of these holy feasts, whilst they were in sadness and heaviness of spirit: Deut. 12.7. And there you shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households: Levit. 10.19. And Aaron said unto Moses, Behold this day have they offered their sin offerings, and their  offerings before the Lord, and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the Lord?  
Now Eli the Priest sat upon a seat by a post of the Temple of the lord] That is, of the Tabernacle, for as Solomon's Temple is sometimes called a Tabernacle, Jer. 10.20, My Tabernacle is spoilt, and all my cords are broken; so the Tabernacle is here called the Temple of the Lord. But yet it seems too, that the Tabernacle was at this time within some house built for that purpose in Shiloh, and hence there is mention here of a seat by a post, where Eli sat, and afterwards of doors, chap. 3.15. And Samuel lay until the morning, and opened the doors of the house of the Lord, whereas the Tabernacle had neither gates nor posts, nor seats before it, but only a vail that was hung up at the entering into it, Exod. 26.36.  
Vers. 11. And she vowed a vow, and said, etc.] To wit, as it followeth afterwards, that if the Lord would give her a manchild, she would give him unto the Lord all the days of his life, and that he should be a Nazarite, which she expresseth in the last clause of this verse, and there shall no razor come upon his head. Indeed being by birth a Levite, the Lords he was without her vow, as being one of that tribe whom God had separated from the rest of the people, for his special service; but then we must consider that many of the Levites were dispersed abroad in several places of the land, where their chief employment was, to teach and instruct the people, and did not (at least continually, but only at some set times, when their course came) attend upon the service of the Tabernacle; and again, that the Levites were not bound to the service of the Tabernacle, till five and twenty or thirty years of age, and were again exempted at fifty: concerning which, see the note, Numb. 4.3. either therefore the special thing intended in her vow, was the consecrating him wholly to the service of the Tabernacle; or else, the time when he should begin to attend there, that he should not stay till the usual years of other Levites, but should be brought thither and trained up there, even from his childhood, and all that while continue under the strict vow of a Nazarite, which ordinarily the Levites were not bound unto. As for her power to vow this; we must understand, that she only vowed to do what in her lay, that it might be thus, to wit, the child being by no defect of body or mind unfit for God's service, and willing when he came to years of discretion to take upon him the vow; and again, her husband consenting thereto, without which the woman's vow was of no force, Deut. 30.8. But if her husband disallow her on the day that he heard it, than he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bond her soul, of none effect, and the Lord shall forgive her. Indeed it is evident in the sequel of samuel's story, that he did not always continue in the Tabernacle, chap. 7.16. And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places: and hence it seems probable, that after Samuel became Judge in Israel, he was by special dispensation from God, freed from this vow of his mother.  
Vers. 14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.] That is, How long wilt thou carry thyself as a drunken woman? How long wilt thou continue here in thy drunkenness, and profane this holy place thou art come into? go home and sleep and rid thee of this distemper, and then come with a penitent heart and make thy peace with God: because he saw her stand so long together mumblimg with her lips, after an unusual manner, and yet could not perceive that she was praying, he persuaded himself she was drunk, and thereupon did thus sharply chide her, the rather happily inclining to this rash judgement, because of some incomposednesse in the gesture of her body, arising from the vehemency of a transported mind, which at the same time he might also discern in her; but especially because it was immediately after they were risen from eating and drinking before the Lord, vers. 9  
Vers. 15. And Hannah answered and said, No, my Lord, I am a woman of a sorrowful spirit, etc.] Though Eli had most unjustly charged Hannah with drunkenness, yet we see with what meekness she seeks to clear herself of that fault, by giving him to understand, first, that she was a woman of a sorrowful spirit, and therefore in a condition altogether unlikely to give herself to such excess: secondly, that she had at present, drunk neither wine nor strong drink: and thirdly, that she had been employed in a duty, for which she had been very unfit had she been drunk, namely, in praying to the Lord I have, saith she, poured out my soul before the Lord: for it is usual in the Scripture to call prayer the pouring forth of the soul to God, as Psal. 62.8. Trust in him at all times; ye people pour out your heart before him: and Lam. 2.19. Arise, cry out in the night; in the beginning of the watches, pour out thine heart like water before the face of the Lord: and that I conceive for these two reasons, first, because God's servants are wont in prayer, as his friends and favourites, to discover all their sins, and make known all their wants and griefs, and cares and troubles, and all the complaints and desires of their souls, not hiding any thing from him: and secondly, because they do this too, with much vehemency, and earnestness; their prayers come not from them sleepingly, and dreamingly, but are poured forth with strong affections and fervency of spirit.  
Vers. 16. Count not thy handmaid a daughter of Belial, etc.] See the note, Deut. 13.13.  
Vers. 17. Then Eli answered and said, Go in peace.] That is, be not troubled with that which I said (for I see now that I was deceived) neither let this affliction thou art in disquiet thy mind, but repose thyself on the providence of God, who no doubt will provide for thee, as may be most for thy good.  
Vers. 18. And she said, let thy handmaid find grace in thy sight.] That is, I desire that thou wouldst still continue this good opinion of me, and still pray to the Lord in my behalf.  
So the woman went away, & did eat, and her countenance was no more sad.] Which was an effect of faith, wrought in her by the spirit of God, upon the prayer she had poured forth unto the Lord, and the gracious encouragement she had received from the high priest, whose words she entertained, as if a promise had been made to her from heaven.  
Vers. 20. She bore a son, and called his name Samuel.] That is, asked of God; whereof she gives the reason in the following words, because, saith she, I have asked him of the Lord: so that hereby it is clear, that she gave him that name, first, to testify the comfort she took, in that she had obtained this son by prayer from the Lord; though the having of a child, a son, after so long a time of barrenness, the taking away of her reproach, and the stopping of her adversaries mouth were all blessings, wherein she could not but much rejoice; yet that this son was given her as a return of her prayer, was in her esteem above all these: and secondly, that this name of her son might put them continually in mind, in what a singular extraordinary way he was given them of God, that so she might be rendered thereby the more careful to perform the vow she had made, and her husband too having consented to it, and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite, according to that which his mother had vowed.  
Vers. 21. And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow.] That is, some sacrifice which he had vowed to the Lord; and what can we rather think this to have been, than a vow of peace-offerings, which he had vowed to give unto the Lord, by way of thankfulness, for this son which by his beloved Hannah the Lord had now given him?  
Vers. 22. She said unto her husband, I will not go up until the child be weaned, etc.] Hereby it appears that Hannah had acquainted her husband with her vow, and that he had consented to it. Some Expositors question whether hannah's keeping the child at home till he was weaned, was not a transgression of the law; but causelessely, for first, for that Law concerning the presenting the first born before the Lord, which the Virgin Mary observed, Luke 2.22. And when the days of her purification were accomplished, they brought him to Jerusalem to present him before the Lord: this concerned not the Levites, but only those first born that were to be redeemed: and secondly, for that Law concerning the appearing of all the males thrice a year before the Lord, Exod. 23.17. three times in a year all thy males shall appear before the Lord God: it was meant only of those that were capable in some measure of joining in the worship and service of God. Hannah therefore was not bound to go up with her young child immediately, and being not bound she chooseth rather to stay till he was weaned; because it went against her, to think of bringing away a child vowed to God, after she had once brought him to the Tabernacle of the Lord; resolving that after he was weaned, she would then carry him and leave him there, that he might continue in the service of the Lord for ever. Concerning which see the foregoing note upon verse 11.  
Vers. 23. Tarry until thou have weaned him, only the Lord establish his word.] This word of the Lord which Elkanah speaks of, must either be the gracious answer which Eli returned to Hannah, vers. 17. Then Eli answered, and said, Go in peace, and the God of Israel grant thee thy petition which thou hast asked of him: which she took as a kind of promise sent her from heaven, or rather the answer which God returned to her prayers, by giving her a son, which was all one at if a voice had come from heaven, Hannah thy desire is granted; and this word it is, which he desires the Lord would establish; she had not only craved a son, but also with this condition by way of vow annexed, that he might live a perpetual Nazarite consecrated to the service of God, and in this he prays that the Lord would perfect what he had begun: or else it must be understood generally that God would perform what he had determined concerning this his son, as taking it for granted, that surely a child so miraculously given, was determined for some great service.  
Vers. 24. She took him up with her, with three bullocks, and one ephah of flower.] There is mention afterwards of the sacrificing of one of these bullocks only, vers. 25: And they slew a bullock, and brought the child to Eli: but it cannot be thence gathered, that one only was intended for sacrifices, the other for other uses; that one might be offered when they presented the child, and delivered him up to the service of God, (which is therefore only mentioned) the other afterwards in other oblations; or the one might be offered as a  offering, the other for a peace offering. As for the Ephah of flower which he carried also; an ephah contained ten omers or tenth deals; now the Law perscribing three tenth deals to be offered with a bullock, Num. 15.9. Then shall he bring with a bullock a meat offering of three tenth-deales of flower, mingled with half an hin of oil, nine tenth-deales of this ephah were for the three bullocks, and the other tenth deal which was overplus, might be intended for a voluntary meat-offering.  
Vers. 28. And he worshipped the Lord there.] This may be me●●t of Eli, that he blessed God for hearing both his and her prayer, and for Hannah her voluntary consecrating her child to be a perpetual Nazarite unto God; but I rather conceive that it is meant of Elkanah; he with Hannah brought the child to Eli, vers. 25. And they slew a bullock, and brought the child to Eli. Hannah made known their errand to him; and now it is added, that he, that is, Elkanah worshipped the Lord, implying thereby his assenting to that which Hannah had said, and that he besought the Lord to accept the child and bless him, etc.  
And Hannah prayed, and said, etc.] It is not improbable that Hannah joined petitions at this time with her thanksgiving, though the gratulatory part be expressed only; but however it is not improper to say she prayed, when she praised God, for this is a part of prayer. Prayer being (if generally defined) a holy expression of our minds to God, either by way of desiring any thing from him or by returning him thanks, and giving him the glory of what he hath done: 1. Tim. 2.1. I exhort therefore, that first of all supplication, prayers, intercessions, and giving of thanks be made for all men: Col. 4.2. Continue in prayer, and watch in the same with thanksgiving.   

CHAP. II.  
Vers. 1. MY heart rejoiceth in the Lord, mine horn is exalted in the Lord, etc.] In this song of hannah's, her drift is to set forth the praises of God, by way of testifying her thankfulness for the great mercy he had shown to her in her son Samuel; yet she doth not only insist upon this particular, but takes occasion from thence to set forth his infinite holiness, and wisdom, and power, and speaks of the marvellous works of his providence which he daily doth in the world; and of the manifold benefits both temporal, and spiritual, and eternal, which he is always ready to impart to his Church and people. Indeed in the first words of the song, she gins with that which God at present had done for her; wherein we must note, first, that though she did doubtless rejoice much in the child that God had given her; yet the chief thing that cheered her heart was, that the Lord by granting her request in giving her a son, had discovered his love to her, and the precious account that he made of her, and therefore when she comes to set forth the ground of her joy, she insists altogether upon her interest in God, and his favour to her: My heart rejoiceth in the Lord, mine horn is exalted in the Lord: secondly, that by exalting her horn, is meant the advancing of her power and glory, and the cheerfulness and joy of her spirit; the metaphor is taken either from horn beasts whose power and beauty is chief in their horns, and who being lusty and full of spirit, do the more advance and lift up their horns as they go up and down; or else from captains and soldiers, who were wont in those times (as some say) to wear a kind of horn made of brass upon their helmets, and when they were conquerors and triumphed over their enemies, than they wore it up, but when they were conquered and foiled, they drew it down. However, Hannah intends hereby to intimate, that through the Lord's goodness to her in giving her a son, she was become stronger and more renowned then before (for children are the strength and glory of their parents) and that she was cheered and encouraged to triumph over all her enemies: thirdly, that whereas she adds, my mouth is enlarged over mine enemies; thereby is meant, both that she had now more abundant matter for the praising of God than her enemies, and likewise that she had now enough to say wherewith to stop the mouth of her insulting adversary; before, when she was barren, she had nothing to reply against Peninnah, but was fain to bear her reproaches in silence; but now Peninnah could not insult over her as before; and if she did, she had enough to answer her: and fourthly, that the reason of this is rendered in the last words, because I rejoice in thy salvation, that is, because thou hast saved me, to wit, from the affliction and reproach of my barrenness, and the insulting of mine enemies.  
Vers. 2. There is none holy as the Lord, etc.] To wit, because there is no creature that is perfectly holy without spot or blemish, essentially and independently holy, and the fountain of all holiness that is in others, as the Lord is; and therefore it follows, for there is none besides thee, that is, there is no God beside thee, neither is there any rock like our God: but concerning this last clause, see the note, Deut. 32.4.  
Vers. 4. For the Lord is a God of knowledge, etc.] By two reasons Hannah shows the folly of those that proudly insult over God's people: first, the Lord, saith she, is a God of knowledge, that is, a God that knows all that in your pride and arrogancy you think or speak, or attempt against his poor servants; and from whom you have even that knowledge, wisdom and understanding, in the confidence whereof you are so ready to exalt yourselves; wherein there are many strong arguments included to dissuade all men and women from such proud and arrogant boasting as Peninnah had used: first, because he that is the just avenger of all wickedness, must needs know it: secondly, because he discerning all their thoughts and projects, could easily infatuate them, and cross them many ways in their purposes: and thirdly, because they may be sure, that he ordereth all with great wisdom for the good of those that fear his name. Again, a second reason is, that by him actions are weighed: whereby is meant that he exactly ponders all the actions of men, and will therefore as a just Judge repay them as he finds them good or evil; yea, according to the degree of good and evil which he finds in them; or rather it is meant of all the actions of men, as they are disposed by the providence of God; that he weighs them, that is, he order them in great wisdom; even as the Apothecary weighs the drugs he puts into his medicines, so the Lord moderates or enlargeth the rage of wicked men against his children, as may be most for their good; and therefore though they be insatiably desirous to lay load upon his children, yet they are restrained many times, and can proceed no further than God sees shall be for their good.  
Vers. 4. The bows of the mighty men are broken, and they that stumbled are girt with strength.] In these words is implied that God doth many times abate the strength of the mighty, or at least blasts their attempts, and makes them successelesse; and so (as when the bow of a mighty man breaks) all their endeavours come to nothing; and on the other side he many times so strengthens the feeble that of themselves are ready to stumble, or at least so prospers their weak endeavours, that unexpectedly they bring mighty things to pass. Those that are strong of body, strong in military forces, in power and authority in the Commonwealth, in wisdom, wit, judgement and memory, become many times as Samson when his hair was cut off, like other men, yea though their strength remains, their bow is oft broken, their attempts are vain, and end in shame and reproach; whereas those that are weak in these regards, become mighty and strong, at least they prevail successfully in all their affairs.  
Vers. 5. They that were full have hired out themselves for bread, and they that were hungry ceased.] That is, they that were hungry became rich, or at least were well provided for, so that there was not a poor man any longer left amongst them.  
So that the barren hath born seven, and she that hath many children is waxed feeble]. That is, those that were barren have born many children; (for seven is usually in the Scripture put for many, as Deut. 28.7. they shall come out against thee one way, and fly before thee seven ways: and so in divers other places) and on the other side, they that have had many children have either grown weak, and so through feebleness have left bearing, or else have buried the children they have had, and so became feeble, children being still esteemed the strength of their parents. Now this particular passage of God's providence, it is likely that Hannah did the rather mention amongst the rest, as having respect to the Lords mercy, in opening her barren womb, and perhaps to the hope she had also, if not the assurance she had by the spirit of prophecy, that the Lord would give her many children more, as indeed we find vers. 21. of this chapter, that she had after this, three sons and two daughters.  
Vers. 6. The Lord killeth and maketh alive, etc.] These following passages in this and the next verse may either be meant of several men, to wit, that the Lord killeth one, and maketh alive another, that he maketh one man poor, and another man rich, etc. or else of the same persons; that the Lord killeth men, and then maketh them alive again; that he maketh a man poor, and then afterwards rich again, that he bringeth a man low, and then afterwards lifteth him up again. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up: as for these expressions of killing and making alive, of bringing down to the grave, and bringing up, though they may be meant first, literally, that the Lord sometimes killeth men, and yet restoreth them to life again, as he did the good Shunamites son, 2. Kings 4.35. and secondly, spiritually, that the Lord with the terrors of the Law, and the lashes and sting of conscience for sin hath humbled men, and laid them as it were for dead according to that of the Apostle, sin revived, and I died, Rom. 7.9. whence the Law is called the ministration of death, 2. Cor. 3.7. and yet afterwards he revives them, and cheers them up again by the promises of mercy and the sweet comforts of his spirit; yet thirdly, I conceive they may be best understood of the desperate dangers, the grievous and heavy afflictions, whereinto the Lord many times brings men, and yet afterwards raiseth them up again; when men by sickness or any other dismal calamity, are brought to desperate extremities of danger, heart-breaking sorrows and miseries, out of which there seems to be no hope of recovery, they are said in the Scripture to be as dead men, and to be brought to the brink of the grave; there is but a step between me and death, saith David, chap. 20.3. For thy sake are we killed all the day long, saith the Apostle, Rom. 8.36. and so also when the Lord delivereth them from these dangers and miseries, they are said to be revived and raised up from the grave, Hos. 6.2. After two days will he revive us, in the third day will he raise us up, and we shall live in his sight: Esa. 26.19. Thy dead men shall live, together with my dead body shall they arise; awake and sing ye that dwell in the dust, etc. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men. The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up: because, first, men will not be humbled many times, till they be brought to such depths of misery: and secondly, men are most affected with God's goodness when they have given themselves for lost, and are then raised up again: & thirdly, the Lord's power is most magnified, when men are restored from such inextricable miseries; therefore usually the Lord doth thus kill men, when he means nothing less than that they should be lost, but within a while revives them again, and puts them into a better estate and condition than they were in before.  
Vers. 8. For the pillars of the earth are the Lords, and he hath set the world upon them.] That is, the whole earth is the Lords, even to the centre and foundation thereof, upon which the Lord hath settled and built up the whole frame of the world, as it were upon pillars. The earth hangs we know in the midst of the air, having nothing to support it but the mighty power & command of God; but because it stands firm and fast as if it were supported with pillars, hence is this expression, The pillars of the earth are the Lords, etc. and this clause is added, to show that it is no wonder, that God should thus turn things upside down in the government of the world, as is expressed in the foregoing verse; since he that thus made the world at the first, must needs be of power to do what he will, & may well also take liberty to do what seems good in his own eyes; for with his own why should he not do what himself pleaseth?  
Vers. 9 He will keep the feet of his saints, and the wicked shall be silent in darkness.] By keeping the feet of his saints, is meant the Lords preserving them from all dangers bodily and spiritual; and that especially by the inward guidance of his spirit; and as for the second clause, the wicked shall be silent in darkness; this may be understood either of the great calamities that shall fall upon them; Eccles. 5.17. All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness: Zeph. 1.15. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness: wherein Hannah foretells here that they should be silent, that is, even overwhelmed with confusion and astonishment, not having any thing to say for themselves, according to those expressions, Matth. 22.12. And he said unto him, friend how camest thou in hither, not having a wedding garment: and he was speechless: Job 5.16. So the poor hath hope, and iniquity stoppeth her mouth: and Jer. 8.14. Why do ye sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the Lord our God hath put us to silence, and given us waters of gall to drink, because we have sinned against the Lord: or else of their being cut off from the land of the living, for such are said to dwell in silence, Psal. 94.17. Unless the Lord had been my help, my soul had almost dwelled in silence, and in darkness: Job 10.21, 22. Before I go whence I shall not return, even to the land of darkness, and the shadow of death: and especially the wicked, whose souls are cast into outer darkness, Matth. 8.12. But the children of the kingdom shall be cast into outer darkness, there shall be weeping and gnashing of teeth.  
For by strength shall no man prevail.] That is, by their own strength. This is added as a reason of both the foregoing clauses, the Lord will keep the feet of his saints; for should not the Lord keep them, they could never preserve themselves by their own strength; and the wicked shall be silent in darkness: for if the Lord undertakes to punish them, they cannot by their strength secure themselves; the weak and strong are both alike to him; he can pull down the mightiest as well as the meanest.  
Vers. 10. The adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them.] This last clause being a branch of the prophetical part of hannah's song, may have reference to that particular judgement upon the enemies of God's people, in the time of her son samuel's government, 1. Sam. 7.10. The Lord thundered with a great thunder on that day upon the Philistines, & discomfited them, & they were smitten before Israel; or that 1. Sam. 12.18. So Samuel called unto the Lord, and the Lord sent thunder and rain that day; & all the people greatly feared the Lord & Samuel. Yet withal it may be meant generally of the Lords pouring down vengeance from heaven upon his adversaries; for we see, 2. Sam. 22.14, 15. David saith, The Lord thundered from heaven, and the most high uttered his voice; and he sent out arrows and scattered them, lightning and discomfited them, etc. And yet we read not of any such storm of thunder and lightning that ever fell upon the enemies of David; because God had many times destroyed his enemies by thunder from heaven, it grew to be, as it seems, a proverbial speech, to say that the Lord would thunder upon them, when they meant that the Lord would terribly destroy them.  
The Lord shall judge the ends of the earth, etc.] This is a prophecy concerning the exaltation & kingdom of Christ the Messiah; and indeed it is the first place in the old Testament, where Christ is mentioned under the name of the Messiah, the anointed. The Lord shall judge the ends of the earth, & he shall give strength unto his king, & exalt the horn of his anointed; that is, the Lord shall rule the whole world, and at the last day he shall judge all the inhabitants of the earth, yea and that by the Messiah, the Lord Christ his anointed King, who though at first he shall live in a low and mean estate and condition, yet when he hath finished the work of man's redemption, he shall then be exalted above all principalities and powers, and shall sit down at the right hand of his father: all power shall be given him both in heaven and in earth, he shall gather in his elect people among all nations, govern them by his word and spirit, and destroy all his and their enemies. Thus, I say, it is generally thought by Interpreters, that these words are a prophecy concerning Christ the Lords anointed; yet in regard the kingdom afterward established amongst the Jews was a figure of the kingdom of Christ, it may also be well understood of that.  
Vers. 11. And the child did minister unto the Lord before Eli the Priest.] This is repeated again, vers. 18. where it is also added that in his ministering before the Lord he was girded with a linen Ephod. It is expressly said in the former chapter, vers. 24. that Samuel was carried by his parents to the Tabernacle, and left there so soon as even he was weaned. But we cannot possibly think that there was any service of the Tabernacle, that at those years Samuel was able to do; and therefore the meaning of this clause is only, that afterwards, even whilst he was yet but a child, the did such service in the Tabernacle, as according to his years and strength he was capable of doing. The Levites indeed did not enter upon the service of the Tabernacle till they were twenty five years old, Levit. 8.24. But now samuel's case was extraordinary, because by the special vow of a Nazarite, he was even from his tender years consecrated to the service of the Lord; and therefore we see even in his childhood he did wait upon the service of the Tabernacle, to wit, in such services as still by degrees he grew able to do; as happily in locking and unlocking the doors of the Tabernacle; in laying up and fetching out the vestments of the Priests, and such like; for that it was some ministry in the Tabernacle that he was employed in is evident, because vers. 18. it is said, that he wore a linen Ephod, which was an holy garment, in the doing of it. We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites, but for the inferior Priests only, the sons of Aaron, Exod. 39.27. And they made coats of fine linen of woven work, for Aaron and for his sons: either therefore afterwards when the Tabernacle came to be settled in the land of Canaan, it was ordered, and that by divine authority, that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle; or else Samuel was by special dispensation, because of the Nazarites vow, or some other reason, appointed to wear this holy vestment; which yet seems not so probable, because it appears that this linen Ephod was so commonly worn by all that were employed in holy services, that even David also when he danced before the Ark, 2. Sam. 6.14. was girded with a linen Ephod. However, hereby I say it is clear, that Samutl in his childhood and youth did attend upon the service of the Tabernacle, in such services as he could then discharge, and that before Eli the Priest, that is, according as he was ordered and directed by Eli, who undertook the training of him up, and upon whom he chief attended in the service he did.  
Vers. 12. Now the sons of Eli were sons of Belial, they knew not the lord] This is meant of the effectual knowledge of faith; so they knew not the Lord, they had no lively knowledge nor apprehension of God. They that have a floating knowledge in their brains of those things which they believe not in their hearts, may be well said not to know that which by a speculative knowledge they understand well enough; and so they that understand well enough those things which God hath revealed concerning himself, either by his word or works, if this their knowledge be not accompanied with faith and the fear of God; (and so though they know God, yet they do not glorify him as God, Rom. 1.21.) these men do not indeed know God; they may say they know him, but their own works may confute them; for if they did indeed know him, they would fear him and honour him as God: They profess that they know God, saith the Apostle concerning such men as these, Tit. 1.16. but in their works they deny him, being abominable and disobedient, and unto every good work reprobate. He that saith, I know him (saith S. John, 1. John 2.4.) and keepeth not his commandments is a liar, and the truth is not in him: and thus it is said here of the sons of Eli, that they knew not the Lord: Though they were Priests, whose office it was to teach and instruct the people in the knowledge of God, yet because they were wicked ungodly wretches, sons of Belial (concerning which expression see the note, Deut 13.13.) therefore they are said not to have known the Lord; as upon the same ground the Prophet Hosea complained of the people of God in his time, that there was no knowledge of God in the land. Hos. 4.1. And this is here inserted concerning the sons of Eli, to intimate both the faith of samuel's parents in leaving him, and also the singular grace of God in preserving him pure and incorrupt, where there was such danger of infection by reason of these sons of Belial with whom he was to live.  
Vers. 13. The Priest's servant came, whilst the flesh was in seething, with a fleshhook of three teeth in his hand, etc.] Concerning this fleshhook see Exod. 27.3. The sin of these sons of Eli here set forth was this, first, that not content with the breast and shoulder which only were the Priest's portion of the peace-offerings, Levit. 7.31, 32, 33, 34. they used to take out of that which was seething for the sacrifices, as their customary fees, not having any Law of God for it, all that their fleshhook could take out; and it is said that this they did not now and then, but always, vers. 14. So they did in Shiloh, unto all the Israelites that came thither: Again, sometimes they would have this their overplus customary portion before the flesh was seething, that they might roast it, yea before the fat was burnt, directly against that Law, Levit. 7.31. And the Priest shall burn the fat upon the altar, but the breast shall be Aaron's and his sons; yea, and perhaps before the fat was taken off, which may be the reason why vers. 29. they are said to have made themselves fat with the chiefest of the offerings.  
Vers. 18. But Samuel ministered before the Lord being a child girded with a linen Ephod.] See the note above, vers. 11.  
Vers. 19 Moreover his mother made him a little coat, and brought it to him from year to year, etc.] During his childhood, when as yet he could do but little service in the Tabernacle, his mother thought it requisite to supply him with clothes, the rather that she might yearly bring him some small pledge of a mother's love.  
Vers. 21. And the Lord visited Hannah, so that she conceived and bore three sons and two daughters.] Thus for that one son which she had given to the Lord, the Lord gave her three sons and two daughters more, and that too immediately upon Elies' blessing them, to show how powerful 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, etc.]  
Vers. 22. Now Eli was very old, and heard all that his sons did unto all Israel, and how they lay with the women, etc.] That is, he heard both of the wrong they did unto all Israel, in the matter of their sacrifices, and likewise of that particular villainy of theirs, in lying with the women that assembled at the door of the Tabernacle of the congregation: It is very hard to say what these women were, with whom the sons of Eli committed this lewdness; 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 prophetess Anna was one, of whom it is said, Luke 2.37. She was a widow of about fourscore and four 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 adjoining to the Tabernacle; and did attend at the door of the Tabernacle to receive directions from the Priests as there was occasion: thirdly, others say that they were the women that after childbearing 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 door of the Tabernacle of the congregation: and lastly, others think that it is meant generally of all those women, that in the forwardness of their zeal and devotion did flock together daily at the door of the Tabernacle, to offer sacrifices, and to perform other duties of God's 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 perpetual service of God in the Tabernacle, or that came up in their courses to be helpful in their way to the ministers of the Tabernacle; and that because the Tabernacle was not then built) Exod. 38.8. And he made the lave●, of brass, of the looking-glasses of the women assembling, which assembled at the door 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 God's house; a wickedness 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 sons did, etc. I conceive there are two reasons why this is expressed; first, to intimate why he himself never took notice of these vild pranks that his sons 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 wickedness of his sons, that it fell upon him in his old age; to hear such tidings of his sons, would have been a burden heavy enough to have been born when he was in his full strength, but in his old age, when the grasshopper is a burden, as Solomon saith, Eccles. 12.5. to have such millstones fall upon him, must needs crush him.  
Vers. 23. And he said unto them, Why do you such things? etc.] Thus he reproveth his sons for their sins; but herein lay the sin of Eli, that knowing them guilty of such horrid abominations he thought it enough to reprove them, and that so gently too, Nay my sons, for it is no good report that I hear, etc. For such villainies as these of his sons, that were now discovered to him, he could have done no less 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 only, was certainly a grievous sin; and indeed it discovered plainly he had always 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 transgress.] If we read this clause as it is in the margin of our bibles, Ye make the Lords people to cry out, it is do●btlesse then meant of the complaints and outcries of the people against them for their abominable ways; but if we read the words as they are in our text, Ye make the Lords people to transgress, the meaning is, that they did not only sin themselves, but also caused the people to transgress, 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 sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him?] That is, though all the friends he hath should join together and entreat, they shall not be able to make his peace. This speech of Eli to his sons, is somewhat difficult, and is diversely expounded; some understand it thus, that whereas when one man wrongs another, the Judge or umpire chosen between, may compose the difference and reconcile them together, it is otherwise when a man wittingly, maliciously, and presumptuously sins against God; for there all hope of pardon is denied, there remains no more sacrifice for sin, that is, for such a man's sin, Heb. 10.26. neither should such an one be prayed for: 1. John 5.16. If any man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say, he shall pray for it. But this Exposition agreeth not with Eli his aim, which was doubtless to win his sons to true repentance; and besides, why should sinning against the Lord, be here restrained to sinning against him maliciciously, and with a high hand? I rather therefore think, that the drift of these words is only to show them what a grievous and dangerous thing sin is, especially such sins whereby God is immediately wronged and provoked, that so he might scare them from their evil courses; to wit, either because if God by his Judges punish offences against man, he must needs be more severe when men rise against him; or else because no mediation nor satisfaction by man can here take up the quarrel; as may be done when the difference is between one man and another: If one man (saith he) sin against another, the Judge shall judge him; that is, an Umpire may come and take up the controversy; the party may be adjudged to make satisfaction, and there will be an end of the quarrel; but if a man sin against the Lord, who shall entreat for him? that is, no mediation nor satisfaction of man can here make a man's peace; no reconciliation can be here hoped for, unless the sinner repenting of his sins, do by faith in Christ turn to God. So that herein also is implied the desperate danger of their condition, who by kicking against the sacrifices, did in a manner despise this only means of their reconciliation with God.  
Notwithstanding they harkened not unto the voice of their father, because the Lord would slay them.] That is, because the Lord had determined to destroy them; and so consequently not to give them grace to repent, but to leave them to the stubborness of their own wicked hearts; for though it be true, that God wills not the death of a sinner, (Ezek. 33.11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live; that is, he desires not that sinners should perish, but would rather that they should repent, etc.) yet it doth not hence follow, but that God may determine in a way of justice, not to give any effectual grace to such and such men, as have grievously provoked him by their sins, but rather to deliver them up to hardness of heart, and so it was here; for their sins God determined to destroy them, and consequently to leave them to themselves; and therefore it was no wonder though they minded not the reproofs and counsel of their father.  
Vers. 26. And the child Samuel grew on, and was in favour both with the Lord, and also with men.] This is here inserted, first, for the greater praise of Samuel, who grew in grace even in these declining times: and secondly, especially to show how God remembered mercy in the midst of judgement, by raising up such a glorious instrument to be a stay to his poor people, in those dismal times that were now coming upon them.  
Vers. 27. Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaohs house?] to wit, by choosing Aaron of whom Eli was descended, to join himself with Moses, for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt.  
Vers. 29. Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation, and honour'st thy sons above me? etc.] In this clause, first, Eli and his sons are reproved for kicking against God's sacrifices and offerings; and they are said to kick at his sacrifices, etc. 1. because they seemed not pleased that God had so much, and they so little of the sacrifices and offerings; and therefore in a proud and scornful manner, took from the sacrifices for their own use what they pleased themselves; and 2. because by their doing what they listed about God's sacrifices, and by carrying themselves as if they thought any thing that they were pleased to leave, after they had served themselves, good enough for God's altar; and generally by their profane and careless carriage of themselves in the sacred service, whereto they could not have addressed themselves with too much reverence and fear; they discovered what a sleight and base esteem they had of God's sacrifices, which was all one in effect, as if they had trampled them under their feet; and 3. because by their insolent and wilful disobeying the law of the sacrifices which God had given them in charge; they did as it were kick and spurn against God in his Ordinances: And though Eli did not this but his sons only, yet because he did not restrain them from these evil practices, and punish them for their wickedness herein; it is charged upon him as well as upon them: Wherefore kick ye at my sacrifice? etc. and secondly, Eli is reproved for honouring his sons above God; and that because he was more careful to please his children, then to please God; to keep them in their places, then to vindicate God's sacrifices from being polluted.  
Vers. 30. I said indeed, that thy house, and the house of thy father should walk before me for ever, etc.] Because the taking away the high Priests place from Eli and his family, is not the only punishment here threatened, though the chief; (for the cutting off many of his posterity from the inferior priesthood, is also included in the evil denounced against him in this place, vers. 31. Behold, the days come that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house:) therefore this which is here said of a conditional promise formerly made, which should now be reversed, because the condition was not performed, cannot be referred to any particular promise made to Eli, or any decree of Gods concerning Eli, that the high Priesthood should be continued in his line; but to that promise made to Aaron and his seed in general, Exod. 29.9. Thou shalt qird them with girdles (Aaron and his sons) and put the bonnets on them: and the Priest's office shall be theirs for a perpetual statute: which is now reversed as concerning Eli his family, whom the Lord threatens to cut off in a great part from the priesthood▪ given at first to Aaron and his seed.  
Vers. 31. Behold, the days come that I will cut off thine arm, etc.] That is, I will make both thee and thy family weak and ignoble: (for the cutting off the arm, signifieth the taking away from them the strength and dignity of their family, Zech. 11.17. woe to the idol-shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened: and this was done, first, by cutting off him and his two sons, chap. 4. secondly, by cutting off his posterity in the flower of their age, which was no doubt partly accomplished by that bloody execution that was done upon Abimelech and eighty five of the Priests of his family, chap. 22.16.— 18, 19 And the King said, Thou shalt surely die, Ahimelech, thou and all thy father's house.— And the King said to Doeg, Turn thou and fall upon the Priests. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourscore and five persons that did wear a linen Ephod. And Nob the city of the Priests smote he with the edge of the sword, both men, and women, children and sucklings, etc. and thirdly, by removing the dignity of the high Priesthood from Elies' family, which was descended from Ithamar unto Zadok, the faithful Priest spoken of vers. 35. of the stock of Eleazar, which was done at least eighty years after this in the days of Solomon: 1. Kings, 2.27. So Solomon thrust out Abiathar from being Priest unto the Lord: that he might fulfil the word of the Lord, which he spoke concerning the house of Eli in Shiloh.  
Vers. 32. And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel.] This may be meant of Eli his seeing the time when the Philistines should enter the land of Israel, the place which God had chosen to dwell in amongst his people, and spoil them of their wealth; and take away the Ark of God, etc. especially if we read this clause as it is in the margin; And thou shalt see the affliction of the Tabernacle, for all the wealth which God would have given Israel. But rather I conceive that the meaning is, that Eli should see these things, to wit, in his posterity (for it is usual in the Scripture to speak that of the father, which shall be accomplished in his posterity long after: as Gen. 27.29. Let people serve thee; and nations bow down to thee: be Lord over thy brethren, and let thy mother's sons bow down to thee; cursed be every one that curseth thee, and blessed be he that blesseth thee. 2. Sam. 7.16. And thine house, and thy Kingdom shall be established for ever before thee; thy throne shall be established for ever.) Thou shalt see saith the Lord, an enemy, to wit, Zadok and his posterity (whom Elies children should envy and malign as an enemy, because the high priesthood was taken from their family, and conferred upon them) in my habitation; that is, in the temple executing the high Priests place, and that in all the wealth which God shall give Israel; that is, in those days when Israel shall flourish most in wealth and glory; and when consequently the high priesthood shall be most desirable, to wit, in the days of Solomon; for this last clause is added to imply the time when this should come to pass which is here threatened.  
Vers. 33. And the man of thine whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart.] That is, those of thy posterity that shall not be cut off, shall live miserably, pining away with grief and vexation of heart, because they shall see the adversary family enjoy their honour: for still that which is said of Elies' eyes and heart, is meant of the eyes and heart of his posterity.  
Vers. 34. And this shall be a sign unto thee, that shall come upon thy two sons, etc.] That is, though many of these things which I have threatened against thy family, shall not come to pass in thy time; yet by this sign which I now foretell thee, to wit, the slaying of thy two sons, Hophni and Phinehas on one day thou mayest be assured concerning those things; and that because as truly as thou shalt see this accomplished, so truly shall all the rest come to pass too in their several seasons.  
Vers. 35. And I will raise me up a faithful Priest, that shall do according to that which is in mine heart, etc.] To wit, Zadok of the family of Eleazar, who did faithfully cleave to Solomon, whom the Lord had appointed to succeed David in the throne, when Abiathar who was of the posterity of Eli, conspired with Adonijah against David, and against Solomon, 1. Kings 1.7, 8. whereupon it was, that he was afterwards deposed by Solomon from being high Priest, and Zadok, was made high Priest in his stead, 1. Kings 2.27. Now concerning this Zadok there is a promise here made, I will build him a sure house, and he shall walk before mine anointed for ever: Where first, by building him a sure house, is meant the multiplying of his family, together with the prosperity they should enjoy in every respect; and more particularly the establishing of his offspring in the priesthood, and settling of the high Priests place upon them: for thus we find this phrase of building men a house used elsewhere, as Deut. 25.9. So shall it be done unto that man that will not build up his brother's house: and Exod. 1.21. And it came to pass, because the midwives feared God, that he made them houses: and 2. Sam. 7. where that which the Lord said to David concerning Solomon, vers. 13. I will establish the throne of his kingdom for ever, is thus afterwards repeated by David, vers. 27. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house. And indeed we find accordingly, that the high priesthood was continued in the line and posterity of Zadok, unto the time of the Babylonian captivity; Ezek. 44.15. But the Priests, the Levites, the sons of Zadok, that kept the charge of my Sanctuary, when the children of Israel went astray from me, they shall come near to me to minister unto me, etc. and so Zadok being of the posterity of Phinehas the son of Eleazar, that promise was made good which the Lord made to Phinehas, Num. 25.13. He shall have it, and his seed after him, even the covenant of an everlasting priesthood: and secondly, by his walking before the Lords anointed for ever, is meant that Zadok and his posterity should perform such services as belonged to the high Priest, for Solomon and his successors, by enquiring of the Lord for them, by offering sacrifices for them; yea and by giving them counsel and advice upon every occasion, etc. yet some conceive too, that this last clause must also be referred to Christ the Lords anointed, of whom both Solomon and his successors were types; and who was at his coming to abolish the levitical priesthood.  
Vers. 36. Every one that is left in thy house, shall come and crouch to him for a piece of silver, etc.] That is, those of thy posterity that shall not be cut off, shall come and bow and crouch before the posterity of Zadok to beg some relief, and to sue that they may be employed, though it were but in some of the meanest services of the Temple; only that they may have bread wherewith to sustain themselves and indeed if we yield what is most probable, to wit, that the Priests were many times degraded for their evil deeds, and turned out of their office; it needs not seem strange, that many of Elies' posterity should fall into such extreme poverty and misery. Some conceive that we have some footsteps of this curse in that which is said of the Priests that were not of Zadoks posterity, Ezek. 44.13, 14. And they shall not come near unto me to do the office of a Priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame and their abominations which they have committed: But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.   

CHAP. III.  
Vers. 1. ANd the child Samuel ministered unto the Lord before Eli:] See the note, chap. 2.11.  
Vers. 3. And the word of the Lord was precious in those days, etc.] That is, rare; for so this word is used elsewhere, Esa. 13.12. I will make a man more precious than fine gold: and so it is explained here in the following clause, The word of the Lord was precious in those days, there was no open vision: That is, there was not a known Prophet in those days, there was not a man openly known, to whom the Lord appeared in visions, as afterwards he did to his Prophets, or whom the Lord did send forth among the people with a word of prophecy in his mouth. Now this is thus expressed, partly to show how the Lord hereby punished the profaneness of these times: many of the Priests were grown in these days desperately wicked, and by their means the worship of God grew into contempt; (for men abhorred the offerings of the Lord, chap. 2.17.) and so by degrees, idolatry and all other sins grew rife amongst them; as is evident by the reformation following immediately after this, when Samuel came to be their Judge, chap. 7.3, 4. Now hereupon, as these words imply, the Lord hid himself in a great measure from his people, and did not reveal his will by his Prophets to them as at other times, according to that which is threatened, Amos 8.11. I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and that complaint of the Church, Psal. 74.9. We see not our signs, there is no more any Prophet, etc. and then again it is expressed partly for the honour of Samuel, by and in whom the Lord was pleased to re-establish in his Church this prophetical office; whence it is, that often in the Scripture Samuel is mentioned as the first of the Prophets, as 2. Chron. 35.18. And there was no Passeover like to that, kept in Israel from the days of Samuel the Prophet: and Acts 3.24. Yea and all the Prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days; and so also Heb. 11.32.  
Vers. 2. And it came to pass at that time when Eli was laid down in his place, etc.] Here the time is set down when the Lord appeared first to Samuel: first, more generally, that it was in those days when the word of the Lord was so precious, so rare; for to this in the words immediately foregoing, I conceive this clause may best be referred, And it came to pass at that time; though indeed others refer it to that which is related in the foregoing chapter, vers. 27. concerning a message that was brought unto Eli by a man of God that was sent unto him, to wit, that at that time, when the aforesaid Prophet had spoke unto Eli, then also the Lord appeared to Samuel, and told him of the judgements that should fall upon Eli and his house: and then, secondly, more particularly; as first, that it was in the night, when Eli was laid down in his place, that is, when he was gone to bed, and laid down to his rest, to wit, in some lodging of the house, wherein the Tabernacle was kept; of which see the note before, chap. 19 and secondly, that it was towards morning, vers. 3. ere the lamp of God went out in the temple of the Lord, where the Ark of God was; that is, before the lamps that were in the golden candlestick in the Tabernacle were gone out, the oil being wasted: (for in the evening the lamps were lighted, and so burned all night till they went out in the morning: concerning which see the note Exod. 30.7. whence it is said, 2. Chron. 13.11. that the lamps of the golden candlestick were to burn every evening) as for that clause vers. 2. concerning the dimness of Elies' eyes, when Eli was laid down in his place, and his eyes began to wax dim that he could not see; that is inserted either to imply also the time when the Lord appeared to Samuel; namely, that it was when Eli was now grown very old, insomuch that he began to be blind with age; or else rather to imply beforehand the reason why Samuel, supposing that Eli had called him, when the Lord spoke to him, was so ready even in the night time to run to him; namely, because Eli could not see, and therefore often wanted help, in regard whereof Samuel, who now in his young years attended upon Eli, was wont to rise and go to him if he heard him call, though it were at midnight.  
Vers. 7. Now Samuel did not yet know the Lord, etc.] That is, he was not yet acquainted with God's manner of revealing himself to his Prophets by visions.  
Vers. 8. And Eli perceived that the Lord had called the child.] By this we may perceive the reason why the Lord suffered Samuel so often to mistake the voice that he heard, and run to Eli, to wit, that Eli might certainly be assured when he heard God's message from him, that indeed the Lord had appeared to him.  
Vers. 10. And the Lord came, and stood, and called, etc.] This proves not that God appeared in a visible shape; rather it is a speech of God after the manner of men, yet happily withal to imply, either that whereas before the voice he heard was as of one afar off, now it was as of one that stood near by him; or else that whereas before the Lord only called him, now he did not only call him, but also proceeded to make known what he had to say to him.  
Vers. 11. Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.] That is, at the hearing whereof they shall be stricken with horror and astonishment. The same expression is used 2. Kings 21.12. in threatening the evil that was to come upon Jerusalem and Judah, because of the sins of Manasseh; and it is a figurative expression taken from the singing and dizziness which some sudden terrible noise, as a clap of thunder, or the roaring of a cannon, will make in the head of a man that is near to it. How this was accomplished in Eli, and the wife of Phinehas, we may read in the following chapter, vers. 18, 19, etc. where we shall find, that upon the report of the judgement now threatened, Eli fell down and broke his neck, and his daughter in law the wife of Phinehas fell presenty into the pains of travel and died.  
Vers. 12. When I begin I will also make an end.] That is, as sure as I begin, so sure will I make an end; though it may be some time ere I begin, yet assuredly all shall come upon them which I have threatened.  
Vers. 13. For I have told him, that I will judge his house for ever, for the iniquity which he knoweth.] This is added by way of aggravating Elies' sin, that it was not ignorantly done, but wittingly: he knew what his sons did, and that the Lord was displeased at it (for he had by his messenger, chap. 2.27. threatened him for it) and yet he would not restrain them.  
Because his sons made themselves vile, and he restrained them not.] The word here translated vile, may be also rendered accursed, as it is in the margin of our bibles; and indeed let the word be taken either way, the sons of Eli had deserved this censure; vile, they were in regard of their base sins, which made them even to stink, and to be abhorred amongst the people; every one loathed them for their abominable lives: and accursed they were in regard of the curse of God, that is in a special manner denounced against those, that presumptuously walk in such gross and detestable sins; and it might well be said, that they made themselves vile, or accursed, because it was merely by their own wilful choosing to walk in such lewd ways, that they had brought such shame upon themselves, and exposed themselves to the curse of God according to that of the Prophet, O Israel, thou hast destroyed thyself, Hos. 13.9.  
Vers. 14. I have sworn unto the house of Eli▪ that the iniquity of Elies' house shall not be purged with sacrifice, nor offering for ever.] Two things are included in this decree of the Lord, concerning Elies' house: first, concerning his wicked sons, that the Lord delivering them up to a reprobate sense, they should continue in their infidelity, impenitency, and hardness of heart, unto their dying day, and so then it was not their sacrifices and offerings that should do them any good: secondly, concerning their posterity, that the temporal punishment which God had threatened to bring upon them, should not by any means be kept off, to wit, that the dignity of the high priests office, should be taken from them, etc.  
Vers. 15. And Samuel lay until the morning, and opened the doors of the house of the lord] By this and some other places it seems probable, that though the Tabernacle whilst it was in the desert, for the better transporting and carrying it from place to place, had no other covering nor fence, than the curtains and hang appointed by Moses, yet afterwards it was some other way shut in; yea as it is most probable housed; whence there is mention here of the doors of the house of the Lord, see the notes chap. 1.9. The office of opening the doors belonged to the Levites, as afterward in the Temple, 1. Chron. 23.5. and so Samuel now did it. And observable indeed it is, that Samuel was not puffed up so by the Lords appearing to him, as to despise that which might seem for a Prophet a mean employment.  
And Samuel feared to show Eli the vision.] Though the Lord had not commanded Samuel to acquaint Eli with that he had revealed to him, concerning the heavy judgement that should befall his house, yet his own reason suggested, that it was not fit that a secret that so nearly concerned him, should be kept from him; only saith the text, Samuel feared to show Eli the vision, to wit, either because, first, such sad tidings he knew would wound his heart, and therefore being loath to grieve him, he was afraid to let him know it; or secondly, because he doubted it might seem arrogancy in him, as a messenger sent from God, to denounce such terrible things against his aged Tutor and governor; or thirdly, because he feared Elies' displeasure, as knowing well that ancient men, and men in authority, cannot easily brook, to have the judgement of God denounced against them, especially by those that are for years, or otherwise, inferior to them.  
Vers. 17. God do so to thee and more also, if thou hid any thing from me, etc.] By this importunity of Eli in conjuring Samuel so earnestly to tell him all that God had said unto him, it is evident that so soon as Eli conceived that the Lord had appeared to Samuel, he presently feared that something was revealed to him concerning him and his sons. Guilty consciences will still be suggesting terrors and fears upon every occasion; and so it was here with Eli; being conscious to himself of his son's lewdness, and his own indulgence towards them, no sooner was he persuaded in his mind, that the Lord had appeared in a vision to Samuel, but presently he apprehended some heavy sentence pronounced against him; and this made him now so eager to know what it was; as for this manner of adjuration, God do so to thee and more also, see the note, Ruth. 1.17.  
Vers. 18: And he said, It is the Lord: let him do what seemeth him good.] God hath absolute power over all his creatures, to do with them what seemeth good in his own eyes, neither is he to render an account of his actions: and besides, he is most wise, and faithful, and just, so that though men cannot comprehend the reason of his judgements, yet they may be sure there can be nothing faulty in them: and to his children withal his goodness and love is so great, that unless it were needful he would not, and beyond what is needful he will not afflict them. In all which regards it might well be, that Eli alleged this as a reason why he could not but submit to what was threatened; namely, because it was the Lord that had said it. It is the Lord: let him do what seemeth him good.  
Vers. 20. And all Israel, even from Dan to Beersheba, knew that Samuel was established to be a Prophet of the lord] To wit, by the accomplishment, not only of that which he had now said unto Eli, but also of other things revealed to him by the Lord at other times; in regard whereof that is added which follows in the next verse, the Lord appeared again in Shiloh,, to wit, to Samuel.  
Vers. 21. For the Lord revealed himself to Samuel in Shiloh, by the word of the lord] That is, by Christ, the word of his Father, or by revealing his will and word unto him, which afterwards was to be delivered by him to others, to wit, by prophetical revelation, and not by any corporal or visible apparition.   

CHAP. IU.  
Vers. 1. ANd the word of Samuel came to all Israel.] Or, came to pass; the meaning is, that Samuel as a Prophet made known the word of the Lord, as to Eli before, so afterwards to all Israel, reproving them for their sins, and telling them beforehand the judgements that would fall upon them, if they did not repent. All which did accordingly come upon them.  
Now Israel went against the Philistines to battle, etc.] Who began now again to invade the land of Israel. It may seem that all the forty years of Elies judging Israel they had been quiet; happily because they had been so exceedingly weakened by the slaughter which Samson made so often among them, especially at his death; where no doubt most of their princes and lords were slain, Judg. 16.30. And Samson said, Let me die with the Philistines; and he bowed himself with all his might: and the house fell upon the lords, and upon all the people that were therein: so the dead which he slew at his death, were more than they which he slew in his life. But now they began again to quarrel with the Israelites, and that no doubt not without the secret counsel of God, who intended to punish hereby both the Priests and people of Israel; and hereupon it was, that the Philistines being entered upon the land of Israel, the Israelites were gathered together to fight with them; now the camp of the Israelites was besides Eben-ezer, that is, a place where afterward a stone was erected that was called Eben-ezer, the occasion whereof we may see chap. 7.11, 12. and the camp of the Philistines was in Aphek, a city in the tribe of Judah, which bordered upon the land of the Philistines: see Josh. 15.53.  
Vers. 3. Wherefore hath the Lord smitten us to day before the Philistines? Let us fetch the Ark, etc.] Though idolatry and many other gross sins were at this time rife amongst the Israelites; They provoked him to anger with their high places, and moved him to jealousy with their graven images, saith the Psalmist concerning these very times, Psal. 78.58. yet so blind and stupid they were, that because they were the seed of Abraham, and the people of God, they wondered why God should take the uncircumcised Philistines part against them, never minding or mentioning their own wickedness, which had provoked the Lord to bring these miseries upon them; Wherefore, say they, hath the Lord smitten us to day before the Philistines? and vainly they thought to mend all for the future, by fetching the Ark of God to be amongst them: Let us, say they, fetch the Ark of the covenant of the Lord out of Shiloh unto us, that when it cometh among us, it may save us out of the hand of our enemies. Now however they were moved no doubt to take this course: first, because the Ark was the sign of God's presence amongst them; whence it is said vers. 4. that the people sent to Shiloh, that they might bring from thence the Ark of the covenant of the Lord of hosts, which dwelleth between the Cherubims: and secondly, because the Israelites in former times had prevailed mightily against their enemies, when the Ark was amongst them, as when they vanquished the Midianites, Num. 31.6. and at the sacking of Jericho, when the walls of the city fell down before them, Josh. 6.4, 5. and on the other side, when the Ark was not with them, they had gone by the worst, as when they went out to fight against the Canaanites, Num. 14.44, 45. They presumed to go up unto the hill top: nevertheless the Ark of the covenant of the Lord and Moses departed not out of the camp. Then the Amalekites came down and the Canaanites which dwelled in that hill, and smote them, and discomfited them even to Hormah: and therefore it seems afterwards to have been an usual custom to carry forth the Ark into the field with them; for Saul had it with him when he was in arms against the Philistines, chap. 14.18. Saul said unto Ahiah, Bring hither the Ark of God (for the Ark of God was at that time with the children of Israel): and Joab (as some think) had it with him when he went out against the Ammonites, the Ark, and Israel, and Judah abide in tents, said Uriab, 2. Sam. 11.11. yet because at present they did merely rest upon the outward sign, and did not repent them of their sins, whereby they had forfeited their interest in God, nor seek to make their peace with God, as they ought to have done; therefore their confidence in the Ark was groundless and vain, and the sign of God's presence became ineffectual amongst them. And doubtless there was a secret overruling hand of God in this their sudden resolution to fetch the Ark into the camp, whereby he made way to the delivering up the Ark into the power of the enemy, and to the death of the two sons of Eli, who coming along with the Ark, were slain by the Philistines.  
Vers. 4. And the two sons of Eli Hophni and Phinehas were there with the Ark of the covenant of God.] To wit, either to carry it, as Num. 4.15. or at least to attend it.  
Vers. 7. And the Philistines were afraid; for they said, God is come into the camp.] This happily the Philistines spoke, as thinking the Ark to be some representation of the God of the Israelites▪ and having the same opinion of it as they had of their own idols; at least they conceived that there was some divine power that went along with the Ark where it went, which was the reason why they were stricken with such astonishment and fear.  
And they said, Woe unto us; for there hath not been such a thing heretofore.] That is, in former conflicts we have had with them, they used not to bring their Ark into the camp; even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now, than it hath been formerly.  
Vers. 8. These are the Gods that smote the Egyptians with all the plagues in the wilderness.] In the former part of this clause it is manifest, that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his people in Egypt, thereby forcing them to let his people go; but these words (in the wilderness) are added in the close, because in the overthrow of the Egyptians in the red sea (which joined to the desert of Etham, Exod. 13.20.) there was a consummation of all the former plagues.  
Vers. 13. For his heart trembled for the Ark of God.] Which proceeded partly from the guiltiness of his conscience, and the remembrance of those heavy things which had been spoken to him; first by the man of God, chap. 2.27. and then by Samuel, chap. 3.18. and partly from the great care be took above all for the Ark, lest that should fall into the hands of the uncircumcised Philistines.  
Vers. 15. Now Eli was ninety and eight years old, and his eyes were dim that he could not see.] His age is mentioned as the cause of his blindness; his blindness as the cause why he took no notice of this doleful messenger till he perceived somewhat was amiss by the cry of the people.  
Vers. 18. And it came to pass when he made mention of the Ark of God, that he fell from off the seat.] This implies, first, the suddenness of his death; no sooner did the messenger make mention of the Ark, but presently his heart died within him, and so falling down backward he broke his neck: and secondly, how grievous it was to him to hear the Ark was taken; though he was able to endure the relation of the flight and slaughter of the people, yea, of the death of his two sons, yet as soon as he began the relation of the arks being taken, that presently struck him into a deadly swo●n. As for the gate from the seat whereof he fell, either it was the gate of the city, or of the Tabernacle; and if the last be meant, very observable it is, that in the place where his sons had so grievously sinned, chap. 2.22. this heavy hand of God should fall upon him.  
For he was an old man, and heavy.] Both his weakness through age, and the corpulency and unwieldnesse of his body were the cause, that falling he broke his neck; and therefore are they here expressed.  
Vers. 19 When she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself, etc.] As women are wont to do when the pains of travel come upon them.  
Vers. 20. But she answered not, neither did she regard it.] That is, she made no answer to that wherewith they sought to comfort her, as indeed not regarding it, but rather proceeded on in expressing her sorrow by giving that name Ichabod, that is, Where is the glory, or there is no glory, to her son that was born.  
Vers. 21. The glory is departed from Israel, &c,] God was the glory of his people because rejecting other nations, he had chosen them to be his peculiar treasure▪ Psal. 106.20. Thus they changed their glory into the similitude of an ox that eateth grass: Jer. 2.11. Hath a nation changed their gods, which are yet no gods? but my people have changed their glory, for that which doth not profit: and therefore she saith, that the glory was departed from Israel, because they had lost the ark which was the sign of God's presence amongst them, and consequently their glory; Psal. 26.8. Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth: and Psal. 78.60, 61. So that he forsook the Tabernacle of Shiloh: the tent which he placed among men, and delivered his strength into captivity: and his glory into the enemy's hands.   

CHAP. V.  
Vers. 2. WHen the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.] This they did either in contempt of the ark, presenting it as a captive before their Dagon, by whose help they persuaded themselves it was, that they had overcome both the Hebrews and their God; or else out of a kind of reverence they bore to this God of the Hebrews, whom therefore they thought good to place with Dagon in his Temple. Whence also perhaps it was, that they feared to offer any violence to it, by opening it and taking forth those holy things that were in it.  
Vers. 3. Behold, Dagon was fallen upon his face to the earth before the ark of the lord] And hereby did the Lord discover to the Philistines what a vain idol their Dagon was, and that the God of Israel was the only true almighty God; yea the more the Lord was magnified herein, because he cast down this idol-god in his own temple, enemies being never foiled with more glory to the conqueror then when they are overcome in their own dominions. Besides, the ark being a type of Christ, by whom God reveals his will unto men in the ministry of the Gospel, the fall of Dagon before the ark, did notably shadow forth the ruin of idolatry, by the preaching of the Gospel; God will not suffer any rivall-gods to stand cheek by jowl with him, but when the Gospel comes in, idolatry shall down.  
And they took Dagon and set him in his place again.] Had Dagon fallen but once, being at first dashed in pieces, they might have pretended that it came by some casualty; but now when upon the first fall they set it up again, and no doubt used all the skill they could to fasten it; this made it beyond all excuse manifest, that by the mighty power of God only it was beaten down.  
Vers. 4. And the head of Dagon, and both the palms of his hands were cut off upon the threshold, etc.] The head, the seat of wisdom, and the hands, wherewith the strength of man is put forth were cut off, to show that there was neither knowledge nor power in this their idol-god. Besides, now the priests could not set up their idol again, and conceal his overthrow from the people, as before perhaps they did. By casting the head and hands upon the threshold, that those that entered might presently trample upon them, the Lord shown the baseness of this their idol-god; or that he would have this spectacle scare them from coming any more into that Temple for that gross idolatry, whereto they had formerly given themselves. As for that last clause, only the stump of Dagon was left to him, in the Original it is only Dagon remained, the ground whereof may be, because the most of the idol that remained, was the fishie part. For Dag signifieth a fish; now because this idol was so called, in regard that in the nether parts it resembled a fish, the hands and head being cut off, it is said that only Dagon remained: see the note. Judges 16.23.  
Vers. 5. Therefore neither the priests of Dagon, nor any that come into Dagons' house, tread on the threshold, etc.] This they did either by way of veneration, as accounting the threshold sanctified by the touch of the head and hands of their idol; or rather by way of detestation, as thinking that it was the falling of their idol upon the threshold, that had dashed it in pieces (for why else should they not as well have forborn to tread upon the pavement, where the body of their idol lay?) however thus by the alruling Providence of God, even their superstition, became a means to perpetuate the memory of this wonderful work of God in the confusion of their idol, which otherwise within some short time, might have been forgotten.  
Vers. 6. But the hand of the Lord was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods.] Because that the Lord had so clearly discovered to the men of Ashdod, that their Dagon was a vain idol, and that the God of Israel, whose ark they had boldly surprised, was the only true almighty God, to wit, by casting down their idol before the Ark, and at last breaking it in pieces; and yet notwithstanding they continued still as superstitiously devoted to their idol, as they were before, and were not afraid still to detain the ark of God in captivity, as at the first: therefore now the Lord began to take vengeance on the men of Ashdod, the hand of the Lord was heavy upon the men of Ashdod. etc. Many Expositors understand the next words, and he destroyed them, of the plague of mice, wherewith also that this time he destroyed and wasted their land, chap. 6.5. and others of some other mortal disease, which God sent amongst them, besides the emerods: but I rather conceive, that all the following words are meant of the plague of the emerods, wherewith God smote them, and he destroyed them, and smote them with emerods; only these words, and he destroyed them, are prefixed to make known, that this disease of the emerods was amongst them not only painful and disgraceful, Psal. 78.66. And he smote his enemies in the hinder parts: he put them to a perpetual shame; but mortal also, so that many died of them, and therefore the Ekronites cried out, vers. 10. They have brought about the Ark of the God of Israel to us, to slay us and our people.  
Vers. 8. And they answered, Let the Ark of the God of Israel, be carried about unto Gath.] This the Lords of the Philistines resolved upon, to try hereby whether it were the presence of the ark that had caused those plagues; or whether they came by chance; with which conceit as yet they chuckered themselves; else the Princes of Gath, who were in this counsel amongst the other Lords of the Philistines, would never have consented to the removing of the Ark to their city.  
Vers. 11. Send away the Ark of the God of Israel, etc.] The men of Ekron being fully now convinced, that it was because of the Ark, that so much misery was fallen on them; desire plainly, that it might be sent back to the land of Israel: but it seems their Princes, loath yet to part with such a glorious trophy of their victory; desired to try yet a little further; for that after this it was sent both to Gaza and Ashkelon, is evident: chap. 6. vers. 4. Then said they, What shall be the trespasse-offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your Lords: and again vers. 17. And these are the golden emerods which the Philistines returned for a trespasse-offering unto the Lord; for Ashdod one, for Gaza one, for Ashkelon one, etc.  
Vers. 12. And the men that died not, were smitten with the emerods.] The meaning of this may be, that there were many smitten with the emerods, besides those that died of them; or else we must hold that there was some other deadly disease which God sent amongst them besides the emerods, which is called in the foregoing verse, a deadly destruction.   

CHAP. VI  
Vers. 2. ANd the Philistines called for the priests and the diviners, saying, What shall we do to the Ark of the Lord, etc.] Thus was God the more glorified, when their very priests, the most zealous maintainers of their idol-gods, were brought to give this following advice, which tended so much to the honour of the Lord, and the shame of their idols. The question they propounded to their priests was not, What shall we do with the Ark? but What shall we do to the Ark of the Lord? Tell us wherewith we shall send it to his place, that is, in what manner, and with what gifts shall we send back the Ark? Being convinced by the heavy hand of God that lay upon them, that they had trespassed some way against the Ark; it seems their reason led them to think, that some satisfaction or other was to be made; and thereupon, being resolved to send it away, they consulted wherewith they should send back the Ark,  
Vers. 3. Then ye shall be healed, and it shall be known to you, why his hand is not removed from you.] That is, if they were healed, as they confidently assured themselves it would prove, than hereby they should know why hitherto his hand had not been removed from them.  
Vers. 4. They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines.] These were the trespass-offerings which their priests and diviners advised them to send back with the Ark, to wit, as by way of acknowledgement, that the God of Israel had brought upon them those plagues of the emerods, and mice, for their holding of the Ark of God captive amongst them; and therefore the reason given in the following verse, why they would have these presents sent back with the Ark, is that they might hereby give glory to the God of Israel, namely, by an acknowledgement and confession of their sin, and the just hand of God that had been upon them for their sin: vers. 5. Ye shall make images of your emerods, and images of your mice, that mar the land, and ye shall give glory unto the God of Israel; the very same expression which Joshua used when he advised Achan to confess his fault, Josh. 7.19. My son, saith he, give, I pray thee, glory to the Lord God of Israel. It may well be indeed which some conceive, that the sending of such absurd and ridiculous gifts with the Ark, as emerods and mice, was suggested by Satan to their diviners in contempt of God: but if it were so, whilst Satan intended hereby to dishonour God, the Lord by his alruling providence, intended hereby to cast the shame upon them, and to bring great glory to his own name; whilst the Philistines themselves, were made to send into the land of Israel such things, as might there remain perpetual monuments and memorials of those shameful punishments, wherewith God had humbled them. It cannot well be conceived how they could make images of their emerods, without making images of their secret parts, where they were smitten with those ulcers, which we call piles or emerods. Now what a shame must it needs be to the Philistines to send to the Israelites the images of their secret parts, thus tortured with an ignominious disease? Doubtless they must needs judge it a great reproach to their nation; but when men are under the wrath of the Almighty, what will they not do to be rid of the judgements that lie upon them.  
Vers. 5. Peradventure he will lighten his hand from off you, and from off your gods.] From this passage some Expositors gather that not Dagon only, but many other of their idol-gods were thrown down and broken to pieces, by a secret hand of God, in all the cities whither the Ark was brought, as indeed it is probable the like was done in Egypt, when the Lord punished Pharaoh and his people because they would not let the Israelites go. Against all the gods of Egypt, I will execute judgement, saith the Lord, Exod. 12.12. and Num. 33.4. it is said, The Egyptians buried all their firstborn—; upon their gods also the Lord executed judgements. But yet because this is not expressed in the story, others understand this which is said here, of the hand of the Lord which was upon their gods, only of the reproach and dishonour, that was brought upon their idols, partly by the Lords casting down Dagon, and partly by the heavy judgements he had infflicted upon the people that served them; and that this hand of God it was, which the Philistine-priests hoped would be lightened from off their gods, if the Ark were sent back with those trespass-offerings they had now prescribed.  
Vers. 6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts, etc.] By this it may seem. that though the greatest number inclined to the sending of the Ark back, vers, 2. What shall we do, say they, to the Ark of the Lord, Tell us wherewith we shall send it to his place; yet some were of a contrary judgement, and opposed it, and therefore are here blamed for hardening their hearts against the means which God had used to convince them of their sin.  
Vers. 7. Now therefore make a new cart, and take two milk-cows, on which then hath come no yoke, etc.] It may well be, that these idolatrous priests and diviners of the Philistines, did not merely of their own invention prescribe this strange way of sending home the Ark, to make trial whether the God of Israel, would by a supernatural power, cause these milk-cows to go the right way with it; but were herein directed to do what they did by their practices of sorcery and divination: but if it were so, even herein too there was an overruling hand of providence, that disposed of all as might be most for God's glory. A new cart was doubtless appointed as a sign of their reverencing the Ark: their choosing young heifers that had never been employed in any profane service, might also be done for the same cause out of reverence to the Ark; but the main end was to make the hand of God the more manifest, if they should go along the right way to the land of Israel. Custom might make  used to the yoke to go on right forward, when they are once entered into a beaten way; but young things not used to the yoke, especially when their calves were shut up from them, were not like to do so; it was a wonder that they should endure the yoke at all.  
Vers. 8. And put the jewels of gold which ye return him for a trespasse-offering in a coffer, etc.] These jewels of gold were the golden images of the emerods and mice; which they put in a coffer, as not daring to venture it seems, to put them into the Ark.  
Vers. 9 And see, if it goeth up by the way of his own coast to Bethshemesh.] A city of Judah, Josh. 15.10. close by the confines of Judea and Philistea, and in the way to Shiloh; and therefore propounded here by the Philistines Priests, as the city whither the kine would go if God's hand were in the business.  
Vers. 12. And the kine took the strait way to the way of Bethshemesh, etc.] And thus did the Lord by his all-ruling power and providence, prosper the device which they had contrived to discover whether it was by him, and for their detaining the Ark, that they had been of late so severely punished, that he might confound them by their own inventions. Bethshemesh was one of the Priests cities, Josh. 21.16. so that the kines carrying the Ark thither, was as if they had intended to deliver it up into their hands to whom the custody of it did of right appertain.  
And the lords of the Philistines went after them unto the border of Bethshemesh.] Thus by the providence of God it was brought about, that they who erewhile as victors did carry away the Ark as their captive, do now as servants and pages attend upon it, when it returned home into the land of Israel.  
Vers. 13. And they of Bethshemesh were reaping their wheat-harvest.] Wheat-harvest in that country used to be in our May, at the feast of Pentecost, Leu. 23.16. Whence we may gather, that the Ark was taken about November, since it was vers. 1. seven months in the country of the Philistines.  
Vers. 14. And they clavae the wood of the cart, and offered the kine a burnt-offering unto the lord] That this is spoken of the men of Bethshemesh, and not as some would have it, of the Lords of the Philistines, that came after the Ark to see what would become of it, is evident by the very connexion of the words: In the foregoing verse it is said, that they of Bethshemesh were reaping, etc. and they lifted up their eyes, and saw the Ark, and rejoiced to see it; and in this verse now it follows; And they clavae the wood of the cart, and offered the kine, a burnt-offering to the Lord. Besides, when the men of Bethshemesh came flocking about the Ark, and the Levites had taken down the Ark out of the cart, as it followeth in the next verse; is there any likelihood that they would suffer the uncircumcised Philistines to come amongst them to offer up a sacrifice to the God of Israel, they standing by, and as it were communicating with them in their sacrifice? Surely no; rather we may well think that the lords of the Philistines followed the Ark aloof off, only desiring to see what would become of it, and came not near the Israelites; and therefore it is said vers. 16. that when the five lords of the Philistines had seen it; that is, when they had seen what was done, they returned to Ekron the same day. The greatest difficulty is concerning the offering up of kine, which we know was not according to God's Law, and therefore liker to be the act of the Philistines, then of the Priests of Israel; for the Law did expressly command that none but males should be offered in burnt-offerings: Levit. 1.3. If his offering be a  sacrifice of the herd, let him offer a male without blemish. But to this it may be answered, that either the men of Bethshemesh did sin herein, being transported by the excess of their joy: and that this might be one thing wherewith they displeased God, and provoked him to bring the following judgement upon them: or rather that this was an extraordinary act of devotion whereto the Priests were led, by reasons grounded upon this strange and extraordinary work which God had wrought, and perhaps also by a special instinct of God's Spirit; and is not therefore to be judged of according to the rules of other ordinary  offerings: They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark; and that having been employed in so sacred of service, it was not fit they should be employed to any other use; or much less that they should be sent back to the Philistines again; and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord, by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place. And indeed had they sinned in offering these kine for a burnt-offering, why should not this be mentioned vers. 19 as the cause of God's displeasure against them, as well as their looking into the Ark.  
Vers. 15. And the Levites took down the Ark of the Lord, etc.] That is, the Priests who were of the tribe of Levi: for Bethshemesh as is before noted, was one of the Priests cities, Josh. 21.16. nor was it lawful for the Levites to touch the Ark: Num. 4.15. And when Aaron and his sons have made an end of covering the Sanctuary, and all the vessels of the Sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it; but they shall not touch any holy thing lest they die.  
Vers. 18. And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, etc.] That is, according as all the cities and villages of the Philistines were divided into five parts, and were under the command of their five great lords, each of those cities before mentioned being the mother city in each division; so accordingly there were five golden mice given (as was said before, vers. 4.) and that in the name (and happily at the charge) not of the mother-cities only, but of all the several circuits or provinces that belonged to them, because all had been punished with that plague of mice which were sent amongst them; even all the land of the Philistines unto the great stone of Abel; that is, mourning; so called doubtless, because of the people's lamentation (vers. 19) as upon a like occasion the floor of Atad where the sons of Jacob with the Egyptians mourned for the death of Jacob, was called Abel-mizraim, Gen. 50.11. that is, the mourning of the Egyptians.  
Vers. 19 And he smote the men of Bethshemesh, because they had looked into the Ark of the lord] It was not lawful for any but the Priests, no not the Levites who carried it, to look upon the Ark bare and uncovered: Num. 4.20. But they shall not go in to see when the holy things are covered, lest they die. It was therefore sufficient to render the people obnoxious to the judgement that fell upon them, if we suppose that it came covered from the Philistines, and they uncovered it to look upon it; or that it came uncovered, and they took liberty without any fear or reverence to stare and gaze upon it: But yet the words seem to import that they proceeded further, even to look into the Ark; either merely out of curiosity, or perhaps to see whether the Philistines had not put any thing into it, or taken any thing out of it; only I see not how so many could offend in this kind.  
Even he smote of the people fifty thousand, and threescore and ten men.] That is, of them, and of the people together that came flocking from all parts to see the Ark, there were slain fifty thousand, and threescore and ten men. It were much that there should be so many found in so little a city as Bethshemesh was; but amongst those multitudes that might come from all parts to see the Ark, there might well be fifty thousand, and threescore and ten slain.  
Vers. 21. And they sent messengers to the inhabitants of Kirjath-jearim, etc.] Pretending happily that their city of Bethshemesh was not a place of such safety for the Ark to be in, as Kirjath-jearim was; they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither: The Philistines, say they, have brought again the Ark of the Lord, come ye down, and fetch it up to you.   

CHAP. VII.  
Vers. 1. ANd the men of Kirjath-jearim came and fetched up the Ark of the Lord, etc.] Three particulars are here related concerning this removal of the Ark. The first is, that it was fetched up from Bethshemesh by the men of Kirjath-jearim, a city in the tribe of Judah, not fare from Bethshemesh, called formerly Baalah, and Kirjath-Baal, Josh. 15.9, 60. and 18.14. Now this being none of the cities of the Priests who only might touch the Ark; though it be said, that the men of Kirjath-jearim fetched up the Ark, yet thereby is meant only, that they came up to have it carried to their city, and attended it when it was removed (for they were doubtless priests either of Bethshemesh, or of some other place that carried the Ark.) Notwithstanding the men of Bethshemesh were smitten for looking into the Ark, chap. 6.19. yet the men of Kirjath-jearim did not oppose the removing of it to their city, but themselves fetched it thither, no doubt with much joy, and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh, but their unreverend carriage of themselves in gazing upon the Ark, or looking into it, that was the cause of their misery. The second thing related is, that they brought the Ark into the house of Abinadab in the hill. It is likely that Abinadab was a man of singular holiness; and perhaps, as some hold, a Levite too; but yet the reason which the text implies, why his house was chosen for the keeping of this sacred treasure, is this; that it was in the hill, to wit, first, because high places were in these times in great request, and judged fittest for holy employments: and secondly, because it might be a place of strength, and so of safety for the Ark to be kept in: whence it was, that the Ark was kept there till David's time, when it was fetched away from thence: 1. Chron. 13.6, 7. And David went up and all Israel to Baalah, that is, to Kirjath-jearim which belonged to Judah, to bring up thence the Ark of God the lord— And they carried the Ark of God in a new cart out of the house of Abinadab. Indeed in 2. Sam. 6.3. it is said that the Ark was brought out of the house of Abinadab that was in Gibeah: but by Gibeah there is meant the hill, (as it is translated there in the margin of our Bibles) for it is expressly said in that very place, vers. 2. that the city out of which the Ark was then fetched was Baal of Judah, which was Kirjath-jearim, as is before noted, Josh. 15.9. and the city Gibeah was in the tribe of Benjamin, Josh. 18.28. Judg. 19.14. The third particular here related is, that having carried the Ark into the ●o●se of Abinadab in the hill, they sanctified Eleazar his son to keep the Ark of the Lord, that is, they chose him to be set apart to this holy employment, even to give continual 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 legal purifying, may be comprehended, as we see Exod. 19.10. And the Lord said unto Moses, Go unto the people and sanctify 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 terror 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 happily not without express 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 show his indignation against the former wickedness of that place, by not suffering the Ark to be carried thither again.  
Vers. 2. And it came to pass while the Ark abode in Kirjath-jearim; that the time was long; for it was twenty years, etc.] 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 David's reign when it was first removed thence, 2. Sam. 6.2, 3. there must needs be forty years allowed for the government of Saul and Samuel, Act. 13.21. all which time the Ark continued in Kirjath-jearim, unless when it was for a while only carried forth into the camp in the war 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 only 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 won to that solemn 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 sins, and began with all humiliation and sorrow to seek the recovery of God's 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 Israel's cities in their hands, and many ways tyrannised 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, etc.  
Vers. 3, And Samuel spoke unto all the house of Israel, etc.] 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 only.] That is, Content not yourselves 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 sins, 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 public 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 public abuses, and for making war 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, etc.] What this pouring forth of water before the Lord was, and to what end it was done, it is hard to say. Many Expositors 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 signify 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 widow 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 practices again, no more than 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 straight gone out of sight, and was not to be seen, so the very remembrance of their sins 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 pour out their hearts to God; even as that water was poured forth. Thus I say many Expositors 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 happily they had for the time the Ark of God amongst them. But yet because we find no such ceremony any where enjoined by God's Law, nor at any other time practised by God's people: others do, I think upon better grounds conceive otherwise of these words. For some hold, that it is a figurative and hyperbolical expression of their great lamentation and weeping, to wit, that they poured forth whole streams of tears before the Lord, drawn from the inward fountain of a broken heart and so parallel it with those expressions of Jeremy, Jer. 9.1. Oh that my head were waters and mine eyes a fountain of tears! that I might weep day and night, etc. of Job, Job 16.20. Mine eye poureth out tears unto God; and so also of David, Psal. 6.6. All the night make I my bed swim; I water my couch with tears: and Psal. 42.3. My tears have been my meat day and night. And again, others conceive that it is meant of their drawing and pouring forth water for the use of their legal purifying, which was frequently used in those times as a sign that they acknowledged their own filthiness, and expected to be cleansed by the blood and spirit of Christ. And indeed this last, best agreeth with the letter of the Text.  
Vers. 9 And Samuel took a sucking lamb, and offered it for a burnt-offering, etc.] If Samuel offered this himself, and not by the hands of the priests, it was by extraordinary dispensation in regard he was a prophet; for so we see also Elijah did, 1. Kings 18.31, etc. The like we must judge also concerning the place wherein this sacrifice was offered, at least if the Ark were not at present in Mizpeh.  
Vers. 10. But the Lord thundered with a great thunder on that day upon the Philistines.] This was according to hannah's prophecy, chap. 2.10. But yet the Israelites were fight, not idly looking on, when the Lord thundered upon them, as is evident in the next clause, and they were smitten before Israel. No doubt in the best manner they were able, they set themselves in battle array against the Philistines, yea and when the Philistines were discomfited, it seems the rest that stayed in Mizpeh came out too, as seems to be expressed in the following verse.  
Vers. 12. Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, etc.] This shows that this glorious victory was gotten in the very same place, where before the ark was taken and the Israelites vanquished, chap. 4. verse 1. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer.  
Vers. 13. So the Philistines were subdued, and they came no more into the coast of Israel, etc.] It may be questioned how these words must be understood that the Philistines came no more into the coast of Israel, and that first, Because it is evident that the Philistines did often after this invade the land of Israel; as is clear, chap. 17.1. and 31.1. & many other places. Yea, and secondly, It was not long after this ere they did enter the land and that with a mighty army. For in the beginning of saul's reign, chap. 13.1, 5. which was not long after this, the Philistines gathered themselves together to fight with Israel, thirty thousand charets, and six thousand horsemen, and people as the sand which is on the seashore in multitude, and they came and pitched in Michmash, etc. and thirdly, The very following words here, and the hand of the Lord was against the Philistines all the days of Samuel, seem clearly to imply, that after this even in samuel's days, there were many conflicts between the Philistines and the Israelites, wherein the Israelites still prevailed against them. But for the resolving of this doubt we must know, that the meaning of these words, And they came no more into the coast of Israel, is, that they did no more at that time rally their scattered troops together, and come back again into the land of Israel, to revenge their former defeat; or else, that they came no more into the land whilst Samuel governed Israel alone; and indeed this is the utmost extent that can be given to these words: for after Saul was chosen to be their King, it is evident that the Philistines did often with their armies enter the land.  
Vers. 14. And the cities which the Philistines had taken from Israel, were restored to Israel, from Ekron even unto Gath, etc.] It is plain by many places, that in the beginning of saul's reign, the Philistines had garrisons in several places of the land of Israel; for so we read, chap. 10.5. Thou shalt come to the hill of God, saith Samuel to Saul when he had newly anointed him King, where is the garrison of the Philistines: and again chap. 13.3. Jonathan smote the garrison of the Philistines that was in Geba, and the like in other places: either therefore the Philistines did again after this surprise some strong forts, which they had now delivered up, and did again place garrisons there; or else, though they now restored to Israel the cities they had formerly taken from them, yet they still reserved some places of strength wherein they kept garrisons, for the better awing of the Israelites, that they might not break out against the Philistines.  
And there was peace between Israel and the Amorites.] That is, there was no war between them. By the Amorites here some conceive the Philistines are meant: but it may also be meant of the remainder of the Canaanites, who being terrified with this victory which the Israelites had gotten over the Philistines, did hereupon also desist from troubling the Israelites: for this is here set down as an effect of that victory.  
Vers. 15. And Samuel judged Israel all the days of his life.] For though Saul were anointed King in samuel's time, and had the supreme power in his hand, yet Samuel gave not over the government altogether, but exercised the jurisdiction of a Judge, or a kind of extraordinary power derived unto him from God, as appears by many things he did after Saul was King, as his kill of Agag, chap. 15.32, 33. Then said Samuel, Bring you hither to me Agag the King of the Amalekites: and Agag came unto him delicately: And Agag said, Surely the bitterness of death is past. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. And his anointing of David, chap. 16.13. Then Samuel took the horn of oil, & anointed him in the midst of his brethren: and therefore are Saul & Samuel joined together, chap. 11.7. And he took a yoke of oxen, & hewed them in pieces, and sent throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul, and after Samuel, so shall it be done unto his oxen. And the years of both their government are joined together, Act. 13.20, 21. And after that he gave unto them Judges, about the space of four hundred and fifty years, until Samuel the prophet. And afterward they desired a king, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.  
Vers. 17. And there he built an altar unto the lord] This he might do by an extraordinary Prophetical instinct, especially in these times when it is very questionable whether they were bound to that Law, Deut. 12.15. to wit, because the Tabernacle and the Ark were now in several places, and so a long time continued.   

CHAP. VIII.  
Vers. 1. ANd it came to pass when Samuel was old, that he made his son's judges over Israel.] To wit, as his deputies and substitutes, being through age unable to go through the land to judge the people, as formerly he had done, he appointed his sons to judge the people in some part of the land in his stead, and that happily not without God's permission and consent.  
Vers. 2. Now the name of his firstborn was Joel.] Who was also called Vashni, 1 Chron. 6.28.  
They were judges in Beersheba.] Though they exercised authority, and power of Judges over all the people, at least in those parts, and went happily in their circuits as their father had done; yet there they dwelled, as their father did in Ramah, and there most an end they judged the people: and that it may be purposely, either because that town was in the utmost southpart of the land, the furthest off from Ramah, from whence it was most trouble for the people to come to Samuel in Ramah; or because it bordered close upon the land of the Philistines, over whom they might the better keep a vigilant eye.  
Vers. 3. And his sons walked not in his ways, but turned aside after lucre.] Not only the singular piety of Samuel, but also the experience he had of God's severity against Eli for his indulgence to his children, may well induce us to think that he did what he could to train up his sons in the ways of righteousness, nor can we indeed think that he would have entrusted them with the subordinate power of governing the people under him, had they not to that time behaved themselves well, and given hope of managing the trust well that was committed to them; but being advanced to these places of dignity and power, it seems they soon degenerated, and proved the occasion of much mischief to the commonwealth.  
Vers. 5. Behold, thou art old, and thy sons walk not in thy ways: now make us a King, etc.] They expressly pretend only samuel's age, and his son's wickedness, as the reasons why they desired a King; but there were other things that did chief move them in this attempt; to wit, first, their fear of the great preparations which they perceived Nahash the king of the children of Ammon made against them; whereupon as men not having any confidence in God's protection, they fly to other devices, and pi●ch upon this of making them a king chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay▪ but a king shall reign over us; and secondly, an ambitious affectation of being like other nations; by turning their government into an absolute Monarchy, which is employed in their last words, Now make us a king to judge us like all the nations. But though they were resolved to have a king, yet they refer the choice of him that should reign over them to the Lord (for they came to Samuel as a Prophet that might inquire in this business of God) and that no doubt as pretending respect to that which was written in their Law; Deut. 17.14, 15. When th●● art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me: Thou shalt in any wise set him king over thee whom the Lord thy God shall choose.  
Vers. 6. But the thing displeased Samuel, etc.] It could not but grieve him, that the people, of whom he had deserved so well, should thus unthankfully shake off his government; but the chief thing that troubled him, was because he knew their desire was sinful, and would be displeasing to God: and therefore that clause is added, that Samuel prayed unto the Lord, that is, he prayed him to forgive this their sin, to help in this danger, and to direct him what course he should take with them.  
Vers. 7. And the Lord said unto Samuel, Harken unto the voice of the people in all that they say unto thee.] Thus God yields to their desire, but in his anger, Hosea 13.11.  
For they have not rejected thee, but they have rejected me, that I should not reign over them.] That is, For they have rejected me rather than thee: we have the like phrase in many places of Scripture, as Matth. 10.20. For it is not ye that speak, but the spirit of your father which speaketh in you: It is the spirit of your father rather than you that speaks: Hos. 6.6. For I desired mercy and not sacrifice; that is, mercy rather than sacrifice: Acts 5.4. Thou hast not lied unto men, but unto God; that is, unto God rather than men. And this God saith, first, because they cast off that government which God had established amongst them: for though God had a purpose to erect a regal throne amongst them, and to give them Kings out of whose seed the Messiah should come; and now made use of their inordinate desire to accomplish his own purpose: (as usually he doth turn the evil actions of men to a good end) yea though he had partly made known this to his people; Gen. 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee; and 49.10. The sceptre shall not departed from Judah, nor a lawgiver from between his feet, until Shiloh come: Deut. 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book: yet they should have waited God's leisure; neither was it therefore lawful to make an innovation in the government, without any direction from the Lord; especially in such a sinful manner, out of a distrustful fear, and proud affectation to be therein like all other nations; as is noted before upon Deut. 17.14. secondly, because though God do govern by kings also, Prov. 8.15, 16. By me King's reign, and Princes decree justice, By me Princes rule, and Nobles; even all the Judges of the earth: yet his government was more immediate which he now exercised over them by Judges; both because they were extraordinarily raised up of God, and because they had not that absolute power which kings usually have, but judge them chief by making known to them the will of God; and to that end did often inquire of the Lord in difficult cases: see Judg. 8.23. And thus the Lord shows Samuel, first, the grievousness of their sin, and that this moved him in his displeasure to yield them their desire: and secondly, he sought to prevent the wonder and indignation of Samuel; for why? they dealt no otherwise with him, then with the Lord himself; as Christ saith to his disciples, Matt. 10.24, ●5. The disciple is not above his master, nor the servant above his Lord. It is ●nough for the disciple that he be as his Master, and the servant as his Lord: If they have called the Master of the house Beel-zebub, how much more shall they call them of his household?  
Vers. 9 Howbeit, yet protest solemnly unto them, and show them the manner of the king that shall reign over them.] Samuel is not here enjoined to show them what power, right and authority their king must have over them; but what would be the manner of their kings dealing with them; and this he is appointed to tell them beforehand▪ that either they might be persuaded to desist from their enterprise; or that they might be left inexcusable, and only condemn themselves when these miseries befell them.  
Vers. 11. He will take your sons, and appoint them for himself, for his chariots, etc.] That princes may make use of the subjects that live under their command both in the services of war and peace, cannot be questioned; nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse; but the oppression which is here threatened is, that he should deal with them herein, as tyrants with slaves, not freeborn subjects, forcing children from their parents many times, without affording them any equal recompense; and that to employ them causelessely, only to satisfy his pleasure in the basest drudgery and most perilous employments. And how soon the Israelites began to feel these grievances under their kings, we may see by that which is said of Solomon, 1. Kings 12.4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.  
Vers. 12. And he will appoint him captains over thousands, and captains over fifties, and will set them to ear his ground, etc.] These were honourable offices to them that enjoyed them, but they were burdensome to the people, who must be heavily taxed to maintain them; and threatened all severe rigour to those drudges and labourers, over whom happily they were set as overseers.  
Vers. 22. And Samuel said unto the men of Israel, Go ye every man unto his city.] That is, he undertook to satisfy their desire, and so broke up the assembly, till the Lord had revealed his will; and so it might be known what course they should take to provide them a king.   

CHAP. IX.  
Vers. 1. NOw there was a man of Benjamin, whose name was Kish, the son of Abiel.] Who is also called Ne'er, 1. Chron. 8.33. and 9.39. Out of what tribe the Lord chose their first king, is a circumstance very observable, and therefore here expressed; to wit, first, because the tribe of Benjamin, through the desolation they brought upon themselves, Judges 20.46. was become the least and most obscure tribe, and yet yields Israel her first king: secondly, because in the victories of this king of Benjamins' tribe, jacob's prophecy was in part accomplished, Gen. 49.27. Benjamin shall ravine as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil: and thirdly, because this shows that the kingdom was not to be settled upon the posterity of this their first king: for it was to be settled in the tribe of Judah, Gen. 49.10. The sceptre shall not departed from Judah, nor a lawgiver from between his feet, until Shiloh come: and unto him shall the gathering of the people be.  
Vers. 2. And there was not among the children of Israel a goodlier person the● he, etc.] Because goodliness and comeliness of person in princes, breeds a kind of reverence in the hearts of the people, and makes men judge them the fit for high places and great employments, therefore is this so expressly noted of Saul, whom God had designed to be the King of Israel; that there was scarce so proper and goodly a person in all the land as he was.  
Vers. 3. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.] It seems that in those times asses were highly esteemed in the land of Israel; as appears also by this, that their princes and great men used to ride upon asses, Judg. 10.4. and 12.14. and hence it was perhaps, that Kish though a great and rich man, was yet so desirous to recover the asses that he had lost, that he sent his son Saul together with one of his servants to seek them out: but withal, there was a secret hand of God's all-ruling providence in this, that by this means led Saul to Samuel, that by him he might be anointed King of Israel.  
Vers. 4. And he passed through mount Ephraim, and passed through the land of Shalisha.] This Shalisha is taken to be a plain country in the tribe of Benjamin, called Baalshalisha, 2. Kings 4.42. and so also the land of Shalim afterwards mentioned, is thought to be the same that is called Salim, Joh. 3.23.  
Vers. 5. And when they were come to the land of Zuph, etc.] To wit, the country where Ramah samuel's city was situate, which thereupon was called Ramathaim-zophim, chap. 1.1.  
Vers. 6. Behold now, there is in this city a man of God, and he is an honourable man.] That is, highly esteemed for his supernatural knowledge of things secret.  
Now let us go thither; peradventure he can show us our way that we should go.] God gave the gift of prophecy to his servants, to be employed in directing the people in weightier matters than such as this, concerning the finding of asses that were lost; which makes the best interpreters blame this course, as a dishonourable abasing of the gift of prophecy: yet it seems to have been the usual practice of those times, as we see by Jeroboams sending his wife to the Prophet, to know whether his sick child should recover or no, 1. Kings 14.2. and perhaps the Lord did herein satisfy them oftentimes, that he might keep them from seeking to witches, or to the oracles of the heathens: 2. Kings 1.3. But the angel of the Lord said to Elijah theTishbite, Arise, go up to meet the messengers of the King of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to inquire of Baalzebub the god of Ekron?  
Vers: 7. Then said Saul to his servant, But behold, if we go, what shall we bring the man?] This question proceeded either from an opinion, that it was not fit they should go to the Prophet without some present, as a testimony of the reverend esteem they had of his person, (and then this care was commendable); or else, out of a base conceit of hiring God's Prophet, as they would have done a soothsayer, to tell them tidings of their asses, which had been inexcusable. But this last agreeth not with the servants speaking before so honourably of him, though otherwise his following words might seem to imply so much, vers. 8. And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver; that will I give to the man of God, to tell us our way: and besides, we see that it was a constant custom in those days, to go with a present to the Prophets, 1. Kings. 14.2, 3. And Jeroboam said unto his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam, and get thee to Shiloh: Behold, there is Ahijah the Prophet, which told me that I should be king over this people: And take with thee ten loves, and cracknels, and a cruse of honey, and go to him; he shall tell thee what shall become of the child: 2. Kings, 4.42. And there came a man from Baalshalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof, etc.  
Vers. 12. Behold, he is before you; make haste now, for he came to day to the city.] The city they speak of was Ramah, where Samuel dwelled, as is evident by the servants words, vers. 6. And he said unto him, Behold now there is in this city a man of God, and he is an honourable man, etc. how then do these young maidens say, He came to day to the city? I answer: either they intent only his going forth out of his house into the city; or else, that he was come out of that Ramah, where his dwelling was, into this where the feast was to be kept (for here were two towns joined in one; whence it is called in the dual number Ramathaim, chap. 1.1.) or else, that having been abroad about some employments, he was this day returned to Ramah.  
For there is a sacrifice of the people to day in the high place.] To wit, a sacrifice of peace-offerings, wherewith the offerers were wont to feast together with their friends: and it may be Samuel had purposely appointed this sacrifice for the entertainment of the man that was to be anointed king; and for the procuring of God's favour in that great and weighty business: for it is evident, vers. 15, 16. that God had the day before told Samuel, that he would this day send him a man out of the land of Benjamin, whom he should anoint Captain over his people Israel. But what was this high place where they offered their sacrifices? were not the Israelites bound by the law only to offer up sacrifices on the altar that was in the Tabernacle? Deut. 12.4, 5. Unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come; And thither ye shall bring your burnt-offerings and your sacrifices, etc. I answer, Many Expositors hold, that this was meant only of the Temple; and that till the Temple was built, the people might lawfully offer their sacrifices in any other places: but yet, first, because Jer. 7.12. Shiloh is called the place where God set his name at the first: and secondly, because it was to no end to have an altar in the Tabernacle, if the people might set up altars and offer sacrifices where they listed themselves: and thirdly, because in the beginning of Solomon's reign before the Temple was built, it is mentioned as the only blemish of the Israelites in those flourishing times, 1. Kings, 3.2. Only the people sacrificed in high places; therefore many other Expositors hold, that even before the Temple was built, the people used to bring their sacrifices to the Tabernacle, as afterwards to the Temple till the Ark was taken by the Philistines in the days of Eli; but that afterwards the Tabernacle and Ark being still kept in several places, the people began to question whether they were then tied to bring their sacrifices to any of those places; and so by degrees did at length offer their sacrifices in such places as they judged meetest for such services, to wit, upon hills and cliffs, which were therefore called high places.  
Vers. 15. Now the Lord had told Samuel in his ear, a day before Saul came, etc.] Before the story relates the meeting of Samuel and Saul, this is here inserted, that the day before Saul came, the Lord had told Samuel in his ear, that is, by the secret instinct of his spirit, that the next day he would send him a man out of the land of Benjamin, whom he should anoint to be king of Israel; first, to intimate that this was the occasion of the sacrifice and feast which Samuel had appointed, knowing that the man chosen of God to be their king was to come thither this day, he had appointed this feast for his entertainment; and secondly, to show that it was no wonder that Samuel should presently entertain Saul as the elect king of Israel, because the Lord having told Samuel the day before, that he would send him a man out of Benjamin the next day, when this came to pass as God had told him, this must needs be a notable means to strengthen samuel's faith.  
Vers. 16. And thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines.] It seems the Philistines, who had been quiet all samuel's time, chap. 7.13. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the days of Samuel; began now again to raise war against the Israelites, having happily made an agreement to that purpose with the king of Ammon, that the one should invade the land on one hand, and the other on the other side: for that the Ammonites did also invade the land at this time, is evident 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 reign over us; when the Lord your God was your king. This made the people cry, and their cry the Lord heard, and taking pity on them, promised now to save them from the Philistines, (of whom it seems they were most afraid) and that by the hand of Saul. And indeed, though the war betwixt Saul and the Philistines continued all his days, and at his death they prevailed much, yet oftentimes he prevailed against them, and so saved them from much of that oppression which otherwise the Philistines would have laid upon them: wherein also observable it is, that God intended mercy to them in that, which they notwithstanding had sinned in desiring, to wit, the raising up of a king amongst them.  
Vers. 19 Go up before me unto the high place, for ye shall eat with me to day; and to morrow I will let thee go, and tell thee all that is in thine heart.] Though Samuel knew that saul's sovereignty would deprive him of that supreme dignity he had formerly enjoyed, yet knowing it was God's will that Saul should be king, we see that instead of looking with an envious and malignant eye upon him, he entertained him with all possible courtesy, and did what he could to honour him amongst the people. As for that clause, And will tell thee all that is in thine heart, thereby is meant, either that he would tell him all that he had a purpose to inquire of him, or else he would tell him many secret things which no body knew but himself only; and indeed, though for the present he told him of the asses only, as it follows in the next verse, And as for thine asses that were lost three days ago, set not thy mind on them, for they are found, (which doubtless he did, to free him from that care, and that he might be the more willing to stay with him) yet it may well be that afterward when they were together alone, he told him many other secret things, for the greater confirmation of his faith, concerning the promise of the kingdom, as Christ did to the woman of Samaria, to make her know he was the Messiah. Joh. 4.29. where we have an expression much like this of Samuel, Come see a man, saith she, that hath told me all that ever I did.  
Vers. 20. And on whom is all the desire of Israel? is it not on thee, and on all thy father's house?] That is, on whom must the kingdom and royal dignity, which all Israel desire may be reared up amongst them, be conferred but on thee and on thy father's house?  
Vers. 21. And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, etc.] Though Samuel had in the foregoing words spoken very covertly, concerning saul's being king, And on whom is all the desire of Israel, etc. yet the people's eagerness at this time to have a king being so famously known, Saul might well hereby guess at samuel's meaning, and the strangeness of such tidings makes him therefore as one astonished, so debase himself, Am not I a Benjamite, of the smallest of the tribes of Israel, etc. Nor need we wonder that he calls the tribe of Benjamin, the smallest of the tribes, if we remember that this tribe was almost wholly destroyed not many years before, in that war that was between this tribe and their brethren of the other tribes, Judg. 20. Long it was, it seems, ere this tribe recovered the desolation that was then made amongst them, if ever they recovered it; for even in regard that there were so few of this tribe, it may well be, that when this tribe kept faithful to the house of David in the days of Jeroboam, as well as the tribe of Judah, yet still the Scripture speaks but of one tribe that did cleave to the house of David, to wit, the tribe of Judah, as we may see, 1. kings 11.32. and so in many other places; Benjamin not being mentioned because of their paucity, but comprehended under the men of Judah.  
Vers. 22. And Samuel took Saul, and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden.] Doubtless those invited were of the Elders and chief of the city: by placing Saul therefore above them, he began to give a sign of the dignity he should be raised too; and withal, shown how fare he was from envying him, because he should be obscured by his advancement.  
Vers. 23. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.] Samuel it seems had given order to the cook, for one special extraordinary mess that should be set by & reserved, as for some extraordinary guest, and not sent up till Samuel sent for it: and hereupon therefore he now called upon him to bring him that mess, that it might be set before Saul. As for the custom of those times in allotting a several mess to every guest, see the note upon Gen. 43.34.  
Vers. 24. And the cook took up the shoulder, and that which was upon it, and set it before Saul.] To wit, the left shoulder; for the right shoulder of all peace-offerings was the priest's portion, Levit. 7.32, 33. The shoulder was it seems in these times accounted the chief piece, and therefore doubtless was it allotted for the priest's portion, and here at this time appointed for saul's mess. It is hard to say what is meant by those words, and that which was upon it, to wit, whether it be meant of any thing that was poured or laid upon it as sauce, or only for garnishing the meat, or of any other joint that was here brought in, together with the shoulder, as the neck or breast which before they are severed are upon the shoulder; but because the shoulder is the only joint mentioned, the first I conceive is most probable.  
Behold, that which is left, set it before thee, and eat; for unto this time hath it been kept for thee, since I said, I have invited the people.] That is, since I first gave order to the cook that he should prepare this provision for those that were invited. Now this is expressed, that hereby Saul might see that God had beforehand revealed his coming thither to Samuel; for how else could Samuel have purposely set apart this portion for him?  
Vers. 25. Samuel communed with Saul upon the top of the house.] Where they might be most private; for thence also is that, Acts 10.9. Peter went up upon the house to pray, about the sixth hour. Both this, and his choosing the spring of the day to anoint Saul in, vers. 26. before any body was stirring; and his going forth to the end of the city, and sending his servant away, vers. 27. they all show how careful Samuel was, that it should not yet be known that Saul was anointed king, to wit, that when he was afterward chosen by lot, no body as yet thinking of any such thing, it might be the more manifest that he was chosen of God, and that no body else had any hand in it: and secondly, that Saul might hereby be taught to wait upon God, to content himself with the promise for a time, and to stay God's leisure for the performance of what was promised.  
Vers. 26. And Saul arose, and they went out both of them, he and Samuel, abroad.] The calling up Saul therefore to the top of the house mentioned in the foregoing words, Samuel called Saul to the top of the house, etc. was only that Samuel might will him to make ready presently to be gone; which Saul accordingly did; and so then Samuel went along with him out of the city, intending at their parting to anoint him king.   

CHAP. X.  
Vers. 1. THen Samuel took a vial of oil, and poured it upon his head, and kissed him, etc.] Two ceremonies are here mentioned which Samuel used, when he conferred upon Saul the supreme power of being king of Israel. The first is, that he took a vial of oil, and poured it upon his head; which he did by God's command; as we find it expressed chap. 15.1. Samuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel: and this was doubtless to signify, first, that the Lord had chosen him and set him apart to that sacred and supreme office of being God's Vicegerent, in ruling and governing his people; for oil being ordinarily used in the consecrations of the Old Testament; by the anointing of the kings of Israel, the Lord was pleased to show forth, that he had called them and separated them to this place of singular and highest authority over the people; and the rather say some Expositors, because oil being mingled with other liquours will be still uppermost; and so was the fit to shadow forth that eminency of dignity and power whereto God had advanced them; and secondly, that the Lord would pour forth upon him an extraordinary measure of the gifts of his Spirit, figured by the oil, thereby to enable him for that great service whereto he was called: whence it is noted in the ninth verse of this chapter; to show as it were, the accomplishment of that which was signified by this outward ceremony, that God gave him another heart, and vers. 6. that he was turned into another man, he was not the same man that he was before. Besides, because by that speech of Jothams, Judg. 9.8. The trees went forth on a time to anoint a king over them, it is evident that it had been many years before this, a constant custom amongst other nations to anoint their kings, and so was always continued: whence it is that Cyrus the king of Persia is called the Lords anointed, Esa. 45.1. it may well be that the people desiring a king like other nations, the Lord might in this regard appoint this their new chosen king to be designed to his sovereignty by the same ceremony that was used amongst other nations. It is a great question amongst Expositors whether the kings of Israel were anointed with that holy anointing oil of the Tabernacle, wherewith the Priests were anointed, or with any other ordinary oil; but because there is nothing can be alleged that gives the least intimation, that Saul was anointed with the oil of the Sanctuary, but only that David and his successors were, I shall refer the resolving of this doubt to the note upon chap. 16.1. The second ceremony used here by Samuel at the anointing of Saul was, that he kissed him: which he did either by way of congratulation for that dignity whereto God had now advanced him, as making this a token of God's favour, and his own voluntary and peaceable resigning the government over to him; or rather by way of homage; for in those times, it seems, subjects used to acknowledge the sovereignty of their kings by kissing them, whence is that expression concerning Christ, of whom it is said there, that God had set him to be king upon his holy hill of Zion, Psal. 2.11, 12. Serve the Lord with fear— Kiss the son lest he be angry: and the ground of this civil ceremony was▪ to signify the willingness of their subjection, that they loved their kings, and not so much out of fear as love would be ready to serve them. And thence it well may be too that in times of idolatry they used to kiss their idols, as is evident, 1. King. 19.18. Yet I have left me seven thousand in Israel▪ all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and again, Hos. 13.2. And now they sinne more and more, and have made them molte● images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice, kiss the calves.  
And said, Is it not because the Lord hath anointed thee to be captain over his inheritance?] In rendering this reason why he had used those outward ceremonies, the Prophet chief presseth him to remember, first, that it was not he but the Lord that had chosen him to be king: and secondly, that it was Gods own inheritance over whom he was to reign; a strong argument to render him the more careful how he ruled over them: 1. Kings 3.9. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad; for who is able to judge this thy so great people? Why the Israelites were called the Lords inheritance, see the note Deut. 32.9.  
Vers. 2. Thou shalt find two men by Rachel's sepulchre in the border of Benjamin.] Though Bethlehem was in the portion of Judah, Mich 5.2. But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be a ruler in Israel: and Rachel's sepulchre in the way to Bethlehem; Gen. 35.19, 20. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day. yet might her sepulchre be in the border of Benjamin, or near to it: for the portion of these two tribes lay together.  
Vers. 3. And there shall meet thee three men going up to God to Bethel, one carrying three kids, etc.] To wit, because they were going thither to sacrifice: whereby it appears that as in many other places, so in Bethel also there was an high place at this time, wherein they used to sacrifice: to which they might partly be induced out of an opinion of the holiness of the place, because there God appeared to Jacob, Gen. 28.19. Now the more punctually these particulars are here expressed which these men carried with them, the more it must needs strengthen saul's faith, when the least thing failed not of that which was now foretold him.  
Vers. 4. And they will salute thee, and give thee two loaves of bread, which thou shalt receive of their hands.] It is most probable that these men did never formerly know Saul, nor were at all acquainted with him, because Samuel gives him order to take the loaves which they should proffer him, which there would have been no need to have done, had they been his known and familiar friends; now the less reason could be conceived why mere strangers should carry themselves thus towards him, the more admirable it was that God should secretly move their hearts thus to honour him, as it were with a present, as if they had known of the advancement which the Lord had conferred upon him; and the more admirable and strange this was which Samuel foretold, the more it must needs confirm saul's faith when it came to pass.  
Vers. 5. After that thou shalt come to the hill of God, where is the garrison of the Philistines.] Concerning the garrisons which the Philistines kept now in the land of Israel see the note chap. 7.14. It is probable that this was in Gibeah of Benjamin where saul's father dwelled, or near to it: first, because this happened towards the end of his journey, where his uncle dwelled, and where himself was well known, as is evident vers. 11. And it came to pass when all that knew him before time, saw that behold he prophesied among the Prophets, than the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the Prophets? and again vers. 13.14. And when he had made an end of prophesying, he came to the high place. And saul's uncle said unto him, and to his servant, Whither went ye? and secondly, because we read, chap. 13.3. of a garrison of the Philistines which was kept in Gibeah. However it was doubtless called the hill of God, both because there was in that place a College of the prophets consecrate to the service of God, and also because of the high place there, wherein the people used to offer sacrifices to God.  
Thou shalt meet a company of Prophets coming down from the high place with a psaltery, etc.] Not only those that had the extraordinary gift of foretelling things to come, are in the Scripture called Prophets, but also, first, those who did interpret the holy Scriptures; and as the messengers of God did teach and instruct the people concerning the will of God revealed in holy writ: see Rom. 12.6. Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith: Eph. 4.11. And he gave some Apostles, and some Prophets: 1. The●s. 5.20. Despise not prophesying: 1. Cor. 14.31, 32. For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the Prophets are subject to the Prophets: Prov. 29.18. Where there is no vision, the people perish; but he that keepeth the law happy is he: and secondly, those also that were set apart to compose and sing songs, and Psalms of praise; and that happily because these were intended for instruction, and oft contained predictions of future things: 1. Chron. 25.1, 2, 3. Moreover, David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen, according to their service, was: Of the sons of Asaph, Zaccur, and Joseph, and Nethaniah, and Azarelah: the sons of Asaph, under the hands of Asaph, which prophesied according to the order of the king. Of Jeduthun: the sons of Jeduthun, Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah; six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord: and to this some apply that place also, 1. Cor. 11.4. Every man praying, or prophesying, having his head covered, dishonoureth his head. And such doubtless were these prophets. It appears by this and other places, that there were in these times certain Colleges erected, wherein many holy men lived consecrated to God; whose continual employment it was to study the Law, and other holy writings, to teach and instruct others therein; to sing in a solemn manner Psalms of praise unto the Lord; and to train up other young students who studied this way of prophesying under them. One of these there was at Bethel, another at Jericho: 2. Kings 2.3.5. Yea, so did the Lord bless this course, that upon many of them he bestowed that extraordinary gift of foretelling future things, as is evident by that place before-cited, 2. Kings 2.3. And the sons of the Prophets that were at Bethel, came forth to Elisha, and said unto him, Knowest thou that the Lord will take away thy Master from thy head to day? And he said, yea, I know it, hold you your peace. And so vers. 5. where the same is said of the sons of the Prophets that were at Jericho. Such a College there was here; and of these were the Prophets that met Saul; whence it is said, that they had a psaltery, and a tabret, and a pipe, and a harp before them: for these they made use of in their singing and praising God; and if that were not all that was intended, when they are said to have prophesied, we may conceive that this music was used to stir up their own hearts, and the hearts of the people before they prophesied; as Elisha did, 2. Kings 3.15. But now bring me a minstrel. And it came to pass when the minstrel played, that the hand of the Lord came upon him. Concerning this their prophesying, see the note upon Numb. 11.25.  
Vers. 6. Thou shalt prophesy with them, and shalt be turned into another man.] That is, he should become a man of a more princely and heroical spirit then now he was, and filled with new and divine gifts and qualities; and so those whom God advanceth to be spiritually Kings and Priests, Rev. 1.6. And hath made us Kings and Priests unto God and his Father: to whom be glory and dominion for ever and ever. Amen. he makes them new men, 2. Cor. 5.17. Therefore if any man be in Christ, he is a new creature: old things are passed away, behold, all things are become new.  
Vers. 7. Do as occasion shall serve thee, for God is with thee.] That is, as any occasion or opportunity shall be given of doing any thing that belongs to this regal dignity whereunto God hath now advanced thee, fear not to undertake it, for God who hath called thee to this honour, is with thee to prosper thee in it.  
Vers. 8. And thou shalt go down before me to Gilgal, and behold I will come down unto thee to offer burnt-offerings, etc.] In these words Samuel appoints Saul, 1. to go down to Gilgal, promising that he would come thither to him, to offer up sacrifices for him, and to direct him what he should do: & 2. to stay there for him seven days, as it is in the last words of this verse, seven days shalt thou tarry till I come to thee, & show thee what thou shalt do: and the joining of this to that which went before, may seem to import that he enjoined Saul to do this immediately upon the accomplishment of the signs before mentioned; whereas indeed it is evident in the 13. chapter, that it was two years after saul's being anointed by Samuel, ere Saul waited for Samuel at Gilgal, and was sharply reproved because he did not wait fully to the end of the seventh day, as Samuel had enjoined him; for so we read 1. Sam. 13.1, 2. Saul reigned one year, and when he had reigned two years over Israel, Saul chose him three thousand men▪ etc. & then it follows v. 8. And he tarried seven days, according to the set time that Samuel had appointed, etc. Either therefore we must conceive that this charge which Samuel now gave to Saul, concerning his staying for him at Gilgal, was so delivered by him, that Saul might know that it was meant of that particular time when he was to raise an army at Gilgal, that he might fight with the Philistines, which was at least two years after this, c. 13.1.4. (which may well be; for happily Samuel expressed this charge more fully and particularly than it is here related) or else that it was mean: by Samuel indefinitely, of the first difficulties he should meet with after the kingdom was settled upon him, to wit, that if he were in any straight, & Samuel were not with him, he should then resort to Gilgal, & stay there for Samuel seven days, within which time he would not fail to come unto him, both to offer up sacrifices for him, & to direct him what he should do. And this indeed seems to be most probable: for though Saul went not to Gilgal in his first enterprise against the king of Ammon, the reason of that was because Samuel was then with him, c. 11.7. & therefore that cannot be justly objected: so that this clause I conceive is added here by way of encouragement; viz. that as occasion was offered of any difficult & perilous enterprise to be undertaken by Saul, Samuel would be ready to assist him, both by offering up sacrifices in his behalf, and by advising him in all doubtful cases; only withal he gives him charge to wait for him in Gilgal for that purpose seven days; which was doubtless of God for the trial of Saul.  
Vers. 11. What is this that is come unto the son of Kish? is Saul also amongst the prophets?] Because Saul had not been trained up amongst the sons of the Prophets, but in his father's countrey-affairs, as when he was sent to look the asses that were lost, therefore they admired to hear him prophesy amongst the prophets; insomuch that in aftertimes this became a proverb among the Israelites, as it is in the next verse, Is Saul also among the prophets? when they beheld any thing in any man that was strange and ●nexpected, they would say, what have we here, Is Saul also among the prophets? And indeed all sudden & supernatural changes wrought in men must needs make them a matter of wonder in the world: for thus we see they wondered in the days of the Gospel at that Saul, who was also of the tribe of Benjamin, and was afterwards called Paul, Rom. 11.1. Is Saul also among the Apostles? Acts 9.21. All that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem? etc. Yea, and so it was also with Christ and the other Apostles. Because they were not trained up in a way of learning, they wondered to find them endued with those excellent gifts which God had bestowed upon them. Matt. 13.55, 56. Is not this the Carpenter's son? (say the Jews of Christ) whence then hath this man all these things? and John 7.15. The Jews marvelled, saying, How knows this man letters having never learned? and when the Apostles spoke divers languages at the feast of Pentecost, Acts 2.7, 8. They were all amazed and marvelled, saying one to another; Behold are not all these which speak Galileans? And how hear we every man in our tongue wherein we were born?  
Vers. 12. And one of the same place answered and said, But who is their father?] Three several expositions are given of these words; for first, some understand it to have been spoken concerning Saul and his servant, (as inferring from these words, that he also prophesied among the Prophets together with Saul) and that to express the reason why it seemed so strange to them, that Saul and his servant should prophesy among the Prophets; namely, because their father's being countrymen, men unskilful in music and prophesying, could never instruct them in such high things. Secondly, others conceive it was by way of amplifying the wonder of saul's prophesying among the Prophets; to wit, that some breaking out into those words of admiration, What? is Saul also among the Prophets? another neighbour that stood by, added, But who is their father? thereby willing them, as it were, to take notice that he did not only prophesy among the Prophets, but was as their father, in the chief place among them, that he led them as their head, as Samuel the father of the Prophets was wont to do, being endued with a kind of majesty and eminency of gifts above the rest that prophesied with him; which did much increase the wonder. And thirdly, others conceive that this was spoken by way of correcting those that made such a matter of wonder of it, that Saul should prophesy among the Prophets; But who is their father? said one that stood by and heard them; that is, the father of those Prophets among whom Saul prophesied? as if he should have said, Is not God their father? did not he teach and instruct them? and is not he able to give the same gift of prophecy to Saul that he hath given to them? those that were trained up in the Colleges of the Prophets, were called the sons of the Prophets, 2. Kings 2.3. Now because that which these men wondered at was, that one not trained up under the father or fathers of these Prophets should be able to prophesy: To this it is answered, that it was God indeed that was their father, it was God that instructed them, and not the Prophets under whom they were trained up, and the same God that by his spirit enabled them to prophecy could likewise confer the same gift upon Saul too: and this I conceive is the most probable exposition of these words; and that because the words seem plainly to imply, that they were spoken by way of answering those that were so amazed, that Saul should prophesy among the Prophets.  
Vers. 13. And when he had made an end of prophesying, he came to the high place.] To wit, to praise God for his singular favour, and to pray to him for the assistance and guidance of his holy spirit: for in this high place no doubt they used to sacrifice, and had perhaps a synagogue and house of prayer.  
Vers. 14. And saul's uncle said unto him, and to his servant, Whither went ye?] It is likely that this uncle of saul's, was Ne'er the father of Abner, chap. 14.50. and that seeing Saul prophecy among the Prophets, or at least hearing of it, he enquired thus where they had been, as thinking thereby to find it out how he should come to this extraordinary gift: for by this change that was seen in him, he concluded that some strange thing had happened to him in his journey.  
Vers. 16. But of the matter of the kingdom, whereof Samuel spoke, he told him not.] This is noted, doubtless by way of commending Saul; and three reasons may be probably given why Saul forbore to tell his uncle what Samuel had said to him concerning the kingdom, notwithstanding that by the late accomplishment of those several signs that Samuel had given him, he might be assured that Samuel was indeed sent of God to anoint him king, to wit, First, because he was not at first puffed up with this dignity that God had conferred upon him, but of a 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 remembered how careful 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 publicly chosen, certain sons 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, etc.] This recital of the mercies which God had afforded the Israelites is premised, for the aggravation of their present sin in rejecting the government which God had established amongst them.  
Vers. 19 And ye have this day rejected your God, etc.] That is, by your desiring a king, the business which this day you are come about. And herein doth Samuel covertly strike at their wilful 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, etc. See the notes, chap. 8.7.  
Now therefore present yourselves before the Lord by your tribes, and by your thousands.] That is, your families, Mich. 5.2. But thou Bethlehem 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 Priest, or by desiring Samuel as a Prophet to inquire of the Lord for them.  
And the Lord answered, Behold, he hath hid himself among the stuff.] That is, among the public 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 commonwealth of Israel being in such an unsettled and perilous condition as now it was.  
Vers. 25. Then Samuel told the people the manner of the kingdom, etc.] That is, both the duty of the king towards his subjects, and the subjects toward their king; and these were the fundamental laws of the kingdom: 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 was thus carefully laid up before the Lord, we may well conceive were these: First, for the sure preservation of it: Secondly, to signify that even these civil laws were the ordinance of God, which men were bound to obey, not only 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 vilify 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 only yet chosen and designed to the kingdom, not enthroned, (for afterward he was solemnly confirmed and settled in the kingdom) 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 yield him this service, going along with him as a royal 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, lawless 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 sign of their subjection and their acknowledging him to be their king: for that was the custom of those times, as is noted concerning Jehoshaphat, 2. Chron. 17.5. The Lord established the kingdom 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 star as the king of the Jews, they fell down and worshipped him, Matt. 2.11. And when they had opened their treasures they presented unto him gifts, gold and frankincense and myrrh. 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 royal 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 win them by lenity, as considering that it was no wisdom to use severity, being not yet settled in the kingdom.   

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 reign over us, when the Lord your God was your king. But now happily 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 reign 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 quarrel it is not expressed: Like enough it was that old pretence which they stood upon, Judg. 11.13. when Jephtha foiled them, to wit, a claim which they laid to the land of Gilead, where Jabesh stood; which now to recover, and withal to revenge that shameful overthrow which Jephtha had given them, they might be the rather emboldened, because the Philistines on the other side of the country, had exceedingly weakened and oppressed the Israelites.  
Vers. 2. On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproach upon all Israel.] To wit, to disable them for the war (for with their shields they covered their left eyes, and therefore having lost their right eyes, what service of war could they be fit for?) and consequently that the accepting of such dishonourable conditions, might be a perpetual reproach to all the people, because it would be said hereupon, what a base people the Israelites were, that would buy off death upon any terms; yea to the God of Israel, on whom his people durst not rely for help: and thus Satan labours to put out the right eye of faith, and to leave us only the left eye of reason.  
Vers. 4. Then came the messengers to Gibeah of Saul, etc.] That is, as to other towns so also to this: or rather, knowing that Saul their Prince elect was at Gibeah, and Samuel with him, these messengers of Jabesh-gilead went directly thither, that they might acquaint them with the extremity of straits they were in, that so they might speedily send into all the coasts of Israel for help. Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead, he might not only have had that town delivered up to him, but in all probability many more would have yielded themselves to him after their example. Yea, and when they desired seven day's respite, that they might send messengers into all the coasts of Israel, promising that if in that time they had not help, they would yield up the town, had not he yielded to this, he might happily in that time have taken the town by force. But first he proudly and scornfully refused the tender of their service, and sent them word that nothing should satisfy him, unless he might thrust out all their right eyes; and when they desired a truce of seven days, to try if they could call in their brethren to their aid, ere they yielded to so hard a condition, he granted them their request, and (as we see here) suffered them to send their messengers, as being puffed up with such an opinion of his own strength, that he thought it impossible that in that time their brethren either could or durst come to relieve them; and so by this means, through his arrogancy and cruelty he was carried headlong to his own destruction, whereas by granting them fair quarter, he might have brought them under his yoke, and have spread his victories much further.  
Vers. 5. And behold, Saul came after the herd out of the field.] Being only yet elected king. and finding many to repine against it, returning home he betook himself, as most Interpreters hold, to his wont country employments. But this agreeing not with the state of his being conducted home, chap. 10.26 may rather be understood of casual coming after the herd, and that it is here expressed only because of that which followeth his taking a yoke of the oxen, and hewing them, etc.  
Vers. 6. And the spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.] Herein we see how fairly Saul carried himself as long as those gifts of God's spirit were continued to him, wherewith the Lord had fitted him for the government of his people. He that was so patiented in his own cause, that when certain children of Belial scorned and despised him, he passed it by as if he had taken no notice of it, chap. 10.27. was now impatient of the wrong that was done to the Lord and his people by the Ammonites, that had propounded such intolerable conditions to the men of Jabesh-gilead; now his anger was kindled greatly, and it never abated till he had rescued his poor oppressed brethren out of the danger they were in. As for that expression, And the spirit of God came upon Saul, see the note Judg. 3.10.  
Vers. 7. Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen.] It may well be that Saul took this course of hewing a yoke of oxen in pieces, and sending the pieces to the several tribes of Israel, in imitation of the Levite Judg. 19.29. who did thus cut his concubine in pieces, and sent them to the several tribes, the better to stir up their indignation. And in the message he sent to the tribes, because he was not yet generally approved and received as king of all the people, he useth not his own name only, but samuel's also (who it seems accompanied him home from Mizpeh as others did, chap. 10.26. and so was now with him) that by this means he might make sure that all should come; if not for respect of him their king, yet out of regard had to Samuel, God's Prophet, and formerly their Judge.  
And the fear of the Lord fell on the people, and they came out with one consent.] That is, though Saul did what he could to make the people afraid to disobey his command, yet it was of God that they were so generally stricken with fear, and thereupon ready to come forth at the command of their new chosen king: as it is said of the Canaanites that were restrained from pursuing Jacob and his family, when his sons had made that massacre in Schechem; Gen. 35.5. And they journeyed; and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.  
Vers. 8. The children of Israel were three hundred thousand, and the men of Judah thirty thousand.] The men of Judah are reckoned apart from the children of Israel; and these reasons may be given for it: 1. Because they usually had the privilege of going first against the enemy, in any common danger: 2. To let us see that the tribe of Judah, though the chief, and the tribe wherein God had said the throne should be established, Gen. 49.10. yielded to obey Saul chosen out of the least of the tribes: or thirdly, because this would intimate how willingly the people flocked together, when out of Judah alone there came thirty thousand, though by the continual incursions of the Philistines, they were forced to look to the defence of their own coasts against these their neighbours.  
Vers. 9 And they said unto the messengers that came, etc.] That is, Saul and Samuel.  
Vers. 10. Therefore the men of Jabesh said, To morrow we will come out unto you, etc.] They repeat the main head of the covenant they had made with the king of Ammon, to wit, that they would come forth and yield themselves, concealing the condition, that is, if help came not in the mean time; by concealing whereof they both provide for their own safety, that nothing might be presently attempted against them, and make their enemies the more secure, that Saul might come upon them unawares.  
Vers. 11. Saul put the people in three companies, and they came into the midst of the host in the morning watch, etc.] It seems Saul marched all night, that by the morning watch he might come upon them, and surprise them unawares. And thus he raised the siege of Jabesh-gilead, and freed them from that horrid cruelty which the enemy intended against them; and how thankful the inhabitants of this city were to Saul for this great benefit they enjoyed by his means, we may see chap. 31.11, 12, 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul; All the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burned them there. And they took their bones and buried them under a tree, and fasted seven days.  
Vers. 13. And Saul said, There shall not a man be put to death this day; for to day the Lord hath wrought salvation for Israel.] In this reason that Saul gave why he would not suffer any man to be put to death that day, for to day the Lord hath wrought salvation in Israel, two things may be employed: first, that he would not have a day of so much joy and triumph, stained with the least sorrow and mourning amongst any of the people: and secondly, that when God had shown himself so good and gracious to his people, he could not think it fit to be so rigid & severe against those that had at first slighted him in his sovereignty. However here again we see what a difference there was betwixt that which Saul was in his first government, and that he was afterwards when the Spirit of the Lord was departed from him. Now none more humble and gentle then he, not a man should be put to death for him; but afterwards in his dealing with David, and the Priests of the Lord, he was another man, even bloodthirsty, cruel, and implacable beyond measure.  
Vers. 14. Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there.] A city this was near hand, adjoining upon Jordan; there Joshua renewed the covenant betwixt the Lord and his people, Josh. 5.9. and there Samuel now renewed the covenant concerning the kingdom betwixt Saul and the people. Before he was chosen, but this was as it were the solemnity of his inauguration and coronation: and now it seems he was anointed in public as before in private; and therefore in the next chapter, Samuel speaking to the people, calls Saul several times, the Lords Anointed.  
Vers. 15. And there they made Saul king before the Lord in Gilgal; and there they sacrificed, etc.] It is evident therefore, that here now Saul and Samuel sacrificed together in Gilgal; whence we may certainly conclude, that the charge which Samuel gave to Saul, chap. 10.8. that he should stay for Samuel at Gilgal seven days▪ till he came to offer sacrifice for him, was not meant of saul's immediate going to Gilgal, but of his going thither when he should be in a straight, and had not Samuel with him, as is before noted in the exposition of that place.   

CHAP. XII.  
Vers. 1. ANd Samuel said unto all Israel, Behold, I have harkened unto your voice in all that ye said unto me, etc.] Samuel presseth them now more closely and sharply then ever, with their sin in rejecting the government which God had established among them: first, because in this their jollity, for that glorious victory which their new king had obtained against the Ammonites, they were in danger to be puffed up with an opinion, that God approved that which they had done, and that they had not sinned in desiring a king: secondly, because having established Saul in the throne, & actually resigned the government into his hands, he might now speak the more freely, without giving the least ground of suspicion that he was loath to give over the government, and therefore condemned them for choosing a king.  
Vers. 2. And now behold, the king walketh before you.] This is meant of saul's being now settled in the supreme magistracy, as a shepherd or captain to lead and govern the people, and to be as a shield unto them, to stand betwixt them and harms way: the like phrase there is Numb. 27.17. concerning which see the note there.  
And I am old, and gray-headed, and behold, my sons are with you.] To imply how good cause he had to be very well content in regard of himself, that the burden of the government should be taken from his shoulders, he wisheth them to remember that he was now grown aged, I am, saith he, old and gray-headed, and then he adds, and behold my sons are with you, that is, they are amongst you, as one of you, they shall lay no claim to the government no more than I do; so that this he saith: either first, the more to clear his integrity who was willing his sons should lay down the power of government as well as himself: or secondly, to intimate that if they could charge him for any wrong done, his sons should make satisfaction: or else to imply, that of them they might be satisfied concerning his course of life; and particularly, whether he did any way encourage them in those wicked courses they ran into, chap. 8.3.  
Vers. 3. Behold, here I am, witness against me before the Lord, and before his anointed, etc.] As if he should have said, being now the power of government is transferred to another, ye need not fear to speak your minds of me, and therefore if ye can accuse me of any evil, speak it freely. And this protestation of his innocency he makes: First, that he might the more freely reprove them. Secondly, to manifest the greivousnesse of their sin, who had without any just cause rejected the government which God had erected among them. And thirdly, to propound this covertly, as a pattern for their new chosen king to follow, before whom all this was spoken, witness against me before the Lord, and before his Anointed.  
Vers. 7. Now therefore stand still, that I may reason with you before the Lord, of all the righteous acts of the Lord, etc.] That is, both mercies and punishments; but chiefly I conceive this is meant of his mercies, wherein the Lord approved his faithfulness, in performing the covenant which he had made with them; for these he presseth upon them, to discover the heinousness of their sin in rejecting his government, who had so carefully protected them against all their enemies, and so abundantly blessed them in every regard.  
Vers. 8. The Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.] This making them to dwell in the land of Canaan, is ascribed to Moses and Aaron: First, because they led the people from Egypt through the wilderness, and brought them unto the land which God had promised them: and secondly, because Moses put them in possession of that part of the land which was without Jordan, and substituted Joshua in his place, who afterward gave them the possession of the rest of the land. But the chief thing intended, is to put them in mind of God's mercy in giving them that land, without whom, neither Moses, nor Aaron, nor Joshua could have done it.  
Vers. 9 And when they forgot the Lord their God, he sold them into the hand of Sisera, etc.] Samuel here calls the rebellion of the Israelites against God, a forgetting of the Lord; because if men did indeed think upon God as they ought to do they would not dare so to transgress his commandments: and thence it is also, that David saith of wicked men, that God is not in all their thoughts, Psal. 10.4.  
Vers. 11. And the Lord sent Jerubbaal▪ and Bedan, and Jephthah, and Samuel, etc.] Some conceive that Jair is here called Bedan, and that to distinguish him from that former Jair of whom Moses speaks, Numb. 32.41. and indeed there is one Bedan a Manassite mentioned, 1. Chron. 7.17. Others again think that this Bedan was some Judge of Israel, that is not mentioned in the book of Judges. But the more common, and I think the more probable exposition is, that Samson is here meant, and that he is called Bedan, because he was of the tribe of Dan; for Bedan signifieth in Dan, or, of Dan, and Bendan signifieth the son of Dan. As for samuel's speaking of himself as of a third person, it is usual in the Scripture, as we see Gen. 4.23. And Lamech said unto his wives, Adah and Zillah, Hear my voice ye wives of Lamech, harken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. He particularly puts them in mind of Gods delivering them by him, because the deliverance which God had given them by him, was best known to them, and best served to condemn them for rejecting in his days that government which God had settled among them, and that in part for fear of their enemies.  
Vers. 14. Then shall both ye, and also the king that reigneth over you, continue following the Lord your God.] That is, God will not destroy you, but you shall still continue a peculiar people to the Lord, shrouded under his conduct and protection.  
Vers. 17. Is it not wheat-harvest today? I will call unto the Lord, and he shall send thunder and rain.] In Palestina thunder and rain in wheat-harvest was most unusual, whence is that of Solomon. Prov. 26.1. As snow in summer, and as rain in harvest: so honour is not seemly for a fool: and that Amos 4.7. And also I have withheld the rain from you, when there were yet three months to the harvest; and I caused it to rain upon one city, and caused it not to rain upon another city. Now the rather did the Lord convince them of their sin by this miracle, because hereby they might see their folly, both in rejecting the Lord, such a mighty protector, who was able by thunder to destroy their enemies, as they had seen formerly chap. 7.10. and likewise in rejecting Samuel, who could by his prayers fetch down thunder and rain from heaven.  
Vers. 18. And the Lord sent thunder and rain that day.] To wit, in some very extraordinary manner, in so much that the people were not only fully convinced hereby, that they had sinned in desiring a king, but were also afraid that by this terrible tempest they should have been destroyed; whence is that in the following verse, Pray for thy servants unto the Lord thy God, that we die not.  
Vers. 20. And Samuel said unto the people, Fear not.] That is, despair not of God's goodness and mercy.  
Vers. 21. And turn ye not aside: for than should ye go after vain things, which cannot profit nor deliver.] Idols may be the vain things here principally meant, as Deut. 32.21. They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities: and Jer. 2.5. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone fare from me, and have walked after vanity, and are become vain? but withal we may well understand it of every thing else, wherein they should seek for help and happiness, having turned aside from following the Lord.  
Vers. 22. For the Lord will not forsake his people, for his great names sake.] That is, because God's name is called upon you, and so it would not be for his glory to forsake you; and indeed all the good which God doth for his Church and people, is more for his own glory, then for any good he sees in them.  
Vers. 23. Moreover, as for me, God forbidden that I should sinne against the Lord, in ceasing to pray for you.] They had desired him to pray for them, vers. 19 but the injury they had done him might make them fear he would not regard them; the rather, because the thunder he had prayed for, might argue some displeasure conceived in him against them, and therefore he assures them that he would not cease neither to pray for them, nor to instruct them, but (saith he) I will teach you the good and the right way.  
Vers. 24. Only fear the Lord, and serve him in truth, etc.] As though he should say, else my praying for you will do you no good.   

CHAP. XIII.  
Vers. 1. Soul reigned one year, and when he had reigned two years over Israel.] The first clause, Saul reigned one year hath reference to the time when those things were done, mentioned in the two former chapters; when Saul by occasion of his victory over the Ammonites, and his raising the siege of Jabesh-gilead, was at Gilgal confirmed and solemnly inaugurated king of Israel, than he had reigned one year, to wit, from the time that he was chosen and publicly declared king at Mizpeh, chap. 10.24. and then the second clause, And when he had reigned two years over Israel, hath relation to that which is here related in this chapter, to wit, that a full year after his solemn inauguration at Gilgal, when he had in all reigned two years, than he began to raise an army of three thousand men, as intending now to drive the Philistines out of those forts which they held in the land of Israel, and to save the people from the cruel oppression of those their insulting enemies.  
Vers. 2. And the rest of the people he sent every man to his tent.] Having appointed the people to assemble themselves as at other times, out of them he chose three thousand to be in arms with him and his son Jonathan, and the rest he dismissed.  
Vers. 3. And Jonathan smote the garrison of the Philistines that was in Geba.] That is, in Gibeah of Benjamin: One main reason why Saul had raised an army of three thousand Israelites, was doubtless that they might surprise all those garrisons which the Philistines kept in the land of Israel, wherewith they did mightily oppress the Israelites, and kept them in such miserable bondage, that they would not suffer them to have any weapons of war, (but what they got by stealth, or kept hid in some secret place) nor would let a smith live among them, lest by that means they should get them swords or spears, as is afterwards expressed, vers. 19 Jonathan therefore having a thousand of these new mustered forces to be under his command, did presently address himself to this work, and went and smote a garrison of the Philistines in Gibeah; making this no doubt his first enterprise, because Gibeah was his own country, the place where his father and ancestors had lived before him, chap. 10.26.  
And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear.] That is, he gave order to the messengers he sent abroad, to proclaim and to make known in all parts by the sound of a trumpet, both the victory which Jonathan had gotten for their encouragement, and how the Philistines were hereupon enraged, and made great preparations against them, that having this warning, they might in every place take heed to themselves, and that they might send further forces from all parts to be with him at Gilgal.  
Vers. 4. And all Israel heard say, that Saul had smitten a garrison of the Philistines.] Though it was Jonathan that smote the garrison, yet it is here ascribed to Saul, because usually that which a king's Generals do, that the king himself is said to do; and besides it is probable, that it was expressly made known to the people, that Jonathan had not done this without saul's approbation.  
And the people were called together after Saul to Gilgal.] Because Samuel, chap. 10.8. had appointed Saul that he should go down to Gilgal (to wit, if he came to be in any danger, or took occasion to attempt any thing against the Philistines) and should there wait for him seven days, till he came and advised him what he should do, and offered sacrifice both for him and for the people, therefore was Gilgal appointed to be the rendevouz for the people.  
Vers. 6. When the men of Israel saw that they were in a straight (for the people were distressed, etc.] That is, their apprehension of the danger they were in was not without cause: for they were indeed in great distress, the enemies being innumerable, and withal strong and well armed with horses and chariots, and the Israelites on the other side but few in number, and those either unarmed, or very poorly provided to join in battle with that mighty army of the Philistines. And thus they that erewhile reposed all their hope of safety in having a king, did now follow their king trembling as it follows vers. 7. and were taught, that without God's assistance all humane devices and counsel are nothing worth.  
Vers. 8. And he tarried seven days, according to the set time that Samuel had appointed.] That is, he tarried until the seventh day, and part of that; for that he tarried not till the seven days were out, as Samuel had appointed, chap. 10.8. is evident in the thirteenth verse of this chapter, where Samuel reproves him, because he had not herein kept the commandment of the Lord.  
Vers. 9 And Saul said, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering.] That is, the Priests for him. As Elkanah did, chap. 1.3. And this man went up out of his city yearly, to worship and to sacrifice unto the Lord of hosts in Shiloh: and Solomon, 1. Kings 3.4. And the king went to Gibeon to sacrifice there, for that was the great high place: a thousand burnt-offerings did Solomon offer upon that altar. Some conceive that he did it himself, and that this was the sin for which Samuel afterward reproved him, to wit, that he intruded himself into the Priest's office. But this is not probable: first, because Samuel being a Levite not a Priest, might not offer sacrifice by the ordinary rule of the Law, no more than Saul: and therefore saul's staying for Samuel seven days, was not enjoined upon this ground, because it was lawful for him to sacrifice, not for Saul. And secondly, because Saul afterward excuseth himself, that what he had done contrary to the commandment of the Lord, he was constrained by necessity to do it: but for this sacrificing himself without a Priest, he could pretend no necessity, Ahiah the high Priest the son of Phinehas being then with him in the camp, chap. 14.3. Doubtless therefore the sin of Saul was this, that having received a charge from the Lord by Samuel, chap. 10.8. that he should stay for Samuel at Gilgal seven days, and not resolve upon any thing till he came, when they were to offer up sacrifices unto the Lord, and Samuel was to advise Saul what he should do; Saul having stayed till the seventh day was almost expired, began to conclude that Samuel would not come, and fearing lest if he stayed any longer, his soldiers might all slink away, or that the Philistines might fall upon them on a sudden, before they had by sacrifices sought the Lord's favour and help, he resolved not to stay any longer for Samuel, for fear of the worst, (which argued his diffidence and distrust in God) and thereupon commanded sacrifices to be offered, intending after that was done, to pitch upon some course or other for the defence of themselves and their country against the Philistines. This I say was saul's sin, not that he himself offered sacrifices; for this Samuel never charged him with.  
Vers. 10. As soon as he had made an end of offering the burnt-offering, behold Samuel came.] And thus for want of staying an hour or two longer than he did, perhaps less, he broke the commandment of God and forfeited his kingdom.  
And went out to meet him that he might salute him.] The rather happily, because out of a guilty conscience he feared samuel's displeasure, and by this external reverence, therefore sought to prevent it, and to let him see, that what he had done was not done out of any contempt of the directions which he had given him.  
Vers. 11. And Samuel said, What hast thou done?] He saw well enough what he had done: But by these words of discontent, What hast thou done? he expresseth his displeasure against him, and withal the danger that Saul was in, because of this his disobedience.  
And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, etc.] In these words Saul intimates, that because a great part of the seventh day was past, he conceived that Samuel would not have come within the appointed time; and so he seeks to cast the blame upon Samuel, rather than he would acknowledge himself in a fault.  
Vers. 12. I forced myself therefore, and offered a  offering.] As if he should have said, It went against me to sacrifice before thou wert come, but I was constrained by necessity, I could stay no longer unless I would have suffered the enemy to come upon this weak unarmed company, before we had made supplication to the Lord; and what a disadvantage would that have been?  
Vers. 13. And Samuel said to Saul, Thou hast done foolishly; thou hast not kept the commandment of the Lord, etc.] To wit, because he waited not for Samuel all the seven days, as Samuel had appointed him, chap. 10.8. See the note above, vers. 9  
For now would the Lord have established thy kingdom upon Israel for ever.] This may seem to contradict that prophecy of the establishing the kingdom in Judah's tribe, Gen. 49.10. The sceptre shall not departed from Judah, nor a lawgiver from between his feet, until Shiloh come: and unto him shall the gathering of the people be. But we must know that God speaks here to the capacity and according to the sight and judgement of man, and therefore without respect to God's decree which is secret to man, teacheth us to judge of saul's rejection as a fruit of sin, and his supposed obedience as that which might have been a means to confirm the kingdom to him and his. For whereas some understand these words thus, The Lord would have established thy kingdom upon Israel for ever, that is, all thy days; that cannot I conceive be the meaning, because Saul did enjoy the kingdom all his life; whereas Samuel speaks here of something God would have done for him, if he had obeyed the commandment of the Lord which now by his sin he had forfeited and lost.  
Vers. 14. But now thy kingdom shall not continue; the Lord hath sought him a man after his own heart, etc.] That is, the kingdom shall not now be settled upon thee and thy posterity, as it should have been, but God hath provided himself of another man to succeed thee in the throne; and this was David, a man after Gods own heart, whose heart was sincerely bend to do all the will of God, even according to Gods own heart, which could not be said of Saul that always had an hypocritical heart; and the Lord, saith Samuel, hath commanded him to be captain over his people, etc. that is, he hath decreed to give him the charge of governing his people. It was some time after this ere Samuel was sent to anoint David; only because God had firmly decreed that it should so be, therefore Samuel speaks of it, as if it were done already; The Lord hath commanded him to be captain over his people; and so we see elsewhere, the Lord expresseth his decree concerning the ravens feeding Elijah, I have commanded the Ravens to feed thee there, 1. Kings 17.4. It may seem strange indeed that the kingdom should be removed from saul's family for so small an offence as one would judge this of saul's to have been; for what great matter was there in it, that Saul should offer a sacrifice perhaps an hour or two before it should have been done? for, first, there was no hurt in the thing itself, it was a part of God's worship in the Law enjoined: and secondly, it was done but a very little while before it should have been done; Samuel had appointed Saul to wait for him seven days and he had waited till the seventh day was almost ended: thirdly, considering what a mighty army the Philistines had, not fare from him, and how many of his own people were run away from him, and how full of fears the rest were that remained with him, it might argue a great deal of courage and confidence in God, that he durst stay there so long as he did: and fourthly, it was out of a good intention that he did not stay any longer, but offered a sacrifice before Samuel came; namely, that he might not be set upon by the Philistines before he had made supplication to the Lord, and that he might by this means encourage his faint-hearted soldiers, and prevent their running away after their fellows; and therefore I say it may perhaps seem strange, that by this offence he should lose the kingdom. But for this we must consider: first, that there may be much wickedness of heart in doing that which may seem outwardly a small offence: secondly, it cannot be a small matter to disobey any commandment of God; the excellency of the person makes the disobedience great, in whatever the offence is committed: and thirdly, Saul being the first king of Israel, God was pleased by this severity against Saul for his first rebellion against God's command to make him an example to all that should afterwards succeed in that throne, that they might fear to transgress the commandment of the Lord as he had done. As the Lord did with great severity punish the first sin of the Priests, to wit, that of Nadab and Abihu, Levit. 10.1. that all the succeeding posterity of Aaron, might be rendered thereby the more wary how they carried themselves in their priestly office; so likewise he did here sharply punish the first sin of the first king of Israel, that all that should afterwards sit in that throne, might learn to be very strict in observing whatever God should give them in charge.  
Vers. 15. And Samuel arose, and got him up from Gilgal, unto Gibeah of Benjamin.] And Saul with him, or immediately after him, as is evident in the 16. verse, And Saul and Jonathan his son— abode in Gibeah of Benjamin: and indeed it is not likely that he would have gone nearer to the enemy (for Gibeah was fare nearer to Michmash where the Philistines were, than Gilgal) if he had not been encouraged by Samuel, especially considering, that of his three thousand soldiers mentioned vers. 2. and the people that were afterward called to Gilgal, vers. 4. there were now but six hundred left, and those unarmed, and in great terror because of the Philistines: unless happily he went thither, because it was his own city, a place of greater strength, and better assured unto him then Gilgal was.  
Vers. 17. And the spoilers came out of the camp of the Philistines in thru companies, etc.] These were sent out to spoil the country, and to fetch in booty to the camp, and therefore they went out three several ways, one to Ophrah a city of Benjamin, Josh. 18.23. that lay south-west from Michmash; the other to Bethoron a city of Ephraim, Josh. 16.3. that lay northwest; and the third toward the valley of Zeboim, that is, the desert of Jordan, which was eastward.  
Vers. 19 Now there was no smith found throughout all the land of Israel: (for the Philistines said, Lest the Hebrews make them swords or spears.] This they did after they had disarmed them; and for the same cause it may well be that Nabuchadnezzar carried away all the craftsmen and smiths out of the land of Israel, 2. King● 24.14. And he carried away all Jerusalem, and all the Princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: and Jer. 24.1. Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the Princes of Judah, with the carpenters and smiths from Jerusalem, & had brought them to Babylon. Now it is probable that the Philistines disarmed the Israelites in those days when the Ark was taken, and that ever since that time they had used this policy of keeping them from having any smith in Israel: for first, after that solemn repentance of the Israelites in the days of Samuel, chap. 7.3, 4. we read not of any memorable victory which the Philistines obtained against the Israelites; but rather the contrary, chap. 7.13, 14. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the days of Samuel. And the cities which the Philistines had taken from Israel, were restored to Israel, from Ekron even unto Gath, and the coast thereof did Israel deliver out of the hands of the Philistines: and secondly, though the Israelites prevailed often against the Philistines, yet all this time they might have few other weapons but such as in ancient times they most used, to wit, clubs, and bows, and slings, etc. The chief victory they got was we see miraculous, not gotten with sword or spear, but with thunder from heaven, 1. Sam. 7.10. and thirdly, these craftsmen being once rooted out, in a short peace under Samuel they could not easily be replanted again, the Philistines especially keeping garrisons still for this purpose in their land.  
Vers. 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter, etc.] That is, either into the land of the Philistines, or rather to the garrisons of the Philistines that were in the land of Israel, where it seems they kept smiths for this purpose.  
Vers. 22. There was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan.] But how then a little before this did Jonathan smite the garrison of the Philistines in Geba, vers. 3. I answer, first, they might have clubs, and bows, and slings, and these were the most usual weapons in those times, see 1. Chron. 12.1, 2. Now these are they that came to David to Ziklag, while he kept himself close, because of Saul the son of Kish: and they were among the mighty men helpers of the war. They were armed with bows, and could use both the right hand and the left in hurling stones, and shooting arrows out of a bow: Judg. 20.16. Among all this people there were seven hundred chosen men lefthanded, every one could sling stones at an hair breath, and not miss: secondly, some iron arms they might hid and keep secret from the Philistines: and thirdly, those happily that were better armed of the three thousand mentioned vers. 2. were those that fled from Saul, and the six hundred that stayed with him, were of the people that were come up to him unfurnished of such arms: for it is very improbable which some say, that those that ran not away from Saul, but followed him trembling, as it is said vers. 7. did in their fear cast away their arms, or leave them in the camp behind them.  
Vers. 23. And the garrison of the Philistines went out to the passage of Mich●ash.] That is, the body of the Philistines army remaining in the plain adjoining, there went out a company and took a passage near to them, which was a place of advantage, and kept it against the Israelites.   

CHAP. XIV.  
Vers. 1. JOnathan the son of Saul said unto the young man that bore his armour, Come and let us go over to the Philistines garrison.] This Jonathan propounded by a special instinct of God's spirit, for otherwise it would have been a tempting of God, that having one man alone with him (his armour-bearer, that is, his squire, as we use to call them) he should set upon a whole garrison of the Philistines; and hence it was that he told not his father, to wit, lest out of fear he should dissuade or hinder him.  
Vers. 2. And Saul tarried in the uttermost part of Gibeah, under a pomegranate tree, which is in Migron.] This is the name of some field or plain, near unto Gibeah, mentioned, Esa. 10.28. He is come to Ajah, he is passed to Migron: at Michmash he hath laid out his carriages: where Saul with his company lay now within their trenches and fortifications; in regard whereof also it is likely the Philistines sent out those three spoiling bands to waste the country, chap. 13.17. to see if by this means they could draw Saul out of his fastnesses; and that the Philistines flouted Jonathan with this, vers. 11. Behold, the Hebrews come forth out of the holes where they had hid themselves.  
Vers. 3. And Ahiah the son of Ahitub, Ichabodi brother, etc.] That is, he also was with Saul in Migron; and it seems because of the straits the people were in, he was come to bring the Ark thither, for the people's encouragement, as they had been wont formerly to do in the like case; for in the 18. verse it is expressly said, that the Ark was there. It is evident that Ahimelech, who gave the shewbread and Goliahs' sword to David when he fled from Saul, and who was thereupon slain by saul's command, was the son of Ahitub, chap. 22.9. and it is generally held, that he was then highpriest; either therefore this Ahiah was the elder son of Ahitub, and when he was dead then Ahimelech his brother succeeded him in the high-preisthood; or else this Ahiah, who was come with the Ark and the ephod to Saul, was the same that is there called Ahimelech, which indeed most Interpreters do hold. After the death of Eli (his son Phinehas being before slain in the battle) Ahitub his grandchild, the son of Phinehas succeeded him in the preisthood, who it seems long enjoyed not that dignity, but died; (for God had threatened Eli that his children should die in the flower of their age, chap. 2.23.) and so Ahiah his son was now high-preist in his room.  
Vers. 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison, etc.] The description of this place, through or over which Jonathan and his armour-bearer were to go, that they might come to the garrison of the Philistines, is doubtless here inserted purposely to show how hard an adventure it was that they undertook; but so exceeding intricate and obscure it is, that it is very hard to conceive thereby, how these rocks and passages lay; which may be the reason, that the most Expositors do not so much as undertake to explain the many difficulties that are in the Text; and indeed all that can be said herein, I conceive is this: It is evident that Michmash where the Philistines camp was, and Gibeah where Saul and Jonathan, and the forces of the Israelites were, chap. 13.16. lay North and South the one from the other; and that these two rocks here mentioned, Bozez and Seneh lay together in the midst, the one Northward, the other Southward; for how else could it be said in the following verse, that the forefront of the one was situate Northward over against Michmash, and the other Southward over against Gibeah? But now the difficulty is, how therefore it can be here said, that these rocks were between the passages by which Jonathan sought to go over, and yet withal, that there was a sharp rock on the one side, and a sharp rock on the other side, which seem to be contrary the one to the other. But for the resolving of this, I know no other probable answer that can be given but this, to wit, first, that the passages between which the rocks are said to be, were the two several straits or inlets, whereat there was a passable way, though craggy through these rocks, the one as they came from Michmash to go to Gibeah, the other as they went from Gibeah to go to Michmash; so that indeed there was but one passage through these rocks (and that was surely the passage mentioned in the last verse of the foregoing chapter, which the Philistines had surprised) only the two inlets into this are the passages here intended, the one called the passage of Michmash, as we see chap. 13.23. the other the passage of Gibeah. And secondly, that whereas it is said there was a sharp rock on the one side, & a sharp rock on the other, the meaning is, not that as men went along in this passage there was a sharp rock on each side, to wit, on the right hand and on the left (for the rocks standing the one with the forefront Northward, and the other with the forefront Southward, that could not be. He that went through this passage from Gibeah to Michmash, must go over both rocks, one after another, and could not have one on his right hand, and the other on his left) but that there was a sharp rock on the one side toward Michmash, and a sharp rock on the other side toward Gibeah, which is mentioned to show that unless it were by that passage which the Philistines kept, there was no going over; a sharp steep craggy rock making the way unpasseable in all other places; all which notwithstanding, Jonathan with his armour-bearer clambered over this rock on his hands and feet, and so got to the garrison of the Philistines.  
Vers. 6. Come, and let us go over unto the garrison of these uncircumcised.] This calling the Philistines uncircumcised, was to intimate that Jonathan relied upon the covenant which God had made with his people, and consequently upon the promises which the Lord had given them that they should vanquish their enemies, and happily more particularly, upon that which the Lord had said concerning Saul, that he should save his people out of the hand of the Philistines, chap. 9.16. Yet he adds, It may be that the Lord will work for us; for though he were carried to this attempt by a powerful instinct of God's spirit, and a strong faith in the promises of God, yet because he had not a special promise of victory at this time, he is not confident of the success, but leaveth that to God. It may be, etc.  
Vers. 7. Behold, I am with thee according to thy heart.] That is, as willing and ready to follow thee in this enterprise, as thine own soul can desire.  
Vers. 9 If they say thus unto us, Tarty until we come to you; then we will stand still▪ etc.] By the secret guidance of God's holy spirit, he pitcheth no doubt upon this, as a sign whereby he should know whether they might with hope of success undertake this attempt, and no doubt prayed that it might prove a true token, as Abraham's servant did in alike case, Gen. 24.13. (concerning which see the note there.) Yet was not this chosen without some ground of natural reason; for if they said, Tarry until we come to you, it might argue courage and boldness: but if they said, Come up to us, that might bewray some fearfulness in them.  
Vers. 11. And both of them discovered themselves unto the garrison of the Philistines, etc.] To wit, in the way that led to the ordinary passage, which was now kept by the Philistines. As for that scoff of the Philistines when they espied them, Behold, the Hebrews come forth out of the holes, see the note above, vers. 2.  
Vers. 12. And the men of the garrison answered Jonathan and his armour-bearer, and said, Come up to us, and we will show you a thing.] This they say by way of derision, as implying that they durst not come up, or that if they did, they would give them their payment; but God intended it as a token advising Jonathan what he should do.  
Vers. 13. And Jonathan climbed up upon his hands and upon his feet, etc.] To wit, because the way where they went was so steep, that otherwise they could not have clambered up, and because by this means they might the better shelter themselves under the rocks, and so get up unespyed; for we must know that they went not up in the ordinary passage which was kept by the Philistines, but when they had discovered themselves to the Philistines in that way, and the Philistines had in a scoffing manner challenged them to come up, as is before noted, vers. 11, 12. then they turned aside and crept up on the sharp rock above mentioned, vers. 4. where the Philistines never dreamt of an enemies coming upon them, and so came upon them unawares. Had they climbed up in any place where the Philistines could have seen them, we may well think that they might easily have beaten them down; but they therefore wound about some other way, and clambering up on all four (as we use to say) did shelter themselves under the covert of those craggy rocks, till they were gotten up in a place where the Philistines looked not for them.  
Vers. 15. And there was trembling in the host, etc.] In these words is shown, whence it was that Jonathan and his armour-bearer should so strangely beat down the garrison of the Philistines before them, and that presently upon this, the whole army of the Philistines should so easily be put to disorder and flight; it was because the Lord had stricken them all with a mighty terror, there was trembling in the host, etc. not only the garrison was thus affrighted whom Jonathan at first assaulted, but those also in the camp, and the spoilers, to wit, those mentioned before, chap. 13.17. they also trembled; all which too was helped forward with a terrible earthquake that was sent at the same time; the earth quaked, that is, that also was moved under them, and seemed as it were to quake for fear; which, I say, no doubt the Lord sent, the more to terrify and affright the Philistines.  
Vers. 18. And Saul said unto Ahiah, Bring hither the Ark of God, etc.] This he enjoined, that Ahiah having put on the Ephod, might inquire of God what was the cause of that tumult in the camp of the Philistines, and what he should do. Saul had already been a long time in great straits; for all his soldiers except six hundred were gone away from him, the Philistines lay close upon him with a mighty army, insomuch that he durst not stir out of his trenches in Gibeah; and the enemy taking the advantage thereof, had sent out three companies of spoilers to waste and spoil the country round about; and yet all this while we read not that he enquired of God, though he had the Ark all this while with him. But now when his watchman had descried a tumult in the camp of the Philistines, and that he perceived by the absence of his son and his armour-bearer, that they were engaged amongst them, and that it was probable by the relation of his watchman, that the Philistines were disordered; now on a sudden not knowing what he should do, the Priest was called to inquire of God; and yet it was but a sudden fit of devotion to which he was forced by his present distress, as is evident by that which follows immediately in the next verse.  
Vers. 19 The noise that was in the host of the Philistines went on and increased; and Saul said unto the Priest, Withdraw thine hand.] This did notably discover saul's profaneness; being at first perplexed and not knowing what to do, he called for the Ark to inquire of God; but presently again perceiving by the increasing noise and tumult in the camp of the Philistines, that some grievous disaster had indeed befallen them, than away with the Ark, away with the Priest and his Ephod; Ahiah, saith he, withdraw thine hand, as if he should have said, Give over, it is no time now to stand consulting and enquiring of God; the increasing of the tumult showeth evidently enough what we have to do; we shall lose an opportunity of victory, which afterwards we may wish for when it is too late, and therefore must not now lose time to ask counsel of God. And indeed, by the many sad effects that accompanied the following victory, we may see how much God was displeased with this his profane contempt of the ordinance of God.  
Vers. 21. Moreover, the Hebrews that were with the Philistines, even they also turned to be with the Israelites that were with Saul and Jonathan.] That is, their bondmen and servants; yea, and those also that for fear were forced to come up with their carriages and provision, etc. to the camp of the Philistines.  
Vers. 24. And the men of Israel were distressed that day.] Being weary through labour and toil, and ready to faint, they durst not eat any thing because of saul's oath; and herein they were distressed. But if besides they were hunger-bitten before, by reason of the spoiling bands of the Philistines, that kept all provisions from them, this must needs make their misery the greater.  
For Saul had adjured the people, saying, Cursed be the man that eateth any food until evening.] That is, he had with an oath pronounced concerning the people, that he should be accursed, and as an accursed thing should be put to death, whosoever he was amongst them that should eat any thing until the evening, as is evident by that sentence pronounced against Jonathan, when he had only tasted of the honey in the wood, vers. 44. And Saul answered, God do so, and more also; for thou shalt surely die Jonathan. The reason why Saul did this, was that the people might not lose any time from pursuing the enemy. But the oath was rash and inconsiderate, and like enough to have proceeded from a proud desire to seem very zealous in the pursuing of these enemies, against whom erewhile he durst not show his head.  
Vers. 27. He put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth, and his eyes were enlightened.] Being enfeebled with extreme labour and emptiness, his eyes waxed dim, which now by this little refreshing were enlightened again.  
Vers. 28. Then answered one of the people, and said, Thy father straight charged the people with an oath, etc.] That which is spoken with reference to any thing before done by another man, is called an answer in the Scripture phrase, as well as that which is spoken with reference to something before said by another; so when Christ had whipped out those that profaned the Temple, it is said, Joh. 2.18 Then answered the Jews and said unto him, What sign, etc. and so it is here. Yet it may be conceived, that Jonathan encouraging the people in the pursuit of the enemy, one of the company returned him this answer, to show the reason why the soldiers were faint and could not follow on.  
Vers. 31. And they smote the Philistines that day, from Michmash to Aijalon.] Which was in the tribe of Dan, Josh. 19.42. and therefore not fare from the Philistines country: yet some hold that it was another Ajalon in the tribe of Judah, 2. Chron. 11.10.  
Vers. 32. And the people flew upon the spoil, and took sheep and oxen, etc.] To wit, when the evening was come, and the time prefixed by Saul expired; being then pressed with extreme hunger through long fasting and labour, they greedily flew upon the spoil, dressed and eat it, not staying till it could be throughly cleansed of the blood, the life as it were yet panting in the flesh, which was contrary to the Law, Deut. 12.16. Only ye shall not eat the blood, ye shall pour it upon the earth as water; and thus they that were so very careful to observe the king's edict, never regarded the breach of God's commandment.  
Vers. 33. And he said, Ye have transgressed.] Or, Ye have dealt treacherously; Thus he was eager against the people for eating with the blood, but never charged himself, who by a rash vow had thus caused the people to sin.  
Roll a great stone unto me this day.] To wit, either that thereon in saul's sight they might kill and eat, to the end he might see them let the blood run clearly out from the cattles they killed: or else, for the building of the Altar mentioned, vers. 35. that they might kill and eat as it were in the presence both of God and their king, that so he might be sure to prevent their eating with the blood any more.  
Vers. 35. And Saul built an altar unto the lord] To wit, either as a monument of this his late victory, or rather that he might offer thereon gratulatory sacrifices for that glorious victory which God had given them. And this is said to be the first altar that he built unto the Lord; either because those altars in Gilgal and elsewhere, whereon he had formerly sacrificed, were built by others before, and this was the first which he built himself, or else because those altars were only set up for present use, and then demolished again; but this was the first which he built for a standing continuing altar; which then is noted, because it was directly against the law of God, as we may see in the notes, Exod. 20.24.  
Vers. 36. Then said the Priests, Let us draw near hither unto God.] That is, let us inquire of God before the Ark: because the prosecuting of the enemies by night, which Saul had motioned to the people, was an act of some danger, and the people were very forward to do what he advised, therefore the Priest interposed himself, and wished them by all means to inquire first of the Lord; and this perhaps he did the rather, because he saw what ill effects had followed upon saul's neglecting to do this before, ver. 19 to wit, that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory, and had been withal the occasion of a grievous sin amongst the people, which was their eating of the spoil with the blood, vers. 32.  
Vers. 37. But he answered him not that day.] When Saul had enquired of the Lord by the judgement of Urim and Thummim, the Lord answered him not: but whence was this? doubtless the Lords displeasure was against Saul, not against Jonathan, who though he had done what his father had forbidden, and that with an oath, that whosoever should offend therein should be accursed, and so put to death; yet he did it ignorantly, not knowing that his father had made such a vow, and was compelled too by necessity, being ready to faint when he reached out his rod, and so by tasting a little honey refreshed himself: yet it is evident too, that the Lords refusing to answer Saul tended to this, that it might be discovered that Jonathan had transgressed the command and vow of his father; but why? not so much to discover Jonathan to be the party with whom the Lord was offended; as first, to discover to Saul his hypocrisy, and the rashness of his unadvised oath, who had hereby hindered the victory, caused the people to sin, and now brought his own son under the danger of being accursed and put to death: and secondly, to show the religious respect that was due to an oath.  
Vers. 38. And Saul said, Draw ye near hither all the chief of the people; and know and see wherein this sin hath been this day.] Saul concluded that God was offended, when he had enquired of him by the Priest, and he would not answer him: and therefore presently commanded all the chief of the people, that is, all the heads of the Tribes and families to draw near unto him, to wit, that by drawing lots it might be discovered who it was that had sinned and offended God amongst them: for though himself had sinned in that rash and unadvised oath that he took, ver. 24. and and that he knew the people had sinned grievously in eating with the blood, vers. 32. yet like a true hypocrite, he never minded these things, but concluded that the breach of his vow and command, must needs be the great offence which caused the Lord to be silent; and therefore for the finding out of this, he would have them draw lots.  
Vers. 43. I did but taste a little honey with the end of the rod that was in mine hand, and lo I must die.] As if he had said, That which I did was a very small offence, if any, especially considering that I knew not of the oath, and yet it seems I must die for it.  
Vers. 44. And Saul answered, God do so, and more also.] See the note Ruth. 1.17.  
Vers. 45. As the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day.] That is, through God's blessing and assistance, he hath been the means of procuring a most glorious victory to the children of Israel.  
Vers. 47. So Saul took the kingdom over Israel, and fought against all his enemies, etc.] That is, being confirmed in his kingdom by this glorious victory over the Philistines, he again undertook the managing and administration of it; or else this may be spoken with reference to that which went before, to wit, that thus as we have heard he took upon him the kingdom, being chosen thereto of God, and in defence of the people fought against all their enemies.  
Vers. 49. Now the sons of Saul were Jonathan, and Ishui, etc.] This Ishui is also called Abinadab, chap. 31.2. and 1. Chron. 8.33. and 10.2. Ishbosheth (who is also called Eshbaal. 1. Chron. 8.33.) is not here mentioned though now above twenty years old, 2. Sam. 2.10. happily because he survived his father, and those only are here mentioned that died with him, chap. 31.2. As for his sons which he had by Rizpah, 2. Sam. 21.8. they are not here named, because she was not his wife, but his concubine.   

CHAP. XV.  
Vers. 1. SAmuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel.] That is, the Lord gave me commission to anoint thee king (for Samuel went not to Saul, but Saul came to Samuel) and this Samuel premised, before he gave him the following charge from the Lord, that he should go and destroy the Amalekites, that the remembrance of this honour, whereto God had exalted him, might make him the more careful exactly to do what God had enjoined him.  
Now therefore harken thou unto the voice of the words of the lord] In this word (now) Samuel covertly puts him in mind of his former transgression, chap. 13.8.9. As if he had said, though thou didst formerly neglect to do what the Lord enjoined thee, yet now remember what God hath done for thee, and be sure strictly to observe this which God hath given thee in charge.  
Vers. 2. I remember that which Amalek did to Israel, how he laid wait for him in the way when he came up from Egypt.] Three several times God had foretold that he would destroy the Amalekites, and that for the violence which they offered to the Israelites▪ to wit, Exod. 17.14. Numb. 24.20. and Deut. 25.19. And now Saul is sent to execute that vengeance upon them, which the Lord had so long time since at several times threatened: for though the present king and people of Amalek had been cruel and bloody adversaries to the people of God, as samuel's speech to Agag seems to imply, vers. 33. As thy sword hath made women childless, so shall thy mother be childless among women; and so had deserved to be destroyed for their own sins; yet because the Lord would have his people know that he had not forgot that former injury of their Ancestors towards his people, though it were now above four hundred years since; but intended now principally to be avenged on them for that, in the commission that he sent now to Saul for the destroying of the Amalekites, he mentions not other cause but that wrong which of old their fathers had done to his people, expressing one circumstance as a great aggravation of their cruelty; namely, that when his poor people had been so long under a miserable bondage in Egypt, and were now newly escaped thence, than they came presently out against them, and sought to destroy them. I remember, saith the Lord, that which Amalek did to Israel when he came up from Egypt. Nor need it seem strange that the present Amalekites should be utterly destroyed, for that which their Ancestors had done so many years ago; for though God destroys none everlastingly, but for their own sins, yet with temporal punishments he doth usually punish the children for the sins of their Ancestors; especially when the children go in their father's steps, as by that which is said of Agag vers. 33. it seems these did.  
Vers. 3. Now go, and smite Amalek, and utterly destroy all that they have.] That is, not the men and cattles only, as is afterward expressed, but their cities also, and all the wealth therein, etc.  
Verse 4. And Saul gathered the people together, and numbered them in Telaim.] Which most Expositors conceive to be the city of Judah called Telem, Josh. 15.24. As for the following clause wherein those of Judah are numbered apart by themselves, two hundred thousand footmen, and ten thousand men of Judah, see the note upon chap. 11.8.  
Vers. 5. And Saul came to a city of Amalek, and laid wait in the valley.] The inserting of this here seems to imply, that either it was the first city he came to, or that it was the city where their king was.  
Vers. 6. And Saul said unto the Kenites, Go, depart, get ye down from among the Amalekites, etc.] This must be meant either of the posterity of Jethro the Kenite, who though they had planted themselves in the tribe of Judah, Judg. 1.16. yet now happily they were removed further, because of the Israelites wars, into the land of the Amalekites (for they dwelled in Tents, Judg. 4.17. and therefore might easily remove from one place to another:) or else it is meant of a people so called of whom Jethro was, Numb. 24.21. who are now spared for Jethroes sake. Yet his redoubling the charge that they should get them away, in those several terms, Go, depart, was to imply, that if they loved their lives they should make haste away.  
For ye shown kindness to all the children of Israel, when they came up out of Egypt.] This is questionless meant of the kindness which Jethro the Kenite and his family showed to the Israelites. He came out with much joy to meet Moses, and to congratulate all the goodness which God had shown to the Israelites: he gave him counsel for the well-ordering of the government of Israel; and doubtless, he and his were eyes unto the Israelites in their going through the wilderness, according to Moses desire, Numb. 10.31. And therefore now Saul gave them warning to remove away, that they might not suffer together with the Amalekites. As the Lord punished the Amalekites for the wrong their progenitors did to his people, so he spared the Kenites for the kindness their Ancestors had shown them.  
Vers. 7. And Saul smote the Amalekites, from Havilah, until thou comest to Shur, that is over against Egypt.] That Saul destroyed not all the whole nation of the Amalekites, is evident, chap. 27.8. And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites. And chap. 30.1. And it came to pass, when David was come to Ziklag on the third day, that the Amalekites had invaded Ziklag, etc. Either therefore this must be meant of some one part of their country; or that Saul slew throughout the land all that he could get into his power; for Shur is the furthest border of their land towards Egypt.  
Vers. 8. And he took Agag the king of the Amalekites alive, and utterly destroyed all the people, etc.] Agag was the common name of the kings of that land, Numb. 24.7. And his king shall be higher than Agag, etc. Now this Agag whom above the rest he should have slain, Saul spared, either to make his triumph more glorious, which he might think would be most for God's glory; or out of covetousness, to get a great ransom for him: or rather out of a foolish pity, because he was a king: and indeed the confidence of Saul in his answer to Samuel, vers. 20. Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me. And have brought Agag the king of Amalek, etc. makes it not very improbable, that in sparing Agag, he thought he had done well.  
Vers. 9 But Saul and the people spared Agag, and the best of the sheep, and of the oxen, etc.] In sparing these cattles, they pretended a respect they had to the glory of God; namely, that they spared them for sacrifice, as Saul told Samuel afterwards, vers. 15. The people spared the best of the sheep, and of the oxen, to sacrifice unto the Lord. Whereas indeed it is most probable, that secretly they had a purpose to retain many of them for their own use; as those words of Samuel seem to imply, vers. 19 Wherefore didst thou not obey the voice of the Lord, but didst fly upon the spoil? However, when God had enjoined them to destroy all the cattles, and not to spare any, for them to spare all that was good, and to destroy those only that were vile and refuse, as it follows in this verse, was all one in effect as if they had resolved, that in those that were worth nothing God should have his desire, but that those that were fat and good, they knew how to reserve for a better use.  
Vers. 11. It repenteth me, that I have set up Saul to be king.] See the note upon Gen. 6.6.  
Vers. 12. Saul came to Carmel, and Behold, he set him up a place, and is gone about, etc.] That is, he pitched their Tents in Carmell, and so stayed there a while to refresh his army, and divide the spoil, and then went away to Gilgal: or else the meaning may be this, he set him up a place in Carmel, that is, some Pillar or Pyramids, as a triumphant monument of his victory, and so went thence away to Gilgal.  
Vers. 13. And Saul said unto him, Blessed be thou of the Lord; I have performed the commandment of the lord] This confident boasting of Saul may seem to imply, that he did think indeed that he had performed what God enjoined him, as not thinking that his sparing of Agag, and some of the cattles for sacrifices, would have been judged a transgression of God's command; but yet others conceive, that his own conscience told him that he had not done well; and that thence it was, that now at his meeting with Samuel, he saluted him in such a fawning manner, as by way of colloging with him; Blessed be thou of the Lord, etc.  
Vers. 15. For the people spared the best of the sheep, and of the oxen to sacrifice to the Lord thy God.] It is evident that he consented at least, to the sparing of those cattles they had brought from the Amalekites; for so it is expressly said before, vers. 9 But Saul and the people spared Agag, and the best of the sheep, etc. And yet now to excuse himself, he would make Samuel believe, that if this were a fault, it was not he but the people that had herein transgressed; only withal he allegeth in the defence of the people, that they had spared them only for sacrifices, which he hoped Samuel could not but approve; and to make this take the better with Samuel, he saith not only that they were to be sacrificed to the Lord, but to the Lord thy God.  
Vers. 16. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said, Say on.] As happily expecting some good message: so fare doth hypocrisy blind men, even when they have done that which is notoriously evil.  
Vers. 18. Go and utterly destroy the sinners the Amalekites.] That is, those wicked wretches the Amalekites sinners, above others; so the word sinners is elsewhere used, Gen. 13.13. and Matth. 19.10.  
Vers. 23. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.] All unrighteousness and sin is in the Scripture termed iniquity, as Gen. 15.16. For the iniquity of the Amorites is not yet full. And Rom. 4.7. Blessed are they whose iniquities are forgiven, etc. But in this sense how stubbornness may be said to be as iniquity, is not easy to conceive. And therefore here by iniquity many Expositors understand the aberration of men from the right rule of God's worship (and therefore it is joined here with idolatry) and is by many translated superstition, stubbornness is as superstition and idolatry. But why doth Samuel say (and that doubtless in relation to saul's sin) that Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry? I answer, First, some take it to be spoken only comparatively, that rebellion and stubbornness are as great sins, and as hateful to God as witchcraft and idolatry. And secondly, others say, that the drift of these words is to show, that rebellion and stubbornness are sins much of the same nature as are witchcraft and Idolatry. Because as witches and idolatours do give away the glory of God to a poor creature, and advance the creature above God; so they that have an express command from God for doing of any thing, & will then consult with their own reason, whether they shall do it or no, and will stubbornly and rebelliously do contrary to what God hath commanded, merely out of a conceit that they judge it better to do otherwise; then they do as manifestly give away the glory of God to a base creature, exalt the creature above God, as witches and idolatours do. But thirdly, others (and I think upon the best grounds) do conceive the intention of these words to be only this, That an act of rebellion against any command of God (though had it not been for that command of God, it would not have been otherwise unlawful,) is as manifestly a sin, and may be in its degree as hateful to God, as those sins are that are against the law and light of nature, and contrary to the truth and glory of God's nature and essence, such as witchcraft and idolatry are: Such was this act of saul's in sparing Agag, and the best of the cattles. There would have been no evil in it, had not God commanded them to be destroyed: But being done so expressly against the command of God, it was no less than rebellion, and in that regard hateful to God as well as witchcraft and idolatry.  
Vers. 24. And Saul said unto Samuel, I have sinned, etc.] Thus Saul at last confessed his sin, but hypocritically, not sincerely; not because he was at all humbled for what he had done, but only because he desired by this means to pacify Samuel, and to see if he might revoke the sentence pronounced against him concerning the loss of his kingdom: All which is evident in the following clause, wherein he seeks to excuse, or at least to extenuate his offence, by pretending that he did it for fear of the people, which true penitents are not wont to do, I have transgressed, saith he, the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice.  
Vers. 25. Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the lord] Pardon my sin, that is, do thou forgive the sin I have committed, and effect my reconciliation with God, And turn again with me, that I may worship the Lord, to wit, both by way of thankfulness for the Lords fight for them against the Amalekites, and also to seek to God for the pardon of this sin they had run into.  
Vers. 26. And Samuel said unto Saul, I will not return with thee.] To wit, for fear he should seem any way to allow or approve of that which he had done.  
Vers. 27. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rend.] He catched hold of the skirt of his mantle, as being wondrous loath to have the people take any notice of samuel's and consequently of the Lords displeasure against him. But the rending of the skirt of his mantle, was of God as a sign that the kingdom should be rend away from him▪ vers. 28. And Samuel said unto him, The Lord hath rend the kingdom from thee this day. And the Hebrews add, that it was also to show, that the man that should hereafter tear off the skirt of his garment, should be the man that should succeed him in the throne, and that hence was that which Saul said then, chap. 24.20. And now behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand.  
Vers. 29. And also the strength of Israel will not lie nor repent, for he is not a man that he should repent.] This last clause is added, because men are so prone naturally to measure God by themselves. The greatest difficulty in these words is, why Samuel affirming this of God, terms him the strength of Israel; of which these reasons may be given, to wit, first, That it was to imply the immutability of God; for as the mutability of man proceeds from man's weakness, whence it is that the weaker men are, the more irresolute and changeable they are; so the immutability of God argues God's strength. Secondly, It was to imply how unresistably able God was to effect what he had said concerning the removing of the kingdom from Saul to David: Saul might hope to settle the kingdom upon his posterity, but the strength of Israel had decreed otherwise, and he would not lie nor repent, as being almighty and therefore able to do whatever he pleased: in despite of all that Saul should do against David, the kingdom should be taken from him and given to David. And thirdly, It might be to answer an objection that might arise in saul's mind: Saul might think that surely the Lord would not indeed take away the kingdom from him, because the Lord himself had said, that he should save Israel out of the hands of the Philistines, chap. 9.16. To beat him from this refuge, Samuel puts him in mind that God was the strength of his people, and so could save and deliver them, and yet make good his word in removing him from being king.  
Vers. 30. Then he said, I have sinned.] See the note, vers. 24.  
Vers. 31. So Samuel turned again after Saul, etc.] Though he had formerly refused to go with Saul, to wit, at that time, and that upon this ground, that he might not seem to allow of saul's sin; yet now upon another ground he yields to go, to wit, that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord; the rather because he intended to take away the offence of seeming to allow saul's sin, by executing God's sentence upon Agag whom Saul had spared.  
Vers. 32. And Agag came unto him delicately.] That is, in the attire, and with the gesture and gate of a king, as one that thought not of death, but only took care that both his apparel and every thing else about him, yea his deportment and carriage of himself should be Princelike, and such as beseemed the dignity of his person though now a captive. Because he was brought not to Saul the king that had taken him prisoner, but to Samuel an aged prophet, this it may be made him so confident, that now the danger of death was over; now (thinks he with himself) Surely the bitterness of death is past.  
Vers. 33. And Samuel hewed Agag in pieces before the Lord in Gilgal.] Whether Samuel did this by himself or by others, he did it doubtless by the special instinct of God's spirit.  
Vers. 35. And Samuel came to see Saul no more until the day of his death.] That is, he never went after this to visit him, as formerly to give him instruction and direction in his affairs. For that Samuel did before his death see Saul after this, is evident chap. 19.24. And he stripped off his clothes also, and prophesied before Samuel in like manner, etc.   

CHAP. XVI.  
Vers. 1. ANd the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel?] That it was a sin in Samuel to mourn for Saul, when God had rejected him from being king, we cannot say; for it is a work of charity wellpleasing to God, to mourn for wicked men that lie under God's wrath, and yet mourn not for themselves; especially in God's Prophets and Messengers, whose duty it is to interpose themselves when God is angry with his people, & by their prayers and tears to sue for mercy for them. And therefore we see the Lord complains of these prophets, Ezek. 13.5. that had not gone up into the gaps, neither made up the hedge for the house of Israel, to stand in the battle in the day of the Lord. And besides, Samuel might well fear, that if Saul were cut off, a great deal of trouble and confusion might happen amongst the people. In which case he had just cause to mourn in their behalf. And why then did the Lord expostulate with Samuel▪ How long wilt thou mourn for Saul? etc. Surely, to make known to Samuel, that all his mourning for Saul was in vain, partly because he continued still obstinate and impenitent, and partly because God had absolutely rejected him from being king. In which case though Samuel might bewail saul's condition (for all mourning for that which we know God hath decreed is not unlawful; when we lose dear friends, we know it is Gods will, and yet may mourn for their death) yet he might not bewail it so as might imply an unwillingness to submit to the will of God; and therefore we see it is not for his mourning, but for his mourning so long, that God expostulates with him, How long wilt thou mourn for Saul, seeing I have rejected him from being king.  
Fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite, for I have provided me a king among his sons.] Though the Lord intended not that Saul should be presently deposed from being king (and therefore David after he was anointed, did always acknowledge Saul to be his Lord and Sovereign, chap. 24.6. The Lord forbidden that I should do this thing unto my Master, the Lords anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord,) yet he would have him anointed beforehand that was to succeed Saul. 1. For the comfort of Samuel and others, that knew the Lord had forsaken and cast off Saul; who by this might be assured, that for all this God intended not to cast off the care of his people. 2. That David being anointed, when he was in the eye of reason so unlikely to come to the Crown, it might be the more evident when it came to pass, that it was of God. 3. That hereby David might be supported in his many following troubles. And 4. That the same hand that had anointed Saul, might testify Gods rejecting saul's posterity, by anointing one of another family, to succeed him in the throne: for Samuel drawing now to his end, had therefore this business now imposed upon him, and was sent to Jesse the Bethlehemite, who was the son of Obed▪ and grandchild of Boaz and Ruth, the Lord making known to him, that one of his sons was to be anointed king. The expression the Lord useth in making this known to Samuel, is very observable, because it implies that the king that was now to be anointed, was in a peculiar manner the Lords king: for (saith he) I have provided me a king among his sons. Saul was chosen by the Lord to be the king of Israel, but it was upon the importunity of the people, who would needs have it so, and could not be beaten off from it; so that Saul was the people's king rather than Gods, given them because of the people's preposterous and unruly desires, and therefore his government being abortive, continued not, nor thrived well for the best things whilst it did continue: but how when David was anointed king, there was no such matter, but he was merely chosen of God, there was no body desired, or spoke the least word for the erecting of his government; yea, even Samuel himself by his desire after Saul, and mourning for him, did unwittingly what he could to oppose the advancing of David; only God did then of his own freewill, when no body thought any thing of it, send Samuel to anoint David; and so he was a king of Gods own providing, the king in whose seed the kingdom was to be established, Gen. 49.10. The Sceptre shall not departed from Judah, nor a Lawgiver from between his feet, until Shiloh come; and who would in his government carefully perform the will of God, chap. 13.14. The Lord hath sought him a man after his own heart. And indeed in all these things David was a notable type of Christ: for first, he was the Son of David, Matth. 1.1. and the king of Israel, Joh. 1.49. upon whom the kingdom was settled for ever, Luke 1.33. And he shall reign over the house of Israel for ever, and of his kingdom there shall be no end: secondly, he was given of God to be the king of his Church, that he might save them out of the hands of their enemies when no man desired it; when we thought not of any such mercy, nor begged it of God, he of his own free grace gave us his son to be our king. I have set my king upon my holy hill of Zion, saith the Lord, Psal. 2.6. Thou hast loved righteousness and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows, Heb. 1.9. and thirdly, he doth administer this kingdom according to Gods own heart: Psal 40▪ 7 8. Then said I, Lo I come, in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy Law is within my heart: which the Apostle doth plainly apply to Christ, Heb. 10.6, 7. So that besides the reasons formerly given, why the Lord appointed the kings of Israel to be anointed with oil, chap. 10.1. this also may be added concerning David and his posterity, to wit, that they were anointed to shadow forth that there was a Messiah to come, whom God had anointed to be king over his Church, even the Lord Christ, upon whom the Spirit of God, and the true oil of anointing, was poured forth without measure; whence it was that Christ did apply to himself that prophecy, Isa. 61.1. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, etc. Luke 14.18. It is much argued amongst expositors, whether David and so his posterity also, if not all the kings of Israel too, were not anointed with the holy oil of the Tabernacle wherewith the Priests were anointed: and there are many, who though they think it altogether improbable, that the Prophets would use the sacred oil of the Tabernacle in anointing the idolatrous kings of Israel, yet they hold that David and his successors were anointed with that oil: first▪ because it is said, that David was anointed with holy oil, Psal. 89.20. I have found David my servant, with my holy oil have I anointed him. And secondly, because it is expressly said of Solomon, 1. King. 1.39. that Zadok took an horn of oil out of the Tabernacle, and anointed Solomon. But now on the other side, first, because that Law of the Priests oil, Exod. 30.32. seems to imply, that it was not to be used for any other but the Priests only: secondly, because we find no command that this service should be performed with that sacred oil; and thirdly, because when David was anointed the second time by the men of Judah, 2. Sam. 2.4. the Tabernacle was then at Gibeon, & that was under the power of Ishbosheth the son of Saul, and so David could not then be anointed with that oil of the Tabernacle; therefore it is judged most probable by many other Expositors, that neither David nor Solomon were anointed with that oil; but, say they, because the office and employment of the supreme Magistrate, who sits in God's seat, and executes God's judgements, may be called holy, as the Seat of Justice is called the holy place, Eccles. 8.10. therefore it is said that David was anointed with holy oil. And for that place 1. Kings 1.39. they answer, that it may well be that this horn of oil wherewith Samuel was now sent to anoint David, was afterwards laid up in the Tabernacle, and so Solomon was anointed therewith. But however, there was much oil in the Tabernacle, besides that which was made for the Priests anointing, which Zadok might take thence for the anointing of Solomon.  
Vers. 2. And Samuel said, How can I go? If Saul hear it, he will kill me.] This question might well proceed both from a fearful apprehension of the danger of this act, & a desire to be instructed, how with least danger this business might be carried.  
And the Lord said, Take an heifer with thee, and say, I am come to sacrifice unto the lord] Thus the Lord advised him to conceal the principal cause of his coming, and to allege only that business which he had to do there, that might be safely made known; which was not unlawful.  
Vers. 3. And call Jesse to the sacrifice, etc.] That is, invite him to the feast thou makest with thy peace-offerings.  
Vers. 4. And the Elders of the town trembled at his coming, etc.] Bethlehem was but a little obscure town, Micah 5.2. And thou Bethlehem-Ephratah, though thou be little among the thousands of Judah, etc. Either therefore because it was such news to see Samuel there, they feared he came, as a Prophet, with some heavy message of God's displeasure against them; or else, because he came so unexpectedly, and withal so privately, and without attendance; they feared he had fled from Saul (as having happily heard of that which had passed betwixt him and the king, related in the former chapter) and so were troubled for him: and withal perhaps afraid, lest Saul should be enraged against them for entertaining him.  
Vers. 5. And he sanctified Jesse and his sons, and called them to the sacrifice.] That is, he appointed them to prepare and sanctify themselves both legally and spiritually, that they might eat of the sacrifices. See the note on Josh. 3.5.  
Vers. 6. And it came to pass when they were come, that he looked on Eliab, etc.] Somewhat is here left to be supposed, as necessarily following upon that which is expressed, to wit, that Samuel had acquainted Jesse with the cause of his coming: and that hereupon Jesse brought in his sons one by one into some private place, whither before they sat down to eat of the sacrifice, they had retired themselves for that purpose, that he might be anointed whom God had chosen: and so when Samuel beheld Eliab the firstborn, he said to himself, Surely this is the man: The comeliness of his person made him think, this was he whom God had chosen: but herein he was led by his own spirit: as Nathan in a like case was, when he encouraged David to build a Temple, 2. Sam. 7.3. And Nathan said to the King, Go, do all that is in thy heart; for the Lord is with thee: and hereby it was the more manifest, that it was not Samuel, but God that chose David to be King.  
Vers. 7. But the Lord said unto Samuel, Look not on his countenance, etc.] To wit, by a secret voice of his spirit within him.  
Vers. 8. Then Jesse called Abinadab.] To wit, after Samuel had told him that Eliab was not he whom God had chosen.  
Vers. 9 Then Jesse made Shammah to pass by.] Called also Shumma, 1. Chron. 2.13.  
Vers. 10. Again Jesse made seven of his sons, to pass before Samuel.] Hereby it is manifest that Jesse had eight sons, as it is also expressed chap. 17.12. Now David was the son of that Ephrathite of Bethlehem-Judah, whose name was Jesse, and he had eight sons, etc. though there be but seven mentioned, 1. Chron. 2.13, 14, 15. because happily one of these died immediately after this; and only those are mentioned there, that were men of fame in aftertimes: for it hath no probability in it which some say, that he had amongst these brought one of his grandchilds to Samuel, since we see that as yet he had not brought David his youngest son.  
Vers. 11. And Samuel said unto Jesse, Are here all thy children?] Jesse had omitted to bring his youngest son, as concluding that it could not be he of all the rest whom God had chosen; which was doubtless so ordered by the special providence of God, that Samuel being brought to this demur, it might be the more evident that David was truly chosen of God.  
Vers. 13. Then Samuel took the horn of oil, and anointed him in the midst of his brethren.] That is, amongst all the sons of Jesse, Samuel by God's appointment anointed David, from amongst the rest of his brethren he was taken and anointed to succeed Saul in the kingdom. The phrase is not unlike that, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, etc. The meaning is not therefore, that his brethren stood about him when he was anointed: For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do, and that he was an eyewitness of David's anointing; yet it is not likely that his brethren stood by, and looked on when this was done, and heard what Samuel said unto him; who no doubt made it known to David why he anointed him, as may seem to be employed in that place, 2. Sam, 5.2. And the Lord said to thee, Thou shalt feed my people Israel, and shalt be a Captain over Israel: For first, though Jesse might be enjoined secrecy, yet it is not likely that his envious brethren, seeing him anointed by Samuel that famous Prophet, should either not suspect any thing thereby, or not blazon it abroad. And to what end was Samuel sent so secretly, under the colour of a solemn sacrifice, if David were to be anointed so openly, amongst so many witnesses that might publish it wherever they came? & secondly, how can we think that David's brethren (had they known of samuel's anointing him) would have used him so scornfully as after this they did; chap. 17.28. And Eliab his eldest brother heard when he spoke unto the men, and Eliabs anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride and the naughtiness of thine heart, etc. Surely they would never have used him with such scorn, had they known he was anointed by Samuel, yea though we should suppose what some affirm, that they imagined that he was anointed to be a Prophet, not a King: Many Expositors indeed answer, that either they understood not, or believed not God's purpose in the anointing of David: But Samuel was a prophet of such fame in those days, that me thinks such a solemn action of his should not so be slighted.  
And the spirit of the Lord came upon David from that day forward.] That is, the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit, whereof his anointing was an outward sign: and so he was moved and led on by the spirit of God, to undertake great and noble enterprises, such as was that of his killing the lion and the bear, mentioned in the following chapter, vers. 34, 35, 36. Whence it was that he became so famous, that saul's Courtiers could say of him, vers. 18. that he was a mighty valiant man, and a man of war, and prudent in matters. Yea, and besides it may well be, that from that time forward he had also a spirit of prophecy, and the gift of Poetry and Music conferred upon him, wherein he became afterward exceeding eminent.  
Vers. 14. But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.] That is, the Lord bereft him of those gifts he had formerly bestowed upon him, and then by degrees he began to be troubled with melancholy and frantic fits, as is evident, chap. 28.10.11. And that by means of an evil spirit sent from God (for even the devils stir not without God's allowance.) Doubtless he was tormented with the terrors of an evil and guilty conscience; & oppressed with grief and sadness of heart for the loss of his kingdom; and than Satan making use of this distemper both of body and mind, drove him into fits of frenzy and rage, that he was for the time as one possessed with a devil. He had preferred his own reason before God's directions in the business of the Amalekites, and so made an idol of his own wisdom and reason; and now God deprives him of the use of his reason, and broke (as it were) this his idol in pieces.  
Vers. 15. And saul's servants said unto him, etc.] That is, his Physicians who were called to advise about this distemper of Saul.  
Vers. 16. And it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.] Not that Musical sounds have any force to drive away devils, but because they conceived that his sad heart, his dead and pensive spirits (which were the instruments of Satan's working) might be cheered and revived hereby, and his melancholy passions much allayed, and so be the less subject to the devils operations. And indeed, so as they said it fell out, vers. 23. And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand; so Saul was refreshed, and was well, and the evil spirit departed from him: yet not so much I conceive through the virtue or natural power of music, as by the special hand of God, who was pleased extraordinarily to cause it thus to work upon Saul: however, herein we may well look upon David as a type of Christ who cast out many devils out of men possessed; and now by the glad tidings of the Gospel, doth daily cast them out of the hearts of natural men, and quiets those souls that are distempered with grief or fear: working peace unspeakable in those that lie under the greatest terrors of conscience by reason of sin.  
Vers. 18. Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man.] Which he had approved in killing the Lion and the Bear, chap. 17.34, and perhaps by some other such exploits performed by him, since the Spirit of God came upon him, vers. 13.  
Vers. 19 Send me David thy son which is with the sheep.] This last clause, which is with the sheep, is added, to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court. With such contempt could Saul speak now of keeping sheep, that had himself been formerly in as mean a condition.  
Vers. 20. And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David.] Jesse knowing God had anointed him to succeed Saul in the kingdom, might well fear to put him into saul's hands, but his faith overcame his fear herein.  
Vers. 21. And he became his Armour-bearer.] See the note upon chap. 17.55.  
Vers. 23. So Saul was refreshed, and was well, and the evil spirit departed from him.] That is, for a time his fits left him. See the former note, vers. 16.   

CHAP. XVII.  
Vers. 1. NOw the Philistines gathered together their armies to battle, and were gathered together at Shochoh, etc.] Shochoh was a city of Judah, as we see Josh. 15.35. where also, as here, Azekah is mentioned as a town not fare from Shochoh: it is not expressed what moved the Philistines again to invade the land of Israel; but by other passages of the story of these times, we may probably conceive that it was, first, a desire to revenge their former shameful loss, when Jonathan and his armour-bearer put their whole army to flight, chap 14. secondly, a jealousy of their increasing power, through many victories by Saul obtained against his other neighbours, chap. 14.47. So Saul took the kingdom over Israel, and fought against all his enemies on every side; against Moab, and against the children of Ammon, and against Edom, and against the king of Zobah, and against the Philistines, and whither soever he turned himself he vexed them: and thirdly▪ Some intelligence that might be given them of saul's distemper and frantic fits, which they hoped would be no little advantage to them. But indeed the chief reason was, because that God stirred them up to accomplish that which he had intended.  
Vers. 3. And the Philistines stood on a mountain on the one side, and Israel on a mountain on the other side.] Thus each part kept their ground of advantage for a time, not joining in gross, but maintaining some skirmishes only, as appeareth, vers. 20.  
Vers. 4. And there went out a champion out of the camp of the Philistines, named Goliath of Gath.] See Josh. 11.22. We read also of a brother of his that was likewise a mighty Giant, 1. Chron. 20 5. And Elhanan the son of Jair slew Lahmi, the brother of Goliath the Hittite, whose spear-staffe was like a Weavers beam.  
Vers. 5. And the weight of the coat was five thousand shekels of brass.] To wit an hundred fifty six pound four ounces or thereabout.  
Vers. 7. And one bearing a shield went before him.] This shield Goliath was to use when he came to fight, but in the mean season for the greater state, he had his Armour-bearer to carry it before him.  
Vers. 8. Why are you come out to set your battle in array.] That is, what need we bring a whole Army on each side to fight it out? Let us cast all upon a single combat. It is like enough the remembrance of their former loss, chap. 14. made them somewhat backward to put it to a battle, and their confidence in this Goliath, made them willing to decide all by a single fight. I (saith he) am a Philistine, and you servants to Saul. (The expression is observable, not Israelites, but servants to Saul by way of contempt) And therefore do you choose out a man from amongst you▪ and let us two decide the controversy.  
Vers. 11. When Saul and all Israel heard th●se words of the Philistine, they were dismayed, and greatly afraid.] They could not but know that God was able to lay the huge bulk of this Giant under the feet of the meanest of them; and besides as they had a promise from God, that one of them should chase a thousand of their enemies; so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines, by Jonathan and his Armour-bearer, chap. 14. And therefore it may seem strange that all their hearts should tremble thus, and be so outbraved by this Infidel monster: especially if we consider that Jonathan was amongst them, as it is evident he was, because after that David had slain Goliath, it is said that Jonathan stood by, and heard his father talking with him▪ chap. 18.1.) For that he also should be afraid to enter the lists with Goliath, who had so often fought the Lords battle with great courage, and had of late so miraculously put the whole Army of the Philistines to flight, is indeed a matter of much wonder. But for this we must consider, that both faith and courage are the gifts of God, which when he withholdeth, the best, even those that are at other times as bold as a Lion, may shrink for fear. God meant now to magnify David, and therefore he left even Jonathan himself to the feebleness of his own spirit, that David might undertake what none durst venture upon, and so might become famous amongst the Israel of God, not a man was found that durst accept of Goliaths challenge which he propounded twice a day, morning and evening, vers. 16. For forty days together, no not after Saul had proclaimed in the camp great rewards, yea even his own daughter in marriage to him that would undertake it; all which rendered David's courage and victory the more glorious.  
Vers. 12. Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse, and he had eight sons.] See the note upon chap. 16.10.  
And the man went among men for an old man in the days of Saul.] And therefore though his sons followed Saul to the war, yet he stayed at home.  
Vers. 15. But David went and returned from Saul to feed his father's sheep at Bethlehem.] That we may not wonder how David was sent to the camp by his father Jesse, when it was said in the former chapter, that he was in saul's Court, and made his Armour bearer: here we are told that he had before this time left the Court, and was returned to keep his father's sheep; the reason whereof might be either, first▪ the alienation of saul's affection that he began little to regard him, and so David was desirous to return to his own home, (we know brainsick men are usually unconstant, and seldom continue long in one mind) or secondly because Saul being for a time recovered of his frantic fits, he had no more need of David's music, and thereupon dismissed him (and happily indeed his mind being wholly taken up with this war with the Philistines, he was not so much disquieted with those corroding jealousies and fears, that had formerly vexed and troubled his spirit) or thirdly, because Jesse having sent his three eldest sons to the war; Saul was pleased to send David home, that he might be a comfort to his aged father. But however this dispensation of God's providence in thus disposing of David is very observable: for first, by this means David even after he was anointed to be king of Israel, continued a while in a mean and obscure condition▪ keeping his father's sheep in Bethlehem, and following the ewes great with young, as the Psalmist speaketh, Psal. 78.71. And herein was he a notable type of Christ, who at first lived in the form of a servant, and became of no reputation, being esteemed the son of a carpenter, born in a stable, despised and rejected amongst those with whom he conversed, though God had even then given him the Throne of his father David, Luk 1.32. Secondly, hereby was the faith of David concerning samuel's anointing him notably tried; when David was called to the Court to play upon his harp before Saul, and was made his Armour bearer, there seemed to be some little ground of hope, that God was then making way to his promised exaltation. But when afterwards he was sent back again to keep his father's sheep, than that little spark of hope that appeared before, was suddenly quenched again: To which David notwithstanding did willingly stoop, and was contented to wait upon God for the accomplishment of that which he had promised. And thirdly, hereby the Lords effecting that which he had purposed without the help of man, was the more wonderfully manifested. One would have thought that Jesse, who knew of David's anointing, should have sent David to the war above all the rest of his sons, in hope that thereby some passage might have been opened to him for his expected exaltation: But Jesse never minding any such thing, but keeping him at home with his sheep, and only casually as it were, sending him to inquire of the welfare of his brethren; the Lords turning this to be the occasion of David's exaltation, did the more admirably discover that there was a special hand of God in bringing this about, no man at all contributing any help thereto.  
Vers. 18. Look how thy brethren far, and take their pledge.] That is, if they have laid any thing to gauge for their necessity, redeem it out; or bring me some pledge or other from them, whereby I may be satisfied concerning their welfare.  
Vers. 19 Now Saul and they, and all the men of Israel were in the valley of Elah, fight with the Philistines.] To wit, In a mountain that lay close upon the valley of Elah. The body of the Israelites Army, lay encamped against the Philistines on a mountain, verse 3. And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side, and there was a valley between them. But from thence happily now and then they maintained some skirmishes with the Philistines; and thence it is said here, that they were in the valley of Elah, fight with the Philistines.  
Vers. 20. And he came to the trench, as the host was going forth to fight.] That is, to skirmish with the enemy, or to stand in battle ray ready to fight, if they could get any advantage against them.  
Vers. 25. The man who killeth him, the king will enrich with great riches, and will give him his daughter, and make his father's house free in Israel.] That is, free from taxes, and other impositions, and so ennoble his family. With these words the Israelites did as it were encourage one another in the hearing of David to undertake the challenge of this daring Philistine, and by propounding the great rewards promised to him that should undertake this service; they did as it were covertly intimate that it seemed strange to them, that no body should be won hereby to hazard their lives in such a noble exploit: But in the mean season, even they that talked thus would not venture their own persons, but hung off for fear no less than others; but thus indeed it is usual with men to encourage others to undertake works of difficulty and danger, which themselves will not come nigh in any degree.  
Vers. 26. And David spoke to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, etc.] Having heard what rewards were promised to the man that should kill this champion of the Philistines, he asketh them again concerning that, not because it was the great rewards proposed that drew him on, but that by this inquiry they might perceive his inclination to undertake the combat. Doubtless, that which moved David to think of undertaking the combat, was his zeal for the glory of God, and the honour of his people. It tended exceedingly to their reproach and dishonour, that a proud uncircumcised caitiff should come and outbrave the whole Army of God's people, and not a man amongst them should dare to grapple with him: And this it was that made him think of entering the lists with him: though therefore he enquired after the rewards promised; yet that was only to let the standers by perceive that he had some thoughts of understanding the combat: for it was to vindicate the honour of God and his people, that he harkened to the motion of fight; and so much his words do indeed plainly import, what shall be done unto the man that taketh away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the Armies of the living God?  
Vers. 28. Why camest thou down hither, and with whom hast thou left those few sheep in the wilderness?] Eliab David's elder brother, being filled with envy against him, as disdaining that he should think of fight with that Giant, with whom, neither himself nor any other in the army durst encounter; broke out into these words of reproach and scorn, twitting him with his sheep that he had left in the wilderness; with whom, saith he, hast thou left those few sheep in the wilderness? As intimating that he was fit to return to his sheephook, and his harp again, then to intermeddle with martial affairs, and upbraiding him with arrogance and ambition, I know thy pride, and the naughtiness of thine heart; for thou art come down, that thou mightest see the battle: as if he should have said, scorning to follow that employment which belongs to thee, to wit, the keeping of our father's sheep, nothing will serve thy turn but to be a soldier, and therefore art thou come hither, to see if by any means thou canst wind in thyself, to serve here in the army.  
Vers. 29. And David said, What have I now done? Is there not a cause?] That is, was there not a just cause for my coming hither? Did not my father send me? And is there not just cause of speaking that which I have spoken? Is it not a shame that this wretch should thus outface the armies of Israel, and no body should dare to undertake him?  
Vers. 34. And there came a Lion, and a Bear, etc.] That is, there came a Lion at one time, and a Bear at another time; for it cannot be meant that they came both together, and together took one kid out of the flock: and therefore also in the next words he speaks of his killing them severally; I went out after him, and smote him, etc. To wit, the Lion at one time, and the Bear at another.  
Vers. 35. And when he arose, I took him by the beard, etc.] That is, by his nether jaw, or the hair about his jaw. Had he killed him casually, by shooting, or casting any thing at him it had not been so great a matter; but thus to kill him was an act indeed of admirable courage.  
Vers. 37. And Saul said unto David, Go, and the Lord be with thee.] It may seem strange that Saul should yield to let David enter the lists with Goliath, considering how unequal the match was in the eye of reason, and that Goliath had propounded this as a condition in his challenge, that if he vanquished the man that fought with him, than the Israelites should be for ever servants to the Philistines: but doubtless however at first he slighted David's proffer, and told him that he was every way unfit to grapple with such an adversary, vers. 33. Yet when he had heard David's courage and resolution, and confidence in God's help, and the relation of these two miraculous exploits of his, against the Lion and the Bear, this wrought in him some kind of faint hope; yea perhaps some temporary faith, that God would miraculously assist him, and so he gave him liberty, and wished him good speed.  
Vers. 38. And Saul armed David with his armour, etc.] That is, with armour out of his own armoury; for it is not likely that the armour which Saul used to wear could fit David.  
Vers. 39 And David said unto Saul, I cannot go with these; for I have not proved them.] That is, I have not been used to wear such arms, and so they are a burden to me.  
Vers. 40. And he took his staff in his hand, and chose him five smooth stones out of the brook, etc.] The slighter the means were, whereby David overcame this Giant, the more evident it was, that the victory was of God. And thus too the means whereby Christ overcame Satan, were not likely in the eye of reason to vanquish such an adversary; for he overcame him by the cross, death, etc. Yea, this was indeed to kill that Goliath with his own sword: Heb. 2.14. That through death he might destroy him that had the power of death, that is, the devil.  
Vers. 42. And when the Philistine looked about and saw David, he disdained him: For he was but a youth, and ruddy, etc.] That is, he had not the countenance of a soldier, it was rather amiable then terrible.  
Vers. 43. And the Philistine cursed David, by his Gods.] That is, he wished some mischief or evil might be inflicted on him by his idol-god, to wit, that Dagon might destroy him, or some other such like imprecation.  
Vers. 45. But I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied.] He tells him that he had defied the Lord of hosts, because he had defied the Israelites his people: for God always takes any wrong done to them, as done to himself; and by saying that he came against Goliath, in the name of the Lord of hosts, he meant that he came against him to vindicate the dishonour that he had done to the Lord, and that by warrant from God, and in the assured confidence of his aid and assistance, whence is that which he adds, vers. 46. This day will the Lord deliver thee into mine hand, and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day, unto the fowls of the air, and to the wild beasts of the earth: that all the earth may know that there is a God in Israel.  
Vers. 47. And all this assembly shall know, that the Lord saveth not with sword and spear.] That is, that he can save without these, and is not tied to such outward means.  
Vers. 49. And smote the Philistine in his forehead, that the stone sunk into his forehead, etc.] Either therefore the stone which David slung was cast with such extraordinary force, through the special assistance of God, that it went through his helmet of brass, and so into his forehead: or else the Philistine, as not fearing any thing which David could do, never pulled down his helmet over his face, but went with his face open to fight with David: however, the very guiding of the stone so directly to the forehead of this giant, was doubtless of God: for though it was usual with the Israelites to be able to sling stones at an hairs breadth, Judg. 20.16. Among all these people, there were seven hundred chosen men lefthanded, every one could sling stones at an hairs breadth, and not miss: yet the mark was then fixed; and Goliaths forehead, though it were a fairer mark, yet it was less easy to be hit, because he was stirring; only God guided the stone, and so lodged it in the forehead of this blaspheming Miscreant.  
Vers. 51. And when the Philistines saw their champion was dead, they fled.] God striking them with a secret terror; for else little might they have regarded the loss of Goliath, being so strong as they were; nor the promise which he had made vers. 9 that the Philistines should be servants to the Israelites, in case their Champion should foil and kill him.  
Vers. 52. And the wounded of the Philistines, fell down by the way to Shaaraim.] A town in the borders of Judah, Josh. 15.36.  
Vers. 54. And David took the head of the Philistine and brought it to Jerusalem.] For though the strong hold of Zion was as yet in the possession of the Jebusites, and so continued till David took it from them when he came to be king, 2. Sam. 5.7. Yet the city of Jerusalem itself was long before this in the possession of the Israelites, Judges 1.8, The children of Judah had fought against Jerusalem and had taken it. And therefore the Israelites returning now in triumph from the slaughter of the Philistines, David carried the head of this Giant in triumph with him, and at last laid it up in Jerusalem as a monument of this glorious victory: The rather perhaps choosing to carry it to Jerusalem, that the Jebusites that hitherto kept that strong hold there might be terrified with this sight.  
But he put his Armour in his tent.] This is meant either of the tent which David afterwards provided for the Ark of God, 1. Chron. 15.1. and therefore called his tent. Or else, rather it is meant of his own private tent, where it seems, he kept all Goliahs' armour for a time; though afterward it is evident that his sword was laid up in the Tabernacle of the Lord at Nob, Chap. 21.9. And the Priest said, The sword of Goliath the Philistine whom thou slewest in the valley of Elah, behold it is wrapped up in a cloth behind the Ephod.  
Vers. 55. He said unto Abner captain of the host, Abner, whose son is this youth?] This may well seem strange, considering what is said before concerning Saul and David, chap. 16.21. And David came to Saul, and stood before him, and he loved him greatly; and he became his armour bearer. And indeed some Expositors do certainly hereupon conclude, that there is here a transposition of the history, and that these things related in this chapter were done before that which is related in the foregoing chapter, concerning saul's sending for David to play before him, etc. But yet it is not safe to change the order of the history without necessary cause, and that, here I find not. For, notwithstanding all that had formerly passed between Saul and David: how this might be that Saul should not now know David we may well enough conceive, if we consider, First, That the countenance of young men when they grow toward ripeness of years, and begin to have hair on their faces, many times doth much altar in a little while. Secondly, That great Personages do take little notice of their meaner servants, and therefore easily forget them. Thirdly, That Saul was troubled with melancholy and frantic fits, and such men will often forget those that formerly they have seemed much to respect. For all this considered, it needs not seem impossible that Saul should before this greatly love David, (to wit, according to the respect which musicians or servants find with Princes) and appoint him to be one of those that sometimes carried his shield before him; and yet having afterwards sent him home to his father, should not know him when he came to the camp in other apparel and with another countenance to visit his brethren. And as for Abner being a martial man and often abroad, he might in those times take little notice of David.   

CHAP. XVIII.  
Vers. 1. ANd it came to pass when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, etc.] That is, his heart and affections were in an extraordinary manner set upon David; and the causes thereof are easily conceived; to wit, First, Those amiable graces which he discerned in David, his wisdom, his courage and undaunted spirit; his zeal for God's glory, and above all, his faith and confidence in God's protection and assistance. Secondly, The likeness and suitableness of their qualities and dispositions: Jonathan was a stout courageous Prince, pious and faithful, and therefore when David had manifested himself to be eminently such likewise, the soul of Jonathan was knit with the soul of David. Thirdly, The glory that God had done him in giving him the victory over that proud Giant that had both defied and terrified the whole army of Israel; this shown plainly that he was highly esteemed of God, and precious in his eyes, and so he loved him as one that was dearly beloved of God. Fourthly, The gracious speeches that came from David upon every occasion; for that seems to be specially aimed at in those words, when he had made an end of speaking unto Saul, the soul of Jonathan was knit with the soul of David, And Fifthly, There was doubtless a special hand of God in inclining the affections of Jonathan thus unto David; for by this means God provided David a friend in saul's court to plead for him, to reveal saul's plots and intendments against him, and to be by his true love a comfort and support to David in all his approaching troubles and sorrows.  
Vers. 3. Then Jonathan and David made a covenant.] That is, a covenant of entire friendship and brotherly love.  
Vers. 4. And Jonathan stripped himself of the robe that was upon him, and gave it to David.] To wit, that hereby he might testify that he esteemed him as his second self, and that whatever he had, all his authority, and power, and wealth he should be always ready to bestow and employ it for David's welfare and service.  
Vers. 5. And Saul set him over the men of war.] That is, he made him a Captain over some of his troops, and employed him as a commander in his wars; For this is not meant of that dignity which Saul had formerly conferred upon Abner, chap. 14.50. who was the Captain of his host, that is, the chief General of his Armies: that place he still retained as is evident in many places of the following story.  
Vers. 6. The women came out of all the cities of Israel singing and dancing to meet king Saul, etc.] It was it seems the usual custom of these times amongst the people of God, that when God had given them any great victory over their enemies, the women were wont with dances and songs of triumph to celebrate the praises of God: For so it was with the women of Israel when the Egyptians were drowned in the red sea, Exod, 15.20. And with Jephthahs' daughter and her company, when Jephthah had vanquished the Ammonites, his daughter came out to meet him with timbrels and with dances, Judges 11.32. And therefore now from all the cities of Israel that Saul passed by with his army as he returned home from the valley of Elah, where he had vanquished the Philistines, the women came out with songs and dances to congratulate his victory. As women have usually the heaviest share in the calamities of a land that is overrun by an enemy, and that because they are least able to resist, and so are frequently taken for slaves, ravished and abused in the most savage manner; so have they likewise therefore the greatest cause to rejoice when the enemy is vanquished; and hence it may be was this custom of women's triumphing at every great victory. But however, in this triumphing of God's people for the fall of Goliath, and the vanquishing of the Philistines, there was a kind of figure and shadow, of the triumphant joy of God's elect people for Christ's conquest over Satan, and their prevailing over their spiritual enemies through the merits and assistance of Christ, Rev. 12.10, 11. I heard a loud voice saying in heaven, now is come salvation and strength, and the kingdom of our God and the power of his Christ; for the accuser of our brethren is cast down, etc. and they overcame him by the blood of the Lamb and by the word of their testimony: such was the rejoicing of the virgin Mary and Zachary, Luke 1.46. My soul doth magnify the Lord, saith Marry, and my spirit hath rejoiced in God my Saviour. And blessed be the Lord God of Israel, saith Zachary, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David, vers. 68.69. Yea thus do all Gods redeemed one's triumph, because Christ hath made them more than Conquerors over all their enemies, Rom. 8.33, 39  
Vers. 7. Saul hath slain his thousands, and David his ten thousands,] To David they ascribed ten times as much as to Saul, because by his kill of Goliath he was the cause of the routing of the whole army. Now so solemn and glorious was the triumph of the Israelites, and such general notice was taken of this particular passage in the women's song, that it came to be reported and known to the Philistines, as we may see, chap. 21.11. And the servants of Achish said unto him, Is not this David the king of the land? Did not they sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? And chap. 29.5. Is not this David, of whom they sang one to another in dances, saying, Saul hath slain his thousands, and David his ten thousands?  
Vers. 8. And he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom?] The meaning is, that from thenceforth he began to suspect that David was the man of whom Samuel had told him, that should be king in his room, chap. 13.14. The Lord hath sought him out a man after his own heart, and the Lord hath commanded him to be captain over his people.  
Vers. 9 And Saul eyed David from that day forward.] That is, he looked upon him with an envious and malicious eye, and watched for an opportunity to make him away.  
Vers. 10. The evil spirit from God came upon Saul, and he prophesied in the midst of the house.] In his frantic fits it is said that Saul prophesied, either because he sung songs, perhaps such hymns and songs as were usually sung by the sons of the Prophets, which is usually called prophesying in the Scriptures, as we may see in a former note, chap. 10.5. And this he might do by the suggestion of Satan: Or else, because generally being besides himself, and possessed with an evil spirit, both his behaviour and speech in some regard, was outwardly such as when the Prophets were stirred by the spirit of God, who in their ecstasies and raptures had some uncomposed kind of motions and actions, and were as men besides themselves for the time; and therefore often termed mad men, 2. Kings 9.11. Wherefore came this mad fellow to thee? so Jer. 29.26. Every man that is mad and maketh himself a prophet, etc. Men possessed do many times utter strange languages and words, which they formerly never learned nor understood; yea, many times they will divine of secret things, as no doubt that damsel did, that was possessed with a spirit of divination, Acts 16.16. As therefore those idolatrous seducers of the people that were never sent of God, were yet usually called prophets; so here Saul, because his speech and carriage was in some particulars like that of God's prophets, is here said to have prophesied.  
Vers. 11. And Saul cast the javelin, for he said, I will smite David to the wall with it.] And this he did twice (perhaps in two several fits) as the following words imply: and David avoided out of his presence twice. Whilst David sought to cure Saul of his frenzy, Saul sought to take away his life. And so likewise, whilst our Saviour sought the health of the Jews, and their recovery out of Satan's power, by preaching to them the glad tidings of the Gospel, they often sought to kill him, sometimes openly, sometimes secretly, that he was oft forced to withdraw himself from them; as there at Nazareth, Luke 4, 28, 29, 30. And they all in the Synagogue when they heard these things were filled with wrath, And they risen up, and thrust him out of the city, and lead him to the brow of the hill (whereon the city was built) that they might cast him down headlong. But he passing through the midst of them went his way.  
Verse, 13. Therefore Saul removed him from him, and made him his Captain over a thousand, etc.] That is, a Colonel or a chief Commander in his army. Perceiving that David by his watchfulness did still decline the stroke of his javelin, and perhaps that he did forbear to come at him any more in his frantic fits, he removed him from him, that is, he resolved to employ him abroad, that he might not be vexed any more with the sight of him, and so he made him one of his Colonels, hoping also, that he would some time or other be slain in the battle; and thence it is said of David in the following words, that he went out and came in before the people, that is, he led them out to battle, and brought them back again.  
Vers. 17. And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife.] And thus under a pretence of performing that promise formerly made to him that should kill Goliath, chap. 17.25. he sought to expose David to the sword of the Philistines: For this renewed promise of his daughter he hoped, would make him the more eagerly prosecute his wars against them, and then one time or other he thought the Philistines might slay him; but now all this while he never seriously intended she should be his wife, or else he soon changed his mind; for within a while after he gave her to another man; of which see the note upon vers. 19  
Vers. 18. What is my life, or my father's family in Israel, that I should be son in law to the king?] What is my parentage, education, condition of life, that I should think myself a fit husband for a king's daughter? And thus he modestly refused the honour that was tendered him, as knowing that as yet they understood nothing of his being anointed to succeed Saul.  
Vers. 19 But it came to pass at the time when Merab saul's daughter should have been given to David that she was given to Adriel the Meholathite to wife.] This Adriel the Meholathite was the son of Barzillai, as is expressly noted, 2. Sam. 21.8. Where also it is recorded, that all the sons that he had by this daughter of Saul, (that we may see how the curse of God followed this unlawful match) were hanged up, in satisfaction to the Gibeonites; for they are certainly Adriels sons by Merab that are mentioned there, only they were brought up by Michal; of which see the note there. It seems the promise of giving her to David to wife, carried on so fare, that the time was set for solemnising the marriage, and yet then at the time when Merab should have been given to David, she was given to Adriel: which is very observable in many regards. For first, we see that God having appointed Michal not Merab to be David's wife, the match propounded with Merab did not succeed: secondly, hereby the malice and wickedness of Saul was notably discovered; it being evident, that either he never meant this marriage, though he suffered it to go on so fare: or else, that suddenly he changed his mind, hoping by this disgrace to drive David to some discontent and violent course, that so he might take occasion from thence to cut him off: and thirdly, the wonderful wisdom and patience of David was hereby manifested, who bore all this quietly, and stirred not. It was a matter of great reproach and derision to David, that he should be thus led on with hopes of a wife, and then in an instant another should get her from him, and yet all this could not stir David to do any thing that was not lawful or seemly for him.  
Vers. 20. And Michal saul's daughter loved David: and they told Saul, and the thing pleased him well.] Not that he was pleased to see David beloved, (for we see how highly he was displeased with Jonathan, because he loved David) but because he hoped by that means to bring his purpose about, for the destroying of David: and the very hope of doing hurt to a party hated, yields great content to a malicious person.  
Vers. 21. And Saul said, I will give him her that she may be a snare to him, and that the hand of the Philistines may be against him.] This was saul's plot, but it proved contrary: for Michal proved a means to help him out of the snare which Saul had laid for him, chap. 19.11, 12. and Saul fell afterwards into the hands of the Philistines, but not David.  
Wherefore Saul said to David, Thou shalt this day be my son in law, in one of the twain.] As if he should have said, Though I failed before, yet I will make thee amends now; I have but two daughters, and one of the twain thou shalt have; And so being by this means my son in law, it will be no great wrong though thou hadst not the eldest.  
Vers. 22. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath a delight in thee, etc.] That is, as if it came from yourselves, and not from me. Because he had before twice promised his daughter, and had not kept his word, he was fain to employ his Courtiers now to persuade David to accept his offer, and to engage their credit, that the king did really intent what he said.  
Vers. 23. And David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and lightly esteemed?] That is, not able to give a dowry fit for saul's daughter, and therefore was slighted about his other daughter.  
Vers. 25. Thus shall ye say to David, The king desireth not any dowry, but an hundred fore-skinnes of the Philistines, etc.] Why are the fore-skinnes required, rather than the heads of the Philistines? First, to imply the ground why Saul desired this, to wit, because they were enemies to God, and to his people. Secondly, to enrage the Philistines the more against David; for hatred to circumcision would make them abhor this act of David, of cutting off the fore-skinnes from the dead bodies of their brethren, more than any thing that could have been done to them.  
Vers. 26. It pleased David well to be the king's son in law, and the days were not expired, etc.] It seems that Michal was promised David, upon condition that he should bring Saul an hundred fore-skinnes of the Philistines, within a certain time prefixed: Or else there was a time set for the marriage, before which he was to bring these fore-skinnes of the Philistines. And therefore it is here noted, that before this time was expired, he did what was imposed; yea, to make sure that Saul should not cavil, he brought two hundred, v. 27. in stead of an hundred.  
Vers. 29. And Saul was yet more afraid of David.] To wit, as considering now that this marriage with his daughter, was a fair step to the crown and kingdom,  
Vers. 30. Then the Princes of the Philistines went forth.] To wit, to make war with the Israelites: And it may well be, that besides their desire to be revenged on the Israelites for the late defeat of their armies when Goliath was slain, even the late slaughter which David had made amongst the Philistines, when he brought an hundred of their fore-skinnes to Saul, had mightily enraged them; and this was the occasion of their present invading the land of Israel.   

CHAP. XIX.  
Vers. 1. ANd Saul spoke to Jonathan his son, and to all his servants, that they should kill David.] Hitherto Saul had done all that he did against David secretly; but now he grew impudent and shameless, Saul spoke to Jonathan his son, and to all his servants, that they should kill David: For in these words there are two things that discover how violently saul's passion and rage against David, did at length break forth: The first, that he did not impart his desire to have him slain, to some few of his trustiest servants, but generally to them all. The second, that though he knew the great league that was betwixt David and Jonathan, yet he moved him also to join in this plot, hoping no doubt to prevail with him, by urging his fear of David's getting the crown from him.  
Vers. 2. And Jonathan told David, saying, Saul my father seeketh to kill thee, etc.] Whilst David was esteemed saul's favourite, all his Courtiers carried a fair show towards him, chap. 18.5. He was accepted in the sight of all the people, and and also in the sight of saul's servants: and who then could fawn upon him more than they? ver. 22. Behold, the king hath a delight in thee, and all his servants love thee, now therefore be the king's son in law. But when Saul had once discovered the ill will he bore him, and openly enjoined them to make him away, not a man amongst them would open his mouth to Saul for him; or do any thing to prevent the danger he was in: only Jonathan that did indeed truly love him, did then discover to David his father's bloody purpose, and afterwards spoke to his father in his behalf, though he now forbore to say any thing for the present, because he saw that now he was in a rage, and judged it therefore better to stay a while, till his fury was over.  
Now therefore, I pray thee, take heed unto thyself until the morning, and abide in a secret place, and hid thyself.] Jonathan here counsels David, first, that he should be very careful to look to himself, that no evil was done him the following night, before he could speak to his father for him, take heed to thyself until the morning. And then secondly, that the next day he should hid himself in some secret place, to wit, in the field where Saul was wont to walk out & take the air, (and no doubt they agreed about the very place) that so David might hear what passed betwixt his father and him, when they talked together concerning David: for that this is the meaning of those words, abide in a secret place, and hid thyself, is evident by the words that follow, ver. 3. And I will go out and stand beside my father in the field where thou art, and I will commune with my father, etc. Only he adds, that if Saul spoke so that David could not hear him, than he would afterwards tell David what he said, which is added in the last clause, and what I see, that I will tell thee.  
Vers. 4. And Jonathan spoke good of David unto Saul his father, etc.] Though he knew that his father was troubled with frantic fits, and might in rage seek to kill him for speaking in David's behalf; yet he resolved to hazard this rather than desert David in a righteous cause. And observable it is, that venturing himself thus for David, God so awed the spirit of Saul, that Jonathan suffered no evil by it.  
Vers. 5. For he did put his life in his hand, and slew the Philistine, etc.] Concerning this phrase, he put his life in his hand, see the note, Judg. ●2. 3. By pleading the good service that David had done to the Church and Commonwealth of Israel, in killing that formidable giant Goliath, he sought to convince Saul, what an heinous sin it would be to seek now to kill him. But most observable are the following words, wherein he presseth this further upon Saul, thou sawest it, and didst rejoice: for by putting Saul in mind what a wonderful joy it was to him at that time when he stood by, and saw the Philistine fall by the hand of David, he intimates what an high degree of ingratitude it would be, so ill now to repay that noble exploit of his, which when time was did so exceedingly affect him, that he would then have thought no good he could have done him, a sufficient requital of his great merits.  
Vers. 10. And Saul sought to smite David, etc.] See the note chap. 18.11.  
Vers. 11. Saul also sent messengers unto David's house, to watch him, and to slay him in the morning.] It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David, not to break presently in upon him, and to slay him in the night, but to lie in wait about the house, & then to slay him in the morning. Some conceive it was, because when he came forth in the morning, they might happily kill him suddenly and secretly, no body taking notice who had done it; and that this Saul desired for fear of the displeasure and outcries of the people against him: secondly again, others hold on the contrary, that this course was prescribed, because the more openly it was done, the more likely the people would be to think that it was done for some treachery of david's, and justly done; whereas their doing it in the night would make them suspect that they did it causelessely, and durst not avow the doing of it: and thirdly, others say, (and that I think most probably) that this course was only taken, to make sure that David might not escape their hands; (for indeed when Saul had openly already commanded his servants and son to slay David, there was no thinking to do it so, that saul's malice against him should be concealed.) Had they attempted the breaking in upon his house in the night, his wife, or servants, or friends might by some means in the dark convey him away; but in the morning he could not so easily slip away from them: and therefore they were ordered to lie in wait secretly about the house in the night, and then early in the morning to break in upon him. But however, there was doubtless an hand of providence that did bend saul's resolutions to this course, whatever the reasons were that moved him thereto, that so David might not be suddenly surprised in his house, but might have the more time and leisure to provide for his escape.  
And Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.] For knowing the cause why David fled so lately from Saul, and having perhaps casually discovered that saul's servants were watching about the house; she might easily guess their errand, or else some friend might send her word of it.  
Vers. 13. And Michal took an image, and laid it in the bed, and put a pillow of goat's hair for his bolster, etc.] After she had let down her husband out of a window, that so he might escape away for his life, she used this further project to prevent the messengers surprising of him; expecting every moment that they would break into the house to look for him; and conceiving that if they found him not in the house, they would conclude he was escaped away, and so would presently get them forth to pursue after him. To prevent this, she resolved to make them believe he was sick in bed, and to that end laid an image in his bed, as if a sick man had lain there; that so the messengers being deluded hereby, might not suspect his escape, and so might be quite beaten off from seeking further after him; or at least, that though they should discover this deceit, yet they might for a while be thereby brought into such a demur, that her husband might have the more time to get away, beyond any likelihood of their overtaking him. The word here translated an image, is in the Original teraphim, whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles, as is formerly noted upon Judg. 17.5. But withal it may well be, that hereupon any image or statue was also called teraphim: and so this which Michal now used▪ might be merely a statue, perhaps David's own statue; or else some superstitious image which she kept in the house in secret, David knowing nothing of it. As for the pillow of goat's hair which she used for a bolster, some conceive that this was laid, that the curled locks of the goat's hair about the head of the image, might resemble the hair of David's head: for say they, David's hair was yellow, and so was the hair of those goats that were bred in the land of Gilead; whence is that Cant. 4.1, Thy hair is as a flock of goats that appear from mount Gilead. But because the ground of this conceit is altogether uncertain, I rather think that this was laid under the head of the image, because for the softness and warmth such pillars were ordinarily used for them that were sick.  
Vers. 14, And when Saul sent messengers to take David, she said, He is sick.] It is but a weak conceit me thinks, which I find in some Expositors, to wit, that this is not spoken of those messengers mentioned before, vers. 11. that were first sent to slay David; but of others sent after them: The first say they, waiting for David's coming forth, did not go into the house, and so Saul sent others with the same directions that he gave to the first. But this is supposed without any just ground in the text, who can think that the first would wait so long for David's coming forth, and never go to search for him in the house, till Saul should suspect they neglected their charge, and so send others after them? No doubtless, these were the first messengers mentioned before; only saul's sending them, is here repeated again. And the words therefore must be thus understood: When Saul sent messengers to take David she said, He is sick, that is, when the messengers came that Saul had sent, (which doubtless they did betimes in the morning) she answered, He was sick; and carrying them up to his chamber, shown them the image in the bed; which they thought had indeed been here husband, and so went away.  
Vers. 16. And when the messengers were come in, beh●ld there was an image in the bed, etc.] Before happily when they went in to Michal they might only look upon the bed afar off, and so the room being dark, as it is wont to be where sick folks lie, they might easily be deceived by the cunning of Michal▪ and think it was David that lay there a bed. But being now sent back again by Saul, and appointed to bring him sick or well, they went up now to the bed to lay hold on him▪ and then michal's fraud was soon discovered; And the unexpectedness of this which they found is here employed in this word behold. Behold there was an image in the bed; They thought verily before, that they had seen David there, and when they came now again they found nothing there, but an image of wood or stone dressed up like a sick man.  
Vers. 18. So David fled, and escaped, and came to Samuel▪ etc.] To wit, to bewail to him his misery, and to show, how fare otherwise things went with him than he expected▪ in regard Samuel had anointed him to succeed Saul in the throne, and withal, to be advised by him what he should do.  
And he and Samuel went and dwelled in Naioth.] Which was a College of prophets: whither Samuel brought David. First, because Saul was not likely to look him there. Secondly, because here Samuel hoped he should be as in a little sanctuary, and as it were in a special manner put into God's custody. And thirdly, because with that holy company, and sacred exercises there used, David might be much comforted in his afflictions.  
Vers. 20. And Saul sent messengers to take David.] To wit, at Naioth, where he heard David was, as is expressed in the foregoing verse. Doubtless they that told him that he was at Naioth, told him also that he was with Samuel there. And yet he gave no order to his messengers to meddle with Samuel, because he had entertained the man, whom he pursued, but only to take David. It was a sign of extreme rage that he would have David fetched away by force out of the College of the prophets: But yet withal it argued some remainders of respect towards Samuel that were still in saul's heart; that all the while the least word was not spoken against him.  
And when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, etc.] That is, when the messengers came and found the prophets prophesying, and Samuel as the chief of the choir, or as their instructor and chief moderator in those holy and spiritual exercises wherein they were employed, than they prophesied with them, as men that had quite forgot the bloody errand they came about, and were changed into other men. And indeed, not much unlike this, was that which befell the messengers sent by the Pharisees to apprehend Christ, John 7.45, 46. Then came the officers to the chief Priests and Pharisees, and they said to them, Why have you not brought him? The officers answered, Never man spoke as this man. What is meant by the prophesying of these prophets, see before in the note upon chap. 10.5.  
Vers. 23. And he went on & prophesied, until he came to Naioth in Ramah.] When Saul had heard that the three companies of his servants whom he had sent to Naioth to apprehend David, prophesied when they came there, & never minded the business that he had given them in charge, he resolved to go and fetch David himself: though once before he himself had prophesied amongst the prophets, by the supernatural working of God's spirit upon him, chap. 10.6. (concerning which, see the note there) Yet he resolved, that he would now fetch David out of his sanctuary, as if he had done it in defiance of God. And behold, whereas his servants prophesied not till they came amongst the prophets, he prophesied as he went, and when he came there, fell down in a trance, etc. So that the more he hardened himself against God, the more did God show his power upon him.  
Vers. 24. And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked etc.] That is, he laid aside his upper garments, his princely robes and military apparel, behaving himself now as any other common person. And this is all the nakedness intended in the following words, as in the same regard, the like is said of the prophet Isaiah, Isa. 20.2. At the same time spoke the Lord by the prophet Isaiah the son of Amos, saying, Go and lose the sackcloth from thy loins, and put off thy shoe from thy foot: And he did so, walking naked and barefoot. And of David, 2. Sam. 6.20. Who uncovered himself to day in the eyes of his handmaids of his servants, etc. And of the prophet Micah, chap. 1.8. I will go stripped and naked. As for that which is said here of his lying down, or falling down, some understand this only of his falling down to humble himself in prayer as the other did: But I rather conceive, that this is to be understood of his falling down and lying in a trance, as Balaam did, Numb. 24.4. When he had prophesied a while with the other, this at length befell him peculiarly: For, hereby the power of God was the more magnified, and Saul exposed to shame and reproach amongst all that should see, how in the midst of his fury he was cast down, bound and manacled by the mighty power of God, and then withal, David had the freer, and longer liberty to escape for his life. It is expressly said, that all this was done before Samuel, which seems to contradict what was said before, chap. 15, 35. But of that, see the note there.  
Wherefore they say, Is Saul also among the prophets?] See the note, chap. 10.11.   

CHAP. XX.  
Vers. 1. ANd David fled from Naioth in Ramah, and came and said before Jonathan, etc.] Taking the opportunity of saul's ecstasy, wherein he continued all day and all night, David fled from Naioth in Ramah, and came to Gibeah of Saul where Jonathan was.  
Vers. 2. And he said unto him, God forbidden; Thou shalt not die.] It seems Jonathan knew nothing of all that Saul had done against David, related in the former chapter; at least he might think, that if he had done any thing against David, it was only in some frantic fit; and therefore was he thus confident, that David had no such cause of fear as he deemed he had: and that the rather too, because of the oath his father had taken, Chap. 19.6. And Saul swore, as the Lord liveth he shall not die. And because his father used to acquaint him with what he purposed to do, My father, saith he, will do nothing either great or small, but that he will show it me, etc.  
Vers. 5. Behold, to morrow is the new moon, and I should not fail to sit with the king at meat, etc.] David fearing to venture himself in saul's presence any more, till he were better satisfied how he stood affected towards him, doth here prescribe a way to Jonathan, how this might be discovered; namely, that whereas the feast of the new moon was to be kept the next day, at which time he used to sit with the king at the table, he would absent himself for three days, and if Saul should be highly enraged at this, hereby Jonathan might know that his father intended some mischief to him, and so was mad that he was disappointed of his purpose. The feast David here speaks of when he was by their ordinary course to sit with the king at meat, was doubtless a holy feast, kept with the peace-offerings of the new moon festivity, as is evident, vers. 26. Where Saul concludes of David's absence the first day, that by reason of some legal pollution that had befallen him he absented himself, He is not clean, saith he, surely he is not clean; and observable it is, that Saul as bad as he was, yet was careful to keep this feast of the new moon, and to have his chief princes keep it with him, To morrow, saith David, is the new moon, and I should not fail to sit with the king at meat: As for the three days wherein David saith he would absent himself, But let me go, that I may hid myself in the fields, unto the third day at even, this time was prefixed by David, because sooner Jonathan might not be able happily to inform him, how Saul took his absence from the feast: For though the festivity of the new moon lasted indeed but one day, to wit, the first day of the month, Numb. 28.1. (Concerning which, see the note there,) yet some kind of peace-offerings, which were offered on that day, to wit, those that were offered for a vow, or voluntary offering, might be eaten not only on the same day whereon they were offered, but also the day following, Levit. 7.16. Therefore it seems the feast that was begun on the new moon with their peace-offerings, was continued the next day, as is evident, vers. 27. And it came to pass on the morrow, which was the second day of the month, that David's place was empty etc. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast.  
Vers. 6. If thy father at all miss me, then say, David earnestly asked leave of me, that he might run to Bethlehem, etc.] It seems in saul's absence they used to ask leave of Jonathan ere they left the Court, especially at such a festivity as that of the New-moon was, and therefore David desires Jonathan to say, that David had asked leave of him, that he might go and keep the New-moon feast with his kindred at Bethlehem. Though David left Saul in a trance at Naioth, chap. 19.23, 24. yet he might be returned thence before this conference which David had with Jonathan; at least he might suppose that he would soon come back again to Gibeah. But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon, as in former times, when he had been forced so lately to fly for his life, both from him, and from his messengers sent to apprehend him? chap. 19 I answer, No doubt Saul persuaded himself, that David would think that what he had done, he had done only in his fits of frenzy, and that being now come again to himself, he would be as fare from laying violent hands upon him, as ever before. Now though David were not so simply credulous as to think so, but discerned his settled malice against him, and verily believed that for all his prophesying at Naioth, he would thirst after his blood as formerly; yet supposing rightly as it was, that Saul in this his confidence and dissimulation, would expect him at the feast the next day; he adviseth Jonathan to observe how he would take his absence, as concluding that thereby they might discern what his purposes were. As for David's appointing Jonathan by an untruth to excuse his absence, in this doubtless David, as the best are wont to do, forgot himself.  
Vers. 8. For thou hast brought thy servant into a covenant of the Lord with thee.] That is, a covenant made in the presence of God, wherein God was invocated to bear witness against, and to punish the party transgressing the covenant,  
If there be in me iniquity, slay me thyself, etc.] It may be that David spoke this to Jonathan, as to one that had power under his father, even to punish with death those that were liable to such a sentence.  
Vers. 10. Then said David to Jonathan, Who shall tell me? etc.] That is, seeing it will not be safe for you to come to me, nor yet to trust such a message with any of your servants, how shall I know whether your father be enraged at my absence, or no?  
Vers. 11. And Jonathan said unto David, Come, let us go out into the field.] Because he could not, it seems, speak his mind so freely to David in the place where they were, without some danger of being overheard, therefore Jonathan desired David to go with him out into the field: or rather in answer to the question David had propounded in the foregoing verse, he invites him to go out with him into the field, that there he might show him, how by the token of shooting his arrows, he meant to inform him, whether there were any cause why he should flee from his father, or no  
Vers. 13. The Lord be with thee, as he hath been with my father.] That is, the Lord advance thee to the kingdom as he did my father, and make thee victorious over thine enemies, as my father hath been. Whether he had heard of David's anointing, either by David himself or any other, it is hard to say; most likely it is that he knew of the doom which Samuel had pronounced against his father, and observing the special hand of God that was with David, did thereupon conclude that doubtless he was the man to whom God intended the kingdom, whereto he willingly yields, and only seeks to make a covenant with David, and therefore we see afterwards also, how confidently he spoke of David's 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, etc.  
Vers. 14. And thou shalt not only while yet I live show me the kindness of the Lord etc.] That is, either first, the kindness which the Lord requires us to show one to another, and which is so pleasing and acceptable to him: or secondly, the kindness which the Lord is wont to show to his faithful servants, and wherein thou shalt approve thyself like unto God: or thirdly, the great kindness which by covenant made in the Lord's presence, thou hast bound thyself to show me. And thus whilst 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 cross: Luke 23.42. And he said unto Jesus, Lord remember me when thou comest into thy kingdom.  
Vers. 16. Let the Lord even require it at the hands of David's 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 steadfast 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 miss, etc.] See the notes vers. 5, 6.  
Vers. 19 Thou shalt go down quickly, and come to the place where thou didst hid thyself when the business was in hand, and thou shalt remain by the stone Ezel, etc.] 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 hide 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 doubtless that where David hide himself when Jonathan first gave him notice of his father's purpose to kill him, chap. 19.2. Saul my father seeketh to kill thee, now therefore I pray thee take heed to thyself and hid thyself etc. and therefore Jonathan saith, Where thou didst hid thyself, when the business 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 showeth 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, etc.] 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 father's jealousy of any intercourse that was betwixt him and David.  
Vers. 27. And Jonathan arose, and Abner sat by saul's side, and David's place was empty.] To wit, Jonathan arose to Abner coming to sit down, as thereby testifying his respect of him, etc. It seems that Saul and Jonathan were set down at the table before Abner came; and so when he came, Jonathan risen as by way of honour to Abner, because he was the king's cousin, and captain of the host, and then Abner sat by saul's side, and David's 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 son in law, and so Abner now sitting on that side, he was next Saul, because David's 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 son, Wherefore cometh not the son of Jesse, etc.] This title be gives him the son of Jesse, showeth in part his discontent and displeasure against him.  
Vers. 30. Thou son of the perverse rebellious woman, etc.] As if he had said, thou art right thy mother's son, she hath been always perverse and rebellious, and so art thou: We need not inquire wherein Jonathans' mother had deserved this censure; for this is the property of wrathful persons, to spare none in their anger, but to speak any thing that may grieve or dishonour the party against whom their spirit is stirred; and therefore he adds also, Thou hast chosen the son of Jesse to thine own confusion, and to the confusion of thy mother's nakedness: that is, to the dishonour and shame of thy mother, to wit, by bereaving her of the honour of having a king for her son, yea, by bringing a stain of dishonesty upon her: because if David should succeed in the kingdom▪ 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 only saul's son 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, etc.] 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,  of the field where all this had been done, and so they had an opportunity beyond their expectation to mourn with one another, and confer 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, etc.] 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 near to Anathoth, and therefore joined often with Anathoth, as in Neh. 11.32. yet most probable it is that it was that within Jordan in the tribe of Benjamin: for certain it is that here the tabernacle was, though the Ark was at Kiriathjearim, chap. 7.1.) as is evident vers. 9 where it is said, that the sword of Goliath was here wrapped up in a cloth behind the ephod: And well it may be which some conceive, that as the Tabernacle was placed in Shiloh, a city of Ephraim in the days of Joshua, who was of the tribe of Ephraim, and the Ark was in the tribe of Judah in David's time; so likewise in the days of Saul who was of Benjamin, by his advice and for his benefit, the Tabernacle was removed from Shiloh to Nob, which belonged to his tribe, and hereupon it was that there were so many Priests dwelling here at Nob, in regard whereof it is called the city of the Priests, chap. 22.19. to wit, that they might attend upon the service of the Tabernacle: for in the 21. chapter of Joshua, where the cities are expressed that were given to the Priests, we do not find Nob mentioned amongst them: and doubtless David being resolved to fly for his safety out of the land, came hither first, not only to get there a supply for his wants, but also especially to visit the Tabernacle, that he might there worship the Lord before his departure, and seek unto him for help and comfort in this hour of adversity. Though he could not but know that there was much danger of being discovered here, because hither to the Tabernacle, they came from all places of the land: yet he would not neglect the visiting of this house of God, before he fled out of the kingdom. As for this Ahimelech, the Priest to whom David addressed himself for succour, either it was the same that is before called Ahiah, who was with Saul in Migron, chap. 14.3. or else Ahiah and Ahimelech were brothers (for as it is there said of Ahiah that he was the son of Ahitub; so also it is said of this Ahimelech, chap. 20.9.) and Ahiah being dead, Ahimelech his brother was now high Priest in his room: yea, it may seem that this Ahimelech was also called Abiathar: for Mark 2.26. it is said, that David went into the house of God in the days of Abiathar the high Priest, and did eat the shewbread: unless we say, as some do that Abiathar there by our Saviour mentioned, was that Abiathar that was the son of this Ahimelech, chap. 22.20. because he stood by (as the second Priest) and did consent to give the shewbread to David, and that he is there called the high Priest, because he did afterward succeed his father in that place.  
And Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?] Christ saith, Mark 2.26. that David did not only eat the shewbread himself, but gave it also to them that were with him: It is evident therefore that he had now some of his servants, whom perhaps Jonathan had sent after him▪ going along with him, to whom he carried part of the shewbread; but those he had left in some other place, as himself saith vers. 2. I have appointed my servants to such and such a place, and came alone to the tabernacle, which Ahimelech could not but much wonder at, and be troubled about it, as fearing that he was fled from Saul, and that if it were so, it would be dangerous for him to give him entertainment.  
Vers. 2. And David said unto Ahimelech the Priest, the king hath commanded me a business, etc.] And thus that he might procure from Ahimelech food for himself and his servants, David did not only conceal the business of his fleeing from Saul; but also told him a direct lie, that Saul had sent him about a secret business, and enjoined him to let no body know of it, and so he had appointed his servants to meet him elsewhere; and what was the issue of this? surely it proved the occasion of saul's slaying Ahimelech, and the rest of the Priests of that city, fourscore and and five persons that wore a linen ephod; yea, of the utter destruction of the city and all the inhabitants thereof, both men, women, and children, as we read in the following chapter, vers. 18, 19 A sad calamity; just cause had David to rue these lies of his so long as he lived, and so no doubt he did, we see he charged it upon himself when Abiathar brought him the tidings of it, chap. 22.22. I have occasioned, saith he, the death of all the persons of thy father's house; and it is thought that the remorse for this very sin, was fresh in his heart, when he wrote that passage in the 119. Psalm, v. 28, 29. My soul melteth away for heaviness, strengthen thou me according to thy word: Remove from me the way of lying, etc.  
Vers. 4. And the Priest answered David, and said, There is no common bread under my hand.] There is no question but the high Priest had in his house bread enough, provided for those of his family; but it seems David was in such haste, that he would not stay for any, but what was there in a readiness in the Tabernacle, that he might take it presently and be gone; and as it follows, vers. 6. there was no bread there but the shewbread; and therefore it was too that Ahimelech used that expression, There is no common bread under mine hand.  
But there is hallowed bread▪ if the young men have kept themselves at least from women.] By the Law of God the Priests were only to eat of the shewbread, Leu. 24.9. yet the Priest knowing well that charity is to be preferred before all ceremonies, and that in case of necessity the ceremonial Law was to give way to the moral, he condescended to relieve them with the shewbread; and what he did herein is approved by Christ, Matth. 12.3, 4. yet withal he adds this condition, If the young men have kept themselves at least from women, whether their wives or others. Indeed if this had not been so▪ the same necessity that dispensed with one part of the ceremony, might dispense with the other, had they been legally unclean in regard of carnal copulation, according to that law, Leu. 15.18. The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves: they must not therefore have starved rather than have eaten of the shewbread: but in this case a double impediment would have made the case the more questionable; and therefore the Priest adds this clause, If the young men have kept themselves, at least from women.  
Vers. 5. Women have been kept from us about these three days▪ since I came out, and the vessels of the young men are holy.] By the vessels of the young men is meant their bodies, according to those expressions; 1. Thess. 4.3.4. For this is the will of God, that you abstain from fornication, that every one of you should know how to possess his vessel in sanctification: and 2. Cor. 4.7. But we have this treasure in earthen vessels: yet it may be meant too of all they had about them.  
And the bread is in a manner common, etc.] That is, it is as any other ordinary bread prepared to be the food of the priests: Had it been standing upon the table before the Lord it had been another matter, but being taken thence▪ though it were sanctified this day in the vessel▪ however it was reserved only to the priests because it had been hallowed to the Lord, yet to them it was but as any other common bread, and therefore he needed the less to scruple in case of necessity, to give to others.  
Vers. 7, Now a certain man of the servants of Saul was there that day, detained before the Lord, and his name was Doeg, an Edomite.] To wit, by birth, or because he had dwelled there, as upon the same ground, chap. 26.6. Ahimelech is called the Hittite: yet in profession of Religion he was an Israelite; (for why else was he now detained in the tabernacle, to wit, by some vow?) but a wicked wretched man he was known to be; a man of ill fame, and therefore now feared by David, Chap. 22.22. And David said unto Abiathar, I knew that day, that Doeg the Edomite was there, that he would surely tell Saul.  
Vers. 8. And David said unto Ahimelech, and is there not here under thy hand a spear or sword?] This he spoke no doubt, as desiring Goliaths sword.  
Vers. 10. And David arose that day, and fled for fear of Saul, and went to Achish the king of Gath.] That is, he fled into his country. This Achish is in the title of the thirty fourth Psalm called Abimelech; which was the usual title of the kings of the Philistines, Gen. 20.2. Doubtless he hoped here to have sojourned unknown; but however, though he could not but apprehend much danger in flying thither; because the Philistines were at present deadly enemies to the Israelites, and his name was above all others abhorred amongst them, in regard of the many victories he had gotten over them, and the cruel slaughters he had made amongst them, and particularly, for his kill of Goliath who was of Gath, chap. 17.4. Yet such was saul's rage and David's fear, that he had more hope of safety there, then in the land of Israel.  
Vers. 11. And the servants of Achish said unto him, Is not this David, the king of the land? etc.] Having discovered and caught David, as it is in the title of the 56. Psalm, Michtam of David, when the Philistines took him in Gath, they brought him to Achish and made known who he was, that he might consider what was fit to be done with him, Is not this David, say they, the king of the land; that is, a prince or ruler in the land, or, is not this David that is designed to be king in the land; for it may well be thought, that the report that David should be king, and that Saul persecuted him because of this, was now so rife and common in Israel, that it was spread even unto the land of the Philistines.  
Vers. 13. And he changed his behaviour before them, and feigned himself mad, etc.] Yet still withal he sought by prayer to God, his hope being in him (though he used this plot as a means of escape) as appears by the 34. and 56. Psalms, which were made by him at this time and upon this occasion; and indeed, had not the Lord infatuated Achish, whereby it was that he altogether slighted the matter, how easily might this dissimulation of Davids have been discovered in time?   

CHAP. XXII.  
Vers. 1. DAvid therefore departed thence and went to the cave of Adullam.] Which was in the Tribe of Judah, Josh. 15.21, 35. a place of good strength, as appears, 2. Sam. 23.13. and thither no doubt David went, hoping to find relief and comfort in his own tribe, and here perhaps he made the 142. Psalm; for that was made when he was in a cave, as appears by the title, Maschil of David a prayer when he was in the cave.  
And when his brethren and his father's house heard it, they went down thither to him.] To wit, as being or fearing to be persecuted and oppressed by Saul for David's sake; and this no doubt added much to his affliction, not only because it must needs grieve him to see them forced to fly from their lands, houses, and estates for his sake; but also, because it may well be, that his brethren, who did formerly cast an envious eye upon him, and upbraided him with the pride and naughtiness of his heart, would now perhaps, upbraid him with the miseries he had brought upon them; telling how much better it had been for them, if he had contented himself with that meaner condition wherein before he lived in his father's family. But besides, in that which David's brethren suffered for David's sake, Christians may see what they must look to suffer for Christ's sake; they are dear and precious to Christ as his mother and brethren▪ Luke 8.21. My mother and my brethren are these, which hear the word of God▪ and do it: But because of this, therefore doth the world hate them: Matth. 10.22. Ye shall be hated of all men for my name's sake: See also, John 15.19▪ 20, 21.  
Vers. 2. And every one that was in distress, and every one that was in debt, etc.] These doubtless aimed at the sheltering themselves, though they strengthened David by coming in to him. But was it well done in David to entertain such as these? I answer, that what David did herein, he might do it by a special instinct of the spirit of God, and so that might be lawful in him, which would not be lawful in an ordinary way: but then besides, much may be said in defence of David herein, even in an ordinary way. For first, David might not know of the several engagements by debt, or otherwise, of those that came in to him. Secondly, he had no purpose to shelter them against any that should demand justice against them. Thirdly, he meant not to make use of them against Saul, or to make a prey of the people, but only for his own just defence; we see what a testimony Nabals' servants gave of David's soldiers, Chap. 25.15. The men were very good unto us, and we were not hurt neither miss we any thing, as long as we were conversant with them when we were in the fields. And fourthly, It is probable, that by this time it came to be generally known, that Saul persecuted David because he was anointed of God by Samuel to succeed him in the throne; and if they came, pretending this for their coming, the cause they alleged was just, and how could David then reject them? It is likely indeed, that the mouths of many were opened against him, because of those that followed him▪ alleging that they were a company of needy and discontented people, men that had exhausted their states, and durst not before show their heads, the very scum and dregs of the people, fit only to pray upon the estates of others; and that David shown now what love he bore to his country, and what loyalty to his Prince, in giving entertainment to such as these. But so long as David's cause was just, and that he did not undertake to defend them in any evil, nor made use of them to oppress others, these reproaches were unjustly cast upon him; yea in this, as in other things, David was a notable type of Christ. For such as these that came into David, were whilst Christ lived upon earth, and still are usually the disciples of Christ; to wit, first, poor and despised men and women, whence was that of the Pharisees, Joh. 7.48. Have any of the Rulers, or of the Pharisees, believed on him? Ye see your calling brethren, (saith the Apostle, 1. Cor. 1.26.) how that not many wise men after the flesh, not many mighty, not many noble are called, etc. and chap. 14.13. We are made as the filth of the world, and are the offscouring of all things unto this day: and secondly, men and women that lay under the burden of a grievous debt of sins; for publicans and harlots followed Christ, when the self-righteous Pharisees, and many of the civiler sort of people were enemies to him, Matth. 21.31, 32. and at this the world took great offence: Why eateth your Master with Publicans and sinners, Matth. 9.11. and again, Matth. 11.19. the son of man came eating and drinking, and they said behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners, and hence is that too, in the same chapter, vers. 5.6. The poor have the Gospel preached to them, and blessed is he whosoever shall not be offended in me: some are of opinion, that it was when David was in this hold of Adullam, that those worthies came to him also, that are spoken of, 1. Chron. 12.16. etc. but of that see the note there.  
Vers. 3. And David went thence to Mizpeh of Moab, and he said unto the King of Moab, etc.] Because his parents, by reason of age, were not able well to endure the hardness of being with him in the cave, therefore David went to Mizpeh of Moab, to provide them a place there to stay a while in; hoping that the king of Moab would favour him out of hatred to Saul, who had made war against Moab: 1. Sam. 14.47. Let, saith he, my father and my mother come forth, that is, out of the land of Israel, and be with you, etc.  
Vers. 4. And they dwelled with him all the while that David was in the hold.] That is, in the cave of Adullam. Most Expositors indeed understand this of a hold in Mizpeh of Moab: but first, there is no such hold mentioned in the foregoing words; and secondly, had David been in Mizpeh of Moab, why should it be said he left his father and mother, with the king of that country.  
Verse 5. And the Prophet Gad said unto David, Abide not in the hold, depart, and get thee into the land of Judah.] The cave, or hold of Adullam, was indeed in the tribe of Judah; but the Lord appoints him not to hid himself any longer there, but to go forth abroad and to show himself openly in the land of Judah, and that no doubt partly for the trial of his faith, that it might be seen, that his confidence was in the Lord's protection, and partly that he might by degrees gain esteem and respect amongst the people.  
Vers. 6. Now Saul abode in Gibeah, under a tree in Ramah, etc.] This may be translated under a tree in a high place (as it is in the margin of our Bibles) and then the meaning of the words is clear, to wit, that Saul was in some hill or high place in Gibeah, but according to that translation which is here in our Bibles, Saul abode in Gibeah, under a tree in Ramah: it may be questioned how it can be said, that he was in Gibeah, and in Ramah too; and no other answer can be given, but that Ramah, or the land about it, was in the territories of Gibeah, and so because he was under a tree in, or near unto Ramah, it is said that he was in Gibeah, under a tree in Ramah; as for that clause which next follows, having his spear in his hand, this is added either, first, to imply how full of jealousies and fears Saul was, as one that had scarce any confidence, in any that were about him, he had still his Javelin or his spear in his hand; or secondly, to intimate that he had mustered his forces, and was ready to go forth in the pursuit of David, or thirdly, because in those times, kings were wont to use spears in stead of Sceptres, as the Ensign of their Regal powers, which is indeed expressly affirmed in many humane Authors.  
Vers. 7. Hear now ye Benjamites, Will the son of Jesse give every one of you fields and vineyards, etc.] To wit, as I have done, and am ready still to do; and thus he puts them in mind that David was not able to prefer them as he was, nor yet likely to do it if he were able, because David was not of their tribe as he was.  
Vers. 8. There is none that showeth me that my son hath made a league with the son of Jesse, etc.] Because David (as he had heard) was returned into the land, and Jonathan since that displeasure taken, chap. 20.24. had perhaps forborn to come into his presence; he suspects there was some conspiracy betwixt David and him (as thinking that David durst not else have entered the land, having no greater a power than he had) and condemns his followers for not revealing it to him, intimating the more therewith to affect them, what an odious thing it was, that his own son and servant, should conspire against him.  
Vers. 9 Then answered Doeg the Edomite, which was set over the servants of Saul, etc.] That is, over his herdsmen: see the note chap. 21.7. the bait of preferment, which Saul had cast forth in the foregoing verses, this profane Edomite quickly snapped at, and thereupon accused Ahimelech to Saul.  
Vers. 10. And he enquired of the Lord for him, and gave him victuals, etc.] Which Ahimelech acknowledged, verse, 15, but whilst Doeg told Saul this, like a malicious wretch, he spoke not a word to him of David's excuse, wherewith Ahimelech was deceived, whence are those words of David, Psal. 52.2, 3. Thy tongue deviseth mischief like a sharp Razor, working deceitfully, thou lovest evil more than good, and lying rather then to speak righteousness:) for that Psalm was composed upon this occasion, as is evident by the title: A psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.  
Vers. 12. And Saul said, Hear now thou son of Ahitub.] So he calls him by way of contempt, as when they called David the son of Jesse, in a way of slighting him.  
Vers. 15, Did I then begin to inquire of God for him? Be it far from me. etc.] That is, this was not the first time that I have enquired of the Lord for him; and what I have done without blame at other times, what cause had I to question the doing of it now? so that it is clear that I intended no such evil in this as is now suspected; had I done it now only (when it seems there was some jealousy of David) it had been another matter; but to intent the aiding of one that should rise up against my Lord and Sovereign, was never in my heart, be it fare from me, saith he, that is, God forbidden I should have such a thought in my heart.  
Vers. 16. And the king said, Thou shalt surely die Ahimelech, thou and all thy father's house.] Thus he that was so pitiful, that he would needs spare Agag, whom God had commanded him to destroy, was now so hard hearted, that he could command eighty and five of the Lords Priests to be slain in his sight: and afterwards the city to be destroyed, and all that was in it, old and young, and never be troubled at it.  
Vers. 18. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourscore and five persons that did wear a linen Ephod.] Thus that which the Lord had threatened against the house of Ely, chap. 2.31, 32. was in part fulfilled; for of that family these priests were.  
Vers. 19 And Nob the city of the Priests smote he with the edge of the sword, etc.] The Tabernacle was at this time in Nob, as is before noted, ver. 1. and therefore it is probable, that upon the occasion of destroying this city at this time, the Tabernacle was removed from hence to Gibeon, where it continued to the days of Solomon. 2. Chron. 1.3. So Solomon, and all the congregation that was with him, went unto the high place that was in Gibeon: for there was the Tabernacle of the congregation of God, etc.  
Vers. 20. And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.] To wit, to Keilah, chap. 23.6. This Abiathar was he that succeeded his father Ahimelech in the place of high Priest, and continued in that place and office, till he was removed by Solomon, 1. Kings 2.27.  
Vers. 22. And David said unto Abiathar, I knew it that day when Doeg the Edomite was there, etc.] The meaning of this is, that his heart misgave him, that it would be so, when he saw Doeg there.   

CHAP. XXIII.  
Vers. 1. THen they told David, saying, behold the Philistines fight against Keilah, etc.] Keilah was in the land of Judah, Josh. 15.44. Being therefore now invaded by the Philistines their near neighbours, because David lay with his men not fare from them, in the forest of Hareth, chap. 22.5. and so might afford them that speedy succour which Saul could not, it seems that some body from them, or in their behalf, acquainted him with this, and desired his help.  
Vers. 2. Therefore David enquired of the Lord, saying, Shall I go and smite these Philistines?] Though David could not but be willing to approve his faithfulness both to Saul and his country, by seeking to help them against the Philistines; and might well think that God would approve his fight against God's enemies in the defence of his people: yet, because he was not yet actually king, and and used hitherto to go forth against them only at saul's command; and besides, he would not rashly go forth against the Philistines with so little strength, as he had now about him, without a special commission and promise from God, therefore he enquired of the Lord. But by whom? It is most likely that it was by Gad the prophet, of whom mention is made before, that he was with David, chap. 22.5. for ●● seems, by verse 6. that Abiathar came not to him with the Ephod, till he was come to Keilah; but of this, see the note there.  
Vers. 3. And David's men said unto him, Behold, we be afraid here in Judah etc.] In this speech of theirs, they labour to discourage David from going to Ke●lah; for, say they, being here in Judah, that is, in the midst of the land of J●●●▪ we are in continual jeopardy and fear, to wit, lest Saul or any of his troops sh●●● come upon us, how much more dangerous must it then needs be for us to go ag●●● such a potent enemy as the Philistines, and that even in the borders of their 〈◊〉 where we may happily be hemmed in with the Philistines before, and Sa●●●●●is men behind us.  
Vers. 4. Thou David enquired of the Lord yet again.] Though David 〈◊〉 ●●●ly satisfied upon his first enquiring of God, having received that express 〈◊〉 〈◊〉 and smite the Philistines, and save Keilah: yet because his men were 〈◊〉 credulous and fearful, for their better satisfaction and encouragement, he enquired again.  
Vers. 5. So David and his men went to Keilah, and fought with the Philistines, and brought away their cattles, etc.] That is, either the cattles which they had brought out of their own country for the provision of their armies (for Keilah lay close upon the land of the Philistines) or the cattles which the Israelites found in Palestina, the land of the Philistines, when having vanquished them at Keilah, they chased them a while in their own country.  
Vers. 6. And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an Ephod in his hand.] Which was more than if many thousand soldiers had come to David; for this bringing of the Ephod to him, was a visible pledge, that God had totally forsaken Saul, and would be with him to direct him in all his ways: yea, and some conceive also, that this is here the rather expressed, to let us know how David enquired of the Lord, as in the foregoing verses, it is twice said he did, namely, by the priests wearing the Ephod, according to the judgement of Urim and Thummim: for by Abiathars' coming to David to Keilah, they understand only that he came to David when he was near about Keilah.  
Vers. 9 And David knew that Saul secretly practised mischief against him.] This word secretly makes it manifest that though Saul called the people together to besiege David & his men, as it is said in the foregoing verse, that is, with a purpose so to employ them, yet he did not openly profess that, but pretended, he raised those forces to fight against the Philistines.  
Vers. 11. And the Lord said, He will come down.] That is, if thou stayest here (for that it was which David desired to know, whether if he stayed in Keilah Saul would come against him) and doubtless had he stayed he would have come against him: for God knows future contingent things that shall never be, even what might be and would be, if he did not otherwise dispose of it.  
Vers. 13. Then David and his men, which were about six hundred, arose, etc.] It seems the number of David's followers still increased: for before he had but four hundred, chap. 22. but now he had six hundred with whom he departed out of Keilah, and went whithersoever they could go; that is, being perplexed, and not knowing whither to go, they sought up and down for some place or other, to shelter themselves in.  
Vers. 16. And Jonathan saul's son arose, and went to David into the wood, and strengthened his hand in God.] That is, he laboured to make him comfortable and courageous, by putting him in mind of God's promises, and God's power, and by assuring him of God's grace and favour towards him.  
Vers. 17. Thou shalt be king over Israel, and I shall be next unto thee.] To wit, by promise and covenant betwixt them: But God otherwise disposed of it▪ Jonathan was taken to a better kingdom, and never lived to see David sit in the throne of Israel.  
Vers. 18. And they two made a covenant before the lord] That is, a covenant confirmed by oath as in God's presence.  
Vers. 19 Then came up the Ziphites to Saul to Gibeah saying, Doth not David hid himself with us? etc. [Though David had lately driven the Philistines out of the land, yet like ungrateful wretches, partly to curry favour with Saul, partly perhaps terrified with that severity wh●ch Saul had used against Nob, and the Priest of the Lord, chap. 22.18.19. they went to him, and discovered where David was in a wood near them, to wit in the wilderness of Ziph. This no doubt sorely wounded David's heart, that his own brethren of the tribe of Judah should deal thus treacherously with him. But therefore we see that God had immediately before this trial, sent Jonathan to comfort him, and strengthen his hand in God, ver. 16. that so he might be the better able to endure it, as captains use to encourage their soldiers before the fight, and as Physicians use to give some preparative before sharper physic, that it may not be too tedious and hard to be born: and indeed, that David did support himself now with hope in God's promises, is evident by the 54. Psalm, which he composed at this time, as appears by the express words of the title of that Psalm; A Psalm of David when the Ziphims came and said to Saul, Doth not David hid himself with us?  
Vers. 24. But David and his men were in the wilderness of Maon, in the plain on the south of Jeshimon.] For it was told David that the Ziphites had discovered him, and that Saul with them and his army was coming to take him, as is expressed in the next verse they told David: and thereupon he left the wilderness of Ziph, and fled to a plain in the wilderness of Maon, which lay more southward from Jeshimon.  
Vers. 29. And David went up from thence, and dwelled in strong holds at Engedi.] Called also Hazazon Tamar, 2. Chron. 20.2. a city of Judah, Josh. 15 62. It was it seems a place exceeding fruitful for vines and other pleasant fruit, whence is that expression in Solomon's song chap. 1.14. My beloved is unto me as a cluster of camphire in the vineyards of Engedi: but yet there was a wilderness adjoining to it, whither it was that David now fled, chap. 24.1.   

CHAP. XXIIII.  
Vers. 2. ANd went to seek David and his men upon the rocks of the wild goats.] That is, high, steep, and craggy rocks▪ such as wild goats do usually delight in, and this is thus expressed▪ to show the violence of saul's rage, and how greedily he thirsted after the destruction of David: We may see that he resolved to leave no place unsearched, when he looked up and down for him in these rocky places, which could not but be very tedious both to himself and his soldiers to march in.  
Vers. 3. And Saul went in to cover his feet.] Concerning this phrase of saul's covering his feet, see the note, Judg. 3.24.  
And David and his men remained in the sides of the cave.] It may seem strange that David and his six hundred men chap. 23 13. could be in this cave, and yet Saul when he came into it should not perceive it; but it is well known by the testimony of many writers, that in some countries' there are such huge caves, that many soldiers may lie within them; as also that those that are in such caves, may see what is done in the mouth of those caves, when they which are at the entrance, perceive not what is within, and such a cave was this, wherein David and his men had hid themselves, that Saul might not find them out.  
Vers. 4. Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thy hand, etc.] There might be some particular promise, though it be not where expressed in the story, which David had received from Gad, or Samuel, or which God had immediately by his spirit given him, concerning saul's falling into David's hands, of which his followers did now put him in mind; but because such a promise might imply, that the Lord intended David should cut off Saul, it seems most probable that this word of the Lord which they spoke of, was only either that promise which Samuel had made him concerning the kingdom; or else some general promise, that he should prevail over all his enemies, which they now reached further than God intended them; as if the promise of conferring the kingdom upon David did by consequence imply, that he might take away his life that now stood in his way to keep him from it; or the promise of prevailing over his enemies, did include this of putting him to death, if God should deliver him into his power. At least from this act of God's providence in bringing Saul into his power, they sought to persuade David that God intended he should be cut off, and that David should wilfully despise God's favour to him, if he should not do it.  
Then David arose, and cut off the skirt of saul's garment privily.] To wit, that he might thereby afterward make it evident to Saul, that he could as well have killed him. But how could he do this and Saul not perceive it? I answer, first, considering the tumult of the soldiers without might drown the noise within, it is probable enough that David might in this dark cave steal behind Saul, and cut off the outward lap of his garment, without being felt or perceived: Secondly, if Saul came in to ease himself, it is likely he had laid aside his upper robe or garment, to which David might go closely, and unespied might cut off the skirt of it: but thirdly, if we understand those foregoing words, that Saul went into the cave to cover his feet, of his going in to lie down and sleep there, then there can be no more question made how David should cut off the lap of his garment and yet Saul never feel him.  
Vers. 6. And he said unto his men, The Lord forbidden that I should do this thing unto my Master, etc.] To wit, when they provoked him to lay hands upon Saul, ver. 10. which indeed was a great proof of his sincerity, that rather than he would do this, he would venture the displeasing and enraging of all his followers; who were like doubtless to be highly offended, that he would wilfully neglect this opportunity to put an end to all their dangers and fears.  
Vers. 9 Wherefore hearest thou men's words, saying, Behold David seeketh thy hurt?] Thus David did with great wisdom, cast the blame of saul's violence against him, rather upon saul's wicked counsel, and those flatterers about him, that did daily incense him against David by their false slanders, then upon Saul himself.  
Vers. 11. Moreover, my father, See, etc.] David calls Saul father, either because he had indeed married his daughter, or because it was a title usually given to kings, as the fathers of the people.  
Vers. 12. The Lord judge between me and thee, etc.] Thus David referred his cause to God, and hereby also it is evident, that this it was that did comfort David against saul's injuries, and made him patiently bear the wrong he did him, and restrained him at this time from avenging himself upon Saul, namely, that he considered that God was the judge of all; and that he would therefore certainly plead his cause and take occasion sooner or later to revenge the injuries that he had suffered.  
Vers. 13. As saith the proverb of the ancients, Wickedness proceedeth from the wicked, but mine hand shall not be upon thee.] By alleging this proverb, David intimated: first, that a good man could not allow himself to do that which a wicked wretch would make no conscience to do: secondly, that though wicked men may counsel & advise to do that which is evil, yet a good man would not hearken to that counsel: and thirdly, that though unconscionable men deal wickedly with the righteous servants of God, yet the righteous will not thence take liberty to deal wickedly with them: So that summarily this is the drift of this proverb, that no example, nor persuasion, nor provocation of wicked men, should win the servants of God to draw the same guilt upon themselves.  
Verse 14. After whom dost thou pursue, after a dead dog, after a flea?] That is, after a man of no estimation, nor power, one not worthy thy jealousies and fears; but besides, it may be that David had also respect in these words to his humble deportment of himself, hitherto free from all ambition: had he made a party amongst the Nobles or Elders of Israel▪ there had been some pretence of suspecting him; but considering his lowly carriage of himself all the time he had been in saul's court, saul's proceeding against him in that manner he did, was as if a man should have come with an army of soldiers against a flea, or against a dead dog.  
Vers. 22. And Saul went home: But David and his men got them up unto the hold.] Namely of Engedi, vers. 1. having found David and his men hemmed up in a cave, it was much that Saul would overslip such an opportunity to put an end to his fears; but his conscience was strongly convinced, and thereby God carried him away, and hereby David found, that his confidence in God manifested in the 57 Psalm, was not in vain; for that Psalm was penned, as is most probable, when he hid himself in this cave, as we may gather from the title, Michtam of David, when he fled from Saul in the cave.   

CHAP. XXV.  
Vers. 1. ANd Samuel died, and all the Israelites were gathered together and lamented him, etc.] Under saul's government they had found what cause they had to respect Samuel, and how much better it had been for them, to have lived under a judge of Gods appointing, than a king of their own choosing; and therefore now they lamented samuel's death, and buried him in his house in Ramah: In Ramah samuel's father dwelled before him, 1. Sam. 1.1. and there, in the ancient burial place of his family was Samuel buried.  
And David arose, and went down to the wilderness of Paran.] Which bordered upon the south of the land of Judah▪ not fare from the desert of Maon: It seems samuel's death added to David's fears; he had lost him to whom he was wont to go for counsel and comfort, and was like enough now to have more enemies and fewer friends; and therefore now he was glad to flee to a wilderness, without the borders of Israel's land.  
Vers. 2. And there was a man in Maon whose possessions were in Carmel and that man was very great, etc.] Because Carmel was nearer to the wilderness of Paran▪ whither David was removed, than Maon was, therefore this is expressed concerning Nabal▪ that though he dwelled in Maon, yet his possessions were in Carmel, and so there he sheared his sheep, which was the occasion of David's sending to him; and indeed, Maon, Ziph, and Carmel, were all in the tribe of Judah, not fare it seems asunder, and therefore joined together, Josh. 15.55. his great riches are here mentioned, as an aggravation of his inhumanity towards David's followers; had he been a man of a mean estate, he might have pleaded that he was not able to send relief to David's six hundred men, but being a man of so vast an estate, he might have sent somewhat to David and his men, and have been never the worse for it, and therefore there could be nothing said by way of excusing him.  
Vers. 6. Peace be both to thee, and peace be to thine house, etc.] This modest manner of their seeking some relief from Nabal is therefore expressed, to let us see, that they spoke nothing that could provoke him to answer them so bitterly, and so churlishly as he did.  
Vers. 7. For we come in a good day, give I pray thee, whatsoever cometh to thine hand, etc.] In these words, For we are come in a good day. Two reasons are employed to move Nabal to satisfy their desire. First, because he had now provided a liberal feast, out of which he might well spare them somewhat. Secondly, because it was a day of rejoicing, at which times men's hearts are freer to give, and so thence he concludes, Give I pray thee whatsoever cometh to thine hand, that is, whatsoever thou thinkest good to bestow upon us.  
Vers. 9 They spoke to Nabal according to all those words in the name of David, and ceased.] These last words, and ceased, are added to imply, that this before mentioned was all they said; they were neither importunate, nor insolent in their speeches; but in a fair manner spoke what David had given them in charge, and then they had done.  
Vers. 10. There be many servants now adays that break away, every man from his master.] Herein covertly he upbraids David. First, for flying from the king his master, and standing out in rebellion against him. And secondly, for giving entertainment to fugitive servants, that were run away from their Lords and masters.  
Vers. 13. And David said unto his men, Gird you on every man his sword.] As having vowed to go immediately to Nabals' house, and there utterly to destroy both Nabal and his family, for so much is afterwards expressed, ver. 21, 21. Indeed this was a bloody and unlawful vow as himself afterwards confessed, for it belonged not to him to revenge himself upon those that had wronged him; and besides, Nabals' churlishness and base covetousness were not sins to be punished with death, much less were his innocent family to be slain for his offence: But David was now in a fury and rage, even he that could with such wonderful patience endure all the wrongs that Saul had done him, could not now overmaster his passions, but being exceedingly inflamed with wrath, nothing would satisfy him but the death of Nabal, and all his family.  
Vers. 20. She came down by the covert of the hill, and behold, David and his men came down against her, etc.] That is, she came down in a hollow way, wherein by reason of the covert of the hills, she could neither see David and his men coming down on the hill right against her, nor could they see her: and so they discovered not one another till they met together.  
Vers. 22. So & more also do God unto the enemies of David, if I leave of all that pertain to him, etc.] That is, let the Lord deal with mine enemies, as I shall be constant in performing what I have resolved on, not to leave any alive that belong to Nabal, by the morning light, to wit, either by prospering them if I do it not, or by destroying them together with Nabal if I do it. According to the ordinary manner of using this form of imprecation, the curse should have been wished upon himself, So and more also do God unto me, if I leave, etc. as we see Ruth 1.17. concerning which see the note there: But naturally men are loath to pronounce a curse upon themselves, which happily caused David rather in the imprecation to mention his enemies (as we see in these times what strange expressions in their execrations some men will use, even out of a natural loathness to curse themselves, Would I might never swear, As I hope to be saved, etc.) but by this means David's speech is somewhat confusedly intricate, and his meaning not so clearly expressed: as for that expression, any that passes against the wall, thereby he meant that he would not leave so much as a dog of all that he had, or else it is meant of all the males in his family both men and children: but most Expositors understand it according to the first exposition, because David's saying that the Lord had kept him back from hurting Abigail, vers. 34. doth plainly imply, that he resolved to kill both males and females.  
Vers. 24. Upon me my Lord, upon me, let this iniquity be.] Thus by desiring that his displeasure might fall upon none but her, whose innocence and solicitous care to satisfy his desires he might clearly see, she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon; for her innocence and simplicity she knew would secure her, that he would not punish her that had not deserved it.  
Vers. 25. For as his name is, so is he: Nabal is his name, and folly is with him.] Herein she would imply, that he was not worthy of David's anger, and therefore not to be regarded; for wisemen always judge the contempt and reproaches of children and fools not worth the minding.  
Vers. 26. Seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself.] That is, seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge, (which she puts him in mind of, as a strong inducement to appease his wrath.) Now let thy enemies and they that seek evil to my Lord, be as Nabal: that is, thou giving over thine own quarrel, may all thine enemies be as vild and hateful to God and man, as weak and unable to hurt thee, and as sure to be punished by the hand of God, as Nabal is, or as thou didst intent Nabal should have been. So that one principal thing employed in these words, I conceive is this, that if David would commit his cause to God, and not take revenge on Nabal himself, than God would certainly do it for him: as we see indeed it fell out vers. 38. when God struck him with sudden death.  
Vers. 27. This blessing which thy handmaid hath brought unto my Lord, let it even be given unto the young men,] Herein she modestly extenuates the worth of her gift as no● being a present good enough for David, only she desires he would accept them, and bestow them amongst his followers.  
Vers. 28. For the Lord will certainly make my Lord a sure house, because my Lord fighteth the battles of the Lord, etc.] That is, the battels undertaken by warrant from the Lord, and in the just defence of the Lords own cause and people; but why is this added concerning the prosperous estate, to which the Lord would raise David? Surely that having laid this ground, she might thence infer what she adds afterwards, vers. 30.31. to wit, what an advantage it would then be to him, not to have his conscience rising upon him for shedding innocent blood, as it would doubtless, if he should seek to revenge himself as he had determined.  
Vers. 29. Yet a man is risen to pursue thee, and seek thy soul; but the soul of my Lord shall be bound in the bundle of life with the Lord thy God.] That is, the Lord shall make precious account of thy life, and shall carefully preserve it: because men are wont to bind up those things in bundles which they are careful to keep, and so lay them up charily, where no body may meddle with them, hence is this expression concerning the provident care of God over David for the preservation of his life, The soul of my Lord, shall be bound in the bundle of life with the Lord thy God; he was but a man as great as he was, that sought to cut him off, and that man's rage must needs be vain, that seeks to destroy him, whom the Lord God hath undertaken to preserve.  
Vers. 31. This shall be no grief unto thee, nor offence of heart unto my Lord, etc.] That is, thou shalt not have this to trouble thee, That thou hast shed blood causeless, etc. and so withal, she implies, that if he did go on in his vow, this would be hereafter a continual vexation to him, and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him.  
Then remember thine handmaid.] That is, remember that which I have said, and think of me accordingly.  
Vers. 37. His heart died within him, and he became as a stone.] That is, he fell as it were into a swoon, and so there he lay like a stock or stone for ten days together, the very thinking how near he was to death (upon his wife's relation) made his heart to die within him.  
Vers. 39 And when David heard that Nabal was dead, he said, Blessed be the Lord, etc.] Though he rejoiced not in the evil that was fallen upon Nabal, yet he could not but rejoice in the manifestation of God's justice upon him in his behalf, and in seeing that the Lord had pleaded his cause against him.  
And David sent and communed with Abigail, to take her to him to wife.] David would rather send then go himself, that she might the more freely either grant or deny his suit, and that it might be the more evident that he took her not by force and violence.  
Vers. 41. Behold, let thine handmaid be a servant to wash the feet of the servants of my lord] Herein was the faith of Abigail discovered, who could think so honourably of David, when he lived in such a persecuted estate, and despised condition.  
Vers. 43. David also took Ahinoam of Jezreel.] A town in Judah, Josh. 15.56.  
Vers. 44. But Saul had given Michal his daughter David's wife, to Phalti, etc.] This Phalti of Gallim (a place in the tribe of Benjamin, ●a●. 10.30.) is also called Phaltiel, 2, Sam. 3.15. to whom Saul gave Michal David's wife, not only out of hatred and malice against David; but also out of policy as he thought, that the title of having his daughter to wife, might not be any furtherance to him in climbing to the kingdom.   

CHAP. XXVI.  
Vers. 1. ANd the Ziphites came unto Saul to Gibeah, saying, Doth not David hid himself, etc.] Though David had been once before in great danger in these parts, the Ziphites discovering him to Saul, and seeking to entrap him; yet hither he was come again from the wilderness of Paran, chap. 25.1. and good reason might be given for it: For it might be occasioned by his marriage with Abigail, whose estate lay in these parts; and again, his hope that Saul would keep his covenant and oath, chap. 24. might encourage him, the rather, because since that for a time he had now been quiet, but he found his enemies as violent as ever: Indeed if David should come to the crown, the Ziphites might well fear the● former treachery would be remembered, and therefore it stood them upon, to seek David's ruin, if by any means they could.  
Vers. 3. David abode in the wilderness, and he saw that Saul came after him, etc.] But why is it said in the very next words▪ vers. 4. That he sent forth spies, and so understood that Saul was come in very deed: I answer, that these first words are meant only of some notice that David had of saul's coming: of the certainty whereof, he was not at first fully satisfied, and so sending out scouts to see if it were true, was by them fully informed that it was so indeed.  
Vers. 6. Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah brother to Joab, saying, Who will go down with me, etc.] The two Captains whom he desired to go with him to saul's camp, were Ahimelech called the Hittite (either because he was so by birth, though in Religion he was an Israelite, or else, because though he was an Israelite by birth, yet he lived among the Hittites,) and Abishai the son of Zeruiah David's sister, 1. Chron. 2.15.16. (and therefore it is, that she the mother is still mentioned, and not the father, who was perhaps of meaner descent, at least not of so great a family.) David having before closely approached saul's camp (alone by himself as is before noted, vers. 5.) and finding them all fast asleep, being carried no doubt also, by a special instinct of the spirit of God, he resolved once more to manifest his fidelity to Saul, and therefore demanded of these his followers, which of them would venture to go with him into the camp to Saul, where he had found all the Army securely sleeping.  
Vers. 8. Then said Abishai to David, God hath delivered thine 〈◊〉 thine hand this day etc.] David's sparing Saul in the like case formerly, ha● done no good upon him; and besides, the Lords proffering him the like opportunity 〈◊〉 second time, seemed to Abishai a manifest declaration of God's will, that he wou● have him cut off Saul; and therefore, though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now; and therefore again pressed him 〈…〉 might be done.  
Vers. 10. The Lord shall smite him, or his day shall come, etc.] That 〈…〉 God should strike him with sudden death, or he should die his natural 〈…〉 other men die by sickness, or old age; or he should come to his end by some casualty, as by being slain in battle, etc.  
Vers. 11. Take thou now the spear that is at his bolster, and the cruse of water, etc.] Which stood happily by him, for the quenching of his thirst, or else to wash with: for some conceive, that in those hot countries they used to wash sometimes in the night, especially if any pollution had befallen them.  
Vers. 14. Then Abner answered, and said, Who art thou that criest to the king?] That is, say some, to the disturbance of the king in his rest? But I rather think, that though it be only expressed in the foregoing words, that David cried to the people, and to Abner, yet he mentioned also the king, at least, so fare as to ask, Who is there about the king? whereupon Abner answered thus, Who art thou that criest to the king?  
Vers. 19 If the Lord have stirred thee up against me, let him accept an offering.] Some understand this as if David had said, that in case it were manifest that it were of the Lord only that Saul was stirred up against him, he for his part would most willingly yield himself to the trial of justice, that he might if he had offended undergo deserved punishment, and so this might be accepted of the Lord as a sacrifice wellpleasing in his sight. But there is another exposition given by others, which is plainer, and seems more clearly to be gathered from the text, to wit, that David desires that the Lord might be appeased by sacrifices, if really it were of him that Saul was stirred up against David, and of no body else: David considered that perhaps no enemy urged Saul to these courses, but that it was of God (to wit, by letting lose the evil spirit upon him, 2. Sam. 24.1.) and that herein the Lord might have respect both to the sin of David, and Saul: why then saith David, if the case be so, let us both labour to make our peace with God, let us offer up sacrifices that may be acceptable in his sight, humbly acknowledging our offences, and calling to him for pardon; and that because there is mercy with him, and power to withdraw these turmoils, if he be once appeased toward us.  
They have driven me out this day from abiding in the inheritance of the Lord; saying, Go serve other gods.] That is, by causing me to be thus continually persecuted, not giving me any resting place in the land of Canaan, they have done what in them lay to drive me from amongst the people of God, to go and live amongst idolaters, that so I might be entangled by them, and corrupted in their idolatrous practices.  
Vers. 20. Now therefore let not my blood fall to the earth, before the face of the lord] As if he had said, Do not cause my blood to be shed and spilt like water upon the ground causelessely, the Lord seeing and beholding it. For in those last words before the face of the Lord, David implies a reason to move Saul to take heed of she●ding innocent blood, to wit, because the Lord would see it, and not suffer it to go unpunished.  
For the king of Israel is come out to seek a flea, etc.] See the note chap. 24.14.  
Vers. 21. Behold, I have played the fool and erred exceedingly.] Thus Saul did not only confess his fault, but did also with much detestation judge and condemn himself for his gross folly therein, and that also to his great shame openly, in the ●aring of all his captains and soldiers that were about him.  
Vers. 23. The Lord render to every man his righteousness, &c,] For all saul's fair promises, David having had frequent experience of his fickleness this way, slayeth from him to God's goodness, and puts all his trust and confidence in him, as is evident in these two verses.   

CHAP. XXVII.  
Vers. 1. THere is nothing better for me, then that I should speedily escape into the land of the Philistines, etc.] This was no warrantable course which David here pitched upon for his preservation; for first, God had once before commanded him to abide in the land of Judah, by the Prophet Gad, chap. 22.5. secondly, having been such a deadly enemy to the Philistines, and so hardly once before escaped with his life, when he sought for shelter amongst them; there was no likelihood he should be now entertained by them upon any other terms, then that he and his soldiers should turn to the Philistines, and become enemies to the king and people of Israel: and thirdly, to the great grief of those that were righteous in the land, the enemies of David would exceedingly triumph in this, alleging that now he had discovered what he was, in deserting his people, and religion, and joining himself to their uncircumcised enemies: but thus it is usually with men when their hearts sink through infidelity, as David's now did; they will seek to help themselves by any unlawful means, as men ready to sink in the water, will be catching at any thing to save themselves from drowning.  
Vers. 2. And David arose, and he passed over with the six hundred men that were with him, unto Achish, etc. To Achish king of Gath David fled once before, chap. 21.10. (yet some think that this was not the same Achish, and that to distinguish this from him, formerly mentioned, this is said to be the son of Maoch) but David went in another manner now then he went before; then he went secretly, and alone by himself, hoping to have lived there unknown: now he went openly, attended with six hundred followers, and their several households, ver. 3. and therefore now it is likely that he had beforehand procured from Achish assurance, that he and his should live safely in the land, to which indeed policy might persuade him, in regard of the hatred wherewith Saul, that made continual wars with the Philistines, was known to prosecute David.  
Vers. 5. Let them give me a place in some town in the country, etc.] David's aim in this request might be: first, that he might have the more freedom for the service of God, and the exercise of his religion; and might keep his soldiers from being corrupted with the sins of the Philistines, especially of their Court-sinnes: secondly, that he might avoid the better the envy of the Philistines: for being retired to some obscure corner of the country, where he should be less in their eye, there would not be so frequent occasion of offence and stirring their spirits against him; and besides, all suspicion would be taken away of his affecting any advancement, or place of eminency in their Court or State: and thirdly, that he might thence pray upon the enemies of God's people secretly, without having any notice taken of it: but all he pretends was only, as out of modesty, that it was not fit for him a stranger to live with the king in the royal city, especially having so much people with him, who must needs be burdensome, and might prove sometime offensive, both 〈◊〉 him, and to the inhabitants.  
Vers. 6. Then Achish gave him Ziklag that day.] Policy would have advised to place him for the better assurance in some town in the midst of the land, and not in a town that bordered upon his own country, as Ziklag did; but this showeth that God had blinded Achish for David's good.  
Wherefore Ziklag pertaineth unto the kings of Judah, unto this day.] Ziklag was long since allotted to the tribe of Judah, Josh. 15.31. and afterwards was given to Simeon, Josh. 19.5. though ever since detained by the Philistines; but now it came into the possession of those to whom God had given it, and was not only joined to Judah's portion, but was also upon this occasion designed to be for ever after, a part of the Grown-land of the kings of Judah.  
Vers. 8. And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites, etc.] Under a pretence of invading Judea, he bent his forces another way, and smote the Amalekites, and others, which are thought to be the remainders of the Canaanites, to wit, the Geshurites, that is, those that dwelled formerly in Geshur in Gilead, Josh. 12.15. and the Gezrites, that had dwelled in Gezer, which belonged to Ephraim, Josh. 16.3, who perhaps at the first coming of the Israelites, fled thence to the Amalekites, and had ever since dwelled amongst them. And thus he not only provided for the maintenance of his army, by the spoils he took, and deluded Achish, who thought he had pillaged the land of Israel; but withal he destroyed those accursed nations, whom God had at first appointed to be rooted out, and continued still enemies to the Israelites.  
Vers. 10. And David said, Against the south of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites.] It cannot be conceived that David pretended the invasion of so many places in one day. The meaning therefore of this passage must needs be this, That when ever Achish asked him that question; Whither have ye made a road to day? he answered, sometimes that he made a road against the south of Judah; and sometimes again, that he had made a road against the south of Jerahmeelites (who were a particular family of the tribe of Judah, 1. Chron. 2.9.25.) and sometimes also against the south of the Kenites; and thus he either told Achish again and again many deliberate lies, to secure himself and his from danger; or at least he purposely deceived Achish with the ambiguity of his words (which ill-became so good a man) intending that Achish should understand him, that he had invaded the south parts of Judah, etc. whereas he meant he had invaded those bordering countries that lay  of Judah, and of the Jerahmeelites, and of the Kenites.  
Vers. 11. Lest they should tell on us, etc.] To wit, because these nations were tributaries to Achish, or at least his confederates and neighbours. It is strange indeed how these things could be concealed from the Philistines: but first, we must consider that the people smitten dwelled somewhat fare from the Philistines, and scattered in several places of a solitary wilderness; and secondly, there might be some special hand of God in concealing these things for David's safety.   

CHAP. XXVIII.  
Vers. 1. THe Philistines gathered their armies together for warfare, to fight against Israel.] That is, not only Achish, but with him all the other Princes of the Philistines, encouraged no doubt by the distractions that were now in the land of Israel, and the weak state of the kingdom by means hereof.  
Vers. 2. And David said to Achish, Surely thou shalt know what thy servant can do.] The ambiguity of these words seems to imply, that he meant not fight against the people of God, though he durst not but make semblance of being ready to do what the king should require.  
And Achish said to David, Therefore will I make thee keeper of mine head forever.] That is, I will make thee Captain of my lifeguard, so long as we shall live together.  
Vers. 2. Now Samuel was dead, etc.] This is here inserted because of the following story, wherein is related how Saul being destitute of all counsel, sought to have Samuel raised from the dead, that he might talk with him; of late Saul disregarded Samuel, now he would have wished he had been living.  
And Saul put away those that had familiar spirits, and the wizards, out of the land.] This is added to show, that Saul seeking to the witch, sinned against his own conscience.  
Vers. 4. And the Philistines gathered themselves together, and came, and pitched in Shunem.] A town in the border of Issachar, Josh. 19.18.  
Vers. 5. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled.] Through the terrors of a guilty conscience, which now seized upon him.  
Vers. 6. And when Saul enquired of the Lord, the Lord answered him not, etc.] How Saul enquired of the Lord it is not expressed, only this we may conclude that by Urim he could not inquire of God, & that because Abiathar had carried away the high priests Ephod to David, wherein the Urim was, chap. 23.6. only because the holy Ghost would the more fully express the comfortless condition of Saul, how wholly he was forsaken of God, and left destitute of all direction from him; amongst other ways, whereby he could have no answer from God, this of the Urim is also put in; the Lord answered him not, neither by dreams nor by Vrim: to wit, because the Urim was now with David, and not with him. Most probable it is, that Saul enquired of God, partly by prayer, partly by consulting with the priests and Prophets: for it is evident in several places of this history, that there were at this time divers Colleges of Prophets in the land, and like enough it is, that though before he had killed God's priests, and despised his Prophets, yet now in his distress he was glad to seek both to priests and Prophets, to try if they could advise him, or would inquire of God in his behalf; but however, by what means soever he enquired, it was not done in faith (for had he sought in faith, he would have continued seeking, and not have given over to run to a witch) and therefore, 1. Chron. 10.14. it is said, that he enquired not of the Lord: and accordingly we see the Lord dealt with him; the Lord answered him not, neither one way nor other, which was an evidence that the Lord was highly displeased with him; for the like is mentioned we see elsewhere, as a great argument of God's high indignation against his people, Lam. 2.9. The Law is no more, her Prophets also find no vision from the Lord.  
Vers. 7. Then said Saul to his servants, Seek me a woman that hath a familiar spirit, etc.] It seems that in those day's women, by reason of their weakness, were most deceived by Satan, and brought to give themselves to sorcery and witchcraft; and therefore he commanded his servants to seek him out a woman that had a familiar spirit▪ not doubting but there were still some of these, that lurked secretly in the land, though he had endeavoured to root them all out, vers. 3. and this is here recorded as the last, and most desperate wickedness that he fell into, and upon which he was immediately cut off by God's revenging hand, as is fully expressed, 1. Chron. 10, 13, 14.  
Behold there is a woman hath a familiar spirit at Endor.] A town of the Manassites within Jordan, Josh. 17.11.  
Vers. 8. And Saul disguised himself, and put on other raiment, etc.] This he did not only that the witch might not know him, and so not fear to satisfy his desire, but also doubtless out of very shame, because he now yielded to make use of those base courses, which himself ere while, had so severely punished.  
Vers. 9 Behold thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, etc.] Thus is Saul put in mind (even by the words of the witch, though she intended it not) how heinously he now sinned, in seeking to the devil for help, even against the light of his own conscience.  
Vers. 10. As the Lord liveth, there shall no punishment happen to thee for this thing.] That is, I will not discover thee.  
Vers. 11. And he said, Bring me up Samuel.] Saul despised Samuel when he lived, and would not follow his direction, and now his thoughts could be satisfied with nothing, but to speak with Samuel, and rather than fail herein, he would go to a witch to raise up the Ghost of Samuel to talk with him.  
Vers. 12. And when the woman saw Samuel, she cried out with a loud voice, etc.] It was not doubtless Samuel himself that appeared now to the Witch, but the devil in samuel's likeness: for first, the souls of Saints departed, are presently at rest with God, and are taken up when they die, out of the devils reach, he hath no power over the spirits of God's faithful servants departed; for than he would abuse the souls of the dead at his pleasure to deceive the living: secondly, it is no way likely that the Lord, who had so lately refused to answer Saul by the Prophets, would now raise up Samuel from the dead to answer him: we see what was said in a like case to the rich man in hell: Luke 16.31. If they hear not Moses, and the Prophets, neither will they be persuaded though one risen from the dead: thirdly, even the mantle wherein he appeared vers. 14. was an evident sign, that all was counterfeit; for did Samuel think we, carry his mantle with him into heaven, or into the grave? fourthly, had the Prophet Samuel been sent of God (which is the only evasion the Papists have to maintain this error; the witch, they say, did not conjure him up, but God sent him to appear to Saul) he would never have said as this counterfeit Samuel did, ver. 15. that the witch by saul's means had raised him up, Why, saith he, hast thou disquieted me to bring me up? It was therefore doubtless, by the witch's enchantments that this Samuel was raised, and consequently it was not Samuel indeed, but the devil in samuel's likeness, and therefore called Samuel here: when the woman saw Samuel, etc. and that it was that made her cry out so violently as soon as she saw him: when the devil was raised, it seems according to the accustomed manner, the witch was presently possessed with a spirit of divination, and hereby known Saul, for whom she had done this, and hereupon cried out, as apprehending he was come to ensnare her; that having discovered her he might put her to death: Why, saith she, hast thou deceived me? For thou art Saul: all which shows plainly, that the Author of that Apocryphal book of Eccclesiasticus, written not by the inspiration of the holy Ghost, who saith of Samuel (as in relation to this history) chap. 46.20. After his death he prophesied, and show the king his end, &c,  
Vers. 13. And the king said unto her, be not afraid for what sawest thou?] Hereby it appears, that Saul saw not the apparition at the first, though afterward he was admitted to the sight of it; and that happily, because the woman was at first apart by herself, as witches indeed use not to be seen when they work their feats.  
And the woman said unto Saul, I saw gods ascending out of the earth.] This she spoke, either because he appeared in such an attire, etc. that she might easily perceive it was some Magistrate, or personage of great eminency and worth, and such are called Gods, Psalm 82.6. I have said ye are Gods: or else, because this evil spirit, now a counterfeit Samuel, did rise up with such a divine kind of splendour and brightness; as we know he can change himself into an Angel of light, 2. Cor. 11.14. That the poor woman unacquainted with such apparitions, was even astonished with beholding it.  
Vers. 14. And Saul perceived it was Samuel, and he stooped, etc.] Saul at length is admitted to the sight of this counterfeit Samuel, though it seems he were not by, when the witch first conjured him up, vers. 12.13. and so Saul addressing himself to inquire of this infernal prophet, the witch it seems withdrew herself, as appears, vers. 21, where it is afterwards said, The woman came unto Saul, and saw that he was sore troubled.  
Vers. 17. And the Lord hath done to him as he spoke by me.] That is, to David; the man to whom the Lord hath betaken his favourable presence since he departed from thee.  
Vers. 18. Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath on Amalek, etc.] When Saul was in consultation about sparing Agag the Amalekite, the devil no doubt then suggested whatever might encourage and embolden him thereto, but now, when he come to be affrighted with the apprehension of God's wrath, even that fact of his he alleged against him, thereby to add to his terrors, and to drive him to despair, and that under a colour of speaking as a Samuel.  
Vers. 19 And to morrow shalt thou and thy sons be with me.] That is▪ ye shall be slain, and so not be any longer amongst the living, but with me amongst the dead: But how came the devil to be of God's counsel, that he can so certainly determine the period of their lives? I answer, first, that the devil can and doth many times by strong conjectures foretell many future things, which accordingly come to pass. Secondly, that he doth not here define the time of their death certainly, but speaks darkly and deceitfully: for to morrow doth not only signify the day immediately following, but also, the time to come indefinitely, Exod. 13.14. And it shall be when thy son asketh thee in time to come, (or to morrow) what is this, thou shalt say unto him, etc. and Matth. 6.34. Take therefore no thought for the morrow, etc.) as indeed it seems it was not the very next day, that Saul and his sons fell before the Philistines: and so we see in another particular, he speaks ambiguously, Thou and thy sons shall be with me, which might either be meant of▪ their dying only, as spoken with respect to Samuel, or of being with Satan; and than that as concerning Jonathan we are sure he lied grossly; but thus will the devil still preach comfort to those at last that will not away with the preaching of God's prophets, when they sharply reprove them for their sins.  
Verse 21. And the woman came unto Saul and saw that he was sore troubled, etc.] Hereby it appears, that the witch had withdrawn herself, whilst Saul and her familiar spirit, than samuel's sergeant, had been talking together.   

CHAP. XXIX.  
Vers. 1. NOw the Philistines gathered together all their armies to Aphek.] A town in the tribe of Asher, Josh. 19, 24, 30.  
Vers. 2. But David and his men passed on in the rearward with Achish.] Though Achish was king of Gath only (which was but one of the five principalities of the Philistines,) yet it seems he was the chief among all the princes, and had therefore the honour of leading up the rearward, and that therein too, he had given the honour to David and his men of being as it were his own life guard, and therefore it is said, that they marched on with Achish in the rearward.  
Vers. 3. Then said the princes of the Philistines, what do these Hebrews here.] This is not meant of those Lords that were subjects to Achish the king of Gath, (as is indeed evident by the roughness of their language, vers. 4. And the princes of the Philistines were wroth with him, and the princes of the Philistines said unto him, make this fellow return. etc.) but of the princes of the other places of Palestina; for these all joined their forces with Achish, in this invasion of the land of of Israel, the common sort had indeed as much cause to suspect David's perfidiousness, and to provide for their safety as the princes had; but the princes had a special spleen against him, because of the honour Achish had done him, and therefore they presently combined together to complain of him, and would have him removed.  
Is not this David the servant of Saul the king of Israel, which hath been with me these days, or these years, etc.] That is, or rather these years: for he had been with him a full year and four months, which was a good part of another year, chap. 27.7. The time that David dwelled with the Philistines was a full year and four months.  
Vers. 26. Then Achish called David and said unto him, Surely as the Lord liveth, thou hast been upright, etc. In the Original it is, as Jehovah liveth; for in those times these idolatrous nations had a reverend opinion, not only of their own peculiar gods, but of those also which they esteemed the gods of other nations; and so having so much knowledge of the God of the Hebrews, that they knew he was called Jehovah; Achish swore therefore As Jehovah liveth, perhaps the rather to please David herewith: yea, it is probable that even amongst the heathen, that were aliens and strangers from the commonwealth of Israel, there were from former times some remainders of truth conveyed concerning God, which were still retained amongst them; as this of the name Jehovah, from whence no doubt came that name of Jupiter or Jove, which was in after times so rife amongst them.  
Vers. 8. What hast thou found in thy servant so long as I have been with thee, unto this day, that I may not go fight against the enemies of my Lord the king?] David doubtless would not for his life have drawn his sword against the people of God; but yet that Achish and the Philistines might not be jealous of him, and so for the better assurance of his life amongst them, he was glad to put on a countenance, as if he had greatly desired to aid the Philistines against the Israelites, and as if it had troubled him much that he might not do it.  
Vers. 10. Rise up early in the morning with thy master's servants that are come with thee.] That is, saul's servants that are come with thee; and he calls them not David's servants, but saul's, his masters; to imply the ground of the jealousy of the Philistine Princes, to wit, the relation which they had to Saul, that they were his subjects, his servants, etc.  
And assoon as ye be up early in the morning, and have light, depart.] Lest the lords of the Philistines should in their rage fall upon David, he adviseth him to make all the haste away that possibly he could: and this was all Achish intended in this his advice: But God had a further aim in it, for by this means he was not only freed from the danger of being forced, either perfidiously to betray Achish who trusted in him, or else to fight against his brethren, but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites, which they had carried from Ziklag: as we see in the following chapter.   

CHAP. XXX.  
Vers. 1. ANd the Amalekites had invaded the south and Ziklag, and smitten Ziklag, and burned it with fire.] That is, they had invaded the south of Judah, and of the Philistines country, and amongst the rest particularly they had sacked Ziklag, and destroyed it with fire; for so we find this place explained afterwards, ver. 14. where the Egyptian they took confesseth to David, We made an invasion upon the south of the Cherethites (that is, the Philistines) and upon the coast which belongeth to Judah, and upon the south of Caleb, etc. This no doubt the Amalekites did, to revenge the spoil which David and his men had made in their country, chap. 27.8, taking the opportunity of doing it at this time, when the Philistines and Davids men were gone out to make an invasion into the land of Israel. But God had herein a further end; for by this means, first, David was chastened for his sins, who out of his distrust of God's promises and providence, had sought to help himself by unlawful means, by fleeing to the Philistines, by lying and dissembling, and now of late by pretending to Achish that he had a desire to fight against Saul, and against the Israelites: secondly, his faith was exceedingly tried; for never was he in greater straits than he was at this time: thirdly, the Amalekites God's enemies, were smitten with a great destruction: and fourthly, David was endeared to his own people, when there was most need of it, because they were now immediately to receive him to be their king, both by the fame of his victory, and the presents he sent them, vers. 26. etc.  
Vers. 2. And had taken the women captives, that were therein; they slew not any, etc.] And this no doubt was of God, that they might by David be recovered again; for otherwise how unlikely a thing was it, that they should be so carried away with a covetous desire to make a gain of them, by keeping them prisoners; that they should not think of using these that were now in their power, as David and his soldiers had a while before used them, chap. 27.8, 9 And David smote the land, and left neither man nor woman alive, etc.  
Vers. 5. And David's two wives were taken captives, etc.] This is inserted, first, to set forth in what a sad condition David was at present: secondly, to show how wholly he submitted himself to the will of God, that could depend upon God's direction, whether he should pursue the Amalekites or no, vers. 8. notwithstanding, that his wives that were so precious in his eyes, were by them carried away.  
Vers. 6. And David was greatly distressed; for the people spoke of stoning him, etc.] As laying all the blame upon him: first, because he had provoked the Amalekites by spoiling their country, chap. 27.8. secondly, because he had now to no purpose carried them all away after Achish, and left the city without any defence.  
But David encouraged himself in the Lord his God.] David was at this time in great distress; his wives were taken captives to Achish, he durst not return, (for he would have been enraged at him for the loss of Ziklag, burnt by the Amalekites in revenge of his former inroads upon them) to fly to Saul was in vain; for he was his deadly enemy, and at this time invaded by the Philistines; yea his town followers began to speak of stoning him. But though all this were so, yet now David raised up his heart, by remembering the power and the goodness and the promises of God, and so by this means he encouraged himself.  
Vers. 10. For two hundred abode behind, which were so faint that they could not go over the brook Besor.] And these therefore David left with the carriages, that with the other four hundred he might the more speedily pursue the Amalekites, as we see, vers. 24. And thus the Lord both tried the faith of David, by depriving him of the third part of his forces, when he was to go against an enemy that had a mighty great army: (for there fled away as many of the Amalekites, as David had in all with him, to wit, four hundred, vers. 17.) and withal, he made it the more manifest, that the victory which afterward they obtained, was of him; and not of themselves.  
Vers. 11, And they found an Egyptian in the field, and brought him to David, etc.] Thus the Lord by his providence provided a guide for David, to lead him readily to the enemies whom he now pursued; and withal punished the inhuman cruelty of that Amalekite, who had in so barbarous a manner cast off this his sick servant, by making that very servant the means of bringing destruction upon the whole army.  
Vers. 14. We made an invasion upon the South of the Cherethites, and upon the coast which belongeth to Judah, and upon the South of Caleb.] By the Cherethites are meant the Philistines, vers. 16. They were eating, and drinking, and dancing, Because of all the great spoil which they had taken out of the land of the Philistines, etc. Some part of the land of the Philistines was it seems called Cherith, and thence the Philistines are in several places of Scripture called Cherethims or Cherethites, as Ezek. 25.15, 16. Thus saith the Lord, Because the Philistines have dealt by revenge, etc. I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, etc. So again in Zeph. 2, 5. Where plainly judgement is denounced against the Philistines under these words, Woe unto the inhabitants of the sea coasts, the nation of the Cherethites. And for the south of Caleb, thereby is meant the south of Judah belonging to Calebs' posterity, Josh. 14.13.  
Vers. 15. And I will bring thee down to this company.] Hereby it appears, that this Egyptian had heard them say where they meant to encamp; yea, perhaps they had told him, that if he recovered he might come to them.  
Vers. 17. And David smote them from the twilight, even unto the evening of the next day.] That is, from the evening when he came upon them to the evening of the next day. Some think it was only from the twilight of the morning unto the evening, (which was the beginning of the next day.) But it is evident, that David began to smite them when they were eating and drinking and dancing, etc. and it is more likely that this was in the evening, than so early in the morning.  
Vers. 20, And David took all the flocks and the herds which they drove before the other cattles, and said, This is David's spoil.] That is, he took all the flocks and the herds which the Amalekites had taken from other places, and not from Ziklag: He did not only recover all which they had carried away from Ziklag, as it is said in the former verse; but besides, he took all the cattles which they had driven away from other places. And these the soldiers drove before those other cattles which belonged to the inhabitants of Ziklag, and extolled David as they went along (even the same men that ere while had spoken of stoning him) acknowledging, that it was of him that they had gotten this great booty; for that is the meaning of these words, This is David's spoil. Songs of triumph they sung as they went along, and the foot of their song was still, This is David's spoil.  
Vers. 22. Because they went not with us we will not give them of the spoil, etc.] This was the base resolution of some of those, that had with David vanquished the Amalekites, concerning those two hundred of their brethren that had stayed behind at the brook Besor; for which they are termed in the foregoing words wicked men and men of Belial. Though first, it was not cowardice, but mere faintness and weariness that made those men stay behind: and secondly, in staying behind with the carriages to defend the stuff, and in being in a readiness to aid their fellows, had they been forced to retire, they did good service as well as the other: yet so partial were they in their own cause, that they would have had all the spoil, and these their brethren must have nothing but only their wives and children again.  
Vers. 23. Then said David, You shall not do so, my brethren, with that which the Lord hath given us, etc.] As if he had said. The Lord hath given us the victory, and we should ill repay the Lord for this mercy, if we should ascribe so much to ourselves, as upon that ground to deal so injuriously with our brethren. It is the very same argument which our Saviour useth, Freely you have received, freely give, Matth. 10.8.  
Vers. 24. For who will hearken unto you in this matter?] In these words David implies, that this which they desired was so unequal, that they would scarce find any body of their mind; every body that should hear of it, would blame them for it.  
Vers. 25. And it was so from that day forward, that he made it a statute, and an ordinance, etc.] To wit, that the spoil of war should be equally divided betwixt those that fought with the enemy, and those that stayed with the stuff. And indeed in making this ordinance, David had not only the clear light of nature to direct him, but also a precedent of the Lords own prescribing, Numb. 31.26, 27. Take the sum of the prey that was taken, etc. And divide the prey into two parts, between them, who took the war upon them, who went out to battle, and between all the congregation.  
Vers. 26. And when David came to Ziklag, he sent of the spoil unto the elders of Judah, even to his friends.] To wit, first, by way of restitution, because much of this prey had been taken by the Amalekites from the south parts of Judah, v. 14. and secondly, by way of thankfulness, because of the many courtesies he had received from them in those places, when Saul hunted him from one place to another▪ And this was a good preparation to incline the hearts of men in all places to him at this time: for just about this time, Saul and his sons were slain by the Philistines, and so way was made for him to come to the crown.  
Vers. 31. And to all the places where David himself and his men were wont to haunt.] Whereby it appears, that the Lord provided David some friend or other, in every place where he came.   

CHAP. XXXI.  
Vers. 2. ANd the Philistines slew Jonathan, Abinadab, and Malchishua, saul's sons.] And thus the Lord did provide, to clear the way the better for David's advancement to the kingdom, that he might have the less trouble by the surviving posterity of Saul: even Jonathan for this cause did fall amongst the rest; for if Ishbosheth, a base and worthless man, found so many of the people so ready to side with him against David; what would they have done for Jonathan, so brave and hopeful a Prince, had he outlived his father? As for Abinadab here named, he is also called Ishui, chap. 14.4. and Ishbosheth saul's fourth son, it seems was left at home, perhaps to take care of the government of the kingdom in saul's absence: for God intended by him further to try the faith and patience of David.  
Vers. 3. And the battle went sore against Saul, and the archers hit him, etc.] Saul therefore fell not at the first onset, but for his greater terror, and sorer punishment, first he saw the army routed, and his sons together with many of the people slain, & then at last he was wounded and pursued so closely, that there was no hope of escape.  
Vers. 4. Draw out thy sword & thrust me through therewith, lest these uncircumcised come and thrust me through.] Thus at the very hour of his death, yea when he was ready to lay violent hands upon himself, Saul could despise the Philistines, and speak reproachfully of them, and that because they were uncircumcised, and consequently none of God's peculiar people, as he was; whereas being such a wicked wretch, his condition was the worse, because he was circumcised, and one of God's peculiar people. No Philistine could be so bad as he in this regard.  
Vers. 4. Therefore Saul took a sword, and fell upon it.] And thus with the sword he had drawn against David, he slew himself, the Lord in his just judgement giving him over to this desperate impatience, whereupon it is said that the Lord slew him; 1. Chron. 10.14. and enquired not of the Lord, therefore he slew him, etc.  
Vers. 6. So Saul died, and his three sons, and his armour-bearer, and all his men, etc.] That is, not all his soldiers (for many of them fled and escaped) but all his household servants, and those perhaps too that were the guard of his body.  
Vers. 7. They forsook the cities and fled, and the Philistines came and dwelled in them.] That is, some of the men of Israel the inhabitants of some cities on the other side of the valley, to wit, the valley where this battle was fought; and on the other side of Jordan, fled out of their cities upon this defeat, and so the Philistines came and dwelled in their room: Whereby I conceive is meant, that at the present they did pursue their victory for a time, and pursuing it took those weaker towns out of which the inhabitants were fled for fear, and then left garrisons in them: for it is not likely that presently they removed colonies of the Philistines to dwell there.  
Vers. 9 And they cut off his head, and stripped off his armour.] As David had done to Goliath, chap. 17.54. and 21.9.  
Vers. 10. And they fastened his body to the wall of Bethshan.] His head they put in the temple of Dagon, 1. Chron. 10.10. but his body and the bodies of his sons also, vers. 12. they fastened to the wall of Bethshan, that is, to a wall in the street of Bethshan, 2. Sam. 21.12. a town that belonged to the lot of Manasseh, though not yet recovered from the Philistines, called also Bethshean, Judg. 1.27.  
Vers. 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul, etc.] As being thankfully mindful of that which Saul had done for them, 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their city: and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poor distressed Israelites.  
Vers. 12. And took the body of Saul, and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burned them there.] This was not the ordinary use of the Israelites; and therefore two reasons are given for this by Expositors: 1. That it was because the flesh was now corrupt and putrified. 2. Lest the Philistines should again get their bodies into their power.  
Vers. 13. And they took their bones and buried them under a tree at Jabesh, and fasted seven days.] The flesh being burnt from off their bones, they gathered up their bones, which would not be so soon burnt as the flesh was, and buried them solemnly in Jabesh; and there they continued till toward the end of David's reign, when he took up their bones, and buried them in the sepulchre of Kish the father of Saul, 2. Sam. 21.12. etc. As for their fasting seven days, to wit, till the evening of each day, when they had thus buried the bones of Saul and his sons, that was done doubtless, not only by way of bewailing the death of Saul and his sons▪ but also especially that they might seek unto God in the behalf of the whole land and people of God, who were now in a sad condition, by reason of this great defeat which the Philistines had given them. Nor is it necessary that we should think that they did neither eat nor drink all these seven days (some masters of Physic have concluded, that it must needs be mortal to be without all nourishment for seven days together) rather we may think that they afflicted themselves with fasting for seven days together, only taking still at night some small refreshing: and yet indeed in those east countries, they will far longer endure fasting, than we can do in the● pa●.    

ANNOTATIONS Upon the second book of SAMUEL, Otherwise called, The second book of KINGS.  

CHAP. I.  
NOw it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, etc.] This book containeth the history of David's reign, who was chosen of God to succeed Saul in the kingdom; yet because hereby is shown the accomplishment of samuel's prophecy concerning the kingdom of David, therefore it is called The second book of Samuel. And the first thing here related is, how the tidings of the death of Saul and his sons were first brought unto David, whilst he was yet in Ziklag. David was lately returned thither from the slaughter of the Amalekites, and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them; when behold on a sudden their great joy was damped with the sad tidings of the overthrow of God's people, the death of Saul and his sons, even Jonathan amongst the rest, the dearly beloved friend of David. And thus though a way was opened for David to come to the crown, yet it was by a sad calamity, that must needs allay his comfort therein with a great deal of sorrow.  
Vers. 2. A man came out of the camp with his clothes rend, and earth upon his head.] See the notes, Gen. 37.29. and Josh. 7.6.  
Vers. 4. And David said unto him, How went the matter? I pray thee tell me.] This eagerness of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land, discovered plainly how solicitous he was for his brethren, though he sojourned at that time in the land of the Philistines.  
Vers. 6. As I happened by chance upon mount Gilboa, behold Saul leaned upon his spear, etc.] By the relation we have of saul's death in the last chapter of the former book, it is evident that Saul killed himself, and that many several passages in the relation which this Amalekite here makes of his death, were merely feigned by him, that he might the more ingratiate himself to David; For first, it is expressly said that saul's armour bearer killed not himself till he saw that his Lord and master was dead, vers. 5. When his armour-bearer saw that Saul his master was dead, he fell likewise upon his sword, and died with him. Secondly▪ It is no way probable, that after Saul had been first so sorely wounded by the Philistine archers, that he could not get away from those that pursued him, and then thrust through by himself with his own sword, he should still be able to talk with the Amalekite. Thirdly, If he were so loath to be killed by the uncircumcised Philistines, why should he desire an uncircumcised Amalekite to kill him? And fourthly, whereas this Amalekite pretends here, that he was fallen upon his spear, which he had thrust into his body (for so those Expositors understand these words, Saul leaned upon his spear, that hold that this Amalekite killed him) and that therefore he desired him to stand upon him, vers. 9 to wit, to force the spear through his body, that so he might die: this could not be, for it is expressly said, 1. Sam. 31.4. That Saul thrust himself through with his sword, and not with a spear, Saul took a sword and fell upon it; it seems therefore, that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tidings of saul's death to David, (who was by general fame known to be the man whom Samuel had anointed to succeed Saul in the throne) and together with those tidings saul's crown and bracelets, he should not miss of some fair reward for the present, and some great preferment afterward; and so thereupon, away he went presently to find out David; only withal, as supposing that this would endear him the more to David, and make his reward the greater, he resolved to add this lie besides, to wit, that he found him leaning upon his spear, as not being able to stand, because of the deadly wounds the archers had given him, and being entreated by him to kill him, and so to put an end to his misery, he did what he desired of him, vers. 10. I stood upon him, saith he, and slew him.  
Vers. 9 Stand I pray thee upon me, and slay me, (for anguish is come upon me, etc.] Some translate this last branch, as it is in the margin of our bibles, my coat of male (or my embroidered coat) hindereth me that my life is yet whole in me; and accordingly they conceive, that the reason that Saul alleges why he lay in such extremity and yet could not die, but continued heart whole, as we use to say, was because his coat of male, or his embroidered coat hindered the spear from passing through his body, and that thereupon, he desired this Amalekite to stand upon him, to wit, to force the spear through him and so to slay him; but because there is no likelihood that Saul would attempt to kill himself in that manner, when he had a coat of male or any other garment on that should hinder the spear from piercing through him. I rather approve of that translation in our bibles, Stand I pray thee upon me and slay me, for anguish is come upon me, etc. and then by standing upon him, he meant only, that he should stand over him, and slay him, the very same that is else where expressed by a like phrase of falling upon men to slay them, as verse 15. of this chapter, where David enjoined one of his young men to slay the Amalekite, David called one of the young men, and said, Go near and fall upon him, and he smote him that he died.  
Vers. 11. Then David took hold of his clothes, and rend them, etc.] See the note, Gen. 37.29.  
Vers. 12. And they mourned and wept, and fasted until even for Saul and for Jonathan, etc.] Though Saul was David's enemy, and with an implacable hatred did continually persecute him, yet he was the Lords anointed, and had been a valiant defender of Israel; and besides the uncircumcised enemies of God's people, were like to insult over them because of this victory, and to blaspheme the name of God; and this grievous calamity that was fallen upon them was a sign of God's wrath against the whole people; and therefore no marvel though David mourned bitterly, not only for Jonathan, but also for Saul and for the people of God.  
Vers. 13, And David said unto the young man that told him, Whence art thou? etc.] He had before told David how he had answered Saul when he asked him this very question, to wit, that he was an Amalekite; but it seems David disturbed with the tidings he had brought him, minded it not, and so asked him again whence he was, and accordingly, he answered again, I am the son of a stranger an Amalekite, and lived amongst the Israelites though he were not of that nation.  
Vers. 16. And David said unto him, Thy blood be upon thy head, etc.] See the note, Leu. 20.9.  
Vers. 18. Also he bade them teach the children of Judah the use of the bow.] Besides, upon occasion of this heavy overthrow (which made David compose this mournful ditty) wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines, David took order that his people should be taught the use of the bow: and perhaps indeed (as some think) this might be one end why David composed this ditty, that being used frequently in the tribe of Judah, it might stir them up to labour to be expert in the skill of shooting.  
Behold, it is written in the book of Jasher.] This seems to have been a general Chronicle of the memorable acts of this nation, which was continued from time to time by the prophets. See Josh. 10.13.  
Vers. 19 How are the mighty fallen!] This clause is three several times repeated, to wit, here, and vers. 25. and 27. as is usual in songs.  
Vers. 20. Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice, etc.] This is only a poetical expression of David's desire that it might not be; or a bemoaning of that which he knew would be; for he knew that the Philistines would rejoice, and make great triumph for this, and at such times the women used to go forth with music and songs. See the note 1. Sam. 18.6.  
Vers. 21. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, etc.] This is also a poetical expression of the great and grievous loss of the Israelites, in the death of Saul and Jonathan, and of their just sorrow for it; that they had cause enough to wish, if so it might be, that the place where they were slain, might for ever be a sad and doleful monument of this lamentable accident: it is much like that of Job, chap. 3.3. Let the day perish wherein I was born, and the night in which it was said, there is a manchild conceived.  
There the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.] To wit, because he fell and died as any other of the common soldiers.  
Vers. 22. From the blood of the slain, from the fat of the mighty the bow of Jonathan turned not back, and the sword of Saul turned not empty.] The sword in war is said to devour in the Scripture phrase, Shall the sword devour for ever? saith Abner to Joab, chap. 2.29. And thence that which is translated the edge of the sword, is in the Hebrew, the mouth of the sword, and in reference to this it is said here, that Jonathans' bow, and saul's sword returned not empty from the blood of the slain, and from the fat of the mighty, meaning that they did always devour the blood and flesh of the stoutest enemies; for fat is mentioned to imply men lusty, healthful, and strong.  
Vers. 23, Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided.] By this that they were lovely and pleasant in their lives, is meant that they were dearly beloved of one another, and indeed, though Saul was sometimes enraged against Jonathan, yet it proceeded from his fatherly affection to him, because he was ●ealous of David for Jonathans' sake, and how piously affected Jonathan was towards his father, he now manifested, by dying with him in this battle against the Philistines; and indeed it is likely that this clause of Jonathans' living and dying with his father, is the rather inserted, to clear him from that suspicion of having conspired with David against him.  
They were swifter than eagles.] This may be meant, first, of their nimbleness and agility of body, which is in soldiers very commendable▪ because it is a great advantage for the evading of the stroke of an enemy, and for striking home upon them, and especially for the pursuit of them when they are put to flight, though men be never so strong, yet if they be lumpish and heavy, an active nimble man of less strength may do better service than they: and secondly, of their speedy prosecuting any noble service they had undertaken or resolved upon, they were not slothful, but active and quick; and were often upon their enemies before they could well hear any tidings of them.  
Vers. 24. Ye daughters of Israel weep over Saul who clothed you in scarlet, etc.] To wit, partly by the spoils taken from the enemy in his war, wherein he was always victorious, according to that expression, Psalm 68.12. Kings of armies did flee apace, and she that tarried at home divided the spoil: and partly by the benefit of his government, under which they grew rich and wealthy; and observable it is, that speaking of the rich and costly attire wherewith they were enabled to adorn themselves, through the flourishing prosperity they enjoyed under saul's government; he addressed his speech in this to the women of Israel. Ye daughters of Israel weep over Saul who clothed you in scarlet, etc. because women are most delighted in glorious attire.  
Vers. 25. How are the mighty fallen in the midst of the battle!] These words in the midst of the battle, may be addde to imply, how valiantly they died, not as cowards flying and pursued by the enemy; but as gallant men standing it out stoutly against the violent assaults of the Philistines, till they fell down dead in the place.  
Verse 27. How are the mighty fallen, and the weapons of war perished!] This last clause is either added by way of bewailing the loss of their arms in that last battle fought with the Philistines, or else, to set forth the worth of those gallant men that fell in that fight, and then it is all one as if it had been said, that all the glory of war was perished with them.   

CHAP. II.  
Vers. 1. DAvid enquired of the Lord, saying, Shall I go up to any of the cities of Judah?] Though David knew that he should be king, and that Saul being now dead, the Diadem, which by God's special providence was put into his hand, belonged unto him; yet where or by what means the Lord would open a way to him, that he might possess and enjoy it, he knew not, and therefore for this he enquired of the Lord, to wit, by the Ephod, as formerly, the rather doubtless, because he knew that Gods answer herein, would be a great encouragement, both to him and to his followers.  
And David said, whither shall I go up? And he said unto Hebron.] This was at present the chief city of the tribe of Judah, and withal it was the place where Abraham; Isaac, and Jacob were buried: and thus the kingdom of David was first erected where they lay interred, to whom long since the land of Canaan was promised, the Sceptre of Christ and the kingdom to be established in the tribe of Judah, which was to be a type of the kingdom of Christ.  
Vers. 2. So David went up thither, and his two wives also, etc.] That as they had been sharers with him in his sufferings, so they might have their share in his prosperity too; and thus they that are married to Christ, and partake with him in his sufferings, shall be sure also to partake with him in his glory, Luke 22.28, 29. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me: 2. Tim. 2.12. If we suffer, we shall also reign with him, if we deny him, he also will deny us.  
Vers. 3. And they dwelled in the cities of Hebron.] That is, in Hebron and the towns and cities adjoining, in that mountainous tract of land that belonged to Hebron. See Josh. 21.11, 12.  
Vers. 4. And the men of Judah came, and there they anointed David king over the house of Judah.] Though many of the other tribes came into David, whilst he was yet at Ziklag, even some that were saul's brethren, of the tribe of Benjamin, 1. Chron. 12.1, 2. & therefore it is likely, that even now too, when he was come to Hebron, some of every tribe came in to him, to wit, so many as were convinced that David had been anointed by Samuel at God's appointment, and therefore judged they should rebel against God, if they should not submit to his government; yet because the generality of the other tribes, stood for the settling of the kingdom upon saul's posterity (though indeed they did it at least many of them, because they durst do no other, for fear of Abner: Ye sought for David in times past to be king over you, saith Abner to the Israelites, chap. 3.17.) And only the tribe of Judah did generally at this time come into David, therefore it is said, that for the present he was only anointed king over the house of Judah. Hitherto David had been extremely persecuted by Saul, and had endured a great deal of trouble and sorrow; but now at last God made good his word: and settled him in the throne which he had promised him; and herein was David a notable type of Christ, who through many sufferings entered into glory, he endured the cross, despising the shame, saith the Apostle, Heb. 12.2. and is set down at the right hand of the throne of God. Yea and the voluntary submission of these men to the government of David, was a type of the voluntary submission of Christ's subjects to his Sceptre, according to that prophetical expression, Psal. 110.3. Thy people shall be willing in the day of thy power. Indeed this was the very reason why they anointed David now again at Hebron, whereas he had been before anointed by Samuel; namely, that they might thereby testify their approbation of that which God had appointed, and how freely and cheerfully they did all consent, to accept of him as their king and sovereign.  
And they told David, saying, That the men of Jabesh-Gilead were they that buried Saul.] It may well be that David made enquiry after the bodies of Saul and his son, as intending to have them honourably buried, and that hereupon he was told what had been herein done, by the men of Jabesh-Gilead.  
Vers. 6. And now the Lord show kindness and truth unto you.] That is, may the Lord recompense the kindness which you have showed to Saul, by being constantly kind and gracious to you; these two words kindness, and truth, are often joined together in the Scripture, to signify a constant sure hearty kindness.  
Vers. 7. Your master Saul is dead, and also the house of Judah have anointed me king over them.] This clause is added to show the reason why he sent this message to the men of Jabesh-gilead, to wit, because he was now anointed king in saul's room▪ and he would not have them entertain any thoughts of jealousy, that he would bear them any spleen for their kindness to Saul, but would rather study to requite them for it; thus by kindness he sought to win the other tribes to submit to his government.  
Vers. 8 But Abner the son of Ne'er, Captain of saul's host, took Ishbosheth the son of Saul, and brought him over to Mahanaim, etc.] To wit, that he might there anoint him king, in the room of his father Saul, as it follows in the next verse. And he made him king over Gilead, and over the Ashurites, and over Jezreel, (not that of Judah, Josh. 15.26. but that of Issachar, Josh. 19.18.) and over Ephraim, and over Benjamin, and over all Israel, that is, over all the other tribes of Israel, except the tribe of Judah, that had anointed David; Abner was saul's cousin german (for Ne'er the father of Abner, and Kish the father of Saul, were brothers) and in saul's time he was the Lord General of all his forces, fearing therefore that he should be displaced and disregarded, if David were king, at least that he could not hope for the preferment, and favour under David, that he might expect under a king of his own kindred and family, especially if he were the chief means to make him king, he resolved to continue the kingdom, if he could in saul's family; and because Mephibosheth Jonathans' son, the heir apparent to Saul, was but five years old, and now lately lamed in his feet, chap. 4.4. therefore he rather thought fit to proclaim Ishbosheth king, who was the only son of Saul that was now left, except those that he had by his concubines: and to that end he took him, and carried to Mahanaim, which was a city in Gilead, beyond Jordan in the tribe of Gad, choosing there at first to settle his new made king; either because he had heard of the message which David had sent to the men of Jabesh-gilead, and so desired to strengthen himself in those parts, lest they should be won to fall off to David, or else only because this being one of the remotest parts of the kingdom, Ishbosheth might be here safest from David's party. It is indeed evident, that Abner knew well enough that David was anointed by Samuel at God's appointment, to succeed Saul in the throne; for we see that afterwards in his anger, he could tell Ishbosheth, that he would translate the kingdom to David, even as the Lord had sworn to him, chap. 3.9. But what do ambitious Athesticall men care for God's command? He considered at this time that Ishbosheth was his near kinsman, and that being but a weak feeble-spirited man, he might use him as a scale, and in the mean time rule all himself, and therefore he made no bones in the pursuit of these his ambitious designs, to set up a king contrary to what he knew God had appointed.  
Vers. 10. Ishbosheth saul's son, was forty years old when he began to reign over Israel, and reigned two years.] Some therefore conceive, that Ishbosheth took not the kingdom upon him, till five years after his father's decease; but I should rather think the meaning of this clause is, not that Ishbosheth reigned but two years in all, but that he had reigned but two years, when Abner led forth an army against David, and was overcome by Joab, as is related in the sequel of the chapter, for had not Ishbosheth reigned longer than two years, why is it said, chap. 3. vers. 1. that there was long war between the house of Saul, and the house of David; and why was it seven years and odd months, ere the rest of the tribes accepted of David for their king. Yet some Expositors hold, that it was above five years after the death of Saul, ere Abner risen up against David, and made Ishbosheth king.  
But the house of Judah followed David.] To wit, even after the other tribes had made Ishbosheth king: which is doubtless noted to the praise of the men of Judah. They might well assure themselves that if they still stuck to David it would make a dangerous rent in the kingdom, and that would prove the occasion of a civil war, wherein much blood was like to be shed, and yet because it was of God's appointment that David should be king, they are commended for this, that they did still hold fast with David, leaving the event for other things to God.  
Vers. 12. And Abner the son of Ne'er, and the servants of Ishbosheth the son of Saul, went out from Mahanaim to Gibeon.] To wit, to make war against David, as is evident in the sequel of the story.  
Vers. 14. And Abner said to Joab, Let the young men now arise, and play before us, etc.] The meaning of this is, that when both armies were met together, as is before said, Abner sent a challenge to Joab, to wit, that a certain number of their young gallants on each side might come forth, and show both armies some pastime in a fight together; and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men, to daunt those that were with Joab; but Joab soon accepted the challenge, and sent forth twelve of his men to enter the lists with twelve of Abners; and we may well think that the sad event of this combat was of God, to show how he abhors such vainglorious challenges.  
Vers. 17. And there was a very sore battle that day.] Each part happily being enraged by the death of their fellows slain in the combat, both armies did presently with great fury fall upon each other, and so there was a sore battle, though at last Joab and his men won the field, who fought for David the Lords anointed; as it follows in the next words, Abner was beaten, etc. and yet considering that Abner had all the tribes of Israel on his side save that of Judah, it is very probable that his army was fare greater than Joabs'.  
Vers. 21. Lay thee hold on one of the young men, and take thee his armour.] As if he should have said, Set upon one that is thy match, and content thyself with taking the spoil of his armour from him; or else I shall soon make thee know that thou art not able to deal with me.  
Vers. 22. How then shall I hold up my face before thy brother.] Hereby it appears that Abner began now to think of obtaining a peace from David, and was troubled to think that he should have Joab his continual adversary, if he should now slay his brother Asahel.  
Vers. 23. Abner with the hinder end of his spear smote him under the fifth rib, etc.] About the place where the short ribs are; which is added, because in that place the blow must needs be mortal: and it was done with the hinder end of the spear, that is, with the pike in the lower end of the spear, for their spears had pikes at both ends.  
Vers. 25. And the children of Benjamin gathered themselves together after Abner, etc.] That is, some of his broken troops gathering together about Abner on the top of an hill, encouraged with the advantage of the place, and night approaching, began to make head against Joab again.  
Vers. 26. Knowest thou not that it will be bitterness in the latter end? etc.] That is, though in your heat of prosecuting the victory you have gotten, the blood of our brethren is not minded, yet afterward it will cause bitter sorrow, even these few of our army which are left, when they see their condition is desperate, may happily sell their lives amongst thy followers at a dear rate; but however, the shedding of so much blood of Israel, your brethren, will end at last in bitterness, and therefore desist: How long shall it be ere thou bid the people return from following their brethren?  
Vers. 27. Unless thou hadst spoken, surely then in the morning the people had gone up every one from following his brother.] That is, unless thou hadst by challenging the young men on our side, provoked the people, (and he means that challenge mentioned vers. 14.) so fare we were from desiring to shed the blood of our brethren, that purposely to prevent it, we were minded to have retired in the morning before the battle was fought.  
Vers. 28. So Joab blew a trumpet, and all the people, etc.] Though Joab doubtless was greatly incensed for the death of his brother Asahel, yet hoping that Abner began to bethink himself of the loss they had sustained, and especially to prevent the further shedding of the blood of their brethren, he sounded a retreat, neither fought they any more, to wit, at this time: for afterwards the war was renewed again, as is evident in the next chapter, vers. 1.   

CHAP. III.  
Vers. 1. BUt David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.] Herein was David's kingdom (as in many other things) a type of Christ's, and that both generally in the whole Church, and particularly in the heart of every true Christian: for thus shall it always be betwixt: the kingdom of Christ, and the kingdom of Antichrist, between the flesh and the spirit in the regenerate. The Church of Christ shall grow stronger and stronger, and Antichrist shall consume away, and grow weaker and weaker; though he may seem to gather strength for a time, yet by degrees he shall lose again more than for that time he had gotten; and so he shall waste and consume away, till at last his kingdom shall be utterly ruined; and so it is likewise with the kingdom of Christ erected in the hearts of all true believers, though the spiritual part be never so weak at the first, yet it shall by little and little grow in strength; and the flesh on the other side shall grow weaker and weaker. There is a crown and kingdom promised them, and though there be never so much opposition, Christ's promise shall at length be made good unto them, as here samuel's was unto David, they shall subdue all their enemies, and shall be crowned at last triumphantly in heaven.  
Vers. 2. And unto David were sons born in Hebron, etc.] And herein God's providence notably appeared, to wit, that David all the while he was in exile had no children, whilst they were like to be an occasion of much care and encumbrance to him. But being now settled in his kingdom, he had many sons; for that all these were born to him in Hebron, is yet more clearly expressed, 1. Chron. 3.1, etc.  
Vers. 3. And his second Chileab, etc.] Called also Daniel in that 1. Chro. 3.1.  
And the third Absalon, the son of Maacah the daughter of Talmai king of Geshur.] There was an inroad made by David into this land of Geshur, whilst he lived with Achish, 1. Sam. 27.8. and therefore some think that David then took this Maacah captive, and so took her to wife, as is permitted by the Law, Deut. 21.13. And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month▪ and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. But Absaloms' flying to this Talmai his grandfather by the mother's side, chap. 13.37. may rather imply, that he had her by way of peaceable treaty, and that was doubtless unlawful unless she yielded to become a proselyte.  
Vers. 5. And the sixth Ithram, by Eglah David's wife.] This clause, David's wife, is here added, either because her parentage was not known, which is expressed in the rest of his wives, and therefore this title is added in stead of that, or to distinguish this Eglah from some other woman of the same name; or else to imply the same concerning the rest before named, and that he had these children in Hebron by his wives, besides those which he had by his concubines, 1. Chron. 3.9.  
Vers. 7. And Ishbosheth said to Abner, Wherefore hast thou gone in unto my father's concubine?] It is not expressed that Abner had lain with Rispah his father's concubine, but only that Ishbosheth charged him with it; and therefore we cannot say whether it were so indeed, or whether Ishbosheth out of some groundless jealousy or false report did only suspect it was so. But however, most probable it is that Ishbosheths' discontent was not only because he took it to be a dishonour to his father, that his servant should lie with his concubine; but also especially because he apprehended it was out of some close and secret affectation of the kingdom. It seems that the taking of the deceased kings wives or concubines, was in these times esteemed dangerous for the raising of the spirits of those that did it to seek the crown, and that therefore it was judged fit, that the succeeding king should take all the wives and concubines of his predecessor the deceased king, into his power; whence was that which the Lord by the Prophet Nathan said to David, chap. 12.8. I gave thee thy master's house, and thy master's wives into thy bosom, etc. and therefore as Solomon conceived of Adonijahs desiring Abishag for his wife, who was David's concubine, to wit, that he did it out of an ambitious affectation of the kingdom, 1. Kings 2.22. So did Ishbosheth conceive of Abners going in to Rispah, saul's concubine; namely, that he had therein some plot by degrees to thrust him out, and to wind in himself to be king in his room, and therefore charged him so sharply with it.  
Vers. 8. Am I a dog's head, which against Judah do show kindness this day unto the house of Saul, etc.] By this answer of Abners to Ishbosheth, we cannot conclude neither whether he were guilty or no, of that which Ishbosheth had charged him with; for the meaning of these words may be either that he thought himself greatly wronged, that Ishbosheth should suspect him for, or accuse him of, such a foul fact as this, of committing whoredom with his father's concubine, or else that he took it in high disdain that Ishbosheth should esteem so meanly and basely of him, as to make such a matter of it, and to take it to be so great a disparagement and dishonour both to him and to his father, that he should go in to one of his father's concubines: But yet I conceive it more probable, that the last of these was Abners meaning; First, because that phrase, Am I a dog's head? doth rather import the worthlessness of his person, than his lustfulness in that fact he was charged with, as some would have it; for so we see the like phrase is used elsewhere, as 1. Sam. 24.14. After whom dost thou pursue? saith David to Saul, after a dead dog, after a flea? etc. 2. Sam. 9.8. What is thy servant that thou shouldest look upon such a dead dog, as I am, saith Mephibosheth to David: and secondly, because that which Abner here allegeth concerning his siding with him against the house of Judah, must needs be alleged, to show how little cause he had so to vilify him, by whose means he was made king, and had been hitherto supported in his kingdom, and in whose power it was if he pleased, to deliver him up into the hands of David. So that it seems by this answer of Abners, that he did purposely wave the making any reply to the fact he was charged with, either by denying or justifying of it, and only quarrelled that Ishbosheth should think so meanly of him, as to take it for such a disgrace to his family (whether it were true or false) that he should lie with one of his father's concubines. Am I (saith he) a dog's head, that thou chargest me to day with a fault concerning this woman?  
Vers. 11. And he could not answer Abner a word again, because he feared him.] From this which is here said of Ishbosheth, some Expositors conclude, that he was a poor and low-spirited man, and the rather, because they observe too, that he alone of all the sons of Saul went not forth to war against the Philistines, when Saul and his sons were slain. But indeed, considering what exceeding power these men had amongst the people, that commanded in chief over the Militia, it is no wonder that he should be so daunted, when Abner in a rage answered him so insolently, and threatened him openly with revolting to David. Nor could it be concluded from hence alone, that he was a man of no great metal and courage: for even David himself upon the same ground, was overmuch awed with Joabs' power, and durst not do to him what otherwise he would have done, vers. 39 I am this day weak though anointed king, and these men the sons of Zeruiah be too hard for me.  
Vers. 12. And Abner sent messengers to David on his behalf? saying, Whose is the land, etc.] This clause in Abners' message to David, Whose is the land? might be meant two several ways, to wit, either to intimate, that he had the land of Israel in his power, and could as he pleased either settle it upon the house of Saul or remove it to David; or else to imply that he did now acknowledge that the land did indeed belong to David, whom God by Samuel had anointed to be king over Israel, and that therefore he was now willing to transfer the kingdom to him; only he desired that he would first assure him, that he would pardon all that was past, and upon good conditions make a league with him. And thus he pretended to come in to David, merely because the land was his, and the kingdom his by God's appointment, when indeed he did it merely to be revenged on Ishbosheth, and to procure peace, and perhaps advancement too for himself: even as many men in these days of the Gospel, come unto Christ, pretending they do it for the truth's sake, when indeed they seek themselves only in some carnal respects, as Abner did.  
Vers. 13. Thou shalt not see my face, except thou bring Michal saul's daughter when thou comest to see my face.] Though she had lived many years with another husband, yet David's earnestness to have her restored to him, and that with a purpose to have her live with him again as his wife, as she did, needs not seem strange to us, if we consider, first, that she was his first wife, and had been faithful to him in preserving his life, 1. Sam. 19.11, 12. and had been forced by her father to marry this man when David was fled, 1. Sam. 25.44. secondly, that David could no way better show his love to her, then by rescuing her from the sin and infamy of living in adultery with another man: thirdly, that it might be in policy a matter of great importance to settle peace in the kingdom, and to establish the kingdom to David, that this his wife should be restored to him again, because she was saul's daughter: and fourthly, that by this means he should make trial of the fidelity of Abner.  
Vers. 14. And David sent messengers to Ishbosheth saul's son, saying, deliver me my wife Michal, etc.] Thus it seems David and Abner had contrived the business, that David should send to Ishbosheth for his wife, and that then Abner should second the motion and procure it to be done: for that Abner had a hand in causing Ishbosheth to restore David his wife, is evident, vers. 16. because Abner went along with her to Bahurim. Now in the challenge that he makes of his wife, Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines, he mentions only a hundred foreskins; because so many only David was by covenant bound to bring, though he brought two hundred, 1. Sam. 18.25, 27.  
Vers. 16. And her husband went with her along weeping behind her to Bahurim.] A town in the tribe of Benjamin, chap. 19.16.  
Vers. 17. And Abner had communication with the elders of Israel, saying, Ye sought for David in times past to be king over you.] Hereby it appears, that many of the Israelites would have followed David before this, but that they durst not for fear of Abner: For the least we can conclude from hence is, that before Ishbosheth was made king by Abner, the Israelites were divided, some standing for David, others for Ishbosheth saul's son.  
Vers. 19 And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin.] That is, to the greatest part of them, 1. Chron. 12.29. Abner having treated with the elders of Israel about their accepting of David to be their king, and more particularly with those of Benjamin, because they were like to be hardliest won in regard of their especial relation to the house of Saul who was of their tribe; he went to David (perhaps under pretence of carrying his wife Michal to him, to which Ishbosheth had consented) and so then acquainted him how tractable he had found the Israelites, and how willing to submit to his government: yea even the men of Benjamin amongst the rest, of whom David had most cause to fear that he should have found them refractory.  
Vers. 25. Thou knowest Abner the son of Ne'er, that he came to deceive thee, etc.] And thus though Joab doubtless was chief enraged, because he feared Abner would insinuate himself into David, and prove a corrival to him in his honours and preferments; and withal, because his heart was full of revengeful thoughts against him for the death of his brother Asahel, yet he alleged none of this to David, but only that he was solicitous for him, as being confident that Abner came only as a spy, and sought to get some advantage against David.  
Vers. 26. And when Joab was come out from David, he sent messengers after Abner, etc.] Having spoken his mind to David, it may seem that he fling away in an anger, not vouchsafing to hear what David would answer, and so being come out, he sent messengers after Abner to bring him back, and happily he sent in the name of the king (which might be one cause why David was so careful afterward to clear himself of it,) but doubtless he pretended that he had some business of importance to impart to him: or else, it is not like that Abner would have come back again.  
Vers. 27. Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth rib, etc.] Thus Joab and Abishai had plotted the business before hand, whence is that vers. 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battle, etc. by this means (though the fact in Joab was foul and wicked) God punished Abner for his rising up against David, and making so light account of shedding so much blood, chap. 2.14. And Abner said to Joab let the young men now arise and play before us: and withal, God removed him out of the way, that David might come to have all Israel submit themselves to him without the help of Abners' treachery; for that phrase of smiting under the fifth rib, see the note, chap. 2.23.  
Vers. 28. I and my kingdom are guiltless before the Lord for ever from the blood of Abner, etc.] Because the Lord many times plague's the whole land for the magistrates shedding innocent blood, therefore David in this protestation that he makes of his innocence, mentions the kingdom together with himself, I and my kingdom are guiltless. etc.  
Vers. 29. Let there not fail from the house of Joab one that hath an issue, etc.] David knew well that it was much to be suspected, that the people would think that Abner was slain by his command, or at least not without his consent, and how likely this was to alienate the hearts of the people from him; In a business therefore that so nearly concerned him, no marvel though in the bitterness of his spirit he poured forth these heavy imprecations against Joab and all his posterity, Let there not fail from the house of Joab one that hath an issue, that is, the running of the reins, (see the note, Leu. 15.21.) or that is a leper, or that leaneth on a staff through lameness or weakness; and why he did not proceed further to do justice upon Joab, which would have been of all, the best way to clear his own innocence himself showeth, vers. 39 I am this day weak though anointed king, and these men the sons of Zeruiah be too hard for me: the Lord shall reward the doer of evil according to his wickedness.  
Vers. 30. So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.] These words, in the battle, are added as an aggravatian of Joabs' sin: For Abner slew Asahel in open battle, and was forced thereto by Asahels' pursuit of him; but Joab slew Abner treacherously, when he pretended to speak peaceably with him; why Abishai is here joined with Joab, see the note above, verse 27.  
Vers. 31. And David said to Joab, and to all the people that were with him, Rend your clothes, etc.] That is, he enjoined them to bury Abner with a solemn funeral, thereby testifying his sorrow for his death, and clearing himself before all the people from having any hand in it. Neither was it unfit that Joab amongst others should be enjoined to be a public mourner at his exequys: for first he had more cause to mourn then any man, because of his sin: David therefore requiring him thereunto did that which was fit; if Joab therein dissembled, it was his own fault. Secondly, it might be imposed as a kind of punishment that he should publicly by being one of the mourners bear witness of Abners worth, whom in his rage he had slain. Concerning the custom of renting their clothes, see the note, Gen. 37.29.  
Vers. 33. And the king lamented over Abner, and said, died Abner as a fool dieth?] That is, he died not as a fool dieth; his hands were not bound, etc. the meaning is, that he died not as a weak and cowardly man, that is, taken in war and led captive, his hands being bound, or as a malefactor that is cast into prison and bound in fetters, (not saith he, he that slew him, had he done it in open fight, he should have found that his hands were not bound, etc.) but he was slain, as the valiantest man in the world might have been slain, to wit, treacherously; by one that pretended peace and smote him unawares. Perhaps this was the elegy which David composed to be sung at Abners' funeral.  
Vers. 35. And when all the people came to cause David to eat meat, etc.] By these words is intimated, that there was a solemn feast at the funeral of Abner, where all the people, that is, the guests invited, or some in the name of all, seeing or hearing that the king refused to eat, laboured to persuade him to eat, till with such earnestness he protested to the contrary: and indeed that it was a custom amongst God's people in the time of the law to have feasts at their funerals, either thereby to allay their grief, or to testify their hope concerning the good estate of their deceased friends, may be gathered from other places. For thence are those expressions, Jer. 16.7, 8. Neither shall men tear themselves for them in mourning to comfort them for the dead: neither shall men give them the cup of consolation to drink for their father, or for their mother. Thou shalt not also go into the house of feasting: to sit with them to eat and to drink. and Ezek. 24.17. Forbear to cry, and make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. As for David's oath when he replied that he would not eat, So do God to me and more also, see the note, Ruth 1.17.  
Vers. 36. As whatsoever the king did, pleased all the people.] This is referred by some Expositors to this particular of David's ordering the funeral of Abner, that whatsoever the king did herein, pleased the people; but yet it may also be understood more generally, to wit, that the king was so highly esteemed and beloved of the people, that they were still inclinable to approve of any thing that he did.  
Vers. 39 And I am this day weak, though anointed king, and these men the sons of Zeruiah be too hard for me, etc.] By alleging the power of Joab and Abishai, and the unsettledness of his estate in the kingdom for the present, he laboureth to excuse himself for not punishing Joab for this fact of his according to the law. Indeed by many things related both of Joab and Abner it appears, that these that were generals over the men of war were very potent. But why then did not David execute justice upon Joab afterward, when he was established in his throne? Doubtless it was an infirmity in David, and before his death it seems he repent of his error, which that charge of his to Solomon may probably imply, 1. Kings 2.5, 6. Moreover thou knowest also, what Joab the son of Zeruiah did to me, and what he did to the two captains of the host of Israel, unto Abner the son of Ne'er, and unto Amasa the son of Jether, whom he slew and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.   

CHAP. FOUR  
Vers. 1. ANd when saul's son heard that Abner was dead in Hebron, his hands were feeble, etc.] That is, he was so dismayed and discouraged, Abner being slain on whom he wholly relied, that there was no power in him to do any thing for himself: the like phrase we have, Ezra 4.4. And the people of the land weakened the hands of the people of Judah, and troubled them in building; and Neh. 6.9. They all made us afraid, saying, Their hands shall be weakened from the work that it be not done. Now therefore O God, strengthen my hands. Yea, and thus it was too with all the tribes of Israel, as it follows in the next words, and all Israel were troubled, to wit, because they had opposed David, and now their general on whose counsel and power they had hitherto stayed themselves, was taken away; yea, and that when he went about to yield himself to David, and further his title to the crown. So that should they go forward in that resolution of revolting from Ishbosheth to David, they suspected they should find no more favour than Abner had found.  
Vers. 2. For Beeroth also was reckoned to Benjamin, etc.] This is added, to show why Rimmon the father of the two forenamed captains, is called a Beerothite, to wit, because he belonged to Beeroth a city in Benjamin, Josh. 18.25. For though they dwelled not indeed at present in Beeroth, but sojourned in Gittam another town in Benjamin, Neh. 11.33. yet that was because the Beerothites fled to Gittam, and were sojourners there, (to wit, when Saul and his sons were slain) leaving Beeroth to the Philistines, who came and dwelled in it, 1. Sam. 31.7. and so still they were called Beerothites after the place of their former habitation, and lived but as sojourners in Gittam amongst their brethren the children of Benjamin.  
Vers. 4. And Jonathan saul's son, had a son that was lame on his feet, etc.] This is here inserted, to imply, what it was that did chief encourage these men to murder Ishbosheth, to wit, because he being taken away, there would be no legitimate issue of the royal stock of Saul left, but only Mephibosheth, who being but a child of twelve years of age, and withal lame in his feet, was altogether unfit to succeed in the kingdom; whence they infer, first, how advantageous this their intended fact would be unto David: secondly, how likely they were to be highly rewarded by him: and thirdly, how safely they might do it, because there would be none left of saul's house to revenge the death of Ishbosheth.  
And his name was Mephibosheth.] He is also called Meribbaal, 1. Chron. 8.34. So Jerubbaal, Judges 6.22. is called Jerubesheth, 2. Sam. 11.21. and Ishbaal, 1. Chron. 8.33. is the same Ishbosheth, whom Abner now made king over Israel. Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal, and to put in the room of it this word bosheth, or besheth which signifieth a shameful or infamous thing, Hos. 9.10. They went to Baal-peor and separated themselves unto that shame.  
Vers. 5. Who lay on his bed at noon.] Though it be not simply evil to lie on a bed at noon, yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothful 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 idleness and sloth, that as he slept away his time, so he died at last sleeping.  
Vers. 6. And they came thither into the midst of the house, as though they would have fetched wheat, etc.] The meaning of this is, either that they came in the disguise and habit of countrymen 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 soldiers or for themselves, (for the soldiers in those times had usually their pay in corn) they had free access 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 doubtless 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 villainy 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 villainy that did fare 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 fare 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, etc.] That is, many of all the tribes of Israel in the name of the rest; not only 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 bore 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 days 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 inclining their hearts thereto, even this submission of theirs did also shadow forth the willing submission of believers to Christ's sceptre and government: as is noted before concerning the men of Judah's taking David to be their king, chap. 2.4. as likewise David's free accepting of these, did shadow forth Christ's gracious 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 doubtless they principally alleged 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 enjoined them only 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, Psalm 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 blood, 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 merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins 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, etc.] That is, thou wert our captain that 〈◊〉 lead forth our armies, and bring them back again. Two other reasons are here alleged by the Israelites, whereby they were now moved to come in and submit themselves to David's government: The first is, that they considered how well David had deserved at their hands, and that indeed during saul's reign, 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 allege 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 Christ's government: to wit, because God the father appointed him to be our king, according to that, Psal. 2.6. I have set my king upon my holy hill of Zion: and in that David rejected not these Israelites, that so long opposed the government which they knew God had appointed, there is an intimation of comfort for those, that being convinced of the truth of the Gospel, do yet stand out a long time against knowledge, to wit, that if at last yet they repent and come in, Christ will not reject them.  
Vers. 3. And king David made a league with them in Hebron before the lord] To wit, concerning the government, they binding themselves to obey him as their king, and he binding himself to forget all that was past, and to govern them like a good king according to the Law; and because this was done with invocation of God as a witness of their league, therefore it is said that this league was made before the Lord.  
And they anointed David king over Israel.] This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven, declared to be the Son of God, and the promised Messiah: First, at his baptism, Matth. 3.16▪ 17. And Jesus when he was baptised, went straightway out of the waters; And lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo, a voice from heaven, saying, This is my beloved Son▪ in whom I am well pleased. Secondly, at his transfiguration▪ Matth 17.5. While he yet spoke, behold a bright cloud overshadowed them: and behold, a voice out of the cloud which said, This is my beloved Son in whom I am well pleased: Hear ye him. And thirdly, a little before his death, whilst he was teaching the people; John 12.28. when Christ had said, Father, glorify thy name, than came there a voice from heaven, saying, I have glorified it, and will glorify it again.  
Vers. 4. David was thirty years old when he began to reign.] At the same age was Christ also inaugurated as it were into the office of the Mediator, Luke 3.22, 23.  
Vers. 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land, etc.] Jerusalem stood in the very confines of Judah and Benjamin, so that part of it which stood on the hill Salem, was in Judah's lot; and part of it, yea the greatest part of it, which stood in mount Zion, was in Benjamins; the men of Judah took that part of it which belonged to them, and smote it with the edge of the sword, Judg. 1.8. But the children of Benjamin could not drive out the Jebusites out of their portion, Judg. 1.21. no not when they had the help of their brethren, the men of Judah, as may be gathered by that  is written, Josh. 15.63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day: And therefore we read, that afterward it was a city of strangers, when the Levite and his concubine went that way, Judg. 19.10, 11, 12. yea, so it continued till this time, when David intending (not without the instinct of the spirit of God) to make Jerusalem the chief seat of his kingdom, and having now the advantage of a mighty assembly of the men of war of Israel that were come up armed to Hebron to make him king, took this opportunity, and led them forth against Jerusalem, resolving that the wresting this out of the Jebusites hands, should be his first enterprise.  
Except thou take away the blind and the lame, thou shalt not come in hither, etc.] There are many several expositions of this passage, concerning the Jebusites scoffing at David when he came to besiege them. But two expositions there are which are both very probable: The first, which indeed most Expositors follow, is this, That being over-confident in the strength of the place, they in a flouting manner answered David, when he required them to yield up the fort, that except he could take from them the blind and the lame amongst the inhabitants, he should not come in thither; implying, that though they should man their walls only with the blind and the lame of the people, even they should be able to defend that place against him and all the forces he could make. And indeed, it seems to have been a place of exceeding great strength, because they had held it ever since Joshua entered the land; that is, almost four hundred years, and yet it was even in the heart of their country. The second Exposition is, That they spoke this of their gods, in whom they were never a whit the less confident, because the Israelites despised them; except thou take away the blind and the lame, thou shalt not come in hither, that is, even those gods of ours, which you in contempt call blind and lame gods, shall easily defend us against all thy forces, and will in that be found to be neither lame nor blind. And indeed this exposition seems best to agree with the following passages in the 8. verse: And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind that are hated of David's soul, he shall be chief captain, Wherefore they say, The lame and the blind shall not enter into the house. Nor need it seem strange, that they call their own gods blind and lame: for this they might do purposely, to let the Israelites see how little they were discouraged by these reproaches which the Israelites cast upon their idol-gods, from putting their trust in them, as being most confident of their aid and assistance.  
Vers. 7. Nevertheless, David took the strong hold of Zion, the same is the city of David.] For David having proclaimed, that whosoever should first scale the walls, and so get up to the gutter, as it is expressed in the next verse, and enter the fort, he should be chief captain, that is, the General of his forces, Joab the rather happily that he might recover David's favour, whom he had highly offended by kill Abner▪ did hereupon first scale the walls, and so was made the Lord General of the king's forces, as it is more fully expressed, 1. Chron. 11.6. and this was that strong hold of Zion, which because it was taken by him, was afterward called the city of David.  
Vers. 8. Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, etc.] That is, the blind and the lame Jebusites, wherewith they had, or pretended they could man their walls, and that it should be sufficient for the defence of the place, which are here said to be hated of David's soul, because of that bitter taunt wherewith he had been flouted concerning them; and herein David gives his soldiers to understand, that if they took the fort, his mind was all should be put to the sword, not so much as the blind and the lame should be spared, and that because he had been upbraided with them; but according to the second Exposition of that speech of the Jebusites, that it is meant of their blind and lame gods (which may seem the more probable, because here the Jebusites, and the blind and lame, are distinguished from each other, who so smiteth the Jebusites, and the blind and the lame; the meaning of this clause is more evident, to wit, that these their idol-gods were abhorred of David, and that he would utterly destroy them.  
Wherefore they said, the blind and the lame shall not come into the house.] That is, it grew to be a Proverb, to wit, the blind and the lame shall not come into the house. They that understand that speech of the Jebusites, vers. 6 Except thou take away the blind and the lame, thou shalt not come in hither, of the blind and lame amongst the people, find it somewhat difficult to give the sense of this Proverb. Some conceive that against those that were confident of keeping any fort, which they could not keep, or (generally) that bragged of any thing which they could not effect, this used to be objected as a Proverb, the blind and the lame shall not come into the house, that is, take heed your confidence prove not like that of the Jebusites, or if you do it, it must not be by the blind and the lame, as the Jebusites thought to defend their walls; or take heed that be not done to you, which you threaten against others, as David cast out the blind and lame, which should have kept out him: others think that the people did thus insult over the Jebusites, your blind and lame, that should have kept out us, are never likely to enter again into this fort; or that David did indeed make this order, as a perpetual monument of this victory, that neither blind nor lame should enter his palace, called the city of David (but did Mephibosheth think we, never enter it?) But now if we understand that speech of the Jebusites, vers. 6. of their idol-gods, than the meaning of this Proverb is plain, to wit, that no blind nor lame gods should be tolerated in the Temple or in the city, or any where amongst them that were the people of the everliving God.  
Vers. 9 And David built round about, from Millo and inward.] This Millo was the town-house in the city of David, where the people had their solemn assemblies, or rather some tower or fortress and place of munition belonging to the city; for 2. Chron. 3.5. it is said of Hezekiah, that he repaired Millo in the city of David, and made darts, and shields in abundance, and we see there was the like place in Shechem or near unto it, Judg. 9.6. And all the men of Shechem gathered together and all the house of Millo, and went and made Abimelech king. Now from thence inward only David is said to have built, because the rest of the city without, Joab repaired, 1. Chron. 11.8. And he built the city round about, even from Millo round about: and Joab repaired the rest of the city.  
Vers. 11. And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, etc.] This may be inserted here, either with reference to that which is related in the foregoing verse, concerning the continual increase of David's glory and greatness, David went on and grew great; and so though hitherto we read of no Embassy, that any of the neighbouring kings sent unto him, yet now Hiram king of Tyre sent messengers unto him, to wit, to congratulate his settling in the kingdom; or else, to the last words of the former verse, and the Lord God of hosts was with him, to wit, as an effect of God's favour, the Lord being with him, even Hiram though a stranger shown him great respect, and kindness; howsoever, we may surely conclude, that it was upon David's request, that he sent in these Cedar trees, and Carpenters, and Masons; it seems that when Hiram sent his Ambassadors to David, David took this occasion to desire of Hiram both Cedar trees, and workmen to build him an house, because there was plenty of Cedar trees in Lebanon, which was, the greatest part at least, in his dominion, and the Tyrians were esteemed the most excellent workmen that were, both in wood and stone, and so the king of Tyre fulfilled his desire; and indeed the like is clearly expressed concerning Solomon, 1. Kings 5.1, 2, 3.  
Vers. 12. And David perceived that the Lord had established him, etc.] That is, he saw it by daily experience, the spirit of the Lord withal inwardly persuading his heart, that it was so.  
Vers. 13. And David took him mo● concubines, and wives, etc.] Which was expressly against the Law of God, concerning the kings of Israel, Deut. 17.17. Neither shall he multiply wives to himself, that his heart turn not away.  
Vers. 14. Shammua, and Shobab, etc.] This Shammua is called Shimea, 1. Chron. 3.5. and so also Elishua vers. 15. Elishamah, 1. Chron. 3.6. and Eliada vers. 16. Beeliada, 1. Chron. 14.7.  
Vers. 17. But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David.] Whilst there were civil wars betwixt David and Ishbosheth, they were content to stand by and look on, but when they saw the people generally to submit to the government of so puissant a Prince, and that he had driven out the Jebusites from Jerusalem, and that the king of Tyre had made a league with him, they thought it was time then for them to oppose him, and what they could to hinder the growth of his Royal power.  
And David heard of it, and went down to the hold.] To wit, there to muster and arm his soldiers, that then he might go out against the Philistines, 1. Chron. 14.8. And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David: and David heard of it, and went out against them. It may be meant of any strong fort, but most probably we may think, that it was some fort nigh the Philistines, convenient for the keeping of them in, that they might not invade the land of Israel.  
Vers. 18. The Philistines also came, and spread themselves in the valley of Rephaim.] Or, the valley of the giants, which was in the border of Judah, Josh. 15.8.  
Vers. 20. And David came to Baalperazim, etc.] A place so called, because of the victory here obtained, whither the Philistines were now come up from the valley of Rephaim, 1. Chron. 14.11. So they came to Baalperazim, and David smote them there: then David said, God hath broken in upon mine enemies by mine hand, like the breaking forth of waters: therefore they called the name of that place Baalperazim, and so much is expressed in the following words of David, the Lord hath broken forth upon mine enemies before me, as the breach of waters, which hath reference either to the dispersion of the enemy, who were scattered; as water in an earthen vessel, will run about when the vessel is broken: or to God's power in driving away the enemy, as when waters break through the banks, and sweep away all before them, and thence this place was called Baalperazim, or the plain of breaches: and to this the Prophet doth allude, Isa. 28.21. For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act.  
Vers. 21. And there they left their images, and David and his men burned them.] That is, the soldiers burned them at David's command▪ for so it is expressed, 1. Chron. 14.12. And when they had left their gods there, David gave a commandment, and they were burnt with fire; and this was according to the Law, Deut. 7.5. Thus shall you deal with them, Ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. Now the leaving of their gods there, is a sign of the terror wherewith they were stricken.  
Vers. 23. Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees.] That is, thou shalt not go up directly against them, but fetching a compass about, shalt set upon them over against the mulberry trees, to wit, that setting suddenly upon them, where they looked not for him, the assault might strike them with the greater terror.  
Vers. 24. And let it be when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself, etc.] When David heard the sound of a going in the tops of the mulberry trees, not a noise of the shaking of the tops of the trees, with a wind, but a sound, as if some body were going upon the tops of the trees; then he was to break forth suddenly upon the Philistines, whether this sound of going were as if an army of men, horsemen and chariots had been marching over the tops of the trees, as some conceive, we cannot say; but doubtless it was appointed as a sign of Gods going forth with his holy angels, to destroy the Philistines before them, wherewith David being encouraged, was presently to break forth and set upon them; and therefore it was upon the tops of the trees, not on the ground, to signify forces that were sent from on high from heaven, and such as needed not the ground to support them, but could march through the air, to come in, to the help of his people.   

CHAP. VI  
Vers. 1. AGain David gathered together all the chosen men of Israel, thirty thousand.] The ark, the especial sign of God's presence amongst his people, and from whence he had promised to answer them concerning all things, he would give them in charge, had been in the private house of Abinadab in Kirjath-jearim about seven and forty years, ever since the Philistines sent it back to the land of Judah, 1. Sam. 7.1. now because being there in a private house the people began by degrees to neglect it, as if they had forgot what a treasure it was, so soon as David was established in the kingdom and had driven the Jebusites out of Jerusalem, he thought presently of fetching up the ark from Kirjath-jearim to Jerusalem; first, as judging it most for the honour of God and of his ark, that it should not lie hid in a private family, but be settled in the chief city of the kingdom in a place purposely appointed for it: and secondly, that being in the heart of the kingdom, and in Jerusalem the royal city, the people might the more conveniently resort unto it, to consult with God and to perform the duties of his worship and service. In the 1. Chron. 13.1, 2, etc. it is said, that first David called together all the captains, and elders, and heads of the people, and imparted to them what he thought, and then consulted with them, whether it would not be best to gather together all the chosen men of Israel that they might in a solemn manner fetch up the ark of God unto Jerusalem; and that when they had approved of this his purpose, than he gathered together this great assembly of the people, even thirty thousand as is here related; and indeed the reason why the relation of the fetching up the ark is in that first book of Chronicles set before the relation of the two victories which he obtained over the Philistines, whereas here the story of those two victories is set down first in the latter end of the former chapter, may well be this, because that consultation with the captains and elders, was before the invasion of the Philistines, but the assembling of the people to fetch up the ark was after it, as here it is set down.  
Vers. 2. And David arose, and went with all the people that were with him from Baale of Judah, etc.] That is, being come with all those chosen men of Israel, whom he had gathered together to Baale of Judah, (that is, to Kirjath-jearim, 1. Chron. 13.6. which was also called Kirjath-baal, Josh. 15.9. and Baalah or Baaleh of Judah, where the ark had been so long a time saving only when it was upon extraordinary occasions brought into the camp, as there, 1. Sam. 14.18.) David arose and went thence to carry the ark unto Jerusalem.  
Vers. 3. And they set the Ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah.] That is, a hill or high place so called in Kirjath-jearim, of which see the note, 1. Sam. 7.1. doubtless because it was a long way to carry the ark from Kirjath-jearim to Jerusalem, therefore they put it in a cart, encouraged thereto by the example of the Philistines, and thence it was that they put it into a new cart as they also did, 1. Sam. 6.7, 8. Now therefore make a new cart, and take two milch kine, and take the ark of the Lord, and lay it upon the cart, etc. But herein they manifestly transgressed the law of God, which expressly appointed that the Levites should carry it upon their shoulders, Num. 4.15. and 7.9. and so this was the first occasion of God's displeasure, and of that dismal accident that followed in the death of Uzzah, vers. 6. for so much David himself acknowledged, when he came up the second time with the Israelites to fetch away the ark, 1. Chron. 15.12, 13. Sanctify yourselves, saith he to the Levites▪ both ye and your brethren that you may bring up the ark of the Lord God of Israel, unto the place that I have prepared for it; for because ye did it not at first▪ the Lord our God made a breach upon us, for that we sought him not after the due order. It is indeed very strange that when David had called together thirty thousand men of the chief of Israel, both priests and others, there should not be one amongst them all that should stumble at this, but that they should all run on so confidently in so gross an error. But we must consider that they had been long strangers to the ark, and never questioned but that they might safely do, what the Philistines had done before them without any danger; and then besides, God would let us see how easily multitudes of God's people may err, if they do not the more heedfully examine all by the rules of the word.  
Vers. 4. And Ahio went before the Ark.] To wit, to look to the oxen, as Uzzah went behind to take care of the cart and the ark that was in it.  
Vers. 6. And when they came to Nachons' threshing floor, etc.] This Nachon is also called Chidon, 1. Chron. 13.9. and the last clause of this verse which is here translated, for the oxen shook it, is there translated for the oxen stumbled, and it may well be that the oxens stumbling shaken the ark, and so thereupon Uzzah laid hold on the ark to stay it, for fear it should have fallen. Where this threshing floor of Nachon or Chidon was, it is not expressed, but most probable it is, that they had not gone fare from the house of Abinadab in Kirjath-jearim ere the Lord by this sad disaster testified his displeasure against them for carrying the ark in a cart.  
Vers. 7. And God smote him there for his error, etc.] To wit, because having put the ark into a cart which should have been carried on the Levites shoulders, he now also laid hold on the ark, which no man might touch but the priests only, Num. 4.15. The sons of Kohath shall come to bear it: but they shall not touch any holy thing lest they die. Indeed the ark was to be covered by the law, but perhaps in this as in other things, they had neglected the direction of the law; or else, being covered only with a lose covering, that might fly up with the tottering of the cart, Uzzah might touch the bare ark with his hand; and for this God presently struck him dead in the place. A most remarkable example of God's severity against those that will not keep close to the direction of his word in all things that concern his worship, upon what pretence soever they do it. Though Abinadab the father of this Uzzah had entertained the ark in his house above forty years together, and took it in at a time when others were afraid to receive it through the terror of the judgement which fell upon the men of Bethshemesh, 1. Sam. 6.19, 20. Yet was his son now struck suddenly dead, because he reached forth his hand and touched the ark; and yet he did it too with a good intention to stay the ark from falling; and suddenly, not thinking of the unlawfulness of this act, as is intimated in these words, God smote him there for his error, or rashness, as it is in the margin of our bibles.  
Vers. 8. And David was displeased, because the Lord had made a breach upon Vzzah.] That is, he was grieved, troubled, and disquieted because of this heavy judgement wherewith the Lord had broken forth upon Uzzah. Some will have this understood, that David was merely displeased with themselves for their heedlessness, as thinking it too harsh to say of David that he was displeased with God; but doubtless it was partly the very judgement itself that befell Uzzah that he was troubled at; he could not well keep his heart from murmuring and rising against this severity of God, in striking Uzzah dead in the place for so small a matter, he was discontented, that when they had undertaken such a work of piety, on a sudden all the joy of the people should be dashed and damped with such a sad disaster; and so, partly because he did not so quietly stoop at first under God's hand as he ought to have done, therefore it is said, David was displeased.  
Vers. 9 How shall the ark of the Lord come to me?] That is, I shall not do it without danger, yea it seems the Lord is not pleased that the ark should be carried to Jerusalem; and therefore it will be safer to desist from my purpose.  
Vers. 10. But David carried it aside to the house of Obededom the Gittite.] Who it seems gladly entertained it. Though no doubt he knew well enough what a slaughter was made amongst the men of Bethshemesh, at the first coming of the ark thither; and though now also perhaps he saw when Uzzah was stricken dead by the hand of God for touching the ark, and that David himself trembled and was afraid to to carry home the ark to his house, yet considering that there was no danger in harbouring the ark if they carried themselves with that respect and reverence therein that God required, he gladly received the ark into his house. That this Obededom was a Levite is evident, 1. Chron. 15.17, 18. and therefore it seems he is here called Obededom the Gittite, because he was of Gathrimmon a city which was given in common by the tribes of Dan and Manasseh to the Levites of the family of Kohath, as we may see, Josh. 21.24, 25.  
Vers. 12. And it was told king David, saying The Lord hath blessed the house of Obededom, etc.] It is not expressed what it was wherein they perceived that God had blessed Obededom and all his family; but doubtless it was some extraordinary and wonderful blessing that God poured forth upon him and his, in the increase of his cattles and the success of all his affairs, etc. because it was so presently discovered and notice taken of it by those that dwelled about him in so short a time; for the ark was in his house but three months in all, as is noted in the foregoing verse. Indeed in the 1. Chron. 26.5. it is said that the numerousness of his children was, because the Lord blessed him; but this could not be the blessing here spoken of, that in the space of three months was so clearly discerned by those that lived about him.  
So David went and brought up the Ark of God, etc.] That is, perceiving by God's bounty to Obededom, that the ark might be entertained without danger, he at length found out where their former error had been, and so resolving to amend that, he undertook again to fetch the ark to Jerusalem; and having again assembled the people, and given the Priests and Levites their charge, to wit, to carry the ark on their shoulders, he fetched it with great solemnity from the house of Obededom; as is largely related in the 15. and 16. chapters of the first book of Chronicles.  
Vers. 13. When they that bore the ark of God had gone six paces, he sacrificed oxen and fatlings.] And this he did, First, by way of testifying their thankfulness to God, for their successful entrance upon this great work; so soon as David perceived that they had begun this work, and that as yet there was no sign of God's displeasure against them, as there had been formerly in the smiting of Uzzah, it greatly cheered his heart, and thereupon he judged it fit to stay a while there, and offer God some sacrifices by way of thanksgiving, to wit, upon some altar for that purpose erected. He knew well that it was of God's mercy that they had found out their former error, in carrying the ark in a cart, and had now reform it, by appointing the Levites to carry it on their shoulders according to the Law: and he considered besides, that for many other things the Lord might have taken advantage against them▪ and punished them as formerly; and therefore presently by way of thankfulness, he sacrificed oxen and fatlings; and indeed so much is plainly intimated, 1, Chron. 15.26. where also the number of the sacrifices offered is expressed; And it came to pass when God helped the Levites that bore the Ark of the covenant of the Lord, that they offered seven bullocks and seven rams. And secondly, by way of imploring God's mercy, that he would show them favour in the rest of the way, as he had done hitherto. The remembrance of that doleful disaster that befell Uzzah, made him the more fearful, and so the more careful to seek God's favour.  
Vers. 14. And David was girded with a linen ephod.] That is, a linen garment, like that of the Priest's ephod; which doubtless he put on, not only that he might be lighter to dance before the ark, but also to show his devotion.  
Vers. 17. And they brought in the ark of the Lord▪ and set it in his place in the midst of the tabernacle that David had pitched for it.] For the tabernacle and altar of burnt-offerings which Moses had made, were both still at Gibeon: 2. Chron. 1.3, 4. So Solomon and all the congregation with him, went to the high place that was at Gibeon: for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wilderness. But the ark of God had David brought up from Kiriath-jearim, to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem: and 1. Chron. 21.29. For the tabernacle of the Lord which Moses made in the wilderness▪ and the altar of the burnt-offerings, were at that season in the high place at Gibeon. At this time David did also deliver to the Levites a Psalm to be sung before the ark, as we may see, 1. Chron. 16.7, etc.  
Vers. 20. Then David returned to bless his household.] That is, to rejoice with them in private, and to worship God with them, and to crave a blessing from God on them, as he had done on the people.  
How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, etc.] That is, who forgetting or casting off the respect of his regal dignity, both in apparel and behaviour, mixed himself with the base multitude, dancing and leaping in the open streets, as fools will do and vain men, when they are hired to make others sport, as one of the vain fellows shamelessly uncovereth himself. Some conceive, that whilst David danced, having only a lose linen garment upon him, some part of his bare legs or thighs might be discovered, which they judge the more probable, because his wife upbraids him that he had uncovered himself in the eyes of the handmaids. But I conceive there is no necessity, that the discovering his naked skin should be hereby meant, but only that laying by his princely attire, he had used light behaviour, not beseeming the gravity of a king, and had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removal of the ark.  
Vers. 21. And David said unto Michal, It was before the Lord, which chose me before thy father, etc.] Considering how grievous a thing it is to any woman to be upbraided with the faults and miseries of her parents, and how fare every husband is bound to bear with the infirmities of his wife, as the weaker vessel, it may seem that David was somewhat too tart in this reply of his upon his wife; for it must needs cut her to the heart to hear herself twitted with the Lords rejecting of her father and his family. But indeed David had just cause to be thus sharp, not only because the flouts and insolences of a wife are most insufferable; but also especially because it was his zeal and devotion in the service of God, which she derided; that it was, that chief moved his spirit, that it should be cast in his teeth as a matter of reproach and disparagement, that he had humbled himself so in a way of religion; which was indeed a reproaching of God.  
Vers. 23. Therefore Michal the daughter of Saul, had no child unto the day of her death.] And thus when David came to bless his house▪ Michal by her sin brought a curse upon it. If she were barren before (as indeed we read not of any children she had hitherto) yet david's prayers might have prevailed for this blessing; but now because of this wickedness, God adjudged her to perpetual barrenness, and so she died childless.   

CHAP. VII.  
Vers. 1. ANd it came to pass when the king sat in his house, etc.] This clause when the king sat in his house, is here inserted, First, to imply, though▪ more obscurely, what is afterwards more fully expressed, to wit, that David for the present had rest from war, he sat quietly in his house, the Lord had given him rest round about from all his enemies, (as it follows in the next words) and so being freed from former troubles, he began to think of further promoting the cause of religion, and of building a temple for the ark, which he had lately brought to Jerusalem. And secondly, to intimate what it was that made him think of building a temple, to wit, that he was come to dwell in that stately house, which he had built for himself (for the building whereof Hiram had sent him, both cedar trees, and carpenters, and masons, chap. 5.11,) and so sitting in this his palace, he began to think with himself, how unreasonable it was, that he should dwell in such a stately house, and the ark of God should be lodged the whilst in a poor tent or tabernacle: for though when the people of Israel removed from one place to another, the Lord chose to dwell in a tent which might be removed, yet now that Israel had been a long time settled in the land which God had given them, it was no longer necessary that Gods dwelling place should be a tent; and therefore David conceived, that his purpose of building a settled house for God, would not be a crossing of that which God himself had ordered▪ in choosing a tent to be his dwelling place.  
Vers. 3. And Nathan said to the king, Go, do all that is in thine heart, etc.] Yet afterwards by express direction from God, he was appointed to cross this which now he said; whereby is manifest, that the Prophets had not always the spirit of prophecy upon them, but spoke sometimes as private men, as Samuel did, 1. Sam. 16.6. And it came to pass when they were come, that he looked on Eliab, and said, Surely the Lords anointed is before him: and 2. Kings 4.27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone, for her soul is vexed within her; and the Lord hath hid it from me, and hath not told me. But before Nathan came to David with that message, this present approbation had encouraged him to bind his resolution with a solemn vow, to wit, that which we read of, Psal. 132.1, 2, 3, 4, 5. Lord remember David, and all his afflictions. How he swore unto the Lord, and vowed unto the mighty God of Jacob. Surely, I will not come into the tabernacle of my house: nor go up into my bed. I will not give sleep to mine eyes, or slumber to mine eyelids; Until I find out a place for the Lord; an habitation for the mighty God of Jacob.  
Vers. 5, Shalt thou build me an house for me to dwell in?] That is, thou shalt not. The Lord purposed to have a house built which should be the peculiar place of his worship and service, and had made known so much long since to his people, Deut. 12.11. Then there shall be a place which the Lord your God shall choose, to cause his Name to dwell there, thither shall ye bring all that I command you: your burnt-offerings and your sacrifices, etc. But David was not the man he had appointed for this work, and therefore though the Lord commended David for this holy intention, as is evident, 1. Kings 8.18. And the Lord said unto David my father, Whereas it was in thine heart to build an house unto my Name, thou didst well that it was in thine heart, and made many gracious promises unto him at this time, ver. 10, 11, 12, etc. to testify how well he took it that he had such a purpose in his mind: yet withal he made known to him, that he meant not that it should be done by him▪ but by his son, and shown him also the reasons why he might not do it, (though they be not here expressed) to wit, First, because he should still be so encumbered with wars, that he should not have leisure or opportunity to effect so qreat a work: 1. Kings 5.3. Thou knowest how that David my father, could not build an house unto the Name of the Lord his God, for the wars that were about him on every side, until the Lord put them under the soles of his feet. Secondly, because he had been a man of war, and had shed blood; 1. Chron. 22, 7, 8. And David said to Solomon, My son, as for me it was in my mind to build an house unto the Name of the Lord my God. But the word of the Lord came to me, saying, Thou hast shed blood abundantly, and hast made great wars; thou shalt not build an house unto my Name, because thou hast shed much blood upon the earth in my sight: and it must be a peaceable king that was to build the Temple, that he might be a type of Christ, the Prince of peace, Isa. 9.6.  
Vers. 6. Whereas I have not dwelled in any house▪ since the time that I brought up the children of Israel out of Egypt, etc.] Though David's intent was generally in itself good, insomuch that the Lord himself commended him for it, as is manifest in that place before cited, 1. Kings 8.18. yet it was not without some mixture of error: for herein he failed, because he undertook to do it without any particular direction or warrant from God, led hereto only by the judgement of his own reason, that it was not fit God should dwell within curtains, when he dwelled in an house of cedar; and therefore though the Lord told him that his purpose was in the general commendable, yet withal he rejected his purpose, and discovered thereby that he should have waited his leisure and direction, and disproved his reason, showing that till he required a Temple to be built, the ark was altogether as well in a tabernacle, as in a Temple; which was evident, because he had never charged any of the Judges with this fault, Why build ye not me an house of cedar? See the note upon 1. Chron. 17.6.  
Vers. 8. Thus saith the Lord of hosts, I took the from the sheepcote from following the sheep, etc.] That David might not be discouraged, and fear that this inhibition that he should not go forward in the work intended, did proceed from the Lords disregarding of him, or from any displeasure the Lord had conceived against him (as a loving wife will grieve if her husband refuse any service she proffers to do him) in these following words he shows how well he esteemed of him, both by recounting what he had done for him, & by promising what he would do more. But yet withal, in these words, I took thee from the sheepcote, etc. to be ruler over my people, the Lord implies, that in doing this, for which he had exalted him, in ruling his people, he might sufficiently approve his thankfulness to God, and leave the care of building a Temple, to whom God should choose.  
Vers. 10. (Moreover I will appoint a place for my people Israel, and will plant them, etc.] This passage included in our Bibles in a Parenthesis, is very intricate and obscure. According to our translation, the meaning I conceive is this. Because the glory and happiness of a king, depends much upon the prosperous and flourishing estate of his people; therefore the Lord doth promise David, that the Israelites should be now settled peaceably and quietly in the land of Canaan, and should not be molested and oppressed, as they had formerly been in the days of the Judges; I will appoint a place, saith the Lord and will plant them, that they may dwell in a place of their own, and move no more, that is, I will now settle them so in the land of Canaan, that they shall quietly enjoy it, as their own lawful inheritance, and not be dispossessed and tossed up and down, as formerly they have been; neither shall the children of wickedness afflict them any more, as before time; that is, neither shall they be molested and vexed continually by their oppressing neighbours, as in former times they have been (and observable it is, that speaking of those that had afflicted and distressed the poor people of God, he terms them in that respect, children of wickedness) and as since the time that I commanded Judges to be over my people Israel, and have caused thee to rest from all thine enemies, that is, and as they have been oppressed, ever since that I appointed Judges to govern and defend them, even unto this time, that I have now given thee peace and rest, from thine enemies round about. This I conceive must needs be the meaning of this passage, according to our translation: for though it may be questioned, why the Lord should say, I will appoint a place for my people Israel— that they may dwell in a place of their own. Since God had done this long since (he had long since appointed the land of Canaan to be theirs, and had driven out the inhabitants that had dwelled in it before, & had put them into possession of it, and they had enjoyed it as their own for many years together) yet for answer to this, we must know, that because hitherto the Philistines and other of the old inhabitants of Canaan, had still kept some good part of the land from them, and by them and other neighbouring nations, they had been hitherto ever and anon molested, they being still ready upon all advantages to challenge their land, and to seek to wrest it from them; therefore the Lord speaks of the peaceable possession of the land, as a thing that was not yet made good to them; but should be now in the days of David and Solomon. And whereas again it may be objected, that much seems here to be promised, which was never made good to the Israelites, as that the Lord would so plant them in a place of their own, that they should thence move no more, and that the children of wickedness should not afflict them any more, as before time. etc. whereas we see, that after Solomon's days, both the kingdom of Israel and Judah, were often invaded and wasted by many of the neighbouring nations, and that the Israelites were at last carried captive to Assyria and Babylon, and other countries; to this the answer must be, that either this must be restrained to the time of David and Solomon his son, in whose time the Israelites did at last peaceably enjoy their land as their own, without any molestation from the neighbouring nations; or else it must be understood as a conditional promise, God reserving liberty to himself, to deal otherwise with them, if they should rebel against him (and indeed accordingly we see how marvellously they flourished, till in the end of Solomon's reign they fell again to idolatry) or else we must expect the full accomplishment hereof, when this people shall come in to Christ, and so shall be planted again in their own land, never to be removed thence any more, nor ever more to be afflicted by the children of wickedness.  
Vers. 11. Also the Lord telletb thee, that he will make thee an house.] That is, that he will rear up of thy posterity, on whom the kingdom shall be established after thee, from one generation to another, till it comes at last to be established in Christ: see the note, Exod. 1.21.  
Vers. 13. He shall build an house for my name.] That is, a house for my worship and service; of which see the note, Deut. 12.4. and it is meant of Solomon's building the Temple; for though David in his life time prepared great store of materials for this great work, 1. Chron. 22.14. and did also give unto Solomon the pattern of the house, and the services thereof, which he had received from the Lord, 1. Chron. 28.11. Then David gave to Solomon his son the pattern of the porch, etc. and again, vers. 19 All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern, yet David laid not so much as the foundation of the building, but Solomon began and finished the work, 1. Kings 5.1. etc. But withal it is meant likewise of Christ the son of David, by whom only the Church is built, that house of God of which the Temple was a type, 1. Pet. 3.5. Ye also as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifice acceptable to God by Jesus Christ.  
Vers. 14. I will be his father, and he shall be my son, etc.] This clause is also meant both of Solomon, and Christ. That it is meant of Solomon is clear, 1. Chron. 28.6. where this prophecy is repeated, Solomon thy son he shall build my house, and my courts; for I have chosen him to be my son, and I will be his father; and that it is also meant of Christ is as evident, Heb. 1.5. where the Apostle proves by this place, that Christ was fare above the angels; For unto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? and Again, I will be to him a father, and he shall be to me a son? Indeed the following clause cannot be meant of Christ, If he commit iniquity I will chasten him, etc. for though sin was imputed to Christ, Isaiah 53.6. The Lord hath laid on him the iniquity of us all: yet it cannot be therefore said of Christ, that he did commit iniquity. The rule therefore for understanding these prophetical passages, is this, That only those passages are to be applied to Christ wherein Solomon was a type of Christ; the first therefore is meant both of Solomon and Christ, I will be his father, and he shall be my son, but in a different respect, God was a father to Solomon by adoption and grace, to Christ, by natural generation; but then the second, is meant only of Solomon, If he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men, and thereby some understand that men should be the rods wherewith Solomon should be chastised; and so indeed it was with Solomon when he fell to idolatry in his latter days, God corrected him for this, by the rebellions of Hadad, and Rezon, and Jeroboam against him, 1, Kings 11.14, etc. but rather I conceive the meaning is, either generally, that as men use to correct their sons, whom they love most dearly, so God would correct Solomon, though he would not cast him off as he cast off Saul, yet he would make him smart for it, if he sinned against him; or else that God would correct him with moderation and gentleness: for indeed, gentle correction may well be termed the rod of men, and the stripes of the children of men, both because such correction is fitted to the weakness of men, and because men are wont so to correct their children with a light and gentle hand; or else in opposition to the strokes of God's revenging justice: for as the heaviness of God's judgements upon Babylon is employed in that expression, Isa. 47.3. I will take vengeance, and I will not meet thee as a man; so on the contrary, God's gentleness may be well intended by this expression, I will chasten him with the rod of men, and with the stripes of the children of men. If God should plead against us with his great power, as Job speaks, chap. 23.6. it would soon grind us to powder; but his purpose in smiting his children is only to amend and not to destroy, and therefore he doth it with great moderation and pity.  
Vers. 15. But my mercy shall not departed away from him, etc.] 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 one's, of which the Lord saith here, that it should not departed 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 only that of continuing the kingdom to him: this mercy the Lord saith should not departed 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 kingdom shall be established for ever before thee, etc.] These words before thee, are added, because his kingdom should be established in him unto the day of his death, and should whilst he yet lived, be settled upon his son, 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 God's 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, etc.] 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. Leu. 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) pour 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 day's journey into the wilderness, 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 God's goodness and mercy to him, and afterwards addressed himself to pray unto the Lord, & that kneeling, as the greatest of God's 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 Expositors 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 God's mere grace and good will to them. But there is more I conceive then this intended in these words: David having acknowledged the great goodness of God, in promising the kingdom to his seed after him, and especially in assuring him that his seed should be the Son of God, and should rule over his people for ever, he breaks forth at length into an admiration of this wonderful goodness 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 goodness and mercy of God, especially in giving his own Son to be made man▪ that he might redeem them to himself, that were before the enemies of God▪ and the slaves of Satan, and so rule over them as his own peculiar people, was far above the mercy that could be expected from the most gracious and merciful man; or else▪ that poor 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 mindful of him? or the son of man that thou visitest him? which the Apostle applies particularly to God's mercy, in the incarnation of his only begotten son; and the advantages and honour that redound to man by this, and by the work of our redemption performed by him▪ Heb. 2.6 etc.  
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 several ways, either that David knew not how to ask more than God of his own free grace had promised him, and was ready to confer upon him, and indeed as this passage of David's 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 than I can discover them to thee, according to that of our Saviour's, Matth. 6.8. Your father knoweth what things ye have need of before ye ask them: or else, that he was not able to express how highly he esteemed of that goodness and mercy he had shown 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 express 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, etc.] By a certain figure called Apostrophe, David being now speaking to God, turneth his speech as it were abruptly, to the people of God, And to do for you (that is, for you O Israel) great things, and then in the next words directs his speech again to God, for thy land, before thy people which thou redeemedst to thee from Egypt, from the nations, and their gods, delivering them from all the nations that fought their ruin, and from the false gods on whom their enemies relied for help: so that here David joins together the deliverance of the Israelites both from the Egyptians, and from the Canaanites, and other nations that sought to oppress them; as it is also expressed, 1. Chron. 17.21. What one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out the nations from before thy people whom thou hast redeemed out of Egypt? See the note upon, Exod. 12.12.   

CHAP. VIII.  
Vers. 1. ANd after this it came to pass, that David smote the Philistines, and subdued them.] In this chapter the wars and victories of David are recorded, both to discover one cause amongst others, why the Lord appointed him to give over his purpose of building the temple, to wit, because he should not have leisure to do it, by reason of his many wars; and also to show how the Lord performed his promises made to David in the former chapter, concerning the prosperity and flourishing estate of his kingdom and people.  
And David took Metheg-ammah out of the hand of the Philistines.] That is, Gath and her towns, 1. Chron. 18.1. This Gath called afterwards Dio-caesaria, stood on the frontier of Palestina at the entrance into Judea and Ephraim, and the mountainous tract of ground whereon it stood, was it seems called Ammah, or Amgar, whereupon it was called, Metheg-ammah or the bridle of ammah, because being a town of great strength, it was as it were the bridle whereby the whole country about was kept in awe.  
Vers. 2. And he smote Moab, and measured them with a line, casting them down to the ground, etc.] The Moabites were always deadly enemies to the Israelites, as is evident, Num. 22.1, 2, etc. and therefore though the king of Moab gave entertainment to David's father and mother, taking him then to be an enemy to Saul and his people, 1. Sam. 22.3, 4. David went thence to Mizpeh of Moab, and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth and be with you, till I know what God will do for me. And he brought them before the king of Moab: and they dwelled with him all the while that David was in the hold. Yet when David was once established king of Israel, it is likely the Moabites bore now the same hostile mind against David, which they had formerly against Saul, and might give just occasion to David to make war against them: yea indeed the Lord had commanded the Israelites always to account them enemies, Deut, 23.6. Thou shalt not seek their peace, nor their prosperity, all thy days for ever; and thereupon, he smote Moab and measured them with a line, that is, he did so absolutely vanquish them, that they were wholly at his mercy, he might dispose of them as seemed good to himself, slaying and sparing whom he pleased, and had made such havoc in the country, levelling their towns and cities with the ground, that it lay open before him to be measured with a line, to be divided and disposed of, as a place newly to be planted and inhabited; this phrase of measuring with a line, is grounded upon the custom of absolute conquerors, who having gotten a land into their power, do divide it amongst those that shall dwell in it, as the Israelites did the land of Canaan, or else, it is a similitude borrowed from husbandmen that measure out land, some for tillage, some for wood, some for pasture; or rather from carpenters, who with a line strike their timber to set out how much shall be hewed off, and how much reserved for the building; implying that even so David slew and kept alive of the Moabites taken prisoners whom he pleased, even with two lines measured he to put to death, and with one full line to keep alive, that is, he slew two third parts of the people, and one third part he kept alive, that the land might not lie wholly desolate, and so now was that prophecy in part fulfilled, Numb. 24.17. There shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth; and Moab became David's washpot, as David sung, Psal. 60.8. Moab is my washpot, over Edom will I cast my shoe, which was composed at this time.  
And so the Moabites became david's servants, and brought gifts.] To wit, by way of tribute.  
Vers. 3. David smote also Hadadezer the son of Rehob king of Zobah, as he went to recover his border at the river Euphrates.] With this Hadadezer (or Hadarezer, 1. Chron. 18.3.) king of Zobah, called Syria Zobah, and with his father Rehob Saul had wars, 1. Sam. 14.47. He grew now exceeding powerful, and had it seems subjected Damascus or Aram (another part of Syria lying north east of the land of Canaan, as Syria Zobah also did; for the Syrians of Damascus were engaged in this war no doubt by his command, vers. 5. And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians twenty thousand men; and 1. Kings 11.23. Rezon a servant to this Hadadezer taking advantage of this overthrow of his Lord mentioned, chap. 10.16, 17, 18. gathered together a band of soldiers, happily the remainder of Hadadezers broken troops, and made himself king of Damascus, and as it seems of all that was his Lords. David therefore considering how mighty this neighbour king began to be, who was always an enemy to the Israelites, and knowing of this his expedition, for the recovering or establishing the border of his dominion at the river Euphrates, he raised an army under the command of Joab (as is evident in the title of the 60. Psalm, To the chief musician upon Shushan-Eduth, Michtam of David, to teach. When he strove with Aram Naharaim, and with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thousand) and Abishai, 1. Chron. 18.12. and so encountering with Hadadezer (who must need pass either through some part of David's kingdom on the other side Jordan, or close by it) he utterly overthrew his armies. Others conceive indeed, that it is David of whom it is here said, that he went to recover his border, at the river Euphrates, & that upon that occasion he vanquished Hadadezer, that sought to oppose him; but however, thus that prophecy was in part fulfilled, Gen. 15.18. that the Lord would give unto Abraham's seed that land, even unto the great river Euphrates, that country becoming now tributary to David: and upon the occasion of this victory, David composed the 60 Psalm, as is evident in the title before expressed.  
Vers. 4. And David took from him a thousand chariots, and seven hundred horsemen, etc.] That is, seven hundred decuries, seven hundred companies or ranks of horsemen, having ten in each company, or in each rank: for so it must necessarily be expounded, to reconcile this with, 1. Chron. 18.4. where it is said, that David took from them seven thousand horsemen, unless the chief be here only expressed, and all there.  
And David houghed all the chariot horses, etc.] He reserved only for an hundred chariots, as having respect to that which God had said of the kings of Israel, Deut. 17.16. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses, the rest he houghed to make them unserviceable for the wars, though useful otherways, as we see the like done by the Lord's direction, Josh. 11.6. Thou shalt hough their horses, and burn their chariots with fire.  
Vers. 7, And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.] And so laid them by for the building of the Temple, vers. 11.  
Vers. 8. And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brass.] These cities are called Tibhath, and Chun, 1. Chron. 18.8. Happily, because their names were afterwards changed, when that history was written.  
Vers. 10. Then Toi scent Joram his son unto king David to salute him, and to bless him, because he had fought against Hadadezer, etc.] That is, to congratulate his victory, and withal no doubt, for fear of David; this Joram the son of Toi is also called Adoram, 1. Chron. 18.10.  
Vers. 11. Which also king David did dedicated unto the Lord, with the silver and gold, etc.] Thus Christ vanquishing Satan, converted the spoils to the use of the Church, and the glory of God; those that had been in bondage to him, he made Apostles and teachers, and those precious arts which had formerly been used in the devil's service, were afterward employed in the building of the Church.  
Vers. 12. Of Syria and Moab, and of the children of Ammon, etc.] See chap. 10.22.  
Vers. 13. And David got him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.] That is, David grew very famous by those victories, especially because returning with his armies, he obtained another very glorious victory in the valley of salt, wherein he slew eighteen thousand of his enemies; this valley of salt was it seems, in the country of the Edomites, 2. Kings 14.7. He slew of Edom in the valley of salt, ten thousand, and took Selah by war; yet the enemies which there he slew, are here called Syrians, though they are said to be Edomites, both in the title of the 60. Psalm, To the chief musician upon Shushan eduth Michtam of David, to teach. When he strove with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thousand, and in 1. Chron. 18.12. Moreover Abishai the son of Zeruiah, slew of the Edomites in the valley of salt, eighteen thousand. But the reason of this must needs be, because many of the Syrians were now joined with the Edomites, in this battle which they fought with David. And as for the number of the enemies slain, which is diversely related here, and 1. Chron. 18.12. and in the title of the 60. Psalm, the most probable opinion is, that Abishai did at first set on them, and slew six thousand, that afterward Joab came upon them, and slew twelve thousand more, as is expressed, Psal. 60. in the title, all which together, makes eighteen thousand as here; which whole sum of eighteen thousand is ascribed to Abishai, 1. Chron. 18.12. because he first beg●n the battle, and broke the troops of the enemy; and here to David, because both Joab and Abishai were his captains, and fought under his conduct and command.  
Vers. 14. And he put garrisons in Edom, etc.] And thus they became tributaries, and had hence forth, even unto the days of Jehosaphat, a viceroy or deputy appointed over them, 1. Kings 22.47. There was no king in Edom, a Deputy was king. That prophecy therefore concerning Esau and Jacob, that the elder should serve the younger, Gen. 25.23. began now to be literally accomplished: more of this story, and of the flight of Hadad into Egypt, see 1. Kings 11.14.  
Vers. 16. And Joab the son of Zeruiah was over the host.] Joab was the son of Zeruiah David's sister, but was made General of his forces, because of that exploit of his, in winning the castle of Zion from the Jebusites, 1. Chron. 11.6. And David said, Whosoever smiteth the Jebusites first shall be chief, and captain. So Joab the son of Zeruiah went first up, and was chief.  
Vers. 17. And Zadok the son of Ahitub, and Ahimelech the son of Abiathar were the priests.] Zadok was of the stock of Eleazar, 1. Chron. 6.4.8. and was afterward by Solomon made high priest, in the room of Abiathar, 1. Kings 2.35. Ahimelech the other priest here named, was of the stock of Ithamar, and as it seems, the son of Abiathar, who fled to David from Saul, 1. Sam. 22.20. these were the priests in David's time, that is, they were the two chief priests of these two several stocks, and had the chief command (under the high priest Abiathar the father of this Ahimelech) of the other priests, each over the priests of his own family: for David had divided the priests into two parts, according to the two families of Eleazar and Ithamar, 1. Chron. 24.3.4. And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service. And there were moe chief men found of the sons of Eleazar, then of the sons of Ithamar, and thus they were divided; Among the house of Eleazar, there were sixteen chief men of the house of their fathers, and eight of the sons of Ithamar, according to the house of their fathers; and these two were appointed to be chief of each family, and to have the oversight of the rest.  
Vers. 18. And Benaiah the son of Jehoiada, was over both the Cherethites, and the Pelethites.] The opinion of Interpreters differeth much concerning these Cherethites, and Pelethites, so that it is hard to say what they were, or why they were so called. The most probable opinion is this, that they were two bands of select soldiers, chosen to attend upon the king's person, as his guard, at least in their courses, chap. 15.18. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites six hundred men, which came after him from Gath, passed on before the king: and 20 7. And there went out after him Joabs' men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the son of Bichri: and 1. Kings 1.38.44. So Zadok the Priest, and Nathan the Prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down and caused king Solomon to ride upon King David's mule; but why were they so called? Some derive their names from certain Hebrew words, which may imply, that the Cherethites were the king's executioners that did cut off malefactors, and the Pelethites were excellent men, and chosen to defend his person: but because we find, that the Philistines were called Cherethites, 1. Sam. 30.14. We made an invasion upon the South of the Cherethites, and upon the coasts which belongeth to Judah: and Cherethims, Ezek 25.16. Thus saith the Lord God, Behold, I will stretch out mire hand upon the Philistines, and I will cut off the Cherethims; and the nation of the Cherethites, Zeph. 2.4, 5. Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. woe unto the inhabitants of the sea coast, the nation of the Cherethites: the word of the Lord is against you: I rather subscribe to those that hold, that the Cherethites were such garrison soldiers of the Israelites, as were seated in Cheereth of the Philistines, from whom there was still a band chosen to attend the king's person, as the guard of his body, because they were the most expert and able soldiers; and so also the Pelethites might be garrison soldiers amongst the Japhlethites, Josh. 16.3. And goeth down westward to the coast of Japhleti.  
And David's sons were chief rulers.] In 1. Chron. 18.17. chief about the king.   

CHAP. IX.  
Vers. 1. ANd David said is there yet any left of the house of Saul? etc.] Thus David began now to call to mind the covenant he made with Jonathan, 1. Sam. 20.14, 15. And thou shalt not only while yet I live show me the kindness of the Lord that I die not. But also thou shalt not cut off thy kindness from my house forever, no not when the Lord hath cut off the enemies of David. It may seem strange indeed, that David did not long ago think of this, or that now thinking of it, he should know nothing of Mephibosheth Jonathans' son; but for the first of these we may ascribe it to the continual wars wherewith he had been hitherto encumbered, and besides, we know that in the sacred History all things are not set down in the very same order wherein they were done: and for the second, we must consider, first, that David having lived as an exile both from the court and kingdom of Israel a long time, might happily know nothing of this child of Jonathans' when he came to the crown: secondly, that the friends of Saul might purposely conceal him for fear of David: thirdly, that David was not through jealousy and fear inquisitive after saul's posterity: and fourthly, that there is no cause why we should be so solicitous to clear David from being too remiss in taking care of performing the covenant which he had made with Jonathan. However observable it is, that when he enquired whether there were any left of saul's family he expressed the reason, That I may show him kindness for Jonathans' sake: for doubtless this was added purposely, that his courtiers might not forbear to deal plainly with him, for fear he should inquire after them with an ill intent.  
Vers. 3. Is there not yet any of the house of Saul, that I may show the kindness of God unto him?] That is, that great kindness that in the presence of God I promised to Jonathan; or the kindness which God showeth to the fatherless and afflicted, yea to his very enemies, and which he likewise requires, that we should show to them that are in distress and misery, that we may be like herein to God. All this may be comprehended in this expression; and it was indeed in the very same terms challenged from David when Jonathan made a covenant with him, 1. Sam. 20.14, 15. And thou shalt not only while yet I live▪ show me the kindness of the Lord that I die not: But also thou shalt not cut off thy kindness from my house for ever▪ etc.  
Vers. 4. Behold, he is in the house of Machir, the son of Ammiel in Lodebar.] A place beyond Jordan, see chap. 17.27. so fare from Jerusalem he was perhaps purposely removed, that he might be the better concealed from David.  
Vers. 6. Now when Mephibosheth the son of Jonathan, etc.] Who is also called Meribbaal, 1. Chron. 8.34.  
Vers. 7. I will surely show thee kindness, for Jonathan thy father's sake, and will restore thee all the land of Saul thy father, etc.] This land of saul's had been hitherto it seems in David's hands, either by way of confiscation, because of Ishbosheths' rebellion, or by title of succession, as crown lands belonging to the king of Israel, or by right of inheritance, because David had married saul's daughter, according to the law, Num. 27.8. If a man die and have no son, than ye shall cause his inheritance to pass to his daughter.  
Vers. 10. And thou shalt bring in the fruits, that thy master's son may have food to eat, etc.] That is, that Mephibosheth thy master saul's son may have wherewith to nourish and provide for his son, and the rest of his family. Many Expositors hold, that by his master's son in these words is meant Micha, mentioned vers. 12. the son of Mephibosheth, who was now Ziba's master; and so they take the drift of David's words to be this; that with the fruits of the land he should nourish Micha his master Mephibosheths' son, and that Mephibosheth himself should live with him in his Court, and eat at his table; but because in the verse immediately before this by his master's son is meant Mephibosheth, I have given to thy master's son all that pertaineth to Saul, and to all his house: and so likewise in the words immediately following, But Mephibosheth thy master's son shall eat bread always at my table; I cannot think that in these words between, he should not mean the same by his master's son; only indeed it is plain by these words▪ that thy master's son may have food to eat, is only meant, that he might have food in his house for his family to eat; for the next words show, that himself was to be continually at David's table, But Mephibosheth thy master's son shall eat bread always at my table.  
Vers. 12. And Mephibosheth had a young son, whose name was Micha.] Mephibosheth was but five years old, when Saul and Jonathan were slain, chap. 4.4. and now he had a young son: so long it was after saul's death, ere David began to think of requiting the love which Jonathan had shown to him.   

CHAP. X.  
Vers. 2. THen said David, I will show kindness unto Hanun the son of Nahash, as his father shown kindness unto me.] It is not where expressed what this kindness was which David here speaks of, most probable it is, that Nahash did some way succour David, or at least give friendly entertainment to him in the time of his troubles, and that because he was persecuted by Saul, whom he might the rather hate, because he had been discomfited by him before Jabesh-gilead, 1. Sam. 11.1, 11. and had continual war with him, 1. Sam. 14.47. Indeed we read before, chap. 8.12. of spoils taken by David from the children of Ammon; but that is meant of this war which here the sacred History enters upon; for till this time David molested them not.  
Vers. 4. Wherefore Hanun took David's servants, and shaved off the one half of their beards, etc.] Doubtless because he desired to expose these ambassadors of David, to the derision and scorn of every one that should see them; therefore he chose to shave off only the one half of their beards; yet it may well be that he did the rather pitch upon this way of disgracing them, as it were in contempt of their religion, because by the Law of God they were forbidden to cut or shave their beards at all, even in their greatest mourning: Leu. 19.27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. And indeed, why else did David when he heard of this, vers. 5. appoint them to tarry at Jericho till their beards were grown; when the Ammonites had shaved off one half of their beards, it had been an easy matter by shaving off the other half, to have taken away the deformity of half a beard; and at the worst, they had only then looked as they did in their younger years: but it seems the shaving of their beards at all, was in itself a reproach to the Israelites, and therefore he would not suffer them to stir abroad, till their beards were grown on the other side. As for that other disgrace he put upon them, to wit, that he cut off their garments to the middle, even to their buttocks, that was a greater reproach than the other, because the Israelites wore not breeches, as we do, but only long lose garments, and the discovering of those parts, by the light of nature all men abhor; whence is that of the Prophet, concerning the stripping of the Egyptians that should be carried away captives, Isa. 20.4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.  
Vers. 5. When they told it unto David, he sent to meet them, etc.] To wit, to comfort them, to cloth them anew, and to appoint them to stay by the way at Jericho till their beards were grown, as it follows in the next words; concerning which see the foregoing note. Indeed it was long after this ere the city Jericho was built up again, as we see 1. Kings 16.34. where it is noted of Ahabs' reign, In his days did Hiel the Bethelite build Jericho. But it seems there were some cottages already in this place, for the use of those that kept their cattles, and in these the ambassadors might be appointed to stay; for the more desolate the place was, the fit it was for them to stay in, till their beards were grown again.  
Vers. 6. The children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, etc.] These Syrians he hired with a thousand talents of silver,, and with these here mentioned those also of Mesopotamia, and two and thirty thousand chariots, 1. Chron, 19.6, 7. When the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver, to hire them chariots and horsemen out of Mesopotamia, and out of Syria Maachah, and out of Zobah. So they hired thirty and two thousand chariots: who were all ready enough to engage themselves in this war, as hoping to free themselves from that yoke which David had laid upon them, and to revenge that loss they had formerly received; for he had lately vanquished them, and made them a tributary people, chap. 8.6. Then David put garrisons in Syria of Damascus, and the Syrians became servants to David, and brought gifts.  
Vers. 7. And when David heard of it, he sent Joab, and all the host of the mighty men.] As thinking it best policy to be beforehand with them, and to fight with them in their own country.  
Vers. 8. And the children of Ammon came out, and put the battle in array at the entering of the gate.] To wit, of Medeba a city in the borders of Ammon, Num. 21.30. where they assembled together, 1. Chron. 19.7. So they hired thirty and two thousand chariots, and the king of Maachah and his people, who came and pitched before Medeba.  
And the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field. etc.] To the end that they might hem in the Israelites, and set upon them both in the front and in the rear, the Syrians were appointed to pitch by themselves in a place of the field apart from the Ammonites, either openly or in secret, as lying in ambush (for they would not trust these their mercenary auxiliaries of the Syrians, with the guard of the city) and the Ammonites themselves pitched their soldiers before the city.  
Vers. 9 He chose of all the choice men of Israel, and put them in array against the Syrians.] Being persuaded that these mercenary Syrians would soon shrink, if they were courageously assaulted, he chose out the slower of his army to set upon them, not doubting but if they were routed, the Ammonites would soon be discouraged, and sly too.  
Vers. 12. Be of good courage, and let us play the men for our people, and for the cities of our God, etc.] Thus Joab did encourage his captains and soldiers to fight valiantly; first, by putting them in mind that they were to fight for their own country and people, to defend them against cruel adversaries, who if they prevailed, would certainly over-runne their land, lay waste their cities, and make havoc amongst their brethren: and secondly, by remembering them that it was for God's cause and party, the people of God, and the land which he had chose for his inheritance.  
Vers. 16. And Hadarezer sent, and brought out the Syrians that were beyond the river, etc.] That is, beyond Euphrates: Hadarezer and his Syrians fearing that David would be revenged on them for aiding the Ammonites, resolved that there was no way but to stand it out; and therefore made themselves as strong as the could, that they might assay to cast off David's yoke.  
Vers. 18. And David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, etc.] To wit, seven thousand men which fought in chariots, besides forty thousand footmen, which though not here expressed, are yet mentioned 1. Chron. 19.18. But the Syrians fled before Israel, and David slew of the Syrians seven thousand men▪ which fought in chariots, and forty thousand footmen. The greatness of this overthrow makes it probable, that at this time it was that Rezon a servant to this Hadarezer, revolted from him, and made himself king of Damascus, 1. Kings 11.23, 24. And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his Lord Hadadezer of Zobah: And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelled therein, and reigned in Damascus.   

CHAP. XI.  
Vers. 1. ANd it came to pass, that after the year was expired, at the time when kings go forth to battle, that David sent Joab, etc.] That is, in the spring of the year following, after the overthrow of the Syrians mentioned in the former chapter (for then the year was accounted to begin, because then the sun returns to the place whence it went forth in the former year.) After those victories obtained, whereof mention is before made, the winter approaching, David and his captains gave over the prosecuting of their new conquest in the land of the Ammonites: but in the Spring of the next year (which was the usual time when in those countries they went out to war, because than they had the Summer before them, for the perfecting of any hard siege they should undertake, and then in those regions both grass and corn began to ripen and so they might have food and relief both for themselves and their horses) David sent out Joab with a great army to perfect the conquest of the Ammonites, which the year before they had begun, and so besieged Rabbah, the chief city of the Ammonites, afterwards called Philadelphia.  
Vers. 2. And it came to pass in an evening tide that David arose from off his bed, and walked▪ etc.] The occasions of David's fall into that grievous sin of adultery with the wife of Uriah, are here set down. First, he went not out himself to war against the Ammonites as formerly he had wont to do, but sent out Joab, as is expressed in the former verse: and secondly, being at home, he gave himself to his ease; having spent some good part of the day in stretching himself upon his bed, in the evening he arose and walked upon the roof of his house, (which were amongst the Jews built flat upon the top) and so was there entangled with the sight of Bathsheba. As long as David was persecuted by Saul he kept close to God, nor do we read of any scandalous sins he fell into, but when he was settled in the kingdom, and so lived in the plenty, pomp, and state that became so great a king, but especially, when he came to take such liberty for his ease, as to lie upon his bed at noon and to spend his time in walking upon his house top, than we see into what a grievous sin he fell with this wife of Uriah. Running streams are clear and wholesome, but standing waters are usually muddy and unsavoury, and apt to gather all kind of filth and corruption.  
And from the roof he saw a woman washing herself.] To wit, to purify herself from her menstrual uncleanness according to the law, Levit. 15.27, 28. for so it is expressed. vers. 4. For she was purified from her uncleanness. It is not probable indeed, that Bathsheba would wash herself, especially in this kind, where she thought any body might see her, but only her servants that were with her; but lust is quick sighted, and some want of wariness and care it seems there was in her, and so David espied her from the top of his house, and so by that means his eye proved an inlet of lust into his soul.  
Vers. 3. And David sent and enquired after the woman.] When the sight of naked Bathsheba had kindled lustful thoughts and desires in David's heart, had he presently cast out those unclean motions, and set his mind upon better things, perhaps he had never gone further; but we see he went on thinking of the sight he had seen and sent to inquire what woman it was, and so suffering the poisoned arrow to lie rankling in his heart, at length the wound grew incurable, and he could not be satisfied till he had enjoyed her.  
And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Vriah the Hittite?] Bathsheba is called Bathshuah, 1. Chron. 3.5. as also Eliam her father is there called Ammiel. Why Uriah is called the Hittite, we may see by that which is noted, 1. Sam. 26.6.  
Vers. 4. For she was purified from her uncleanness.] That is, from her menstrual uncleanness, Leu. 18.19. and hereby she was the more apt to conceive.  
Vers. 5. And the woman conceived, and sent and told David, and said, I am with child.] To wit, as bewailing her condition, and to see if he could or would do any thing, to prevent those miseries that were like to come upon her, and wherein he also was sure to have a great share: now she began when it was too late, to bethink herself how her husband would be enraged against her, and what in his rage he might do to her; day and night it ran in her mind, what shame and reproach her great belly when it came to be known, would bring upon her; how every one would look upon her and despise her as an harlot; loathing her the more, because she was unfaithful to so brave a man, as her husband Uriah was; and that too, when he was abroad fight for his country; and how at length she must be brought forth, and put to death as the law had appointed; and thus being overwhelmed with sorrow and fear, she sent to impart it to David, as having this only hope, that he might happily find out some way to prevent these miseries.  
Vers. 7. David demanded of him how Joab did, and how the people did, and how the war prospered.] Thus we see how David faultered in seeking some prete●e for sending for Uriah to come home to him; for were not these very weak pretences for fetching home such a worthy as Uriah was, from a service of such concernment, as was the siege of Rabbah? Alas, these things he might have known, and did daily hear by every messenger that came from the camp; and enough it was to make Uriah suspect some underhand plot, to see that he should be sent for upon so slight an occasion, as to satisfy such trivial queries as these were. But David was forced to dissemble and pretend somewhat, and could not act this part artificially.  
Vers. 8. And Uriah departed out of the king's house, and there followed him a mess of meat from the king.] To wit, that this might be an occasion of inviting him to make merry with his wife, and so to lie with her.  
Vers. 9 But Vriah slept at the door of the king's house with all the servants of his lord] That is with the king's guard, whose custom it was, to watch at the door of his house all night.  
Vers. 11. And Vriah said unto David; The ark, and Israel, and Judah abide in tents, &c] They used in perilous wars to carry the ark with them into the camp, both as a testimony of God's presence, and that they might ask counsel of God as occasion served; as is evident, 1. Sam. 4.4. and 14.18. and therefore the most of Expositors conceive, that accordingly at this time, the ark was with Joab in the camp at the siege of Rabbah; and that this was the reason why Uriah spoke of the arks abiding in tents, together with Israel and Judah: but yet because it seems not probable, that they would carry the ark, the sign of God's presence amongst his people out of the land of Canaan into the country of the Ammonites; I should rather think, that being to speak of the abiding of Israel and Judah in tents, in regard that the ark was also in the tent which David had set up for it, chap. 6.17. Therefore only it is, that he joins the ark with Israel and Judah; The ark, saith he, and Israel and Judah abide in tents, and my Lord Joab and the servants of my Lord are encamped in the open fields; shall I then go into mine house to eat and to drink, and to lie with my wife? etc. But however, the drift of these words is evident, to wit, that Uriah herein rendered a reason why he would not go home to his house, namely, because he judged it unfit and unreasonable, that he should take his ease and pleasure, whilst his General and his brethren lay abroad in continual danger in the open fields: and then besides, there was withal in these words, by the providence of God, a secret check given to David, that Uriah should make conscience of taking pleasure with his own wife, at a time when the people of God were in continual danger, and yet David had not scrupled at that very time, to satisfy his lust with the wife of Uriah.  
Vers. 13. And when David had called him, he did eat and drink before him, and made him drunk.] It is not probable, that Uriah that had so resolutely refused to feast and frolic with his wife; would yield to do that with the king, which he had refused to do with his wife; only when David had invited him to his table, he thought it too much to reject the king's favour, and therefore resolved to yield herein to the king's commandment no further than might stand with his resolved course of austerity; fully purposing not to let lose himself to any delight or freedom in eating or drinking: but we see the event; by degrees he was overtaken and ensnared, contrary to what he had purposed with himself, and so was made drink which was that David aimed at, hoping that when he was heated with wine, he would then go home to his wife, which hitherto he had refused to do.  
And at even he went out to lie on his bed with the servants of his lord, but went not down to his house.] He went not to sleep as the night before, at the door of the king's house, vers. 9 (to wit, because he had drunk too freely) but yet he went not home to his wife, but lay in the court amongst the king's household servants: so that though he were a little overgone with excess, yet he still remembered and stuck to his former resolution of not going home to his wife: A passage very observable, whilst David used all his skill to get him home, doubtless his wife was not wanting to act her part too: it cannot be thought, but that she sent and came to him again and again, and solicited him earnestly to come home to her, (for it much concerned her) and yet all this could not move him; even when he was drunk he would not home to his house: for whence was this? doubtless there was a secret hand of Providence in it; it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah, and deemed it unfitting, as he had said before, to take his pleasure, whilst his brethren and fellow soldiers were in such hard service: but yet considering how many means were used to overcome him; we may well conclude, that there was a special hand of Providence, in the firmness of his resolution; the Lord intending hereby to counterplot David, and not to suffer him to smother his sin, as he desired to have done.  
Vers. 16. He assigned Uriah unto a place where he knew that valiant men were.] To wit, that he might be slain by them, as David had in his letter commanded▪ There was no reason given in the letter, why this plot must be laid for his life; it was sufficient to Joab that the king commanded it; he knew how much advantage it might be to him, to have the favour of his prince, and what danger there might be in opposing his commands; and therefore he stuck not at doing what he had enjoined: yea and perhaps too, remembering what himself had done in the murder of Abner, he was the more willing that David should be involved in the same sin, as thinking that he would be the readier to pardon him, when himself was become guilty in the s●e kind.  
Vers. 21. Wh● smote Abimelech the son of Jerubesheth.] That is, Gideon who was called Jerubbaal, Judges 6.32.  
Vers. 25. Let not this thing displease thee: for the sword devoureth one as well as another, etc.] The time was, when David's conscience smote him for cutting off tho lap of saul's garment, though he was his deadly enemy; and yet now his heart being hardened upon his adultery with Bathsheba, he could slight the murder of Uriah, and many other of God's people slain by his means, as if it had been a matter of nothing.  
Vers. 26. And when the wife of Vriah heard that Uriah her husband was dead, she mourned for her husband.] Considering what shame would have fallen upon her, if her husband had lived, and the hope she might well conceive of becoming now the wife of so great a Prince as David was, we may well think that she was inwardly glad of these tidings; but yet the better to conceal her sin, she would not omit the customary ways that were used in those times, of mourning for her deceased husband.  
Vers. 27. But the thing that David had done, displeased the lord] This is added, to show the vanity of David's comforting himself in what was done; he chuckered himself now, as concluding that now the shame he feared would be prevented, and so all would be well: But saith the text, the thing that David had done, displeased the Lord, and this he found to be bitterness in the end; little cause had he therefore to be so well satisfied with the secrecy of his sin, the Lord being so highly offended with him.   

CHAP. XII.  
Vers. 1. ANd the Lord sent Nathan unto David, etc.] It was now about three quarters of a year, since David committed that foul sin with the wife of Uriah (for the child she then conceived, was now born, vers. 14.) in all which time, though doubtless his conscience did often gall him, yet he strove to harden himself against such fears, and only took care to conceal his sin 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, etc. 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 confess his sin, and unfeignedly to rise out of this sad condition.  
There were two men in one city, the one rich, and the other poor, etc.] As a Chirurgeon will hid his instrument, wherewith he intends to launch a sore, under an handkerchief, or some such thing, so doth Nathan at first hid his reproof under the vail of a Parable, that David might the better be brought to pass 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 poor 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 only compared to an ewe-lambe, but also to such a lamb, as we use to call cade-lambes, or cosset-lambes, which without a dam, are brought up by hand; and therefore it is said, it was a lamb 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 morsel; implying, that though the poor man had but a little, yet he gave his darling lamb part of it) and drank of his own cup, and lay in his bosom: which doth sweetly express the condition of a wife, whom the husband ought to esteem his only 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 traveller 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 poor man's lamb, 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 poor man's ewe-lambe, is meant the devil, by means of whom indeed it was, that David encroached 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 continual traversing the earth, from one place to another, that he may tempt, and seduce men to sin; when the Lord asked Satan 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 devour: secondly▪ because hereby is sweetly employed, a notable difference betwixt the temptations of the regenerate, (such as David was) and the sins 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 dwells 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 sin, they feast the devil herewith; it is meat and drink to him, to win such men to sin 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 only restore the lamb fourfold 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 four sheep for a sheep; but besides, he shall be put to death: Thus David in his wrath threatens a heavier punishment than God in his Law had appointed; as accounting it such a merciless act, and so, such a singular wickedness, that fourfold restitution was not punishment enough; for so much he expresseth in the following words, vers. 6. And he shall restore the lamb fourfold, 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 master's house, and thy master's wives into thy bosom, etc.] 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. Doubtless it was unlawful for David, to marry any of saul's his fathers-in-law wives, to wit, such as he had carnally known; for she that was saul's wife, was David's mother-in-law, and such he might not marry, Levit. 18.8. The nakedness of thy father's wife thou shalt not uncover; it is thy father's nakedness: either therefore the meaning of these words, if meant of such, must be only this, that saul's wives and concubines were in David's 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 saul's wives or concubines, we must understand these words [I gave] only 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▪ etc.  
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 God's commandment, only because they can do it secretly, and no body shall come to know of it (and yet they cannot be ignorant that God is privy to all they do) this is an evident argument, that in effect they make light of transgressing God's Law, and care not much for displeasing God, so no other inconvenience be like to come upon them; hence it is that the Prophet Nathan chargeth David with despising the commandment of the Lord, in doing that which was evil in his sight.  
Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, etc.] First, the person whom David had caused to be slain, is so expressly named, the rather because Uriah was a man of such eminency, one of David's worthies, chap. 23.39. and one it seems that feared God, and was zealous for God and his people, as appears by that he said to David, chap. 11.11. The Ark, and Israel, and Judah abide in tents, and shall I then go home into mine house, to eat and to drink, and to lie with my wife? and so the worth of the party murdered did much aggravate his sin. Secondly, even his marrying with Bathsheba is mentioned here as a branch of his sin; for because he had accomplished this marriage by such wicked means, to wit, by causing her husband to be killed, that he might marry her, and had done it purposely to conceal his adultery, and having brought this to pass, did now chucker himself, as if all had been well, even by this marriage he had highly provoked God to displeasure against him. And thirdly, this is mentioned as a great aggravation of his sin, that he had slain Uriah with the sword of the children of Ammon: and indeed there was much evil wrapped up in this: For first, there was a treachery in this; a sin which God greatly abhors; they set him upon a desperate service, and then according to the plot they had laid, when he was engaged, they retired from him, and so basely betrayed him to the sword of the enemy: secondly, by this means many of God's people were slain together with him: thirdly, the Ammonites were encouraged hereby, and took occasion to insult over God's people, and over the truth and religion they professed; yea, perhaps over the God of the Israelites, as regardless of those that served him, or not able to protect those that fought in his cause: and fourthly, the hearts of God's people were exceedingly sadded and discouraged thereby.  
Vers. 10. Now therefore the sword shall never departed from thine house.] This may be referred not only to the violent death of his three sons Amnon, Absalon, and Adonijah, who were all slain with the sword; but also to the bloody wars wherewith the posterity of David were continually molested, especially betwixt them and the kings of Israel, the successors of Jeroboam.  
Vers. 11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, etc.] This is meant of Amnons' incest, and Absaloms' rebellion, and other abominable wickedness: for though God be not the author of sin, yet his providence concurres in the worst evils that men do: and so it did both in the rebellion and in the incest of Absalon; concerning which, that is meant which followeth in the next words, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun: where by his neighbour is meant one that was nigh to him; and who was nigher to him then his own son; and it is said that this should be done before David's eyes; because it was done whilst he lived, and he came to know of it; and in the sight of the sun, because Absalon did it openly, in the sight of all Israel, chap. 16.22. and in a tent which they spread for him in Jerusalem, upon the top of the house; perhaps the same house, from the roof whereof David did first cast a lustful eye upon the wife of Uriah, chap. 11.2.  
Vers. 12. For thou didst it secretly; but I will do this thing before all Israel, and before the sun.] And thus God threatened to punish him with that, which should be a shame and reproach to him amongst all the people, because he had been more afraid of shame amongst men, then of his displeasure.  
Vers. 13. And David said unto Nathan, I have sinned against the lord] If we compare together saul's confession of his sin to Samuel, 1. Sam. 15.24.25. with this of david's to Nathan, there seems better expressions of a true penitent in that of saul's, then in this of David's: for Saul confessed his sin in appearance more fully, I have sinned, saith he, for I have transgressed the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice: besides, he entreated for pardon, vers. 25. and desired Samuel that they might go and worship the Lord together, as it were to seek atonement with him. But now David only said, I have sinned against the Lord; which is the ordinary confession of those that most sleight their sins; and yet Saul was rejected, and David had an answer of pardon presently returned to him. But for this we must know, that David's heart was truly humbled, which saul's was not, and thence was the difference: doubtless David was so overwhelmed with shame and godly sorrow, that he could not speak, he could say no more, but I have sinned against the Lord, and much ado perhaps he had to say that; but afterwards we see he confessed his sin more fully to the whole Church of God: for having penned the 51. Psalm, (which contains his acknowledgement of this sin, and the profession of his repentance) he committed it to the chief musician to be published in the sanctuary, as by the title of the Psalm we may see, To the chief musician a Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.  
And Nathan said unto David, The Lord also hath put away thy sin, thou shalt not die.] That is, neither eternally, nor by any sudden stroke or judgement of God, both which his sin had deserved: even himself had so judged against himself, vers. 5. and he might the rather fear it, because of those words, vers. 10. Now therefore the sword shall never departed from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.  
Vers. 14. Howbeit, because by this deed, thou hast given great occasion to the enemies of God to blaspheme, etc.] Two several ways had David given occasion to the enemies of God to blaspheme: to wit, first, because by causing Uriah and others of the people of God to be slain by the Ammonites, he gave occasion to them (who were the enemies of God in regard they were the enemies of God's people) to insult and triumph over them; and so at least in effect to blaspheme the Lord God of Israel, as not able to defend his people against them; as it is said of the Assyrians when they oppressed grievously the people of God whom they carried away captives, Isaiah 52.5. They that rule over them make them to howl, saith the Lord, and my name continually every day is blasphemed: and secondly, because by his gross sins he had given occasion to wicked profane men (whom God esteems his enemies) to speak evil of that which God had done for David; yea and of all the godly that walked strictly with God as David had done, and of all such ways of piety and zeal as David had hitherto walked in. What? might they say, is this the man after Gods own heart, of whom Samuel promised such great matters? Did Saul ever commit adultery with another man's wife as he hath done? and why then was Saul cast off, and he anointed in his room? but thus indeed it is with all those that make such a show of religion, and seem so zealous of religion, there are none so bad as they: this is the fruit of their hearing and praying so much, etc. Thus wicked and profane wretches were like to descant upon these sins of David, and so to blaspheme according to that of the Apostle, Rom. 2.24. where having spoke much of the great wickedness of the Jews, he adds, For the name of God is blasphemed amongst the Gentiles through you; and for this cause the prophet tells David here, that the child he had begotten of the wife of Uriah should die; Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme: the child also that is born unto thee, shall surely die. For though it were in some regard a benefit both to David and Bathsheba that this child died, (so did God temper his displeasure with goodness, for as long as this child had lived it would have been a memorial of their sin and shame both to themselves and others) yet considering the affection they bore to their child, and the manifestation of God's displeasure therein; it was indeed a sharp affliction, and caused David a great deal of sorrow.  
Vers. 16. David therefore besought God for the child, etc.] For though Nathan had told him that the child should surely die, yet he might hope that this was threatened conditionally, and that upon his tears and repentance this sentence might be reversed; as was afterward that of Hezekiah his death, and the destruction of the Ninivites.  
Vers. 18. And it came to pass on the seventh day, that the child died.] That is, the seventh day after he fell sick, or (as many take it) the seventh day after he was born; and if we thus understand the words, than the child died, before he was circumcised, and yet after he was dead, David cheered up himself we see, not doubting of the child's salvation, yea though he was begotten in adultery, vers. 23. But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.  
Vers. 20. Then David arose from the earth, and washed and anointed himself, and changed his apparel, and came into the house of the Lord and worshipped, etc.] There is a law, Num. 10.14. That when one died in a tent, all that came into the tent and all that was in the tent, should be unclean seven days, yet David presently after the death of this infant, washed himself, and went up into the house of God: either therefore this law when they came to dwell in houses, was understood to extend no further then to the room where the party died, not to the whole house; or else, the child died not in the same house wherein David was, but in some other house not fare from David's palace. Many reasons may be conceived, why David, his conscience being now awakened, was so eager to worship God in his house; to wit, partly that he might bless God for calling him to repentance, when he lay in such a dangerous condition, for giving him assurance by the prophet that his sin was pardoned, and for enabling him to bear with patience the loss of his child; and partly that he might further acknowledge and bewail his sins before God, and pray for mercy in regard of those remaining corrections which God had threatened him with, at least that God would strengthen him to bear them, and sanctify them to his good. However observable it is, that so eager he was upon these duties of God's worship, that though he had fasted all the time the child lay sick, yet he would not eat any thing till he had first been in the house of God, that is, the tabernacle which he had set up for the ark; but when once he had been there and had there worshipped the Lord, Then, as it follows in the next words, he came to his own house, and when he required they set bread before him, and he did eat.  
Vers. 24. And David comforted Bathsheba his wife.] Both concerning the loss of her child, and concerning her adultery with David, for which it is likely she was also at present much afflicted upon this discovery of the Lords displeasure against them; and indeed some Expositors conceive, that Bathsheba was so fare troubled about it, that she questioned whether she might as yet safely live as a wife with David, till he comforted her and satisfied her herein; which they gather from the order of the words in this place, And David comforted Bathsheba his wife and went in unto her and lay with her.  
And she bore a son and called his name Solomon.] Which signifieth peaceable, and it was by express direction from God, that David gave his newborn son this name as is evident, 1. Chron. 2●. 9. where David tells Solomon how he had herein received a charge from God. Behold a son shall be born unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be Solomon; and I will give peace and quietness unto Israel: where we see the reason of his name is also expressed: because of the great peace the Israelites should enjoy under his reign, therefore was his name called Solomon, that is peaceable: and herein was Solomon a type of Christ, who is styled, Isaiah 9.6. The Prince of peace, and partly because his subjects do even here in this world enjoy peace with God, to whom he hath reconciled them by the blood of his cross; and peace with their own consciences, yea and with all the creatures; but especially because in heaven they shall enjoy a perfect and solid peace unto all eternity.  
Vers. 25. And he sent by the hand of Nathan the prophet, and he called his name Jedidiah.] That is, the Lord sent Nathan to David to tell him, that his child should be called not Solomon only, but also Jedidiah; that is, Beloved of the Lord, to wit, because of God's singular love to him; and thus did the Lord cheer David by the same prophet; by whom he had humbled him. Nathan it was that told him that his former child born of Bathsheba should surely die; and by Nathan now the Lord assured him concerning this child that he should be Jedidiah, that is, The beloved of the Lord, and herein also was Solomon a type of Christ, Matth. 3.17. And so a voice from heaven, saying, This is my beloved son▪ in whom I am well pleased.  
Vers. 26. And Joab fought against R●bbah of the children of Ammon and took the royal city.] Rabbah (it seems) consisted of two parts, which were as it were two cities joined together, and one of them was called, both the royal city, because there the king had his palace; and the city of waters, because it was environed with waters; or at least lay upon the side of some river, as it is expressed, vers. 27. I have fought against Rabbah, and have taken the city of waters. Now Joab having continued almost a year in besieging this city (as indeed it was no wonder that God gave him no better success abroad, David having so displeased him by his sin at home) at length he took this royal city, or city of waters; and knowing that the other could not now long hold out; because this was fare the strongest piece, and the other depended upon this; and had happily their water from this which was now cut off; he therefore sent to David to come thither, that he might have the glory of taking the city.  
Vers. 29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it.] It may justly seem strange, that David should go with a numerous army, out of the land of Israel, into the land of the Ammonites, only to take a city that was in a manner taken already; and which they were afraid would be won before he came; and that for no other end, but that David might have the name of taking the city. But for this we must consider: first, that even the best of God's servants are naturally vainglorious, and too much transported with a desire of having their name famous and renowned; and secondly, there might be other occasions of David's going thither, as for the prosecuting of their conquests in the land of the Ammonites, and for giving directions for the punishment of those, that had with such scorn abused his ambassadors; and that Joab knowing this, did advise him only, the rather to hasten his coming thither, that the city might be taken by him; and so he might have the glory of this great piece of service.  
Verse 30. And he took the king's crown from off his head; the weight whereof was a talon of gold, with the precious stones, etc.] There was but a talon of gold in the golden candlestick of the Sanctuary, Exod, 25.39. which is thought to have been at least an hundred and twenty pound weight; but the common talon, some say, was but half so much as the talon of the Sanctuary, to wit, sixty pound weight; and so much it may be therefore this crown weighed: and if so, doubtless it was too massy to be usually worn. Rather it was a crown of state, which was only set upon the heads of their kings, at their coronation; or hung over their heads in some chair of state, and so happily at this time it was set upon their king's head, and then taken off, and set upon david's; to show, that now the royal dignity was transferred from him to David: and indeed, because the brother of this king, the son of Nahush, succoured David when he fled from Absalon, chap. 17.27.28. it is most probable, that Hanun was now either deposed, or put to death by David, and his brother made governor of Rabbah, whence it was that he shown such respect to David in that time of his troubles.  
Vers. 31. And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron; and made them pass through the brick-kiln.] Thus severely David punished them (whether by express direction from God; or otherwise we cannot say) because they had against the law of nations, so shamefully abused David's messengers; withal having perhaps respect to their inhuman idolatry, in causing their children to pass through the fire to Molech; which was their idol, 1. Kings 11.7. Yet it is like that only, the principal ringleaders in that barbarous usage of David's messengers, and the stirring up of the neighbouring nations against him, were thus punished.   

CHAP. XIII.  
Vers. 1. ABsalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her.] Tamar was Amnons' sister as well as Absaloms' (for they were all Davids children) but she is called peculiarly Absaloms' sister, because she was his sister both by father and mother; for both Absalon and Tamar, were born to David of his wife Maacha the daughter of Talmai king of Geshur; and observable it is, how much sorrow David had in both these his children, which he had by the daughter of an heathenish idolatrous king, the incestuous rape of the one, and the unnatural rebellion of the other, were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God.  
Vers. 2. For she was a virgin; and Amnon thought it hard for him to do any thing to her.] That is, being a virgin, and so strictly kept, and looked to, he thought it would be an impossible thing for him, ever to get an opportunity of satisfying his lust with her.  
Vers. 4. Why art thou, being the king's son, lean from day to day?] Two reasons may be given why Jonadab, wondering that Amnon should so droop and pine away as he did, amplified his wonder from this, that he was the king's son: to wit, first, because he thought the happiness of being the king's son, might easily over-weigh any cause of sorrow he could possibly pretend: and secondly, because there was nothing almost which he could desire, which he might not have; Why art thou, being the king's son, lean from day to day? as if he should have said, Being the king's son, thou mayest command what thou wilt; and wherefore then dost thou vex and afflict thyself?  
And Amnon said, I love Tamar, my brother Absaloms' sister.] He calls her here, not his sister, but Absaloms', thereby seeking to palliate, or extenuate his sin in lusting after her; by intimating that she was his sister only by the half-bloud, and not his sister by father and mother, as she was Absaloms', and yet afterward he calls her his sister, the better to hid his purpose from his father, vers. 6. Amnon said unto the king, I pray thee, let Tamar my sister come, etc.  
Vers. 6. The king was come to see him.] No sooner did Amnon pretend himself sick; but presently his father came to see him. No doubt his late losing of his child, that he had by Bathsheba made him the more fearful of his losing this son too; and being also his eldest son, he could not but lay it the more to heart; and yet how well had it been for David, if he had been sick indeed, yea sick unto death; considering how much better sorrow, he immediately brought upon him, by that unnatural villainy of his in ravishing his own sister.  
Vers. 7. Then David sent home to Tamar, saying Go now to thy brother Amnons' house. etc.] This doubtless did afterwards much add to David's sorrow, that himself was made an instrument to further such an execrable fact and that by his command, he had cost his poor child into the snare of so grievous a mischief.  
Verse 10. And Amnon said unto Tamar, Bring the meat into the chamber etc.] He calls her into a more inward room, that if she should cry out, yet she might not be heard.  
Vers. 12. And she answered him, Nay my brother, do not force me, etc.] By many several arguments Tamar endeavours here to dissuade Amnon, from seeking to satisfy his lust upon her, to wit, first, by putting him in mind that he was her brother▪ Nay my brother; for hereby she gives him a hint, what a high degree of wickedness this was which he went about, no less than incest in a high degree: being her brother he was bound by the law of nature, to be a refuge to her against any other that should seek to defile her, and for him therefore to defile her himself his own sister, was a most heinous wickedness: secondly, by pressing that aggravating circumstance of humbling her by violence and force, Nay my brother do not force me, though it were bad enough to commit uncleanness with one that consents to it, yet to force a poor woman, that had rather lose her life then her purity, in this regard if she knew how to avoid it, is fare worse: thirdly, by alleging what a dishonour such sins brought upon the whole people of God, and the Religion they professed, which is employed in those words, for no such thing ought to be done in Israel, and fourthly by alleging the shame that this would bring upon them; And I, saith she, whether shall I cause my shame to go? that is, I never shall be able to free myself from shame and reproach, I shall be ashamed to show my face any where, as long as I live▪ and thou shalt be as one of the fools in Israel: that is, every body will account thee a graceless wretch, and judge the unworthy to succeed thy Father in the throne.  
Vers. 13. I pray thee, speak unto the king, for he will not withhold me from thee.] When nothing else would prevail with him, being in a straight, she adviseth him to desire her of his father for his wife, not as thinking that this could be done; but only as desiring by any means to put him off for the present, from the prosecuting of this his wicked purpose.  
Vers. 15. Then Amnon hated her exceedingly, etc.] Those pangs of grief and remorse of conscience, which men usually feel after an act of uncleanness committed, do naturally alienate the affections of men, from those that have been the occasions of their sin, and make them ofttimes to loathe them more than before they loved them: and so it seems it was with Amnon, but then besides there was no doubt a special hand of God in this, whereby way was made to the publishing of this sin for the punishment of David.  
And Amnon said unto her, Arise, be gone.] It is a wonder that Amnon should thus put her forth, even because of the respect he might have had to his own credit and safety; had he kept her a while with him, by many entreaties, and tendering what satisfaction could be made her, he might have persuaded her to conceal what he had done, whereas her blubbered eyes, and such other signs of the force done to her, being presently thrust out of doors, must needs make that wickedness which had been secretly done, either vehemently suspected, or manifestly known, and so expose him to the wrath of his father, the punishment of the law, (which in case of a rape was death) and shame amongst all that should hear of it: but God infatuated him, and why? he meant by this incest of Amnon, and Absaloms' murdering his brother in revenge of this rape, to punish David for his adultery with Bathsheba, and murder of Uriah, and therefore by occasion of this mad rage of Amnon, it must be published and known.  
Vers. 16. This evil in sending me away, is greater than the other that thou didst unto me.] To wit, because this turning her our in such a condition, would expose her to so much shame and reproach, and not only discover that she had been defiled, but perhaps also raise an opinion in some, that she had consented, and thereupon was hated and cast off by Amnon, as strumpets use to be by those whom they have inveigled to commit folly with them; and withal because hereby the name of God would be blasphemed amongst his enemies, when they should hear of such a fact committed amongst his people, the people of God would be scandalised, and the heart of their father deeply and sorely wounded. It is true indeed, that if by evil here, only sin be meant, she might well say in that sense in some regard, that the evil in sending her away, was greater than that of defiling her: to wit, in regard this was an act so full of inhumanity and cruelty, and for which there could not be pleaded such an over-bearing temptation as there was in the other: but yet there is little question I think to be made, that by evil here is meant the evil of injury, or mischief done to her, and so it is no wonder that she should say, that the evil in sending her away, was greater than that of his defiling her: for however the ravishing her was an incomparable wrong, yet considering how grievous the shame necessarily following the discovery hereof, would be to her, she might well judge this, in her passion especially, fare worse than the former evil.  
Vers. 18. And she had a garment of divers colours upon her, etc.] That is, a garment of wrought, or embroidered work; and that which is added, that with such robes were the king's daughters, that were virgins apparelled, is to show, that the rending of her virgin attire, vers. 19 And Tamar put ashes on her head and rend her garment of divers colours: did as it were secretly discover, that her virginity had been by force rend from her.  
Vers. 19 And Tamar put ashes on her head.] See the note, Josh. 7.6.  
And laid her hand on her head, and went on, crying.] Which was the usual custom of women in extremity of sorrow, seeking as it were to cover and hid themselves, Jer. 2.37. Thou shalt go forth from him, and thine hands upon thine head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them.  
Vers. 20. He is thy brother, regard not this thing.] It seems when Tamar was turned out of doors she went not to her father, as being happily most ashamed to see him, and sensible what an exceeding grief it would be to him, but to her brother Absalon, who was near and dearer to her then the rest of her brethren, because he was her brother both by father and mother, who thereupon did what he could to pacify her: Hold now thy peace, saith he, my sister; he is thy brother, regard not this thing, as if he should have said, his shame will be the shame of us all, and therefore be silent: and thus he endeavoured to say something to appease her sorrow for the present, though himself were even at the same time highly enraged at what his brother had done, and fully resolved to be revenged on him.  
Vers. 21. But when king David heard of all these things, he was very wroth.] This is noted, as an inexcusable weakness in David: when he heard how Amnon had ravished his sister, and considered that he had made use of him to get his sister into his hands, that he might defile her, he was highly enraged at it, but for all this his anger, he let him pass unpunished; for what a poor punishment was the cheeks or frowns of a father, for such a foul abomination?  
Vers. 22. And Absalon spoke unto his brother Amnon neither good nor bad, etc.] To wit, concerning this abuse of his sister, as knowing this to be the best way to accomplish the revenge he intended. Had he quarrelled with Ammon, or shown himself discontented, this would have made Amnon the more jealous and wary of him; whereas now by carrying the matter so smoothly as he did, Amnon feared nothing, and so fell easily into the snare he had laid.  
Vers. 23. And it came to pass after two full years, that Absalon had sheepshearers, etc.] When Absalon, after two years waiting, saw well there would be no course taken against Amnon, by David their father (the Lord having in this given him up to the inordinate love of his children, that Absalon provoked hereby, David might be now punished with the sword also) and hoped, that now they might think that Absalon had forgotten that which Amnon had done to his sister, he resolved to take this occasion of his sheep-shearing feast, to invite his brother home to his house, intending there to kill Amnon.  
Vers. 24. Behold now thy servant hath sheep-shearers: Let the king I beseech thee, and his servants, go with thy servants.] Doubtless the chief reason why Absalon invited all his brothers to his sheep-shearing feast, yea and his father too, was, that Amnon might not suspect any thing; yet it may well be also (as some expositors have noted) that he desired his father should have been an eye witness of the tragical execution of his incestuous darling, because he had all this while forborn to punish him: and yet at this time was David so tender over this his ungracious son, that he would not go with his servants to his feast, only lest they should be too chargeable to him, as it is expressed in the following words, Nay my son, saith he, let us not all now go, lest we be chargeable unto thee.  
Verse, 25. And he pressed him, howbeit he would not go, but blessed him.] That is, he desired the Lord to be with him, and so sought to dismiss him.  
Vers. 27. But Absalon pressed him, that he let Amnon, and all the king's sons go with him.] It was strange, that neither Amnon nor David should suspect any thing▪ when Absalon was so earnest to have Amnon come to his house, that he would not take a denial of his father, but pressed him till at last he consented to it: but when the Lord means to correct his children, or to punish wicked men, he is wont thus to take away their wisdom and understanding from them, so that they shall not see the danger approaching, though never so evident, but shall go on, as blind men into a trap; when any body that had their eyes in their heads, might easily discern it.  
Vers. 28. Mark ye now, when Amnons' heart is merry with wine, and when I say unto you, Smite Amnon, then kill him, etc.] David by making Uriah drunk, sought to hid his sin, and now Absalon by causing Amnon to drink, sought to accomplish the murder of his brother, because he had formerly defiled his sister; for doubtless the revenging of his sister Tamars' rape, was the chief thing that drew on Absalon to this bloody fact, though withal, his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother.  
Vers. 29. And every man got him up upon his mule, and fled.] Hereby it appears, though the Israelites were forbidden to suffer the  of divers kinds to engender together Lev, 19.19. yet they might use the  so engendered; for such mules were, of which see the note Gen. 36.24.  
Vers. 32. And Jonadab the son of Shimeah, David's brother, answered and said, Let not my Lord suppose, that they have slain all the young men the king's sons, etc.] This Jonadab was the main cause of Amnons' ravishing his sister, and consequently also of Absaloms' murdering Amnon, as is noted in the beginning of this chapter: yet we see here how smoothly and impudently he could now talk of Amnons' forcing his sister Tamar, which he had plotted and contrived, as if he had no way been concerned in the business.  
Vers. 37. And went to Talmai, etc.] His mother's father, chap. 3.3.  
Vers. 39 And the soul of king David longed to go forth unto Absalon, etc.] That is, he began to desire his return again, and had it not been for shame, he could have found in his heart to have gone himself, and fetched him home: because his conscience told him it was not fit he should show such favour to his own child being guilty of so foul a murder, he was ashamed and afraid to do it; but in the mean season his heart yearned after him, his grief for his other son▪ time by degrees had worn away, and so now he began to wish, that he had his Absalon at home again with him; only he knew not how he should with his credit bring it about.   

CHAP. XIV.  
Vers. 1. NOw Joab the son of Zeruiah perceived that the king's heart was towards Absalon, etc.] In seeking to fetch home Absalon, Joab knew well, that he should gratify him that was now in the eye of all men the heir apparent to the crown and kingdom of Israel: but the main thing that moved him was, as here is said, that he saw David inclined to it, though he were restrained by the conviction of his own conscience: for had he not found David desirous of his return, he would hardly have ventured to displease David, that he might curry favour with Absalon; and therefore we see, vers. 28.29. when David would not see the face of Absalon, Joab would not come at him neither.  
Verse 2. And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee feign thyself to be a mourner, etc.] This Tekoah was a city of Judah, 2. Chron. 11, 5, 6. the very same where the prophet Amos lived, Amos 1.1. The words of Amos, who was amongst the herdsmen of Tekoah, etc. Now Joab resolved to employ a woman in this plot that he had in hand: first, because men are most ready to pity them in their misery: and secondly, because he thought a woman fittest to counterfeit and dissemble; a man he thought, would hardly have told a forged tale with such lively expressions of bitter sorrow, nor would have been so nimble and ready to make fit replies to any thing that David should say, and therefore he determined to have a woman to be his instrument, because none can better feign themselves to be mourners than women can; why he pitched particularly upon this woman of Tekoah it is not expressed, only we may guess, that she was a woman singularly famous for her wisdom, or happily, one of those who were usually hired to mourn at funerals, and so being grown famous for her notable artificial performance of that service, was therefore chosen to be the agent in this plot.  
Vers. 5. And she answered, I am indeed a widow-woman, and my husband is dead.] This she premiseth, that thereby she might win the king the more to commiserate her condition: for first, being a widow, she was the less able to defend her self against those that were risen up against her: secondly, being under such a heavy weight of sorrow for the loss of her husband, any addition of further grief must needs press her the more sorely: and thirdly, having lost already the stay and support of a husband, she was fare the more unable to bear the loss of her only son too.  
Vers. 6. And thy handmaid had two sons, and they strove together in the field, etc.] In these words, she seeks to extenuate the pretended offence of her son in killing his brother, to wit, that he did it in heat of blood, without any premeditated malice; being together in the field, where there was no body by to part them, they fell out and quarrelled, and so at last fight together the one (happily being sorely first wronged and provoked) killed the other.  
Vers. 7. And behold the whole family is risen against thine handmaid, etc.] To wit, as knowing that my son's inheritance should come to them, if he were put to death; and indeed to this, those following words seem to have relation, which she pretends her kindred had spoken, and we will destroy the heir also, namely that by that means the land may come to us; but yet some Expositors do otherwise understand those words, to wit, that the kindred did thereby imply one chief reason why they desired her surviving son should be put to death: which was that he by killing his brother might not come to inherit his estate.  
And so they shall quench my coal which is left, etc.] As if she should have said, this son is the only comfort that is left me in the world, like one poor coal in a heap of ashes, so is he left alive in the sad ruins of our family, so that by seeking to take away his life, they go about wholly to extinguish my husband's name, and to leave me destitute of all comfort.  
Vers. 9 My lord, O king, the iniquity be on me and on my father's house: and the king and his throne be guiltless.] Because David might happily scruple, whether he should do well to shelter one that had killed his brother upon any pretence whatsoever, therefore to remove this scruple, she offereth to take the sin upon herself. My lord, O king, the iniquity be upon me, etc. there is indeed no weight at all in this kind of pleading: for when men are persuaded to do evil, if they that persuade them do engage themselves to bear the punishment that they are liable to, set consenting to do it, they engage themselves for that they cannot make good; for God will punish both the one and the other: but yet because, first, there is in this a kind of slattering insinuation which may ingratiate men to those they persuade, namely, that they had rather the evil, if there were any to be feared, should fall upon themselves then them: and secondly, it implies so great a confidence in those that engage themselves, that there is indeed no evil like to follow upon it, therefore it hath been always a plea usual with men; so Rebecca pleaded with her son Jacob, when he scrupled the course prescribed him for deceiving his father. Gen. 2●. ●2. Upon me be thy curse my son, only obey my voice; and so the Jews sought to win Pilate to yield to the crucifying of Christ, Matth. 27.25. His blood be on us, say they, and on our children.  
Vers. 11. Then said she, I pray thee let the king remember the Lord thy God▪ etc.] That is, let the king be pleased to remember that this which thou hast said, hath been promised as in God's presence, that thou wilt not suffer the avengers of blood to destroy my son: and thus she covertly also presseth David to confirm what he had said with an oath, as we see thereupon he did, And he said, As the Lord liveth there shall not one hair of thy son fall to the earth, indeed nothing the woman had said concerning her supposed son that had killed his brother, contained any just reason why he should not be put to death (for the law of God did expressly enjoin that all manslayers should be put to death, excepting none but those that do it by chance, or in their own defence) and therefore it is strange, that David should undertake so solemnly to secure him from punishment. But it seems David's heart did incline to the saving of his own son Absalon, who was guilty of the like offence, and by this bias was his heart drawn aside, to spare unjustly this widow's son too.  
Vers. 13. Wherefore then hast thou thought such a thing against the people of God? &] As if she should have said, since thou dislikest the violence of the men of my family against me, in seeking to deprive me of my son, because he contending with his brother slew him, why then shouldest thou entertain the very like thoughts against the whole people of God, which they have entertained against me? They would deprive me of my only comfort, and quench my coal that is left, even so hast thou sought to deprive God's people of thy son Absalon, upon whom their eyes are set as the man that should succeed thee in the throne, in whom the light of Israel should be renewed when thou art gone, and that because he hath slain his brother that had grievously provoked him, by ravishing his sister: thus Joab by his instrument the widow of Tekoah, sought to persuade David that the people were much grieved, and were like indeed to suffer very much several ways, because Absalon the king's heir (for it seems by this, that Chileab his second son, chap. 3.3. was dead also) should thus long live as an exile amongst an idolatrous people, and so endeavours to convince him, that he was blame worthy for this his severity against his son, by his own sentence in her cause, as is more fully expressed in the next words, For the king doth speak this thing, as one that is faulty, in that the king doth not fetch home again his banished, that is, in judging that it is fit my son should be spared, thou hast condemned thyself as faulty, in that thou hast not fetched home thy banished son.  
Vers. 14. For we must needs die, and are as water spilt on the ground, which cannot be gathered up again.] Some Expositors understand this of the people of Israel, and the state of their kingdom and commonwealth, to wit, that their welfare did so depend upon Absaloms', that if he were not fetched home again, they esteemed themselves but as dead men, and that the state of their kingdom must needs come to nothing, and be dissolved without hope of recovery, even as water spilt upon the ground, which cannot be gathered up again: and thus she proves that the king was in the same manner faulty against the people of God, in not fetching home his Absalon, as the revengers of blood were against her, in seeking to bereave her of her only son. But rather I conceive it is meant of the inevitable lot of all mortal men, to wit, that they must need, die and that being dead they cannot be recalled, no more than water can be gathered up that is spilt upon the earth; for this is the plain sense of the words, and is pertinent to make good that which she had said, that the continuing of Absaloms' banishment would leave God's people in as desolate a condition as she should be, losing her second, and now only son: for though David were yet living; and Absalon (though in a strange country) yet against this she opposeth the uncertainty of their lives; who knows how soon David might die? or Absalon living in such sorrow as a banished man? if either of these should happen, they should be forlorn, losing him whom they esteemed the coal that should renew the light of their Israel, when it seemed to be extinguished by David's death; or else it may be referred to Amnon; that he being dead could not be recalled, and why then should they for him, take away the life of Absalon too?  
Neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him.] In these words, she moveth David to show mercy to Absalon, even from the example of the Lord himself: if David should say, that though he be his son, yet he must not be respected in point of Justice, she hath given here an answer to this, that neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him, that is, though to show his detestation of bloodshed, he hath imposed a kind of banishment upon those that kill a man unwillingly, yet he hath appointed cities of refuge for them, in the land of Israel, and hath not expelled them from him out of the land, to live where their souls should be endangered, amongst an idolatrous people; yea, he hath devised a means, that their banishment should not be hopeless there, for he hath given way, that at the death of the high priest, they should be freed from that restraint, Numb. 35.25. Some Expositors do otherwise understand this which is said, that the Lord doth devise means, that his banished be not expelled from him: for some conceive it is meant of his favour, in receiving repenting sinners, that though without respect of any man's person, he hath cast off all mankind for sin, yet he hath devised a means, that such as will repent, submit, and believe in Christ, should be received into his favour again; and thus they conceive, that this woman did covertly put David in mind of Gods pardoning his adultery with Bathsheba, and murder of Uriah, as a strong inducement to move him to show mercy unto Absalon. Others understand it of God's providence in regard of Absalon, to wit, that though he had chastised him by this banishment he had suffered, yet he had hitherto kept him alive, and had now moved the people to set this woman a work to solicit David for him, and so had devised a means that his banished, that is, Absalon should not be for ever expelled from him; but the first exposition I conceive is most proper.  
Vers. 15. Now therefore that I am come to speak of this thing unto my Lord the king, it is because the people have made me afraid.] That is, because their discontent made me fear what the event of this would prove; or, because I was afraid for the people's sake, to wit, first, lest he should make an invasion upon the land, being aided therein by his father-in-law, the king of Geshur, to whom he is fled: or secondly, lest the people should rise up in some uproar, because of him, and send for him home without thy consent, and perhaps proceed further to some more mutinous and mischievous courses: or thirdly, lest the people should hereafter be corrupted in point of Religion, by means of him, who hath lived so long amongst idolatrous heathens.  
Vers. 16. For the king will hear to deliver his handmaid, &c▪] As if she should have said, I reasoned thus with myself, surely the king will hear me his poor handmaid in this case of my son; and if so, his answer will be comfortable also, when I come to propound the case of his own; now this confidence of hers, that the king would grant her request, she alleges here, not only to show what it was that did embolden her to come to the king with this request, but also as an argument whereby to move him to satisfy her desire; for all men are naturally loath to deny those that come to them with full assurance, that what they crave shall be done for them.  
Vers. 17. For as an Angel of God, so is my Lord the king, to discern good and bad.] That is, thou art exceeding wise to discern between good and evil in any thing that is propounded to thee: some Expositors hold that she said, David was as an Angel of God to discern good and bad, because he was a Prophet, and inspired by God, to judge of any thing propounded to him. But I rather join with them that say it was proverbial phrase used in those times, to express a man's excellency in any thing, by comparing him to an Angel of God: for thus Achish said to David, 1. Sam 27.9. thou art good in my sight, as an Angel of God: and Mephibosheth to David, chap. 19.27. My Lord the king is as an Angel of God: however, the aim of the woman of Tekoah in extolling David thus, was partly to give a reason why she was so confident that he would rightly judge in this cause, and partly to curry favour with him, that hereby he might be the better won to grant her desire, and therefore we see in what an excessive strain she extols his wisdom (as flatterers are wont to do, when they extol Princes) vers. 20. My Lord is wise, according to the wisdom of an Angel of God, to know all things that are in the earth.  
Therefore the Lord thy God will be with thee.] Because thou judgest rightly (and no doubt wilt so do in this which I have adventured to commend to thee) the Lord will be with thee to bless thee in all thy erterprises, prospering thy government, and making thy kingdom to flourish.  
Vers. 22. And Joab fell to the ground on his face, and bowed himself, and thanked the king, etc.] Though Joab knew well that David desired Absaloms' return more than he (for this it was which put him at first upon this plot, as is expressed before vers. 1.) yet because David would seem to do it merely upon his request, and he knew it would endear him to David, that he should desire and rejoice at the welfare of his children, therefore he also carried himself, as if he thought that David had done it for his sake, professing that he accepted it with much thankfulness, and as a clear argument of the king's favour to him.  
Vers. 24. And the king said, Let him turn to his own house, and let him not see my face.] This David enjoined: first, to humble Absalon the more for his sin, and that too that the recovery of his father's favour, might not embolden him to do evil again: and secondly, out of a respect to his own credit amongst the people, that he might not seem too facile, to one that was guilty of so foul a fact, but that rather it might be thought he was in a manner constrained to fetch him home: and thirdly, to deter others from doing the like.  
Vers. 25. But in all Israel there was none to be so much praised as Absalon, for his beauty etc.] This mention of Absaloms' rare beauty, is here inserted to intimate one reason of David's strong affection to him, and to show how hard it was to hid himself from him, or it is prefixed before the story of his rebellion: first, because this was one main thing that made him so proud and high minded: and secondly, because this was one thing that did much win the hearts of the people towards him.  
Vers. 26. He weighed the hair of his head at two hundred shekels, after the king's weight.] Which was about four pound weight.  
Vers. 27. And unto Absalon there were born three sons, etc.] Chap. 18, 18. It is said he had no son, of which see the note there.  
Vers. 29. Therefore Absalon sent for Joab, to have sent him to the king, etc.] This being thus prefixed before the story of Absaloms' rebellion, it makes it probable, that the discontent he took at this, did first stir in him that purpose of rising against his father, and knowing not well how to accomplish this as long as he continued banished from the court, this might make him so violently earnest to be brought again into the king's favour.  
Vers. 32. Wherefore am I come from Geshur? it had been good for me to have been there still.] First, because his father's displeasure was fare the more grievous the nearer he was to him: secondly, because the infamy of not being suffered to see his father, would not have been so notorious and remarkable had he continued in Geshur, as it was now that he was come home to Jerusalem: and thirdly, because in Geshur he enjoyed his liberty, whereas now he was cooped up in his house, and might not come to the court, therefore he professeth that he had rather have stayed in Geshur still, then live in that manner as he did. It seems he minded not much the liberty of God's ordinances, which he was wholly deprived of in Geshur, and now might enjoy again being returned to Jerusalem. No, what cared he for God's ordinances? because he might not come to the court, Jerusalem was to him no better than Geshur.  
Now therefore let me see the king's face, and if there be any iniquity in me, let him kill me.] That is, if he will not suffer me to see his face, as being one that have deserved to die, let him put me to death: for I had rather die then live thus: but whence was this confidence of Absalon? perhaps out of an opinion that he did well in revenging the rape of his sister, but especially from a secret persuasion he had of his father's gentleness and indulgence towards him, by reason whereof he knew he would not put him to death.  
Vers. 33. So Joab came to the king and told him, and when he had called for Absalon, he came to the king, etc.] As soon as David heard that Absalon took it so heavily, that he was debarred from his father's presence, and that he chose rather to die then not to see his face, he concluded, that now he was throughly humbled, and that this proceeded from tender affection to his father (when indeed there was no such matter, but he desired only to be at the court, that he might ingratiate himself amongst the people, and advance himself to his father's throne) and so thereupon he sent for him, kissed him, and was fully reconciled to him.   

CHAP. XV.  
Vers. 1. ABsalom prepared him chariots and horses, and fifty men to run before him.] This is doubtless noted as an unusual state in the princes of those times, and as the first course he took, both to make known to the people that he expected to succeed his father in the throne (for in the great state he took upon him, they might see what his hopes were) and also to gain upon the affection of the people; for outward pomp, and shows, and magnificence, are wont mightily to work upon the common people, who by the outward bravery of men are still ready to conclude, that they are men of brave and gallant spirits: David we must know began now to be aged; Absalon therefore remembering how his father had showed his displeasure against him for killing his brother Amnon, and fearing least for that fact of his, he should be judged unworthy to succeed him; yea, and hearing perhaps some rumours to that purpose scattered abroad concerning Solomon, through he were David's eldest son, yet he thought it not safe to abide his father's death, but resolved to see if he could make himself king, his father being yet living; and to that end, first he sought secretly to win unto himself a popular reputation, and so to steal away the hearts of the people from his father, and then broke forth into an open insurrection against him: and thus the Lord did not only correct David for his sins in the matter of Uriah, according to that which the Lord had said to him by the prophet Nathan, Behold I will raise up evil against thee out of thine own house. chap. 12.11. but also, for his fond indulgence towards this his ungracious son: when he had killed his brother, he was pardoned and was not cut off according to God's law, and now did he lay a plot against his father, that had ●o spared him, and sought to take away both his crown and his life too.  
Vers. 2. And Absalon risen up early, and stood beside the way of the gate, etc.] That is, the gate of the king's palace, or the gate of the city, the place of judicature; and his rising early to come thither is noted, because even by this circumstance, he did insinuate himself into the hearts of the people, that he was so diligent and zealous in enquiring into the causes of them that were oppressed, rising up early to look after the affairs of the people.  
Vers. 3. See, thy matters are good and right: but there is no man deputed of the king to hear thee.] Or as it is in the margin of our bibles, none will hear you from the king downwards. And indeed however the words are read, the meaning of these words of Absalon was, not that the king had deputed no subordinate Judges or Magistrates, to hear the causes of those that resorted thither for justice, (for who can think that David had no judges under him to relieve those that came to complain) but that none that were deputed to that office, would hear them uprightly and do them justice.  
Vers. 6. And on this manner did Absalon to all Israel, that came to the king for judgement, etc.] That is, thus he flattered them all as is before related, vers. 3. whether their cause were good or bad, it was all one to him, his answer was still the same, See, thy matters are good and right: but there is no man deputed of the king to hear thee: and thus he would embrace and kiss them all as is said in the foregoing verse, he made no difference between rich and poor, but would kiss and embrace the poorest man that came thither as soon as the greatest; and this is noted first, to show his desperate wickedness, in seeking so generally to spread the disparagement of his father's government▪ by pretending that there were none deputed of the king that would hearken to the just complaints of his subjects; had he whispered this in the ears of some few, the wrong had been great, but to spread it abroad so generally, made his villainy the greater: secondly, to show and set forth how basely this proud wretch could stoop, that he might accomplish his ambitious designs: and thirdly, to intimate by what means the people were so generally afterwards, inclinable to favour his conspiracy, to wit, by this his screwing himself generally into the affections of the people, that came to the king for justice (for by this means, as it follows in the next words, Absalon stole the hearts of the men of Israel:) and it is said, that he stole away their hearts, first, because he won them to a desire that the crown might be transferred from David to him: their affections might have been to him as their Prince, without any wrong to David; but to draw off those affections of the people from David, which they did owe him as their sovereign the Lords anointed, and to win them so to himself, that they should wish that he were their king, this was manifest theft; because thus their hearts should have been set only upon David: and secondly, because he did this so secretly, closely, and cunningly, that David discerned it not, nor did the people at first discover his aim; he did not openly persuade them to revolt from his father, but by courting the people, and seeming to bewail their condition, that they had not such a refuge in the seat of justice as they should have, he did covertly and slily draw off by degrees the hearts and affections of the people, from the king to himself.  
Vers. 7. And it came pass after forty years, that Absalon said unto the king, I pray thee, let me go, and pay my vows, etc.] Had he gone away with such a number of the people after him, as he had drawn into his conspiracy, and not acquainted his father beforehand with it, this might have been suspected: under pretence therefore of a vow which he had made in Geshur, to wit, that he would offer to God certain peace-offerings, gratulatory sacrifices, if God should be pleased to open a way for his return from that idolatrous place, to live again amongst the people of God, and in his father's favour, he begged leave of his father, that he might go and pay this his vow at Hebron, the place where he was born, and where his father was first crowned and anointed king, and where was one of the chief high places in the tribe of Judah, whether in those time they resorted to offer sacrifices; and this he did, first, because this show of devotion he knew would please his father, and easily procure him liberty to go: and secondly, because when they offered these peace-offerings, they used to make great feasts therewith, and so under that colour he might invite thither his friends and followers, and many of the people, whom he might hope to win to join with the rest, in his intended conspiracy: the greatest difficulty of this place is, whence we must count these forty years, after which it is said here, that Absalon got leave to go to Hebron, intending there to make himself king: that which would most readily come into any man's mind at the reading of these word is, that these forty years must be counted from the beginning of David's reign, and then because David reigned in all but forty years, chap. 5.4. the meaning of the words must needs be this: And it came to pass after forty years, that is, in the fourtieth year, to wit, the last year of David's reign, that Absalon said unto the king, I pray thee let me go, and pay my vow, etc. And indeed some of our best Expositors judge this account the most probable; partly, because there can, they say, no just reason be given, why we should count these forty years from any other time, but the beginning of David's reign; and partly, because in the last year of David's reign we may the better conceive why Absalon should break forth into these open and violent practices against his father, and should find so many so ready to assist him herein, namely, because his father began then to be very aged, and there could not but be some discovery by that time of David's purpose to establish Solomon in the throne; but yet because it is very hard to conceive how all that which is afterwards related concerning David's reign, could possibly be done in one year, and particularly, how there could be within the compass of one year, so great a change in David, that he should in the time of Absaloms' rebellion, be able to fly on foot out of Jerusalem, as it is said he did, vers. 14. yea and that barefoot too, vers. 30. and yet afterwards before the year was ended, lie bedrid with age, so extremely cold, that though they covered him with clothes, yet he could get no heat, as it is said he was before he died, 1. Kings 1.1. therefore indeed the most of Expositors do otherwise compute these forty years, as that it is meant of Absaloms' age, or of the forty years from the anointing of Saul, or of the forty years of the current Jubilee, etc. of which all that I can say is this; namely, that there are only two of these ways of accounting these forty years, that have any great show of probability in them: first, that of those that account from David's first anointing, 1. Sam. 16.13. and secondly, that of reckoning them from the first setting up a king amongst them, which was when Saul was anointed, and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was, it may well be that they used still to reckon the years from that observable change, as they have done in many other kingdoms upon the like occasion.  
Vers. 10. But Absalon sent spies throughout all the tribes of Israel, etc.] The meaning of this is, that at the same time when he had plotted his journey to Hebron, when he intended amongst his conspirators to be anointed king, he appointed also certain men as spies to go severally into all the tribes of Israel, who were to search and to sift the hearts of the people in all places, and to prepare and fit them for this change; and at the set time agreed upon between them, to wit, when he was to be anointed king at Hebron, upon the sound of trumpets they were to say, Absalon reigneth in Hebron: As soon, saith he, as ye hear the sound of the trumpet, than ye shall say, Absalon reigneth in Hebron: whereby is meant, either that upon the sounding of the trumpets in every tribe, these spies should make known the reason of it to the people; namely, that it was because Absalon was made king in Hebron in stead of his father, that so then the people mighty cry out, as is usual at such times, God save king Absalon; or rather, that when the people were summoned by the sound of the trumpet to come to Hebron, than these spies should make known the cause, why they were called together, to wit, because Absalon in Hebron was newly crowned king.  
Vers. 11. And with Absalon went two hundred men out of Jer; usalem, that were called and they went in their simplicity, etc.] That is, being invited to the feast of Absaloms' peace-offerings, they went in the simplicity of their hearts, merely as invited guests not knowing any thing of the plotted conspiracy: but why would Absalon invite such of whom he could have no assurance whether they would further his designs or no? I answer, that several reasons might induce him hereto, to wit, first, because he knew that the people generally favoured him, and therefore hoped that when they came thither and saw what was done, they would soon approve of it, and join in the conspiracy: secondly, because however, if they proved firm to his father, than his father's party would be weakened by drawing so many out of the city, that would there have taken his part against Absalon: and thirdly, because by inviting such known faithful men, that meant no ill, his plot intended would be the better concealed.  
Verse 14. Arise, and let us flee; for we shall not else escape from Absalon, etc.] David was a man of great courage, the fort of Zion where he now was, was a place of great strength, bands of garrison soldiers he had, that attended him, as his guard the Cherethites, Pelethites, and Gittites, that were experienced soldiers, and men of tried valour, and many of the people there were too that were very faithful to him: and yet when he heard that the hearts of the Israelites were generally for Absalon, he would not stay in Jerusalem, but fled presently away, and he gives two reasons for it, one lest Absalon should surprise him, and the other lest the city Jerusalem should be smitten, whilst some stood for him, and some for his son Absalon; which rather than he would hazard, he resolved to flee abroad, and cast himself there upon the providence of God make speed, saith he, to departed, lest he overtake us suddenly, and bring evil upon us, and s●te this city with the edge of the sword: by the third Psalm which David penned at this time (the title of it is, A Psalm of David when he fled from Absalon his son) it is clear that he was greatly cheered with the hope of God's help; I will not, ●aith he, be afraid of ten thousands of people, that have set themselves against me round about: though remembering that the Lord had threatened to raise up evil against him out of his own house, this might make him the more subject to be frighted and terrified: yet it seems at other times he encouraged himself in the Lord his God; so that his fleeing was only because he saw that to be the safest and surest way, both for his own preservation, and the good of the city: he saw the people were divided in every place, some holding with him, and some with the traitor his son; what party his son had in the city, as yet he knew not, and should the adverse party prevail, he might by them he delivered up to his son Absalon, and the city in that dissension might be utterly ruined, and therefore that he might have time to discover how the people stood affected, and to use some means to defeat his son's attempts, he judged it best for the present, not to trust himself in Jerusalem, but to encamp abroad in the fields and deserts.  
Vers. 16. And the king left ten women, which were concubines, to keep the house.] It is hard to say what David's intention was, in leaving these his concubines to keep his house: and indeed the less cause there was for it, the more evident it was that there was an overruling providence of God in it, for the effecting of that which he had threatened against David, chap. 12.11. I will take thy wives before thine eyes, and give them to thy neighbour, and he shall lie with thy wives, etc. but yet the most probable conjecture is, that he left them there to secure his palace: not that he thought they were able to guard his house against Absalon and his crew, but that he conceived that Absalon would not for shame cast them out, because they were women and because they were his father's wives, so that if he had any regard to his father, he would not use them despitefully for his father's sake.  
Vers. 17. And the king went forth, and all the people after him, and tarried in a place that was fare off.] That is, being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him, and that he might observe the ways and courses, which the rebels would take.  
Verse 18. And all his servants passed on besides him, and all the Cherethites, and all the Pelethites, and all the Gittites.] Concerning these Cherethites and Pelethites, see the note. chap. 8.18. the Gittites doubtless were the garrison soldiers that kept Gath, which David had taken not long before from the Philistines, chap. 8.1.  
Vers. 19 Then said the king unto Ittai the Gittite, wherefore goest thou also with us? etc.] This Ittai was one of David's principal Captains, to whom he committed the third part of his army when they went out against Absalon, chap. 18.2. and had fled (as it seems) from the Philistines or some other of the neighbouring nations (for why else is he called a stranger and an exile,) and so living with David was become a Proselyte, and was at present the Captain of the Gittites. Now first, because he was a stranger and an exile, and therefore too, not like to be suspected or hurt by the new king or his followers, he thought it unequal to engage him in their dissensions; to make him that had lost all in his own land by siding in their combustions, to be as unsafe in Israel whither he had fled for sanctuary, as he had been before in his own country, he judged a very unreasonable thing: and secondly, because he was upon some occasion very lately come from Gath with his soldiers, he judged it too much to make them presently march up and down with him, before they had well rested themselves, and therefore he dissuades them from going with him, though he had all the reason in the world to strengthen his party as much as he possibly could; yet thinking it not fitting to take them along with him for the reasons here alleged, and being confident in God's assistance, as is evident, Psal. 3.6. he was not so eager upon any outward helps for the strengthening of himself, as to do any thing that had but a show of unwarrantableness in it, and therefore he earnestly persuadeth him to return with his men and to abide with the new proclaimed king, that is Absalon, Return, saith he, to thy place, and abide with the king, etc. hoping also perhaps in their troubles to make the same use of him that he did afterwards of Hushai. vers. 34. If thou return to the city, and say unto Absalon, I will be thy servant, O king: as I have been thy father's servant hitherto, so will I now also be thy servant; then mayest thou for me defeat the counsel of Ahithophel.  
Vers. 20. Mercy and truth be with thee.] As if he had said, as thou hast been merciful, true and faithful to me, so I desire that thou mayest find God and man merciful true and faithful to thee.  
Vers. 23. The king also himself passed over the brook Kidron.] Which was between Jerusalem and that mount Olivet, over which our Saviour passed, John 18.1. when he was in danger of the Jews, as David did now when he fled from his rebellious son Absalon.  
Vers. 24. And lo Zadok also, and all the Levites were with him bearing the ark of the covenant of God.] Whose course it seems it was at this time to attend upon the service of the ark: for it is evident, that by Samuel first, and David afterward, there were certain courses appointed for the priest's attendance on the sacred ministry as we may see, 1. Chron. 9.22. All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the Seer did ordain in their set office.  
And they set down the ark of God, etc.) That is, when they came to the place where David and his company resolved to stay a while, waiting and observing how things would pass, there they set down the ark; but as for Abiathar who was now the high priest, and went also out of Jerusalem together with David, it is here said that he went up until all the people had done passing out of the city: either because he went in the forefront of the people that came along with David, and so stayed not, but led them up mount Olivet until all the company that followed him were passed over the brook Kidron and were come to the place where the ark was set down: or else, because he went up to that part of mount Olivet where the ark was set down, and there stayed till all the people were come thither that followed David out of the city; and being happily in a high place, he might thence see the people coming, and when they left coming out of the city.  
Vers. 25. And the king said unto Zadok, Carry back the ark of God into the city, etc.] Though David knew that the ark was a visible testimony of God's presence, and could have been glad to enjoy it; yet partly, because he desired to make use of the priests who attended the ark, and without whom he might not keep the ark, to give him intelligence out of the city of all the counsels and practices of Absalon against him, vers. 35.36. And hast thou not there with thee Zadok and Abiathar the priests, therefore it shall be that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. Behold they have there with them their two sons, and by them ye shall send unto me every thing that ye can hear: and partly perhaps, because he was loath to bring them in danger, remembering what the priests had formerly suffered at Nob for his sake, he was contented for the present to want the presence of the ark, as having his confidence in God, and not relying altogether upon the external sacrament, and so advised them to carry it back again into Jerusalem.  
Vers. 27. The king said also unto Zadok the priest, Art not thou a seer? etc.] Some conceive that Zadok is here called a seer, only because he was now in the course of his attendance upon the ark▪ as is noted above, vers. 24. and was to inquire of the Lord for the people upon all occasions, and to return them Gods answer; which cannot be, because he was not the high priest, who only might wear the Ephod; but others conceive that he was also a prophet, and had that extraordinary gift of foretelling things to come, for such were called Seers, 1. Sam. 9.9. or that he was a man expert in the oracles of God, and consequently, that the drift of David's mentioning this, may be either to imply that in this regard, he was the better able to judge whether the advice he gave were not right and fit to be followed; or else, to show the cause why it was fit he should return (to wit, because he was in this his course the public minister appointed to attend the ark for the service of the whole Church, and withal, might there consult with God in his behalf, and give him notice of any thing that concerned him, as occasion served: Return saith he, into the city in peace, and your two sons with you; but yet that their two sons Ahimaaz and Jonathan went not with their fathers into Jerusalem, is evident, chap. 17.17. Now Jonathan and Ahimaaz stayed by Enrogel, for they might not be seen to come into the city: and therefore it seems their fathers appointed them to stay at Enrogel.  
Vers. 30. And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, etc.] His weeping was not doubt especially because he was afflicted with the remembrance of his sin, that had brought these troubles upon him, and his covering his head was suitable hereto; for so was the custom of mourners, to wit, partly that their tears might not be seen, and partly that the seeing of other objects, might not divert their minds from intending their sorrows, as being desirous to give up themselves wholly to bewail their miseries, of which custom, see Jer. 14.3. And their nobles have sent their little ones to the waters, they came to the pits, and found no water, they returned with the vessels empty: they were ashamed, and confounded, and covered their heads: chap. 19.4. The king covered his face, and cried with a loud voice, etc. and Esther 6.12. Haman hasted to his house mourning and having his head covered.  
Verse 32. When David was come to the top of the mount, where he worshipped God, behold Hushai the Archite came to meet him, etc.] He worshipped the Lord on the top of the mount, because thence he might best behold the ark the testimony of God's present, as the priests were carrying it back to Jerusalem, and be thereby stirred up the more affectionately, and effectually to call upon the Lord, and because being gone over that mount, he was like for a time to see it no more; but that which is most observable is, that no sooner had David prayed against the counsels of Ahithophel, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness but presently there came to him Hushai (who is called the Archite, from the place of his birth or habitation, to wit, Archi, a place mentioned Josh. 16.2. which was in the borders of the children of Joseph) by whom God had determined to defeat his counsels.  
Vers. 33. Unto whom David said, If thou passest on with me, than thou shalt be a burden unto me.] Whereas by going back to Jerusalem, he might there do him better service, and withal be no way burdensome to him, and indeed though David had cause enough to be glad to see his party increase, yet no wonder it is, that he should tell Hushai, that staying with him he would be a burden to him: first, because he and his attendants that came with him, would help to expend their provision, which was yet but small: and secondly, because his care for those that went with him, and his grief for the misery they were like to sustain was ●ch, that the more his company increased, the more his burden increased too.  
Vers. 34. Say unto Absalon, I will be thy servant, O king, etc.] Herein David teacheth Hushai to dissemble with Absalon, and an easy thing it is for the best men in their extremities, to pitch upon such counsels as are not exactly such as they ought to be.   

CHAP. XVI.  
Vers. 1. ZIba the servant of Mephibosheth met him with a couple of asses saddled, etc.] Though David was under a cloud for the time, yet Ziba concluded that ere long this rebellion against him would be suppressed, and then they that shown him favour in this time of his affliction, would be well rewarded for it, and this made him come now with these presents to David. And thus many side with Christ, and that too in the time of persecution and trouble, that yet have false hearts, and aim merely at their own advantage; though his Church be for the present the weakest, yet they hope it will prove the strongest, and upon that ground they side with them; they follow Christ for his loaves, and fishes, Joh. 6.26.  
Vers. 2. And the king said unto Ziba, What meanest thou by these?] The king might easily guess that the provision which Ziba brought, was brought for his supply, yet to invite him to declare why he had brought them, the rather happily, because he questioned whether it was done by his master's command, or of his own mind, he asketh him concerning those things, What meanest thou by these?  
And Ziba said, The asses be for the king's household to ride on, and the bread and summer-fruit● for the young men to eat, etc.] As if he should have said, the things which I have brought, though too mean for thyself, yet might, I thought, be useful for thy servants, and such as belong to thee.  
Vers. 4. Then said the king to Ziba, Behold, thine are all that pertained to Mephibosheth.] It is very strange that David, so just and good a king, should now when the hand of God was upon him, pronounce such an unjust sentence as this was, against a poor cripple, that was not very likely to affect the crown, as Ziba had slandered him, nor very well able to come and plead for himself; yea against the son of his dear friend Jonathan, who had always been so loving to him, and with whom he had made a solemn covenant, that he would show kindness both to him, and to his seed after him, 1. Sam. 20.14.17. but for this we must consider: first, that there were many probabilities to induce David to believe that false tale that Ziba had told him; as because Mephibosheth came not out to David, as other his friends did, and because for all his lameness, Mephibosheth the true heir of Saul, might in these troublous times, hope that saul's family might be remembered, and so might prove treacherous, as many others did: and secondly, that David did this in a passon, being mightily enraged to hear, that Mephibosheth should so requite all the kindness he had shown him: and thirdly, doubtless God was pleased herein to leave David to himself, that so he might see by this gross failing, that it was not for any merits in him, but of Gods own free grace, that his enemies were afterwards suppressed, and he again settled in the throne.  
And Ziba said, I humbly beseech thee that I may find grace in thy sight, my Lord, O king.] That is, I acknowledge thankfully the bounty of my Lord, yet I esteem thy favour more than the gift which thou hast given me; I came not to accuse Mephibosheth, that so I might wrest his estate from him, but I came to procure thy favour, O king, and that it is which I chief desire may be continued to me.  
Vers. 5. And when king David came to Bahurim.] See the note, chap. 3.16.  
Vers. 8. The Lord hath returned upon thee all the blood of the house of Saul, etc.] Shimei might in these words have respect to the death of Ishbosheth and Abner, as pretending that David had secretly a hand therein: yea, and perhaps too it was before this, that those seven sons of Saul were delivered up to the Gibeonites to be hanged by them, though the story of that be related after this, chap. 21. but besides all this, it is very probable, which some say, that the enemies of David did charge him, that he had stirred up the Philistines to make that invasion upon the land wherein Saul and his sons were slain, and therefore Shimei here chargeth all the blood of the house of Saul upon David.  
And the Lord hath delivered the kingdom into the hand of Absalon thy son.] As thou hast done to others, so now through God's just judgement, others do to thee; thou didst rise up against thy father-in-law to take the kingdom from him, and now thine own son is risen up to take the kingdom from thee: thus David lying under the cross, is reviled, as our Saviour was by the Jews when he was crucified for our sins.  
Vers. 10. And the king said, What have I to do with you, ye sons of Zeruiah?] As if he had said, trouble me not, I will in this take none of your counsel, nor will I have a hand in your ways of revenge.  
Vers. 12. It may be, that the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day.] This hope of Davids was grounded doubtless upon the Lords usual dealing with his children; for as Physicians are wont to give cordials after purges, to support and cherish the spirits of their patients; so when the Lord suffers wicked men to abuse his servants, he is wont usually as pitying them for their sorrows, to recompense the evil they have done them, even here in this world, with some special mercy.  
Verse 13. And as David and his men went by the way, Shimei went along on the hills side over against him, and cursed as he went, etc.] This is added; first, to show the violence of Shimie's malice: secondly, the constancy of David's patience; and thirdly, the obedience of David's captains, who now were quiet, though Shimei still ceased not to revile their Lord, and would not give over.  
Vers. 14. And the king, and all the people that were with him, came weary, and refreshed themselves there.] That is, at Bahurim, vers. 5.  
Vers. 16. Hushai said unto Absalon, God save the king, etc.] This Hushai might mean of David; and so also that he adds afterward, vers. 18. And thus he deluded Absalon with ambiguous speeches.  
Vers. 17. And Absalon said to Hushai, Is this thy kindness to thy friend? etc.] This he saith to sift and try Hushai, as wondering at, and suspecting his revolt from David, not as disliking any such ingratitude; for why then should he not as well condemn himself for rising up against his father that begat him, and that had always been so loving, yea indulgent towards him; and indeed in his speaking of this to Hushai, one may see that his conscience did inwardly accuse him for doing as bad himself, as that he seemed to charge Hushai with, and therefore he said not, is this thy kindness to my father thy friend? and why goest thou not with my father? but is this thy kindness to thy friend? and Why goest thou not with thy friend? as being ashamed to mention the name of father, or to utter a word that would condemn him of so foul a sin.  
Vers. 21. All Israel shall hear that thou art abhorred of thy father, then shall the hands of all that are with thee be strong.] That is, then shall all thy followers be bold, and resolutely firm for thee, when they shall see by this fact of thine that there will be no possibility of reconciliation. Ahithophel know well how easily parents and children are reconciled,; if it should to prove betwixt David and Absalon, what would become of him and the rest of Absaloms' abettors: yea, if the people did but fear this, it might keep them from siding with Absalon; to prevent these mischiefs, therefore he seeks to engage Absalon in this (as he judged) unpardonable villainy.  
Vers. 22. So they spread Absalon a tent upon the top of the house, and Absalon went in unto his father's concubines, etc.] And thus was that accomplished which God had threatened, chap. 12.11. of which see the note there: he that slew Amnon because he had committed incest with his sister Tamar, did now himself commit the same sin with his father's concubines; and this he did too, not drawn thereto with the strength of his lusts, but advisedly upon politic respects, led thereto by the counsel of Ahithophel, which doubtless was a great aggravation of his sin.  
Vers. 23. And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the Oracle of God.] That is, it was highly prized, and for the success counted most sure and certain.   

CHAP. XVII.  
Vers. 2. ANd I will come upon him while he is weary and weak-handed, etc.] That is, whilst he is weary with the great march he hath taken, that he might suddenly get out of thy reach; and weak-handed, as being daunted with the suddenness of this rising of the people against him.  
Vers. 4. And the saying pleased Absalon well, and all the Elders of Israel.] This is noted to show the villainy of Absalon, who could applaud him, that had counselled to have his father slain by a sudden surprise, but especially as a circumstance that did wonderfully illustrate the mighty power of God, in defeating the counsel of Ahithophel, that however at the first propounding of his advice at the counsel board, it seemed incomparably good, not to Absalon only, but to all the rest of his counsel, yet God so brought it about, that afterward the same Absalon misliked this counsel, which he had at first so much applauded, and preferred the counsel of Hushai before it.  
Vers. 8. They be mighty men, and they be chafed in their minds, as a bear rob of her whelps in the field.] That is, running up and down in the fields when she hath lost her whelps: both their known valour and their anger, being now driven from their wives, children, and estates, might assure Absalon that it would not be so easy a matter to terrify them, and make them flee with a sudden assault, as Ahithophel had suggested.  
And thy father is a man of war, and will not lodge with the people.] That is, he is a man skilful in martial affairs, and knows well how to order his affairs for the prevention of all the dangers of war, and therefore knowing that your aim will be presently to surprise him, if it be possible he will not at this time lodge in the ●amp amongst the soldiers, for fear there should be any traitors amongst them that should seek to betray him, but in some other place, so that it will not be so easy a matter to smite the king, and seize upon the king, and so put an end to the war as Ahithophel hath apprehended it will be: thus these words of Hushai must be understood; for he doth not speak this, as if General's expert in war, used never in those times to lodge with the people; but as with reference to David's present condition, to wit, that as things now stood with him, he was too cunning to be where he should be in danger of being surprised by his enemies; he would hid himself a while till he had gotten a stronger party about him.  
Vers. 9 Behold, he is hid now in some pit, or in some other place, etc.] These words may be understood either with relation to that which went before showing more fully how unlikely it was, that they should cease upon David, though they should presently pursue him, to wit, because he would not at that time lodge in the camp with his soldiers, but in some pit or cave, well known to him since in those places he used to hid himself from Saul & so would escape, though any disaster should happen to his followers; or else with relation to that which followeth, knowing that David, as an experienced soldier, was like enough to lie in ambush with his followers in some cave, or such secret place, whence, saith he, suddenly rushing out upon thy men that pursue them, it is like they will put them to the worst, at least at first, and then, saith he, it will come to pass, when some of them be overthrown, that is, some of those twelve thousand which Ahithophel intends to lead forth against thy father, the report will be, that thy soldiers are slaughtered, whosoever heareth will say, There is a slaughter among the people that follow Absalon, and so the stoutest of thy followers will be quelled, he whose heart is as the heart of a lion, shall utterly melt: all will be appalled, and the business we have in hand, utterly and irrecoverably ruined.  
Vers. 10. For all Israel knoweth, that thy father is a mighty man, and they which be with him are valiant men.] This is added to prove what Hushai had said to Absalon, to wit, that upon the kill of some of his men at the first assault, there would be a report raised of a great slaughter amongst his men, and so all would be quelled and put to flight; how likely this was to be, he shows by this reason, taken from the great opinion which all the people had, of the exceeding valour of David and his men; namely, because this would make men the more inclinable, both to believe and to spread abroad such a report, and it would make the report also the more terrible to all that heard it.  
Vers. 11. Therefore I counsel, that all Israel be generally gathered unto thee, from Dan even to Beersheba, etc.] Hushai aimed at David's good in this counsel, that he might have the more respite to strengthen himself, and might not be suddenly surprised; yet it was so ordered too, that it was very like to take with Absalon: for first, it was cunningly fitted to this young gallants ambitious and insolent humour, who was like to desire to have the leading forth of his army himself (whereas Ahithophel advised that he might go out with a party) and to be inflamed with the thoughts of having all Israel gathered, to follow him, from Dan, even to Beersheba, as the sand that is by the sea for multitude: and secondly, it carried a fair show of wisdom, to make as sure work as could be, in a business of such consequence, namely▪ by raising all the strength that possibly they could, ere they set upon David.  
Vers. 12. We will light upon him, as the dew falleth on the ground.] That is, as the dew when it falls, overspreads the whole face of the earth, so shall we overspread the whole country where we come, by reason of the multitude of our army, so that wherever he is, we shall light upon him.  
Vers. 13. If he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, etc.] Big and brave words to inflame the spirit of this proud prince. Now in speaking of pulling down this city, he mentions the pulling of it into the river, because great and strong cities stand usually upon some river, waters being always of great use and of great defence to any city; or else by the river must be meant the trenches about the city, which in the best fortified cities are usually great, and full of water.  
Vers. 16. Now therefore send quickly, and tell David saying, Lodge not this night in the plain, etc.] Though Absalon and the rest had preferred Hushai's counsel before Ahithophels', yet Hushai like a prudent man, not knowing how suddenly their minds might alter again and embrace Ahithophels' counsel, which now they had rejected, takes order to give David notice of that which had passed, and to advise him to haste away with all the speed he could, lest they should suddenly go forth, as Ahithophel had advised, and surprise him ere he was ware of them.  
Vers. 17. Now Jonathan and Ahimaaz stayed by Enrogel, etc.] Which was in the borders of Judah and Benjamin not fare from Jerusalem: See Josh. 15.7. and 18.16. there they stayed because they might not be seen to come into the city, to wit, because than they could not safely go forth thence to carry David tidings of that which passed in the city, or because they were suspected; and a wench was sent to tell them this counsel of Hushai who might go to Enrogel (which signifies, the fullers fountain,) under a pretence of going to fetch water, or to wash there: and so the intelligence was carried to David.  
Vers. 18. Nevertheless a lad saw them, and told Absalon.] These sons of the priests Jonathan and Ahimaaz, being missing at Jerusalem, were it seems generally known to be of David's party; and therefore a lad spying them, soon carried word of it to Absalon, who as speedily sent out his servants to surprise them.  
But they went both of them away quickly, and came to a man's house in Bahurim, which had a well etc.] Hearing or perceiving by some thing or other, that this lad had taken notice of them, and meant to discover them, they got them presently away, and in a well did hid themselves.  
Vers. 19 And the woman took and spread a covering over the well's mouth, and spread ground corn thereon.] That is meal corn ground in a mill.  
Vers. 21. Pass quickly over the water.] That is, over Jordan.  
Vers. 22. By the morning light there lacked not one of them, etc.] Having traveled all night, by the morning the whole army were got over Jordan.  
Vers. 23. And when Ahithophel saw that his counsel was not followed, he saddled his ass, etc.] And so went home and hanged himself: to wit, first, because his proud heart was not able to brook the undervaluing of his counsel, which had been always hitherto so highly esteemed; it went against his ambitious humour to think, that if Absalon should prevail, Hushai should have the glory of it and not he: and secondly and especially, because he was confidently persuaded, and did indeed rightly foresee, that this counsel of Hushai would be the cause of their ruin; that David by this advantage of time, gained through Absaloms' delay, would so strengthen himself, that he would put his son to the worse, when they came to fight it out in the field; and then he knew that David would be revenged on him for his treachery; and even so Judas having betrayed Christ, despairing of mercy, hanged himself.  
Vers. 24. Then David came to Mahanaim.] A place of strength beyond Jordan in the tribe of Gad, where Ishbosheth sought to strengthen himself, when he stood for the kingdom, chap. 2.8. Abner the son of Ne'er, captain of saul's host, took Ishbosheth saul's son, and brought him to Mahanaim.  
And Absalon passed over Jordan he and all the men of Israel with him.] Not immediately after David was passed over, for Absalon stayed till he had gathered a mighty army of the people to him, as Hushai had counselled, verse 11. (and to intimate this, it is here said, that he went over, he and all the men of Israel with him,) and so by this means David had time too, to gather a great army together of those that were faithful to him, and to his crown.  
Vers. 25. Which Amasa was a man's son whose name was Ithra, an Israelite, that went in to Abigail, etc.] Here we are told who were the parents of Amasa, that was now the General of Absaloms' army: to wit, that Ithra was his father, and Abigail the sister of Zeruiah his mother. In the ●. Chron. 2.17. this Ithra is called Jether the Ishmaelite, And Abigail bore Amasa, and the father of Amasa was Jether the Ishmaelite: it seems therefore, that he was either an Ishmaelite by birth, but an Israelite by profession and habitation, and that because he became a proselyte, and so joined himself to the people of God; or else rather, he was an Israelite by descent, and was only called Ithra, or Jether the Ishmaelite, because he had lived among the Ishmaelites, as several others upon the same ground were called Hittites and Gittites, etc. nor can there indeed be any probable reason conceived, why this should be so particularly expressed here, that he was an Israelite, but only this that it was to intimate, that however he was indeed generally called Ithra, or Jether the Ishmaelite, yet he was indeed of the stock of Israel as others were; as for his mother Abigail (of whom Ithra begat this Amasa, but not in lawful marriage, for so much the words seem to import, that he went in to Abigail,) it is said here, that she was the daughter of Nahash sister to Zeruiah Joabs' mother: now because it is evident, 1. Chron, 2.16 17. that both this Abigail the mother of Amasa, and Zeruiah the mother of Joab, were the daughters of Jesse, and sisters of David: (so that Joab and Amasa were cousin-germans, and David was uncle to them both.) either Jesse the father of David, Zeruiah, and Abigail, was also called Nahash; or rather, this Nahash was the wife of Jesse, the mother of Abigail.  
Vers. 27. And it came to pass when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah, etc.] Three chief men are here recorded that brought in store of provision to David, when he was in the wilderness: the first is Shobi the son of Nahash of Rabbah: the most general and probable opinion is that this Shobi was a second brother to Hanun the son of Nahash. chap. 10.2. whom David for his father's sake established in the kingdom after Hanuns' overthrow; in thankful remembrance whereof, he relieved David now in this his extremity: the second is, Machir the son of Ammiel of Lodebar: now considering that he was guardian to Mephibosheth, and had secretly kept him in his house when David came to the crown, chap. 9.4. not knowing then how David might deal with him, because he was of the house of Saul, it may well be, that when he came to see afterwards, that contrary to what he had feared, David did so much good to Mephibosheth the grandchild of his deadly enemy, this made Machir highly to esteem of David for ever after, and so consequently, the readier to commiserate him now in this time of his troubles, and to bring him relief: the third was, Barzillai the Gileadite, of whom much more is spoken afterwards, in the nineteenth chapter.   

CHAP. XVIII.  
Vers. 2. ANd the king said unto the people, I will surely go forth with you myself also.] Thus David would intimate to the people, that he was willing to hazard himself in the battle together with them: but yet we may well think, that one main thing that made him so earnestly to resolve that he would go in person amongst them to the battle was, that he hoped by his presence to help forward the saving of Absaloms' life.  
Vers. 3. But now thou art worth ten thousand of us, etc.] Their meaning is, that the commonwealth would receive more damage, and the enemy more advantage in their designs by his death, then if ten thousand of them were slain, and therefore they add, Therefore now it is better that thou secure us out of the city, that is, Mahanaim, to wit, first, by praying for them: secondly, by sending forth to them provision and new supplies, as occasion served: and thirdly, by receiving them into the city, if they should be put to flight.  
Vers. 5. Deal gently for my sake with the young man, even with Absalon.] That is, though he hath deserved to have no favour showed him, yet deal favourably with him for my sake: David's forces were fewer than Absaloms', and yet trusting in the justness of his cause, but especially, in the mercy and faithfulness of God, we see with what confidence David speaks of the success of the battle, as not doubting of victory, he only gives order to his soldiers to deal gently with Absalon: nor is it any wonder that David should be thus tender over him, that sought to deprive him of his kingdom and life; for first, he was a loving, yea and over indulgent father: secondly, it could not but be grievous to him, to think that he should die in his sin: thirdly, his own conscience gave him, that he was raised up as an instrument to punish his sin in the matter of Uriah, and so his severity against himself might render him the more gentle towards him: and fourthly, he considered the folly and rashness of youth, and that when he came to more years, he might see his folly; and this therefore he intimates to his captains, that he might move them to pity, for he saith not, deal gently with my son Absalon, but deal gently with the young man, even with Absalon.  
Vers. 6. And the battle was in the wood of Ephraim.] That is, it was near unto the wood; the battle was certainly fought in the tribe of Manasseh without Jordan; whereas Ephraim's portion was within Jordan: but the place was called the wood of Ephraim, either because it was close by Jordan, right against the portion of Ephraim, on the other side of the river; or else because this was the place where Jephthah slew the Ephraimites, Judg. 12.5, 6. And the Gileadites took the passages of Jordan before the Ephraimites, and it was so, that when those Ephraimites which were escaped, said, Let me go over; that the men of Gilead said unto him. Art thou an Ephraimite? if he said, Nay: then said they unto him, Say now Shibboleth and he said, Sibboleth: for he could not frame to pronounce it right, than they to●k her and slew him at the passages of Jordan: whence it seems it was afterwards called the wood of Ephraim.  
Vers. 8. And the wood devoured more people that day, than the sword devoured.] That is, when they fled into the wood, there perished more there by the sword of those that pursued them, and by the country people that sound them there straggling, and fell upon them, than did in the battle by the valour of the servants of David, that fought there against them; for as I conceive, even those that were slain in the wood by the soldiers of David pursuing them, are here included in the number of those whom the wood devoured, and are opposed to those only that were slain by the sword in the battle: others understand it of such as perished there by wild beasts, by being hanged in the trees, by tumbling into ditches, and pits, and caves unknown. But the first Exposition I think most probable; for it can hardly be conceived how more should perish by such casualties, then by the sword in general.  
Vers. 9 And his head caught hold of the oak, and he was taken up between the heaven and the earth, etc.] The words seem to imply, that his head was catched in a crotch, or forked branch of the oak, and so his mule running away from under him, there he hung by the neck: but the most common opinion of Expositors is, that it was his long and thick hair that was entangled, and wound about the thick boughs of the oak, by which he hung when his mule was gone from him; and thus, say they, God testified against his pride in his hair, making those goodly curled locks of his as a halter to hang him, whereof he had always been so proud, that he would only cut them but once a year, and that too because they grew too heavy for him.  
Vers. 11. And why didst thou not smite him there to the ground, and I would have given thee ten shekels of silver, and a girdle?] As great a friend as Joab had formerly been to Absalon, yet now that he had rebelled against his father, and endangered the ruin of the land by a civil war, he resolved to take away his life; only still he had rather it should have been by another, then by him or his command, and therefore he tells the soldier what a reward he would have given him, if he had slain him; thereby also intimating, that he would give him the reward if he would go and do it, I would have given thee, saith he, ten shekels of silver and a girdle, that is, a soldier's girdle, which was a sign of strength and valour, and an ornament and ensign of honour.  
Vers. 13. Otherwise I should have wrought falsehood against mine own life.] This phrase is somewhat difficult; that he means he should wittingly have exposed himself to the danger of losing his life, by disobeying the kings command in kill Absalon, is very evident; but why doth he call this working falsehood against his own life? I answer, either first in relation to the secrecy of the fact, as if he had said, That though no body had seen him do it, and he had endeavoured to have concealed it with lies and falsehood, yet it would at last have brought a shameful death upon him; or else with reference to the vanity of his hopes, if he had done it in hope that it would not prove any way perilous to him, but rather would be rewarded, as if he had said, whatever vain encouragements had emboldened me to do it, they would have proved false and deceitful, I should have wrought falsehood against mine own life; for as when men fail of effecting what they hoped and desired, they are said in the Scripture phrase, to bring forth falsehood: Psal. 7.14. He hath conceived mischief, and brought forth falsehood: so when men effect any thing, but fail of their hopes therein, they may be said to work falsehood: and thirdly, because of the care which every man is naturally bound to have of his own life; in regard whereof, he that wittingly do●h any thing to the prejudice of his life, may be truly said to work falsehood against his own life.  
Vers. 14. And he took three darts in his hand, and thrust them through the heart of Absalon.] Joab knew well enough that as long as Absalon lived, there would be great danger lest his party should again make head and maintain their former act in making him king; and knowing withal David's indulgence towards him, and what strict charge he had given for the sparing of him at this very time, he had just cause to fear that David would not do justice to him, if they should carry him away alive; and therefore preferring the peace and welfare of the king and commonwealth, before the king's command, he thrust these darts into him, and so slew him; yet withal perhaps he was also a little moved with a particular spleen against Absalon, to wit, because he had lately disposed of his place of Captain of the host, to Amasa his cousin german, chap. 17.25.  
Vers. 17. And they took Absalon, and cast him into a great pit in the wood, and laid a very great heap of stones upon him.] See the note Josh. 7.26.  
Vers. 18. Now Absalon in his life time had taken and reared up for himself a pillar, which is in the king's dale.] The same which is called the valley of Saveh, where the king of Sodom met Abraham, when he returned with victory having discomfited those four kings that had pillaged Sodom, and had carried Lot away captive; Gen. 14.17, And the king of Sodom went out to meet him (after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Saveh, which is the king's dale. Where this vale was, or why it was so called, we find not where expressed, only many conjectures we find in expositors; as that it was the same which was called the valley of Jehoshaphat, Joel 3.2. and consequently the king's dale: or that it was so called from the exceeding pleasantness and fruitfulness of it, as a place fit for the delight of kings; or because the king of Sodom and Melchizedek king of Salem, did there meet Abraham; and indeed if it were called the king's dale, because of any king of Judah or Israel, than that clause, Gen. 14.17. was not written by Moses but inserted afterwards by some other. As for the pillar which Absalon here reared up, that the memory of his name might thereby be preserved unto posterity, it is very probably conceived by some Expositors, that it was some monument, such as were the Egyptian pyramids, which he intended to be the place of his burial, and that upon the relation of his ignoble burial in the foregoing verse, to wit, that he was cast into a pit, and had a heap of stones thrown upon him, this is presently inserted concerning the goodly sepulchral monument which he had provided for himself, (to show how he was crossed in his expectation.)  
For he said, I have no son to keep my name in remembrance.) Hereby it appears, that God had before this time deprived him of his three sons, mentioned chap. 14.27. not judging him worthy of sons, that would not stoop to honour his own father, and that had murdered his own brother: and withal, hereby God provided for the more peaceable advancing of Solomon to the throne, after David's decease.  
Vers. 22. Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi.] He pressed again for liberty to go after Cushi, as hoping to outrun him, and having bethought himself that he might acquaint David with the good tidings of the victory, though he suppressed that particular concerning the death of Absalon.  
Vers. 23. Then Ahimaaz ran by the way of the plain, and over-ran Cushi.] Whereas Cushi ran the nearest way which was hilly and mountainous, Ahimaaz chose to go a further way, by the way of the plain, and so by the advantage of the way, he outran Cushi, and came first to David.  
Vers. 24. And David sat between the two gates, etc.] That is, at the entering in of the city Mahanaim, waiting to hear tidings from the army that was gone forth against Absalon. It seems that the gates of cities were in those times built (as they are now) with high towers, and so stronger and thicker than other parts of the wall, and therefore had two gates, one inward toward the city, and another outward toward the suburbs, and between these two gates it was that David now sat.  
Vers. 25. And the king said, If he be alone there is tidings in his mouth.] That is, if there were many coming together, we might well fear they fled from the face of the enemy; but if there be but one alone, doubtless it is a messenger that is sent with some tidings.  
Vers. 27. And the king said He is a good man, and cometh with good tidings.] David infers, that if it were Ahimaaz that was coming he doubtless brought good tidings, because he was a good man; whereof there may be two reasons conceived: First, that being a good man, he was not likely to be the first in flying away; and therefore it was not likely he fled from the enemy, but rather he came with tidings: and secondly, that being a good man, he was the more likely to be desirous to bring good tidings to the king, or had used to bring him good tidings.  
Vers. 33. And the king was much moved, and went up to the chamber over the gate.] See the note above, vers. 5. partly as apprehending the misery of Absaloms' dying in his sin, and partly as remembering that his sin in the matter of Uriah, was now punished in the death of this his ungracious son, he felt his passions breaking out so violently, that not being able to go home to his own house, and being withal doubtless ashamed that his passion should be seen, he was glad to run up to the chamber over the gate, where he was sitting when he heard the tidings, there in secret to pour out his sorrow; nor was he able to suppress his passions ●o long▪ but as he went up, as it follows in the next words, he broke out into a bitter lamentation, O my son Absalon, my son, my son Absalon, would God I had died for thee, etc. Because he feared his everlasting perdition, he wished that he had died rather than Absalon.   

CHAP. XIX.  
Vers. 3. ANd the people got them by stealth that day into the city, as people being ashamed steal away when they flee in battle.] That is, in stead of entering the city in a triumphant manner, as soldiers are wont to do, that return with victory from the battle, they scattered themselves asunder, and stole secretly into the city, as if they had fled in the battle, and as ashamed of their cowardice, were now loath that any body should see them.  
Vers. 4. But the king covered his face, etc.] See the note, chap. 15.30.  
Vers. 5, And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, etc.] Joab saw that there was some danger, lest the hearts of David's friends and servants, should be alienated from him, by his carrying of himself so disrespectfully to those that had hazarded their lives for him; and he perceived too that his passions were so violent, that there was no way to win him to withstand them, unless he spoke that which might startle him and scare him, and hence it was that he spoke so roughly and sharply to David, more roughly indeed then otherwise it had been fit for a subject to speak to his sovereign.  
Vers. 7. Now therefore arise, go forth, and speak comfortably unto thy servants, etc.] This Joab advised David to do, that he might prevent the alienating of his servants affections from him, and perhaps too because the addressing of himself to the affairs of his kingdom, would be the best means to allay his passions, and indeed after that he came forth and sat in the gate, we hear no more of his violent weeping and wailing.  
Vers. 9 And all the people were at strife throughout all the tribes of Israel etc.] That is, throughout all the ten tribes of the Israelites, the people began to blame one another, for siding with Absalon in his insurrrection against his father, and to call upon their Elders and Officers to go and submit themselves to him, and to fetch him back again into the land of Israel, to the city of Jerusalem, that he might be reestablished in the throne, to reign over them again, as he had done.  
Vers. 10. And Absalon whom we anointed over us, is dead in battle, etc.] This is another argument wherewith the Israelites persuaded one another to submit themselves again to David, and it is as if they had said, we see that God was against us in that attempt of ours to make Absalon king, and why do we then still stand it out, and not go in and seek reconciliation with our king whom we have wronged?  
Vers. 11. And king David sent to Zadok, and to Abiathar the priests, saying, Speak unto the Elders of Judah, etc.] The men of Judah had been the first, and chief in siding with Absalon, and had delivered up to him the city of Jerusalem, and the strong fort of Zion, and being therefore conscious to themselves of much ingratitude against their sovereign, and fearing withal his just displeasure against them, they durst not think of going forth to meet him; David therefore by the priests who had stayed all this while in Jerusalem, sends them word how ready he was to pardon and forget all that was past, Why are you the last to bring the king back to his house? and assures them that his affection to them was singular, as being his brethren of the same tribe with himself, Ye are my brethren, ye are my bones, and my flesh, and acquainting them what he had heard concerning the resolution of the other tribes, warns them to take heed that they were not the last in fetching home their king that had cause to be the first: and thus was David a notable type of Christ, who doth also fetch in rebels to God, by proclaiming the tidings of mercy to them, the terrors of the Law may scare sinners, and make them desire if it were possible, to run away from God, but it is the tender of grace in the Gospel, that makes them come in and submit themselves.  
Vers. 13. And say ye to Amasa, Art thou not of my bone, and of my flesh, etc.] David doubting that Amasa, despairing of the pardon of his offence, might draw from him a great part of the strength of Israel, now under his command, he sent particularly to him, both to assure him that he was ready to receive him into his favour again, and to give him the respect of a near kinsman (for he was indeed his sister's son, 1. Chron. 2.16, 17.) and also to proffer him the place of captain of the host, (the place which Absalon had given him, and which Joab now enjoyed, and had long since purchased by his valour, 1. Chron. 11.6.) God do so to me, and more also, if thou be not captain of the host before me continually, in the room of Joab: and thus did David seek both to satisfy Amasa, and win him to come in, and withal to weaken the excessive power of Joab, who had always carried himself too too insolently towards him, and had now lately much provoked him, both by slaying Absalon, against his express command, and speaking so roughly and rudely to him, when he was in heaviness lamenting his death.  
Vers. 14. And he bowed the heart of all the men of Judah, even as the heart of one man, etc.] Some understand this of Amasa, that upon this promise made to him, by David, he presently inclined the hearts of all the men of Judah to David, so that unanimously they sent to the king, their desire, that he should return to Jerusalem again, and the tender of their fealty and allegiance to him, as in former times; but I rather think with others, that this is spoken of David, and that it is mentioned as the happy effect of this his wise, and gentle carriage of himself, both towards the men of Judah in general, and Amasa in particular; namely, that herewith he bowed the heart of all the men of Judah, to desire unanimously to settle him again in the throne; it might have cost a great deal of blood to have subdued them by force; but by these tenders of grace, he bowed their hearts to him, even according to his own desire.  
Vers. 17. And they went over Jordan before the king.] That is, before the king came over, to wit, to meet him there on the other side, and to fetch him over.  
Vers. 20. I am come the first this day of all the house of Joseph, to go down to meet my Lord the king.] It may be justly questioned why Shimei, who was of the tribe of Benjamin, chap. 16.5. should here say, I am come the first this day of all the house of Joseph; but to this two answers may be given, which have good evidence of reason in them (to omit others that are not so satisfactory as these are) to wit, first, that hereby is meant, that he was the first of all the tribes of Israel that came to the king, as considered apart from the tribe of Judah: the Scripture is wont ordinarily to divide the tribes into Judah and Israel, and the tribes of Israel so reckoned a part from Judah, are usually called Ephraim (because that was the chief of those tribes) as Esa. 7.2. Syria is confederate with Ephraim; and the house of Joseph, Psal. 80.1. Give ear O shepherd of Israel, thou that leadest Joseph like a flock: and Zach. 10.6. I will strengthen the house of Judah, and I will save the house of Joseph: and so here in the same regard all the tribes of Israel, as distinguished from Judah, are comprehended under these words, the house of Joseph: or secondly, that hereby is meant that he was come before any of the house of Joseph, I am come the first this day of all the house of Joseph: that is, I am come before any of the tribes of Israel, and because indeed where Judah and Israel, or the house of Judah, are distinguished in the Scriptures, Benjamin is usually reckoned with Judah, therefore many Expositors do rather approve of this last resolution of this doubt.  
Vers. 22. And David said, What have I to do with you ye sons of Zeruiah, that ye should this day be adversaries unto me?] That is, that you should advise me to that which may prove so exceeding prejudicial to me; my adversaries could not wish me more hurt, than this which you advise may bring upon me.  
For do not I know, that I am this day king over Israel?] That is, am I not this day reestablished again in my kingdom, which I had in a manner lost? and would it be convenient to damp the joy of this day with shedding blood? or would it be safe to beat off them that begin now to submit themselves, and to endanger my yet unsettled estate, by showing such severity to him that first stooped, and acknowledged his fault? and should not God's mercy in restoring me to my kingdom, induce me to show mercy to others?  
Vers. 23. Therefore the king said unto Shimei, Thou shalt not die, and the king swore unto him.] Yet at his death, he gave Solomon charge to put him to death, 1. kings 2.9. his hoar head bring thou down to the grave with blood, as persuading himself happily, that therein he should not break his oath: first, because he swore only for himself, that he would not put him to death, I swore to him by the Lord, saying, I will not put thee to death: secondly, because he did not (as it may seem) absolutely enjoin his son to put him to death for this fact, but to take some other occasion to do it, for so much those words seem to imply, which there he useth: thou art a wise man, and knowest what thou oughtest to do unto him, namely, that if he watched and observed him well, his malice and wickedness would break forth, and give occasion enough, in somewhat or other, to proceed against him in a way of justice, and so then he might punish him for all together.  
Vers. 26. And he answered, My Lord O king, my servant deceived me, for thy servant said, I will saddle me an ass, etc.] To wit, in that when Mephibosheth had told him that he would have an ass saddled, that he might ride to the king, he took away the asses, and went secretly to David, leaving him behind, a poor lame man, no way able to help himself.  
Vers. 28. For all of my father's house were but dead men before my Lord the king, etc.] That is, we were in thy power, thou mightest have put us all to death, and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made, and therefore, saith he, what right have I yet to cry any more unto the king? that is, what cause have I therefore to complain, though that which was given me, when there was so little cause for it, be now taken away.  
Vers. 29. And the king said unto him Why speakest thou any more of thy matters? I have said, Thou and Z●ba divide the land.] Some understand this thus, as if he had said, thou needest say no more, I believe and approve thy excuse, the latter sentence given upon Ziba's slander to wit, that he should have thy land. I recall, and do re-establish my former, which was, that thou and Ziba divide the land that is, that Ziba shall occupy the land to halves for thy use, for this they conceive was the order which David appointed at first chap. 9.10. to wit that Ziba should till the land, etc. and then he should have ●alf the increase for his cost and labour and the other half Mephibosheth should have, and that this David did now again establish, and that therefore David useth these words, I have said, as having respect to his first order. But most Expositors do fare otherwise understand this sentence, and I think rightly, to wit, that David as still scarce fully satisfied concerning Mephibosheth, and not willing to give any discontent to Ziba, especially at this time, pretended haste, that he had not leisure to examine the business any further, and therefore at all adventures resolved to go a middle way, and so to determine it thus, that they should divide the land betwixt them; I have said, that is, this I decree, and it shall not be altered, thou and Ziba divide the land: and indeed, if this were not the meaning of his words, why should Mephibosheth have answered David to show himself contented, vers. 30. Yea, let him take all, forasmuch as my lord the king is come again in peace, etc. It is indeed very strange, that David so good and just a king, should pass such an unjust sentence, especially against Mephibosheth, the son of his beloved Jonathan, with whom he had made a solemn covenant, that he would show kindness to him, and to his seed after him: for first, the tale that Mephibosheth told was in itself very fair and probable: secondly, even the poor plight wherein he was (for he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, since the king went from Jerusalem) made his report of the business the more credible, there being no appearance in this of one that affected to be king of Israel, as Ziba had slandered him: and thirdly, Ziba's being present and not answering a word to what Mephibosheth said, made the truth of this charge unquestionable: but it seems David was loath to displease Ziba by taking back from him all that he had given him, especially at this time, when he was so desirous to endear himself to every body as much as he might, and therefore he hoped to salve all by appointing them to divide the land between them.  
Vers. 33. And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.] Thus David was careful to requite those that had showed him kindness in his affliction; and so will Christ remember their love, and requite their kindness abundantly that afford any help or relief, to him or to his poor members, Matt. 25.34, 35. Come ye blessed of my father, inherit the kingdom: For I was an hungry, and ye gave me meat, I was thirsty and ye gave me drink, etc.  
Vers. 40. And all the people of Judah conducted the king, and also half the people of Israel.] That is, those of Israel that had stuck to the king in the war, and fell not from him, and such as were since come and were reconciled to him, as that thousand of Benjamin, vers. 17. yet the precise half is not to be understood, but only a part, to wit, that they were not so wholly there, as the men of Judah were.  
Vers. 43. And the men of Israel answered the men of Judah, and said▪ We have ten parts in the king, etc.] To wit, as being ten of the twelve tribes, for the men of Benjamin were with Judah.  
And the words of the men of Judah, were fiercer than the words of the men of Israel etc.] To wit, when they answered this objection of the men of Israel, they did not seek to appease the Israelites of the ten tribes, but when they came to reply upon them, their language was fiercer and rougher than the others had been.   

CHAP. XX.  
Vers. 1. ANd there happened to be there a man of Belial, whose name was Sheba, etc.] As bones new set are easily put out again, so a people that have broken out into sedition and newly quieted, if they be not very charily handled, are apt upon every light occasion to make a new insurrection, and so it was now with the Israelites; for by occasion of the quarrel between them and the men of Judah, mentioned in the latter end of the foregoing chapter, Sheba the son of Bichria man of Belial, as he is here termed (concerning which see the note▪ Deut. 13.13.) persuaded the Israelites presently to cast of David's government; and the motion he made, they as readily embraced, We have (saith he) no part in David, neither have we inheritance in the son of Jesse: in which words, though it may seem he alluded to some phrase of speech usual amongst the Israelites when they disclaimed their interest in any thing, and therefore we see the ten tribes used the same form of speech, when they revolted from Rehoboam, 1. Kings 12.16. The people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse, etc. Yet withal, he intimates the reason, why they should no longer be David's subjects: namely, because they were slighted, as if they had no part in the king, and therefore saith he, what is the son of Jesse to us, let the men of Judah enjoy him wholly to themselves, and let us choose a king of our own; his scornful speaking of David shows, that as a Benjamite he still grudged at the removing of the kingdom from their tribe in the house of Saul.  
Vers. 3. And the king took the ten women his concubines, whom he had left to keep his house, and put them in ward, etc.] This David did, first, because they had yielded to the incestuous lust of Absalon; (for they should rather have died then condescended to him) and secondly, because he judged it not fit to go in unto them, that had been defiled by his own son, or to leave them to be defiled by others.  
Vers. 4. Then said the king to Amasa, Assemble me the men of Judah, etc.] And thus as he had promised, chap. 19.13. David employed Amasa as the general of his forces in Joabs' room.  
Vers. 5. But he tarried longer than the set time which he had appointed him.] To wit, either because the people that had been formerly commanded by Joab, were not willing to change their General and to submit to Amasa, or because Amasa did not cordially follow the business for David, or because indeed, the time prescribed by David for raising the trained bands of Judah was too little to do it in, for out of a desire that David had presently to crush this insurrection of the ten tribes, he had allowed Amasa but three days for that service, as is expressed in the former verse.  
Vers. 6. And David said to Abishai, Now shall Sheba the son of Bichri do us more harm, etc.] David was much troubled at Amasa's delay, but yet Joab he would not employ, both because he was still discontented against him for his kill Absalon, and because he knew well that Joab was also discontented for the loss of his place, and should he be now employed again, would be ready enough to press into that place again, from which he had deposed him; and therefore he called Abishai and sent out him, and enjoined him to take his Lords servants, that is, David's the king's guard, and with them to pursue Sheba.  
Vers. 7. And there went out after him Joabs' men, and the Cherethites and the Pelethites, etc.] Those are called Joabs' men, that had been under his command, as for the Cherechites and Pelethites, see the note, chap. 8.18.  
Vers. 8. And Joabs' garment that he had put on, was girded unto him, and upon it, a girdle with a sword, etc.] Hereby it is manifest that Joab did of his own accord go along with his brother Abishai, as intending to murder Amasa; to which end also it was, that he had girt his garment close about him, that by hanging lose it might not encumber him: and secondly, he had girt his sword on the outside of his garment (which perhaps was not his usual custom) and had it withal so lose in the scabbard, that as he stepped forth to Amasa to bow down, and salute him, it fell out of itself, which was no doubt purposely done, that under a pretence of taking up the sword, he might without any suspicion in Amasa do what he intended (having formerly imbrued his hands in the blood of Abner, and not punished for it) though his cousin german, as is noted before, chap. 17.25. because David had conferred his office upon him.  
Vers. 10. But Amasa took no heed to the sword that was in Joabs' hand etc.] That is, he never thought of any danger that was in that, he took that to be occasioned, by the casual and unexpected falling of his sword out of his scabbard as he came to salute him, and therefore hearing him speak so smoothly, and seeing him embrace him so lovingly, he never suspected any danger in his sword; and thus was Amasa punished by the just hand of God's providence for his unnatural rebellion against his uncle David his Lord and Sovereign; though David had pardoned him, God would not suffer him to go unpunished.  
Vers. 11. And one of Joabs' men stood by him, and said, He that favoureth Joab, and he that is for David, let him go after Joab, etc.] Lest the sight of their slain General should beat off the soldiers from going any further, one of Joabs' men stood by him, no doubt by Joabs' appointment, as it were to justify the fact, and to advise them if they were friends to Joab, and the king, to go on after him, who would now be their leader in this enterprise, which David had neither justly nor safely committed to Amasa's trust.  
Vers. 12. And Amasa wallowed in blood.] To wit, by reason of the pangs of death that were upon him.  
And when the man saw that all the people stood still, etc.] That is, when the man mentioned in the foregoing verse, that had encouraged the soldiers to march on after Joab, saw that for all this, they stood still as astonished at that which was done, he removed Amasa's dead body out of the high way.  
Vers. 14. And he went through all the tribes of Israel unto Abel, and to Beth-maachah, etc.] That is, Sheba having gone through all the tribes to stir them up against David, came at length to Abel, and to the places adjoining, where Joab found him.  
Vers. 18. They were wont to speak in old time, saying, They shall surely ask counsel at Abel, and so they ended the matter.] According to the translation that is set in the margin, the meaning of the place must needs be this, that in the beginning the citizens of Abel persuaded themselves, that surely Joab would before he proceeded to force them, propound his demands to them, and so they should make an end of the difference: but as the words are rendered in the text, they may have a double sense: for first, some expound it much after the same manner, to wit, that in old time they were wont to say according to the express law of God, Deut. 20.10. that when they came against a city, they were first to make their demands and to propound conditions of peace, and so they ended the matter, as if she had said, surely had this enterprise been undertaken in former times, they would not have done as thou hast, they would have said, Surely we will first ask at Abel, and see whether they will consent to do what we shall require of them: secondly, some conceive it to be an allegation of an old proverb, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: to wit, because it seems there were in times passed in this city, men eminent: for wisdom and ability to give counsel, especially concerning the laws, insomuch that they used to come up from all parts of the kingdom to take advice there, and so they ended the matter; that is, many a controversy was thus peaceably decided, and that this she putteth Joab in mind, either as an inducement to win him to mercy, not to go about to destroy so famous a city, or else, as by way of giving him a hint not to despise her counsel, yea, though she were a woman, since counsel given out of Abel, had wont to be held in high esteem, but the first exposition is best, and most generally received.  
Vers. 19 I am one of them that are peaceable and faithful in Israel.] Here this wise woman of Abel doth further dissuade Joab from proceeding with such severity against this City by three several Arguments; first, by pleading their innocency, I am one of them that are peaceable and faithful in Israel: for this she speaks not of herself in particular, there being no reason that the whole city should be spared, because she was peaceable, but she speaks in the name and person of the whole city; to wit, that their city Abel was peaceable and faithful; and indeed it may well be, that either the city knew nothing of Sheba's guilt, and did shut their gates not to defend Sheba but only because they heard of an Army that was coming against them: or at least that though there might be a faction in the city, that were abettors of Sheba, yet for the generality of the people they were otherwise minded; and this she allegeth to justify the city, and to stay the rage of Joab: secondly, by pleading the damage that would redound to the Israel of God by the ruin of this city, Thou seekest to destroy a city, and a mother in Israel, that is, the chief city of a Province, a mother city. The chief cities of a Country are called in the Scripture, mothers, partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosom of a mother, and are by her defended and sheltered from the violence of those that would hurt them, and liberally provided for, and sent forth perhaps into other parts of the land with a large portion of outward things, but principally in regard of the towns and villages about them, either because the cities had the command over them, or at least because the towns and villages had much dependence upon them, as children upon their mother, for counsel and direction in their weightiest affairs, for defence against invading enemy, and for a supply of thing, convenient for them; and so this woman terms her city a mother in Israel, to show what a mischief he should do to the land of Israel, in ruinating such a city; and thirdly by pleading the wrong that therein would be done unto the Lord, in that the people were the people of God that were like to be destroyed in it, and the city a part of the inheritance wherein God had placed his people, Why wilt thou saith she, swallow up the inheritance of the Lord? where also the expression she useth of swallowing up the inheritance of the Lord, is very observable, for thereby she covertly blames him for his violent and furious proceed against them, and intimateth that if he would not do all in a passion, but would a little deliberate of these his proceed, he would be soon of another mind.  
Vers. 21. But a man of mount Ephraim (Sheba the son of Bichri by name) hath lift up his hand against the King.] He was of the Tribe of Benjamin, but dwelled it seemeth in mount Ephraim, and therefore Joab calls him a man of mount Ephraim.  
And the woman said unto Joab, behold his head shall be thrown to thee over the wall.] This she promiseth with such confidence, either because she knew already the minds of those that were able to do it, or because she was assured they would be won to it, and not hazard the city to shelter a Traitor; and indeed that the inhabitants were by her persuaded to yield to this, the words in the following verse seem clearly to imply, Then the woman went unto all the people in her wisdom, etc. that is, by her wisdom in pleading with them, and the strong reasons she alleged, she persuaded the Citizens to cut off his head, etc.  
Vers. 23. Now Joab was over all the host of Israel.] As before when David was first settled in the kingdom the names of his chief Officers were expressed chap. 8.16. So here again, first to let us see that Joab recovered his place, David perhaps not knowing how to oppose it; and secondly to she how fully David was reetablished in the kingdom, all things being settled again in the former order.  
Vers. 24. And Adoram was over the tribute.] This office was not mentioned before, chap. 8. for since that, David had enlarged his Dominions, and made many nations tributary to him, and thereupon this office was committed to Adoram.  
Vers. 25. And Sheva was scribe.] Or Seraiah, chap. 8, 17.   

CHAP. XXI.  
Vers. 1. THen there was a famine in the days of David, three years, year after year, and David enquired of the lord] Though this story of the three years' famine, be here related after that of Absaloms' rebellion, and Sheba's insurrection against David, yet it is generally held that both this and the following story, chap. 24. happened long before, and indeed if Absaloms' rebellion was in the the fourtieth year of his father's reign, who reigned in all but forty years, chap. 5.4. as many gather from chap. 15.7. And it came to pass that after forty years, Absalon said unto the King, etc. this consequently must needs be before that, only because all these  troubles that befell David, befell him for his sin with Bathsheba, therefore are they there inserted immediately after that, and these that concerned other matters are afterward related by themselves; the Scripture rather respecting the coherence of the matter and argument, than the consequence of the time, and so much methinks the very Text doth imply, giving no other note of the time, but that it was in the days of David; though the sin was long since committed, yet at length God began to punish the whole land for it by sending a famine amongst them, caused as it seems, vers. 10. by want of rain; and how ever at first David took it as a punishment laid upon them for the common sins of the land, yet when he saw that it continued three years together, he concluded there was some special thing wherewith God was offended, and for which he would be satisfied, and therefore then he enquired of the Lord.  
And the Lord answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.] That is, many of the Gibeonites: in the following verse it is indeed expressed, that he endeavoured to root them all out of the land; Saul sought to stay them in his zeal to the children of Israel and Judah, to wit, as pretending that it was neither profitable, nor honourable, nor safe for God's people to suffer any of those cursed nations to live amongst them, whom God hath commanded them utterly to destroy. Exod. 23.33. Deut. 7.2. but it seems he did not openly profess this which he had purposed with himself: (for this would have been too manifest an act of tryranny and injustice, and too palpable a violation of the oath which Joshua and the Elders of Israel had taken, that they should live peaceably amongst them, Josh. 9.15. and besides had he gone this way to work, the poor Gibeonites could never have escaped his fury) no, though his intentions were utterly to root them all out of the land, yet the way he took to effect it was by picking quarrels severally against them, some at one time, and some at another, that so he might cut them off by degrees, and that under a pretence of Justice, either by charging them with forged accusations, or by aggravating any smaller offence, and making it to them capital, or some such other ways of heavy oppression; and thus intending to proceed in this close politic way though he slew many of them as is here expressed, yet it seems he was some way taken off before he could accomplish what he had determined: however for this cruelty of saul's against the Gibeonites, it was as the Lord here tells David that the famine had been so long upon the land. It is for Saul, and for his bloody house, because he slew the Gibeonites: Indeed considering what an execrable act of cruelty that of saul's was, when he slew fourscore and five of the Priests, and utterly destroyed their city with all that were therein, both men and women, children and sucklings, etc. It is strange that saul's posterity were not called to an account for that cruelty of saul's against the Priests of the Lord, as well as for this against the Gibeonites: but for this two reasons may be probably given; first that it was to let the Israelites see that God will be avenged for shedding the blood of the meanest, such as the Gibeonites were, who were as bondmen and slaves to the Israelites, as well as for shedding the blood of the greatest: secondly, that it was to let the Jews see that those of other Nations, if they were of the faith of Israel, and were once received to be his people, were as acceptable to God, and as precious in his sight as the Jews were; and thirdly, that it was to discover how the Lord abhors all falsifying of oaths and covenants, in that he proceeded with such severity against saul's posterity, because he had done the Gibeonites conrary to what Joshua and the Israelites had covenanted and sworn many hundred years ago; so hateful to God all perfidiousnes is, whatsoever pretences are put upon it.  
Vers. 2. The Gibeonites were not of the children of Israel, but of the remnant of the Amorites, etc.] The Gibeonites were Hivites, Josh. 9.7. And the men of Israel said unto the Hivites, Peradventure ye dwell among us, etc. But both Hivites, and generally all the inhabitants of Canaan, are usually in the Scripture called Amorites, Gen. 15.16. For the iniquity of the Amorites is not yet full. Ezek. 16.3. Thy Father was an Amorite, and thy mother an Hittite.  
Vers. 3. Wherefore David said unto the Gibeonites, What shall I do for you?] etc. It seems by this, that when David enquired of the Lord, he did not only tell him wherefore this famine was sent, but also enjoined him to satisfy the Gibeonites for the wrong which had been done them: for why else should he allow them to prescribe what should be done?  
And wherewith shall I make the atonement, that ye may bless the inheritance of the Lord?] That is, that ye may pray for the people of God, and the land which God hath given them for their inheritance: because the Lord had pleaded the cause of the Gibeonites by sending a famine upon the whole land of Israel, David looked upon them as men highly favoured of God, and therefore was the more desirous that they should pray for them.  
Vers. 4. We will have no silver nor gold of Saul, nor of his house, neither for us shalt thou kill any man in Israel.] That is, save only of his family that did oppress us.  
Vers. 6. Let seven men of his sons be delivered unto us, and we will hang them up unto the Lord, etc.] That is, to satisfy his justice, and appease his wrath, and that others by this example may learn to keep covenant, and not to oppress the stranger that is taken under God's protection: See the note Numb. 25.4.  
Vers. 8. But the King took the two sons of Rizpah, etc. and the five sons of Michal the daughter of Saul, whom she brought up for Adriel, etc.] It is certain that not Michal but Merab her elder sister, was married to this Adriel the son of Barzillai, called the Meholathite, because he was of Abel-meholah in the Tribe of Benjamin, Judg. 7.22. and to distinguish him from Barzillai the Gileadite, chap. 19.31. 1. Sam. 18.19. When Merab saul's daughter should have been given to David, she was given to Adriel the Meholathite to wife; and that Michal had no children to her dying day, 2. Sam. 6.22. Therefore Michal the daughter of Saul had no child unto the day of her death; and therefore doubtless these five sons of Adriel were the children of Merab michal's sister, and were only brought up by Michal as her own (she having no children) and therefore called her sons, but are said to be brought up for Adriel her sister's husband.  
Vers. 9 And they hanged them in the hill before the lord] That is, in a hill in Gibeah of Saul, vers. 6. that they might be a spectacle of God's indignation against Saul for that sin of his in slaying the Gibeonites, and thus did the Lord, punish that cruelty of Saul toward the Gibeonites, and withal did provide for the settling of the Kingdom upon David and his seed, by cutting off the posterity of Saul, lest they should be still plotting and practising against them.  
Vers. 10. And Rizpah the daughter of Ajah took sackcloth and spread it for her upon the rock, etc.] Rizpah saul's concubine the mother of two of those that were hanged, knowing it seems that the bodies of her sons were to hang up till God should testify that he was appeased by giving them rain again (wherein doubtless David had special direction from the Lord, for otherwise it had been against the express letter of the Law, Deut. 21.23. His body shall not all night remain upon the tree, but thou shalt bury him that day.) That she might defend their bodies both from birds and beasts, she resolved to watch them, and to that end she took sackcloth and spread it for her upon the rock; that is, she spread therewith a Tent in the rock next adjoining, the better to defend her from the heat, and withal perhaps to testify her sad and mournful condition, in regard of this shameful death of her children, and so continued watching them, until water dropped upon them out of Heaven; till God sent rain upon the land as was desired; she that had been saul's concubine it is likely had servants to have done this; but such was the strength of her affection, that she could not be satisfied, unless she did it, or saw it done herself.  
Vers. 12. And David went, and took the bones of Saul, &c] Hearing as it is said in the foregoing verse, what affection Rizaph had shown to her sons that were hanged, and how careful she had been to keep their dead bodies from being torn and mangled, that they might be decently interred, partly as being stirred up by the example of Rizpah, to show the like respect to the dead bodies of Saul and his family, and partly that this honourable burial of her sons, might be some comfort to that poor sad woman, he went himself and fetched the bones of Saul and Jonathan, and buried them together with the bones of those, that were lately hanged in the Sepulchre of Kish the father of Saul.  
Vers. 13. And they gathered the bones of them that were hanged.] That is, after their bodies had been buried for some time; or else we must say, that the bodies hanged so long ere rain came, that the greatest part, at least of the flesh, was consumed.  
Vers. 15. And David waxed faint.] To wit, as being then grown old, and therefore not so well able to hold out in the fight, as formerly he had been.  
Vers. 17. Thou shalt go no more out with us to battle, that thou quench not the light of Israel.] That is, for fear thou shouldest be slain, in whom consists the conduct, joy, and life of thy people: kings are called in the Scripture the light of their people, 1. Kings 15.4. The Lord his God gave him a lamp in Jerusalem, to set up his son after him: Psal. 132.17. I have ordained a lamp for mine anointed: partly, because by their wisdom the people are governed, partly because they are to shine as lights by good example; but principally, because they are the means of so much joy and comfort to a people, and thence it is that the people here tell David, that by his death the light of Israel would be quenched.  
Vers. 18. And it came to pass after this, that there was again a battle with the Philistines at Gobrias] This Gob it seems was near unto Gezer, and therefore, 1. Chron. 20 4. it is said that the battle was in Gezer.  
Then Sibbechai the Hushathite slew Saph.] Or Sippai, 1. Chron. 20.4. This Sibbechai was one of David's worthies, as was also Elhanan, mentioned in the following verse see 1. Chron. 11.26. ●9.  
Vers. 22. These four were born to the giant in Gath, and fell by the hand of David, And by the hand of his servants.] Though David did not kill them himself, yet their death is ascribed to David as well as to his captains, and that be●● 〈◊〉 they fought in his quarrel; and under his command.   

CHAP. XXII.  
Vers. 1. ANd David spoke unto the Lord the words of this song, in the day that the Lord had delivered him, etc.] In expressing the time, and the occasion of David's composing this following Psalm, to wit, that it was when the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul; his deliverance from Saul is particularly mentioned, not because that was the last of his deliverances, but because that was the greatest; the fury and rage of Saul against him, was greatest and of longest continuance, and brought him often into the greatest dangers, and therefore he mentions this particularly: when David had gotten some breathing-time from his troubles, he gave not himself to idleness and worldly pleasures, but calling to mind his many former deliverances, he composed Psalms of thanksgiving, that God might have the glory of all that he had done for him.  
Vers. 2. And he said, The Lord is my rock, and my fortress, and my deliverer, etc.] This very song we have again in the book of the Psalms, and it is there the 18. Psalm, only there are some clauses here, that are expressed there in other words, and in some places a clause is now and then added also in one of them, which is not in the other, as here in the very beginning of the Psalm we have not those words, I will love thee, O Lord, my strength, which are there prefixed, the reason whereof may be, as some Expositors conceive, because here we have it, as it was at first composed by David; but there as it was afterwards revised, and upon second thoughts, in some expressions, altered and changed, when he delivered it to the Levites to be sung in the Temple: the reason why he useth here in the entrance of the Psalm, such variety of expressions to set forth the praise of God, calling him his rock, his fortress, his deliverer, his shield, the horn of his salvation, his high tower, his refuge, his saviour, is partly, because his heart was so full of thankfulness upon the consideration of his many deliverances, that this made him so abundantly to pour out his soul in the high praises of God, he thought he could never sufficiently express them; and partly, because he desired hereby to set forth, what an alsufficient defence the Lord was unto him, that God was all in all for his preservation, and that there was no security to be thought on, but he had found it in God.  
Vers. 3. The God of my rock, in him will I trust, etc.] Psal. 18. vers. 2. this is expressed thus, my God, my strength, in whom I will trust; and the last clause of this verse. my refuge, my Saviour, thou savest me from violence, is not in the 18. Psalm: as for the next words here, he is my shield, and the horn of my salvation: a horn signifieth in the Scripture, power, and glory, Psal. 92.10. My horn shalt thou exalt, like the horn of an unicorn, Amos 6.13. Have we not taken to us horns, by our own strength: Hab. 3.4. He had horns coming out of his hand, and there was the hiding of his power: horns therefore are used to signify kings, Dan. 8.21. The great horn that is between his eyes, is the first king: Rev. 17.12. And the ten horns which thou sawest, are ten kings, etc. in which regard Christ is called an horn of salvation, Luke 1.69. God therefore is here called by David the horn of his salvation, to imply, that by him he had been advanced and enabled, both to defend himself, and to push down his enemies before him.  
Verse 5 When the waves of death compassed me: the floods of ungodly men made me afraid.] To express the condition he was in, by reason of his enemies, David compares them here to waves, and floods of waters: first, to set forth the multitude of his enemies, they came in amain to Saul from all parts of the kingdom, to take part against David, as in a flood the waves come tumbling, and rolling one in the neck of another: secondly, to signify the violent rage of his enemies who were in this regard like floods of water that come rolling down from hills, and mountains, and carry all before them: and thirdly, to intimate that yet like land floods, that continued not long, their roaring rage made him afraid, but that fear did drive him to God (as it follows in the next verse,) and then their rage was soon stilled, and so his former fears made him now the more thankful.  
Vers. 6. The sorrows of hell compassed me about, the snares of death prevented me.] That is, deadly sorrows and dangers had so hemmed me in, that there seemed to be no possibility of escaping them, no more than there is of a sick man's escape, that hath pangs of death already upon him, I was brought to the very brink of hell, or of the grave, there was but a step betwixt me and death, 1. Sam. 20.3. and to the same purpose tends the next clause, the snares of death prevented me, that is, my enemies had so cunningly contrived their plots for my death, that like hidden snares they were ready to take hold on me suddenly, ere I was ware of them, in so much, that all hope of help seemed to be prevented; if help should come, it would come too late.  
Vers. 7. I called upon the Lord, and cried to my God, and he did then hear my voice out of his Temple.] That is, he heard me out of heaven, which is here called the Temple of God, because the Temple was a type of heaven: first, as being the place of God's special presence (for though God be every where present, yet in heaven he manifests his presence in a more eminent manner then elsewhere:) secondly, in regard of the exceeding glory of heaven, which to shadow forth, the Temple was built so exceeding glorious: and thirdly, in regard of the transcendent holiness of heaven, whither no unclean thing shall ever enter, where God is continually served by his Angels, and glorified Saints, and there is not the least mixture of pollution in their service.  
Vers. 8. Then the earth shook and trembled; the foundation of heaven moved, etc.] In these and the following words David showeth how the Lord in his hot displeasure, fought from heaven against his enemies, and poured forth his vengeance upon them, and that under the similitude of a sore tempestuous storm, when the earth quakes, the air is covered with thick, black, and dark mists, and sends forth winds, rain, thunder, and lightning, etc. first, to imply that the Lords power and terrible wrath, was as evidently to be seen, and as much to be admired in the destruction of his enemies, as in a horrid and terrible storm, wherein every one is forced to acknowledge his hand: and secondly, to imply how suddenly God rescued him and destroyed them; things were changed on a sudden, as when a storm unexpectly ariseth in the air: and thirdly, to allude to the punishment of Pharaoh and the Egyptians, when God rescued his people thence, for the Scriptures do usually allude to that redemption of Israel out of Egypt, that being as it were the archtype, or chief pattern, wherein God meant to let his people see, how in all succeeding ages, be would deliver them, and destroy their enemies; in Psal. 18.7. this first clause is expressed thus, the foundations of the hills moved, and the meaning is, that the hills were shaken even from their very foundations, or bottoms; but here these hills are called the foundations of heaven, as elsewhere also, to wit, Job. 26.11. the pillars of heaven, because the tops of high mountains seems to touch the clouds, and the heavens seem to lean upon them; and because the earth is in the centre of the world, about the which, the heavens do continually turn.  
Vers. 10. He bowed the heavens also, and came down, etc.] For in rainy and tempestuous weather, not only the tops of hills seem covered with clouds, but every where the lower region of the air is filled with mists, and cloudy darkness; but withal some conceive, that this following expression, and darkness was under his feet, is used to imply Gods coming invisibly to the help of David.  
Vers. 11. And he road upon a Cherub, and did fly: and he was seen upon the wings of the wind.] In Psalm 18.10. it is, And he did fly upon the wings of the wind: David here speaketh of strong and violent winds, which the Lord also useth as his instruments in the execution of his judgements; he saith, that he road upon a Cherub: to wit, because the Lord governs the winds at his command, by the ministry of the Angels, they raise them, and they still them: and they order them as God hath appointed, and he useth the word Cherub, rather than that of Angel, because the Angels were represented in the mercy seat and tabernacle, under the figure of golden-winged Cherubims, and he desired so to express the power of God here, as withal, he might put them in mind, that it was that God who did all these things, that had entered into a special covenant with Israel that he would be their God, and they should be his people, and so dwelled among them in his tabernacle.  
Vers. 12. And he made darkness pavilions round about him.] To wit as a king that being angry, should withdraw himself from his subjects, and not suffer them to see him.  
Vers. 13. Through the brightness before him were coals of fire kindled, etc.] This is somewhat varied, Psal. 18.12, 13. At the brightness that was before him his thick clouds passed, hailstones and coals of fire. The Lord also thundered in the heavens, and the highest gave his voice, hailstones and coals of fire.  
Vers. 15. And he sent out arrows, and scattered them; lightning and discomfited them.] By God's arrows here, are meant thunderbolts or hailstones, etc. as the hailstones that fell upon the Canaanites, are called arrows, Hab. 3.11. and therefore also, Psalm 18.14. the last clause is expressed thus, He shot out lightning, and discomfited them.  
Vers. 16. And the channels of the sea appeared, the foundations of the world were discovered, etc.] This is meant of the raging of the seas in tempestuous weather, when the waves will rise in such an admirable manner, as if in the gulfs and breaches of the waves made thereby, the very channel and bottom of those seas would be discovered and laid bare; yet withal, there may be in these words, an allusion to the drying up of the red sea and Jordan before Israel.  
Vers. 17. He sent from above, he took me, he drew me out of many waters.] This expression David useth, to imply how strange and miraculous his deliverance was, as if a hand from heaven had been reached forth to snatch him up when he was ready to sink.  
Vers. 18. He delivered me from my strong enemy, etc.] This seems to be meant of Saul in particular, but may be also understood indefinitely of all his strong enemies: the like may be said of that clause, vers. 49. Thou hast delivered me from the violent man.  
Vers. 20, He brought me forth also into a large place, etc.] That is, he freed me out of all the straits I was in, and this he did, not for any merit in me, but of his own free grace and favour, He delivered me because he delighted in me.  
Vers. 21. The Lord rewarded me according to my righteousness, etc.] That is, according to mine innocence, in regard of mine enemies. David's enemies charged him with ambition, rebellion against Saul, and many other grievous crimes; but they charged him unjustly, and therefore God that knew his integrity, took his part against his enemies: nor need we startle at it, that David calls the good which God had done for him, a reward and a recompense; for though the obedience of God's servants is a due debt which they own to God, and it is God that enables them to do what they do; yet God of his own free grace may reward them that serve him, though their works be fare short of that which they should be.  
Vers. 22. For I have kept the ways of the Lord, and have not wickedly departed from my God.] That is, I have not cast off that care and endeavour to walk in God's ways, which God requires in all his servants; because every man by the law of nature is bound to obey the law of his Creator, therefore when men do not herein keep close to God, they do in a manner forsake him, there sin is in a degree a defection from God: but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws, even then when they break them; therefore indeed their slips are not an absolute defection from God, and to distinguish David's failings from such a desperate apostasy, speaking here of his integrity, he expresseth it thus, that he not had wickedly departed from his God.  
Vers. 25. Therefore the Lord hath recompensed me according to my righteousness, according to my cleanness in his eye sight.] Or, The cleanness of my hands, as it is expressed, Psalm 18.24.  
Vers. 27. And with the froward thou wilt show thyself unsavoury.] That is, as they walk cross and contrary to thee, so thou wilt walk contrary to them, opposing and crossing them in all they do; according to that, Levit. 26.27 28. And if ye will not for all this hearken unto me, but walk contrary unto me, than I will walk contrary unto you also, in fury. etc.  
Vers. 28. And the afflicted people thou wilt save, but thine eyes are upon the haughty, that thou mayst bring them down.] This is added, to clear that which went before, though God seem not always to deal with men as they deserve, yet the issue shows he doth: for though the righteous be afflicted for a time, yet they at length shall be saved, and though the wicked prosper a while, yet at length in their pride they shall be be brought down, Thine eyes are upon the haughty, or, Thou wilt bring down high looks, Psalm 18.27. when he spares such for a time, he doth but watch for an opportunity to pour out his wrath among them: his eyes are upon them all the time to watch for a fit season to ruin them.  
Vers. 29. For thou art my lamp, O Lord: and the Lord will lighten my darkness.] Or as it is expressed, Psalm 18.28. For thou wilt light my candle, the Lord my God will enlighten my darkness: the meaning is, either that God would turn his affliction and grief into prosperity and comfort, according to that, Esther 8.19. The Jews had light and gladness, and joy and honour: or else, that God would direct him and comfort him in his afflictions, as God makes the wicked grope even at noon, so he causeth a light to shine upon his righteous servants, even in their greatest darkness, by directing them what to do, when of themselves, they know not which way to turn themselves, and as a candle is a great comfort in the dark, though it doth not make day where it comes, as the sun doth, so it is a great mercy, when God doth cheer up, and enlighten the spirits of his people in affliction, though he doth not take the affliction away.  
Vers. 30. By my God have I leapt over a wall.] That is, I have not only scaled their walls, and so have taken their cities, forts, and castles, but I have done it speedily; but it may also be meant of his overcoming all difficulties that were in his way.  
Vers. 31. The word of the Lord is tried.] That is, it hath been proved to be true, by unquestionable proof and experience.  
Vers. 33. God is my strength and power.] Or it is God that girdeth me with strength, Psalm 18.22.  
And he maketh my way perfect.] That is, by him I fully accomplish all my attempts, by his providence all impediments being removed, I fail not to perfect what I go about.  
Vers. 34. He maketh my feet like hind's feet, etc.] This may be meant of agility, and nimbleness, a great help in martial affairs, 1. Chron. 12.8. and were as swift: as Roes upon the mountains: but I conceive, it is rather meant of his sudden and speedy success, in taking the strong forts of his enemies, that as hinds do suddenly run up to the top of inaccessible rocks, so he did suddenly take into his power the strong towers and forts of his enemies.  
Vers. 35. A bow of steel is broken by mine arms.] It seems they had in those times some bows made of steel, because that is more flexible, and stronger than iron; whence is that, Job. 20.24, He shall flee from the iron weapon, and the bow of steel shall strike him through.  
Vers. 36. And thy gentleness hath made me great.] In Psal. 18.35. it is, And thy right hand hath holden me up, and thy gentleness hath made me great.  
Vers. 37. Thou hast enlarged my steps under me, etc.] Thou hast removed all impediments out of my way, that might hinder me in the erterprises which I undertook; and by that means I went on freely without any rub: the contrary we see is affirmed of the wicked, Job 18.7. The steps of his strength shall be straitened, and his own counsel shall cast him down: when a man goeth in a deep troublesome way, he can hardly stir his feet, but passeth on slowly; but in a plain way, he may take large steps, and make what speed he will, hence is this expression.  
Vers. 39 And I have consumed them, etc.] Psal. 18.38. I have wounded them that they were not able to rise, they are fallen under my feet.  
Vers. 42. They looked but there was none to save them: even unto the Lord, but he answered them not.] Or, they cried, and there was none to save them, as is expressed. Psal. 18.41. for even wicked men, and idolatours, may in their extremity call upon the Lord; though doing it without faith and repentance their prayers are not accepted of the Lord, and the very light of nature teacheth men when they pray to look up unto God.  
Vers. 43. Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad.] In Psal. 18.42. it is, Then did I beat them as small as the dust before the wind, I did cast them out as the dirt in the streets: having said before, that they looked to God, and he regarded them not, than he adds, than did I beat them, etc. when God once withdraws his protection and help from a people, it is an easy matter to tread them down, and beat them in pieces.  
Vers. 44. Thou also hast delivered me from the strive of my people, thou hast kept me to be the head of the heathen, etc.] That is, thou hast not only delivered me from mine own people, over whom thou wert pleased to anoint me king, when they risen up against me (as we know they did in the wars that Saul made against him, in the rebellion of Absalon, the insurrection of Sheba, &) but hast also brought many nations of the heathens to be in subjection under me, and to acknowledge me, to be their Lord and head: now herein was David also a type of Christ; for first, the Jews that were Gods own peculiar people, and that pretended to trust in the promised Messiah, were the cruelest enemies to Christ that ever he had, and so it hath been since too, amongst those that have professed themselves Christians; never did Turks and infidels more for the ruin of Christ's kingdom, than they have done; only still the strive of his people against his Sceptre and government, have been in vain: and secondly, when the Gentiles were converted to the faith of Christ, he became then more truly than ever David was, the head of the heathen.  
Vers. 45. Stranger's shall submit themselves unto me, etc.] This is still intended both of David and of Christ, of whom David was a type; of David, in regard of the many neighbouring nations, that should become tributaries to him; of Christ, in regard of the conversion of the Gentiles, who were aliens and strangers from the commonwealth of Israel, and did yet come in and submit themselves to Christ the son of David. In the margin these words are rendered thus, Strangers shall yield feigned obedience unto me: and indeed, as it was no doubt true of many of the heathens that were subdued by David, that they submitted themselves to him, because they durst do no other: either for fear of being destroyed, or because the greatest number yielded, and then it was in vain for them to stand out (for this is the lot of conquerors, their yoke is received, but they have not the hearts of them that stoop to it) so is it usually with those that become Christians, they yield Christ only feigned obedience, they call him Lord, but his yoke is burdensome to them, and they are fare from being such indeed, as they profess themselves to be.  
As soon as they hear, they shall be obedient unto me.] That is, speedily, as soon as they hear of any coming against them, without any more ado; so terrible the very name of David should be unto them: but especially is this verified in Christ, of whom David in this was a type; for the hearing of the word of Christ preached, is that whereby they are brought to stoop to his Sceptre, Rom. 10.17. So then faith cometh by hearing, and hearing by the word of God: Ephes. 1.13. In whom ye also trusted after you heard the word of truth.  
Vers. 46. Stranger's shall fade away, etc.] The meaning of this is, either that the glory and strength of the heathens should by little and little decay and waste away, until they came to submit themselves unto him; or else rather, that their hearts should die, and fade; and faint away within them for fear; and therefore it follows, and they shall be afraid out of their close places, though they be in places of never such impregnable strength; even from these close places, these fortified cities, towers and castles, they shall be no less afraid, then if they were in some poor unwalled villages: and this also may be not unfitly applied to Christ, for it must be the fear of God's wrath, the spirit of bondage, that must bring men in to submit to Christ's sceptre: as long as a man doth hope that his own righteousness will shelter him, and can trust in his prayers, his alms, etc. in these close places he will abide, and despise Christ: but if once he is afraid in his close places, he seethe the weakness and vanity of these things, than he will come out of them, and disclaim all hope in them, and submit himself to Christ.  
Vers. 52. Therefore I will give thanks unto thee, O Lord, among the heathen, etc.] The meaning is, that he would labour to spread the knowledge of God, and so to praise his name among the heathen nations that God had brought in subjection under him: but especially by a prophetical spirit, the prophet speaks this, with reference to Christ's calling in of the Gentiles to be with the Jews one people, and therefore the Apostle, to prove that God intended to call in the Gentiles, citys this very place, Rom. 15.8, 9 Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might qlorifie God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles.  
Vers. 51. He is the tower of salvation for his king: and showeth mercy unto his anointed, unto David and to his seed for evermore.] That is Christ, Who was made of the seed of David according to the flesh, Rom. 1.3. Acts 13.23. Of this man's seed, hath God according to his promise, raised unto Israel a Saviour, Jesus: and so consequently, to the faithful members of Christ, who are by faith the seed of Christ, Isaiah 53.10. He shall see his seed, etc. and therefore it is, Isai. 8.18. applied to Christ, Heb. 2.13. Behold, I and the children which God hath given me.   

CHAP. XXIII.  
Vers. 1. NOw these be the last words of David.] That is, the last that he wrote by the inspiration of the holy Ghost, for the use of the Church.  
David the son of Jesse said, and the man who was raised up on high, etc.] He mentions here of what house he came, and how God exalted him, that hereby the grace and mercy of God to him, might be the more magnified, in raising him from so mean an estate, to that height of honour wherein he lived.  
Vers. 4. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds, etc.] That is, who so ruleth as is before said, he shall reign prosperously, and still increase in glory; his glory shall be like the morning light, that shines more and more unto the perfect day, as the tender grass springing out of the earth, by clear shining after rain, that is, the glory of his kingdom shall be great, and shall daily increase like the grass, that hath seasonably the moistening rain, and warming sun to make it sprout up and grow.  
Vers. 5. Although my house be not so with God: yet he hath made with me an everlasting covenant.] This clause hath reference both to that which is said concerning God's command, vers. 3. He that ruleth over men, must he just, ruling in the fear of God: and also to that, vers. 4. concerning the prosperity and glory of his kingdom, who so ruleth his people, as is said, justly, and in the fear of God; and the meaning is this, though I have not been so exactly just, as God requireth in the ruling of his people, and though my posterity fail exceedingly of what God requires of them, and so be guilty as it were, of breaking covenant with God, and though therefore my house or kingdom hath not yet attained that height of glory, though that promise concerning the prosperity of my house be not yet accomplished; nevertheless, seeing he hath made with me an everlasting covenant, to wit, that my house, kingdom, and throne shall be established for ever, chap. 7.16. namely in the Messiah that shall come out of my loins, and this covenant is ordered in all things, and sure, that is, ordered, and established in every thing, by him who is faithful and sure to perform what he covenants with his children, though they come fare short of that which they should do, I know that this which he hath promised he will perform.  
For this is all my salvation, and all my desire, although he make it not to grow.] That is, this which God hath promised concerning the everlasting kingdom of the Messiah springing out of my house, this is that whereon my salvation depends, this is that which I only desire, although he make it not to grow, that is though the glory of my temporal kingdom do not grow and increase, as was before promised, vers. 4. so this be performed, I shall have my desire.  
Vers. 6. But the sons of Belial, shall be all of them as thorns thrust away, etc.] That is, all profane, graceless, and stubborn wretches, that will not stoop to God's government, (and why these are called sons of Belial, we may see in the note, Deut. 13.13.) because they cannot be taken with hands, that is, they are intractable and incorrigible, there's no dealing with them in a gentle way, they will scratch and tear those that offer to touch them, God will cut them up, and cast them out, delivering them up to the instruments of his wrath, and so as thorns, they shall be utterly burnt with fire, in the same place, that is, in the very place where they grew, or the place whither they are thrust away: and so the meaning may be, either that they shall be utterly destroyed and consumed here in this world, or that they shall be made the fuel of hell fire hereafter.  
Vers. 8. These be the names of the mighty men whom David had.] His chief Colonels and Captains under Joab the General of all his forces, men renowned for their valour and admirable exploits, and such as were great supporters to David in all his troubles, as it is expressed, 1. Chron. 11.10. These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel to make him king: It seems that thirty of them, were Captains of thousands, over whom there were six Colonels, though the first three had some pre-eminence of place and honour above the second three: happily three of them were Colonels, and the other three were Lieutenant Colonels.  
The Tachmonite that sat in the seat chief among the captains, (the same was Adino the Eznite) he lift up his spear against eight hundred, whom he slew at one time.] In the 1. Chron. 11.11. this is expressed thus, Jashobeam an Hachmonite, the chief of the captains, he lift up his spear against three hundred, slain by him at one time: so that by comparing these two places together we may probably at least conclude concerning this man, who was the first of David's worthies: first, that his proper name was Adino, as is here expressed: secondly, that he was called the Eznite from the country where he was born, or bred; the Tachmonite, or Hachmonite, from his parentage, being the son of one Tachmoni, or Hachmoni; and Jahobeam from his place of honour, because he sat in the seat, as is here said, to wit, as precedent of the counsel of war among the captains, for Jashobeam or as it is in the margin of our bibles, Josheb-bassebet, doth indeed signify, he that sits in the chair: and seems therefore to be a name given in allusion to his place of dignity, as being the first of the first three colonels, the chief under Joab amongst the captains: and thirdly, whereas it is said here, that there were eight hundred whom he slew at one time; but in 1. Chron. 11.11. there is mention but of three hundred slain by him at one time: for the reconciling of this seeming difference, it must be held, either that there were eight hundred slain by him at one time, & three hundred at another; or else rather, (if both places relate one and the same fight) that he discomfited and put to flight eight hundred, whereof only three hundred were slain outright by him, the rest by others, which yet are here said to be slain by him, because it was by means of his routing them, and beating them down before them, that they were slain.  
Vers. 9 And after him was Eleazar the son of Dodo the Ahohite, etc.] That is, one of the posterity of Ahoah a Benjamite, 1. Chron. 8.4. this was also one of the three mighty men with David, that is, one of David's three mighty men, to wit, the second of the first three, one of them that defied the Philistines, vanquished and smote them when the men of Israel were gone away; that is, when they fled from before the Philistines; for so it is expressed, 1. Chron. 11.13, 14. where also some circumstances of this exploit, are more particularly related, to wit, that it was at Pasdammim, and in a parcel of ground, full of barley, which he defended against the Philistines, the rest of the people being fled away, and slow them there, so that at last the people returned to the spoil of the enemy, as it follows here in the next verse.  
Vers. 10. And his hand clavae unto the sword.] That is, when he had done slaying the Philistines he was not able to let go his sword, or take his hand away from it; whether because his hand was as it were glued with blood to the hilt of his sword, or because the nerves and sinews of his hand were so benumbed with grasping it so hard, and holding it so long, that he could not take it off.  
Vers. 11. And after him was Shammah.] This was the third worthy of the first three: in the 1. Chron. 11. this Shammah is not mentioned, but as is above noted, the very same exploit is there ascribed to Eleazar, which is here ascribed to Shammah, to wit, that he alone defended a field of corn against a troop of Philistines, and rooted, and slew them, when his men run away from him, only this is said to have been done in a piece of ground full of lentiles; that by Eleazar in a parcel of ground full of barley: it is therefore probably conceived by Interpreters, that this exploit against the Philistines, was jointly performed by both these captains at one and the same time, and therefore it is said, 1. Chron. 11.14. that they set themselves in the midst of that parcel of ground, and delivered it, and slew the Philistines, and that there being both barley and lentils in the same field, Eleazar kept the Philistines from the barley field, and Shammah from that part that had the lentiles.  
Vers. 13. And three of the thirty chief went down, and came to David in the harvest time, etc.] There is nothing in the text whereby we can certainly conclude, who these three worthies were that fetched water from the well of Bethlehem for David: some think that they were three of those thirty named in the latter part of this chapter; others, that they were the three colonels in the second rank, or Lieutenant colonels: but the most general opinion of Expositors is, that they were the first three immediately before mentioned, to wit, Adino the Tachmonite, Eleazar, and Shammah, which seems the more probable, because the 1. Chron. 11, 19 this passage is shut up with this clause: these things did these three mightiest. Before we are told what they did severally, here an exploit is added which they did all jointly together, and if it be so, than these first words, and the three of the thirty chief went down, etc. must be thus understood, that the three chief of the thirty, or colonels and commanders of the thirty, that is over the thirty, went down and came to David, etc.  
Verse 15. Oh that one would give me drink of the water of the well of Bethlehem, etc.] Though David were happily at present distressed for want of water, yet he spoke not these words, as desiring to stir up any of his soldiers to fetch it for him, but occasionally to show how precious a draught of that water would be in that his distress, as if he should have said, what would one give now for a draught of the water of the well of Bethlehem.  
Vers. 16. And the three mighty men broke through the host of the Philistines, etc.] Though they knew there was at that time a garrison of the Philistines in Bethlehem, as is before noted, vers. 14. and that there was a band of the Philistines that lay in the valley of Rephaim, vers. 13. in the way as they were to go to Bethlehem: yet no sooner did David seem to wish for a draught of the water of the well of Bethlehem, but those three resolved to satisfy his desire, and so breaking through the host of the Philistines, to wit, which lay in the valley of Rephaim, they came to Bethlehem, and in despite of the garrison there, drew of that water, and brought it unto David.  
Nevertheless he would not drink thereof, but poured it out unto the lord] That is, as out of respect to God, and to testify how fare he was from desiring to to expose so rashly the lives of his Captains, for satisfying of his desire to drink of this water, he poured it out upon the ground, though it seems at that time they wanted water, and therefore that might be thought an act of folly, to cast away water procured with so much danger; it is said, he did it unto the Lord, that is, out of a religious respect, to make known how fare he was from desiring to hazard their lives to please his appetite.  
Vers. 18. And Abishai the brother of Joab, the son of Zeruiah, was chief among three.] That is, among the second three.  
And he lift up his spear against three hundred, and slew them, etc.] Other valiant acts he did besides, as that when he went with David into the midst of saul's camp, 1. Sam. 26.6. Who will go down with me to Saul, to the camp, and Abishai said, I will go down with thee: 2. Sam. 21.16, 17. And Ishbi-benob, which was of the sons of the giant, (the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him: but here that only is recorded, which was not mentioned before.  
Vers. 20. And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, etc.] A city in Judah's tribe, Josh. 15.21. this was the second of the second three.  
He went down also, and slew a lion in the midst of a pit in time of snow.] His valour in slaying the lion, is here amplified by two circumstances: first, that it was in the midst of a pit, where the room was straight, and where he knew beforehand he must either kill or be killed: and secondly, that it was in the snow-time, when lions are most fierce by reason, than they want there prey, the sheep and  being usually shut up in such hard weather.  
Vers. 21. And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand, etc.] 1. Chron. 11.23. it is expressed that he was a man of great stature, five cubits high, and that his spear was like a weaver's beam.  
Vers. 22. These things did Benaiah the son of Jehoiada, and had the name among the three mighty men.] That is, among the second three; who was the third of the second three, is not here expressed, some reckon one of those worthies mentioned, chap, 21.18. etc. Sibbechai, Elhanan, and Jonathan: others Asahel the brother of Joab, vers. 24. and that especially, because there are thirty mentioned besides him, in the following verses, which seems to me most probable, yet nothing can be certainly concluded upon such uncertain grounds.  
Thirty and seven in all.] There are here in this catalogue, only thirty one named, to which if we join the five worthies, or colonels mentioned in the former part of the chapter, that makes but thirty six; and therefore to make up this number of thirty seven; either Joab must be comprehended, as being general of all the king's forces; or else the third of the second three worthies, not being here expressed by name.   

CHAP. XXIV.  
Vers. 1. ANd again the anger of the Lord was kindled against Israel, etc.] These words (and again) have reference to that which was before related, chap. 21. concerning the famine which the Lord in his displeasure sent amongst the Israelites, immediately after that it seems the Lord was again angry with the Israelites for their wickedness, and so he moved David against them, that is, for their hurt, to say, Go number the people of Israel and Judah, and the meaning of this, that the Lord did this by letting Satan lose upon him, and leaving David to himself that he might be foiled by Satan, and therefore it is said, 1. Chron. 21.1. And Satan stood up against Israel, and provoked David to number Israel: and the like we have, 1. Sam. 26.19. If the Lord have stirred thee up against me, let him accept an offering: 1. Kings 22.22. I will go forth, and be a lying spirit in the mouth of all his Prophets.  
Vers. 2. For the king said to Joab the captain of the host, which was with him, etc.] That is, he spoke to Joab, who had the command in chief over the host, which were at that time in their course attending upon David. In 1. Chron. 27.1. etc. it is expressly said, that for every several month there were several bands, of four and twenty thousand, that did in their courses attend upon the king, and hence is this expression, captain of the host which was with him: and the rather happily is this clause added, because the host which now attended in Jerusalem upon the king, was to go out with Joab to attend him in this service of numbering the people.  
Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, etc.] He enjoins them to number the people, that is, all that were fit for war, vers. 9 and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men: and gives no other reason but this, that I may know the number of the people: and herein the sin of David is intimated, to wit, that he did it causelessely, merely out of curiosity and pride, and carnal confidence in the multitude and strength of his people.  
Vers. 3. But why doth my Lord the king delight in this thing?] That is, why should this be done, there being no other cause for it, only to satisfy thy curiosity, and to delight thyself therein? In 1. Chron. 21.3. there are other reasons added, which Joab used also to dissuade the king from this his purpose, of numbering the people, as, are they not all my lords servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel? concerning which, see the note there.  
Vers. 4. Notwithstanding, the king's word prevailed against Joab, and against the captains of the host, etc.] Though not Joab only, but the captains also with him, did what they could to dissuade David; yet David resolved it should be so, and so it was done, though he could not overbalance them with reasons, yet his word prevailed, he had said it should be so, and therefore it must be: it is indeed a very disputeable question, whether Joab and the other captains did well in yielding to David for the numbering of the people. Some hold that they did well therein, and that because when Princes enjoin that which is not in itself sinful (as doubtless it was not evil in itself to number the people) the subject than is bound to obey: others hold that Joab did sin in obeying the kings command herein: first, because Joab perceived plainly, that David commanded this causelessely, and only to satisfy his vain glorious humour; and so as the commanding of this with such an intention made it sinful in David, so the obeying of this command in Joab, when he knew the king's intention was evil, could not be warrantable: and secondly, because it appears that Joab did it against conscience (for so it is said, 1. Chron. 21.6. the king's word was abominable to Joab) yea, and when he did it, his mind gave him it seems, that there would come some judgement upon the kingdom for it: why doth my lord, saith he, require this thing: and indeed in these regards, this last opinion seems to be the most probable. Joabs' conscience was against this unnecessary numbering of the people, the rather happily, because it was like to be some way chargeable, and burdensome to the people: but he had once angered David before, by going against his command in the death of Absalon, and he was loath to hazard his displeasure again.  
Vers. 5. And they passed over Jordan, and pitched in Aroer, etc.] A city of the Gadites, Numb. 32.34. which lay in the midst of the river Arnon, Deut. 2.36. called here the river of Gad; but that which is most observable, is the phrase here used, that they pitched in Aroer, which is a military word, with bands and troops of soldiers; for of this I know no reason that can be given, but that it was to over awe the people, lest they disliking what was done, should refuse to submit to the king's command, and that it may be because there was always some tribute, or pollmoney paid at the numbering of the people; at least some Officers had their sees, which was a great burden to the subject, being done, especially with out any just cause & this might well be one chief reason, why the business was, as is noted before so abominable to Joab.  
Vers. 6. And they came to Dan-jaan.] Which is usually called Dan without any other addition, as we may see, Josh. 19.47.  
Vers. 7. And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites.] That is, all the cities formerly possessed by those nations, or where some remainders of those nations, did still live mixed among the Israelites.  
Vers. 9 And there were in Israel eight hundred thousand valiant men that drew the sword.] Hereby it is evident, that only those men were numbered, that were of years and of ability of body to bear arms, the reason whereof is given, 1. Chron. 27.23. But David took not the number from twenty years old and under, because the Lord had said, he would increase Israel like the stars in the heavens; and besides, the intention of David, was chief, to know the strength of his kingdom; for that was it wherein his heart was exalted; he desired to know how many armed men fit for war, he was able, if need required, to bring into the field; besides, though it be said in general, that in Israel, that is, in the tribes of Israel considered apart from Judah, there were eight hundred thousand valiant men; yet we must know that the tribes of Levi and Benjamin were not included in this number; for so it is expressed, 1. Chron. 21.6. But Levi and Benjamin counted he not amongst them: for the king's word was abominable to Joab, concerning which, see the note in that place; but why is it said, 1. Chron. 21.5. that there were found in Israel, eleven hundred thousand, and here it is said that there were found of them, but eight hundred thousand? I answer, that in the Chronicles it is likely that the ordinary companies of the trained bands are included, which in their turns did every month attend in Jerusalem: which are here omitted, because their names were always kept enroled, and therefore there was no need now to take the account of them: but was there then three hundred thousand of them? I answer, there were two hundred eighty and eight thousand of them, (for there were four and twenty thousand which served every month; and twelve times four and twenty thousand, make two hundred eighty and eight thousand) to which if you add their captains over thousands and hundreds, and other officers of the bands, they might well make up three hundred thousand; I know that many Expositors do in another manner reconcile these two places, and that not improbably, to wit, that in the Chronicles we have the number of all that were numbered by Joab and the captains, which were eleven hundred thousand, but that here we have the number that Joab gave up to David, which was but eight hundred thousand, and that because whilst he was making up the account out of there several papers, which he was to give in to the king, the plague was begun in Jerusalem, and that hereupon he broke off in discontent, and so three hundred thousand were left out in the account which was by Joab carried in to David, and hence they say is that, 1. Chron. 27.24. Joab the son of Zeruiah began to number, but he finished it not, because there fell wrath against Israel for it, neither was the number put in the account of the Chronicles of king David; but because it is expressly said, 1. Chr. 21.5. that Joab gave up to David the sum of eleven hundred thousand of Israel; and the series of the history seems plainly to imply, that Joab gave up the sum of the people before the plague begun, therefore I conceive the first answer is far the most probable. As for that place, 1. Chr. 27.24. see the note there  
And the men of Judah were five hundred thousand men.] Both in regard of the dignity of this tribe, and the multitudes of their people; the number of this tribe was given in apart by itself. In 1. Chron. 25.5. it is said there were of Judah four hundred and seventy thousand, here it is said there were of Judah five hundred thousand; so that here are reckoned of Judah thirty thousand more than are reckoned there, to which there are two solutions given by Expositors; the first is, that the thirty companies under the command of the thirty worthies mentioned in the latter end of the former chapter (which might be all of Judah) are reckoned here, but left out in the Chronicles: the other is, that here is set down the total number of the men of Judah which was taken before the plague, but in the Chronicles thirty thousand of these are left out, because so many of them were dead of the plague, but for the reason mentioned in the former note, I rather approve of the first of these.  
Vers. 10. And David's heart smote him after he had numbered the people.] Expositors do generally hold, that this was done the very night before the Prophet Gad was sent unto him, vers. 11. God wakening his conscience by the immediate motion of his spirit; for though in the Chronicles Gods punishing the people is mentioned before David's repentance, yet it is evident, that first David's heart smote him, and then afterwards when he had chosen three day's pestilence, the pestilence was sent amongst them: and this was the plague wherewith God smote Israel, because of David's sin, but yet according to our translation, wherein the following verse is rendered, not as it is ordinarily in other translations: And when David was up in the morning, etc. but, for when David was up in the morning, the word of the Lord came unto the Prophet Gad, etc. methinks it cannot be otherwise taken, but that when David was up the next morning after the number of the people was given unto him by Joab; the Prophet Gad was sent unto him by the Lord to make known his sin, and how he intended to punish him for it, and that hereupon David's heart smote him, and he confessed his sin to the Lord, and begged pardon of him: as is here said, for to what else can that particle (for) have reference, but to make known how David's heart came to be touched with remorse for his numbering of the people, to wit, that the Prophet Gad was sent unto him with the following message, and that thereupon his heart smote him, and he humbled himself before God, as is here expressed; but however, evident it is, that all the while that Joab and the captains were numbering the people, which was vers. 8. Nine months, and twenty days, David continued in his sin without any effectual check of conscience for it; which is indeed very observable.  
Vers. 12. Thus saith the Lord, I offer thee three things, choose thee one of them, etc.] Though the Lord knew better than David, which was the least grievous of the three punishments, he meant to propound to him, and accordingly had determined to send the pestilence amongst them; yet did he think fit to tender him war, and famine, and pestilence, willing him to choose with which of them he would be scourged; first, because when the pestilence was sent amongst them the very scourge which he had chosen, hereby David might plainly see, that it was sent of God, and that for the punishment of his sin: secondly, because this was useful to humble David the more by letting him see the heinousness of his sin, in the sharp punishments which God might justly have laid upon him, as a father that brings forth three or four rods, some greater than other, though he means to use but one of them, and happily the least, doth thereby the more scare his child, and humble him with the fear of his anger, so did the Lord deal herein with David: thirdly, because hereby he meant to discover his kindness, and mercy to David, who though he might have inflicted what punishment he pleased himself, not only of these three, but of a thousand more, yet such was his gentleness and goodness to David, that of these three he would let him choose which he had rather suffer: and fourthly, because he would hereby make it more manifest, that the determination of our wills by God's decree, doth no way deprive us of the freedom of our wills, as we see in David, who was left freely to choose either of these punishments propounded, and yet chose (and indeed could not but choose) that which God had decreed on.  
Vers. 13. Shall seven years of famine come unto thee in thy land?] Three years of famine are only spoken of, in 1. Chron. 21.11, 12. Thus saith the Lord, Choose thee, Either three years' famine, or, etc. therefore we must understand, that here those years of famine mentioned, chap. 21. are also included, because of this plague, would have been much aggravated by this, that having had lately three years of famine, they should now in the fourth year be doomed to three years' famine more: as if the Prophet had said, three years of famine the land hath already endured, because of saul's sin against the Gibeonites, and this is now the fourth year wherein the Lord hath manifested that his wrath is appeased by sending seasonable showers of rain, but being now again offended by this thy sin he propounds unto thee three years' famine more, shall the famine you are scarce yet rid of begin a new, and continue to the end of seven years; and these are those three years of famine mentioned, 1. Chron, 21.12.  
Or that there be three day's pestilence in thy land?] In 1. Chron. 21.12. or three days the sword of the Lord, even the pestilence in the land, and the Angel of the Lord destroying throughout all the coasts of Israel. It was not therefore an ordinary pestilence caused by the distemper of the air, and other natural causes which was now propounded to David, but a pestilence by the immediate stroke of an Angel which is also evident indeed by this, that in three day's space it went throughout all the coasts of Israel, and having continued three days did then presently cease.  
Vers. 14. I am in a great strait: let us fall now into the hand of the Lord, etc.] The famine was to continue several years, the sword to destroy several months, and the pestilence to last only three days, yet David was in a straight which he should choose, and that because they were all sore judgements, and David knew well that the pestilence might destroy as many in three days, as the sword in three months, or the famine in three years: but at last he chose the pestilence, and that because he would rather fall into the hands of God than men, Let us fall, saith he, now into the hand of the Lord; for though the sword and famine are sent by God, yet in them he useth other instruments besides, as men in war, and other devouring creatures in famine, and besides, in the pestilence we depend more immediately upon the Lord for help, whereas in war and famine our help depends very much upon the mercies of men; and again, usually when the Lord punisheth by men, he suffers them to deal more severely and cruelly, than himself is wont to deal with them when he takes them into his own hand, and this was the main cause why David chose the pestilence; yet withal his charity also was herein remarkable, that he chose such a calamity as would spare the Prince no more than the people; whereas in war he might have got into some strong fort, and in famine might have stored up provision for himself, and so have hoped to be free.  
Vers. 15. So the Lord sent a pestilence upon Israel, from the morning even to the time appointed,] That is, from the morning when Gad came to David, unto the third day, vers. 11. For when David was up in the morning, the word of the Lord came unto the Prophet Gad, etc. and Gad came and told it David, etc. all which day the plague should have continued, even the full term of three days, but then the Lord repent, and stayed the hand of the destroying Angel.  
And there died of the people from Dan to Beersheba, seventy thousand men.] To wit, besides women and children; or else, under this word men, women are also included, as in other places, however, thus was David punished in that wherein he had sinned, his mind was lifted up because of the number of his people, and now their numbers are diminished and impaired.  
Vers. 16. And when the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repent him etc.] That is, on the third day, when after the slaughter of many thousands in the other parts of the kingdom, the plague was begun in Jerusalem too; the Lord repent him of the evil which he had threatened, and so before the plague had continued full three days, the Lord commanded the Angel to stay his hand: evident indeed it is, that the charge given to the Angel to stay his hand, was not till David and the Elders had humbled themselves, upon their seeing the Angel with a drawn sword, and had offered up a sacrifice, as God had enjoined, for so it is said, vers. 17. that when David prayed, he saw the Angel that smote the people, and vers. 25. David built there an altar unto the Lord. etc. So the Lord was entreated for the land, and the plague was stayed; only first herein general this is prefixed, that the Lord repent him, and commanded the Angel to stay his hand, and then afterwards it is expressed how the Lord was won to do this, to wit, by the prayers and sacrifices which David offered unto him.  
Vers. 17. And David spoke unto the Lord, when he saw the Angel that smote the people. etc.] To wit, with a drawn sword in his hand and that not in a vision, but in a visible shape; for not only David, but the Elders also that were with him, and Ornan, and his sons are said to have seen him, (for Araunah here, is there called Ornan) 1. Chron. 21.16. David saw the Angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand: vers. 20. And Ornan turned back and saw the Angel, and his four sons with him, and they went and hid themselves.  
Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? etc.] To wit, in that act of numbering the people, for which David had been told, that the pestilence was sent amongst them, for so it is expressed in 1. Chron. 11.17. David knew well enough that there was too much sin amongst the people, to provoke God to destroy them, but he knew withal, that the present plague was sent amongst them for his sin in numbering the people, and that it was that did chief rend the bowels of David, that by his sin he had caused such a slaughter to be made amongst the people, which made him plead so earnestly their innocence, in regard of this sin, and to step in as it were betwixt the sword of the Angel, and the poor people, Let thine hand I pray thee be against me, and against my father's house; which may be meant either of his tendering himself alone, to be slain in stead of the people (for the whole house of his father would have suffered greatly in his death) or else as an expression of his real desire, that he and his whole family should be cut off, rather than that the people should suffer as they did.  
Vers. 18. And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord, in the threshing-floore of Araunah the Jebusite.] That God by his Angel did send the Prophet Gad with this message to David, is evident, vers. 19 And David, according to the saying of Gad, went up as the Lord commanded, and 1. Chron. 21.18, Then the Angel of the Lord commanded Gad to say to David, that David should go up and set up an altar, etc. though David and the Elders of Israel had humbled themselves in sackcloth, and prayed unto the Lord, 1. Chron. 21.16, 17, 18. Yet for the staying of the plague, the Lord would have besides an altar reared, and sacrifices offered thereon, which was doubtless, to teach them that there was no way to obtain the pardon of their sin, and the removal of their present judgement, but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them: but why was this altar appointed to be reared in the threshing floor of Araunah the Jebusite? I answer, first, to intimate the end of this sacrifice, to wit, that it was to stay the plague, that it might go no further, there it was that the Angel appeared in a visible shape, with a drawn sword, 1. Chron. 21.15. The Angel of the Lord stood by the threshing floor of Ornan the Jebusite, thither therefore David was sent to rear up an altar, and to offer sacrifices: secondly▪ because of David's fear, the Lord having a gracious respect herein to the sad condition of his poor servant, which we find expressed. 1. Chron. 21.29.30. The tabernacle of the Lord which Moses made in the wilderness, and the altar of   offerings, were at that season in the high places at Gibeon. But David could not go before it to inquire of God; for he was afraid, because of the sword of the Angel of the Lord, that is, he durst not give over interceding there, to go unto Gibeon, for fear of the slaughter that might be made in the interim, by the sword of the Angel amongst the inhabitants of Jerusalem; or else he was so weakened with the terror of seeing the Angel with a drawn sword, that he was not able to go thither; and when he could not go to Gibeon, what place was then sitter to rear an altar in, then that where the Angel appeared with a drawn sword? thirdly, to signify the calling of the Gentiles; for Araunah being of the stock of the Jebusites, though doubtless at present a proselyte, that is, one that was converted to the faith of Israel, the Lords appointing David to rear an altar in his threshing●floore, did notably shadow forth, that the day should come when God would dwell amongst the Gentiles, and be worshipped by them: and fourthly, because God had determined in this very place to have the Temple built, as is evident, 2. Chron. 3.1. Then Solomon began to build the house of the Lord in Jerusalem, in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared, in the threshing floor of Ornan the Jebusite: and so the Lord would have this place consecrated as it were, and endeared to the people, by the sacrifice that procured so great a blessing for them, as was the staying of this raging pestilence.  
Vers. 22. Behold, here be oxen for  sacrifices, and threshing instruments, and other instruments of the oxen for wood.] In 1. Chron. 21.23. there is added, that he offered him also his wheat for a meat-offering: Lo, I will give thee the oxen also for burnt-offerings, and the threshing instruments for wood, and the wheat for the meat-offering, I give it all; partly because of the terror he was stricken into, by seeing the Angel with the drawn sword (for as it is noted before, from 1. Chron. 21.20, both he and his sons had seen the Angel, and hid themselves) and partly, because he was told that the altar and sacrifices intended, were for the removing of that heavy judgement that lay now upon the people; in stead of selling, he proffered to give unto David, not the threshing floor only, but the oxen also, the threshing instruments, wheat and all, not caring how much he gave for so good a use.  
Vers. 23. All these things did Araunah, as a king, give unto the king.] The most Expositors do hereupon infer, that this Araunah had been king of the Jebusites, and embracing the faith of Israel, was content to live as a private man, and to let David reign as king in Jerusalem, and indeed in the Hebrew it is, All these things did Araunah a king, give unto the king; but this ground methinks is not sufficient to warrant this conceit, rather I conceive this expression is used by way of extolling the bounty of Araunah, that he did herein as it were, match David the king in bounty, & carried himself more like a king then a private subject, in this his princely bounty.  
Vers. 24. And the king said unto Araunah, Nay, but I will surely buy it of thee at a price, etc.] Some conceive that David would needs give the full price for these things, because he would not take away that which was another's, to give unto God; as knowing well that sometimes a king's request, is in effect a command, & that subjects do often give what they would not part with, but that they dare not but give it: but because David might well see that Araunah offered these thing freely, it is better said by others, that this was from the ingenuity of David, because he was not willing to serve God cost-free.  
So David bought the threshing-floore, and the oxen, for fifty shekels of silver.] 1. Chron. 11.25. It is said, that David gave to Ornan for the place, six hundred shekels of gold by weight, which seeming difference is thus reconciled, to wit, that he bought the thresning-floore, and the oxen, as here, for fifty shekels of silver, but for the whole place, and the ground, with the houses, where afterward the Temple was built, he gave six hundred shekels of gold.  
Vers. 25. So the Lord was entreated for the land, and the plague was stayed from Israel.] And this the Lord testified by sending fire from heaven to consume the sacrifices, as is expressed, 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant only of burning the  offerings; for the sacrifices of peace offerings were not burnt upon the altar, but were to be eaten as a holy feast, so that it seems the burnt-offerings were first offered on the altar, which were miraculously consumed by fire from heaven, and then afterwards the peace-offerings were offered upon the same altar.    

ANNOTATIONS Upon the first book of KINGS, Otherwise called, The third book of the KINGS.  

CHAP. I.  
NOw king David was old, and stricken in years, and they covered him, etc.] The scope of these two following books, is to declare the history of the Commonwealth of Israel, when it was divided into two several kingdoms, under the command of the several kings of Judah and Israel; and therefore it is that they are called, The books of the Kings. The history of Saul and David were related in the two foregoing books of Samuel, because they reigned over the whole people of Israel united in one body; Only Solomon's reign is here described (and the death of David, as making way thereto) because in his reign we are to see the first cause of that following schism, and rending of the kingdom of Israel into two several kingdoms, to wit, that of Judah, and that of Samaria. By whom these books were written we cannot say; that they were written by the inspiration of the holy Ghost, is clear not only by the testimony of the Church of the Jews, who did always acknowledge them as a part of the sacred Canon of the Old Testament; but also by the testimony of the Apostle Paul, who in his Epistle to the Romans citys a passage from hence, to wit, that in the 1. Kings 19.14. as a part of the holy Scripture, as we may see Rom. 11.2, 3, etc. Wots ye not, saith he, what the Scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy Prophets, etc. But now who were the holy Ghosts penmen in writing these books, we cannot determine; only that which some hold, seems the most probable, namely, that they were written piece-meals by several Prophets successively in their several ages, and then afterward collected & compacted into one continued history, by some holy man of God, who was guided therein by the spirit of God; and that First, because it is manifest that many passages in these books were formerly recorded by Nathan, Ahijah, and Iddo, 2. Chron. 9.29. Secondly, because it is also evident that the greatest part of the 18, 19, and 20. chapters of the second book of the Kings, was taken out of the prophecy of Isaiah, as we may see Isa. 36.1. etc. And thirdly, because the story of Zedekiah, which we have in the latter end of the second book of the kings, seems to have been taken almost word for word out of the latter end of the prophecy of Jeremiah. As for the dependence of this history upon that which went before in the end of the second book of Samuel, though the last thing there recorded be the staying of the pestilence, sent for David's sin in numbering the people, by his rearing of an altar in the threshing floor of Araunah, and offering sacrifices thereon as God had commanded; yet we must know that Adonijahs insurrection, which is the next thing here recorded, did not follow immediately upon that, but many other things intervened between, which are recorded in the eight last chapters of the first book of Chronicles; for after the Lord had at that time it seems revealed to him that the Temple should be built by his son Solomon, in that very place where now he had reared an altar in the threshing floor of Araunah, 1. He made great preparations of all materials requisite for that work, and set workmen at work about them, to make them ready for the building. 2. He set in order the courses of the Priests and Levites for their attendance upon their several services in the Temple. 3. He made known in a public assembly of the Princes and Rulers of the people, what the Lords pleasure was, for Solomon's succeeding him in the throne, and encouraged Solomon to build the Temple, and persuaded the Princes and people to assist him therein, giving Solomon withal a pattern in writing, how all things were to be made, according as God had revealed it to him. And 4. in another assembly he persuaded the people to contribute willingly to the building of the Temple, which accordingly they did. It is evident, I say, that all these things recorded in the eight last chapters of the first of Chronicles were done whilst David was able to go abroad (for it is said, 1. Chron. 28.2. that he stood up upon his feet in the assembly of the Princes and Rulers, and spoke unto them) and therefore they were done before this usurpation of Adonijah, when David lay bedrid, and not able to stir, as it is said here, and that to show that hereupon Adonijah took the advantage of making himself king; King David was old, and stricken in years; yea, so weak he was, that lying bedrid they covered him with clothes, but he got no heat, and so thereupon vers. 5, Adonijah the son of Haggith exalted himself, saying, I will be king. It is much indeed that David should be so fare spent with age before his death; for though this were a little before his death, he lived in all but threescore and ten years. 2. Sam. 5.4. David was thirty years old when he began to reign, and he reigned forty years; and we see in these days that many at these years are fare from this weakness; but yet considering his many labours, wars, troubles, sicknesses and sorrows, which do usually much empair the strength of man, A broken spirit, saith Solomon, drieth the bones, Prov. 17.22. it is no wonder though David in his old age sunk apace, and was sooner decrepit and bedrid than other men.  
Vers. 2. Wherefore his servants said unto him, Let there be sought for my Lord the king a young virgin, etc.] David had at this time many wives & concubines, but these were all it seems well in years, and therefore his servants the Physicians advised that some well-complexioned young virgin should be sought out for him, to stand before him, to cherish him, and to lie in his bosom, as judging the heat of youth fittest to cause heat in his cold body, especially where it had not been impaired by breeding and bearing of children, which made them advise that she should not only be young, but a virgin too. Now though there be no mention here made of David's taking such an one to be his wife or concubine, but only of his taking her to lie in his bosom in a medicinal way, yet that this was supposed and intended, several reasons may induce us to think. 1. Because it is no way probable that David would have yielded to such a way of curing the coldness of his body, had she not been taken under the name of a wife or concubine, which was generally esteemed lawful in those days; the other way would have been so ridiculous and scandalous, that it cannot be thought that David would ever have given his consent to it. 2. Because it is noted ver. 4. as an evidence of the great decay of his body, that though she lay in his bosom, yet he knew her not: which doth clearly enough imply that she was taken in such a conjugal way, that he might lawfully have known her, had he not been disabled by that extreme weakness which lay now upon him: and thirdly, because, had not Abishag been taken as David's wife or concubine, Solomon would never have suspected as he did, chap. 2.22, that Adonijah in seeking to take Abishag to wife after his father's death, had a plot thereby to get away the kingdom from him: to have married the wife of the deceased king, might have advanced his purpose some way amongst the people, but had Abishag been taken only to attend on the king in his weakness, or to lie in his bosom only in a physical way, there would have been no colour to think, that when he should again lay claim to the crown, his marriage with such an one would have added the least strength to his title; and therefore it was surely the meaning of David's Physicians, that a young wife or concubine should be provided for the king to lie in his bosom; which may be one reason too why they advised she should be a virgin, as having respect therein to the honour of the king: as for that which is also said of her attendance upon him, And let her stand before the king, and let her cherish him, this I conceive the Physians added, partly because they would show that besides the principal end they aimed at in this counsel they gave, such a young wife might be a great comfort and help to him in his weakness, by waiting on him, and ministering unto him such things as he had need of; and partly because the performance of these services might mediately conduce to the end principally intended, in as much as they might gain upon the affections of David, and so his heart cleaving to her, he might take the more delight in her lying in his bosom, the means appointed for the cherishing of his cold body.  
Vers. 3. So they sought for a fair damosel throughout all the coasts of Israel, and found Abishag a Shunammite.] That is, of Shunem, a city in the tribe of Issachar, Josh. 19.18. where afterward dwelled that honourable matron, that made so much of the prophet Elisha, 2. Kings 4.8.  
Vers. 4. But the king knew her not.] This is expressly noted: first, as a clear evidence of the kings continuing weakness: and secondly, to show the reason why Adonijah did after his father's death desire to have this Abishag to wife, to wit, because his father had never known her, which made him think that he might lawfully marry her, though she had been his father's wife, or concubine.  
Vers. 5. Then Adonijah the son of Haggith exalted himself, saying, I will be king.] It was now doubtless generally known in the court, that David by God's appointment, had given order that his son Solomon should succeed him in the throne of Israel; for we see, 1. Chron. 28.5, etc. before he was bedrid, in a solemn assembly of all the princes and captains of Israel, he did openly make known both God's command and his purpose in this particular: now Adonijah, being the eldest of David's sons then living, grudging at this, resolved to prevent it, and to make himself king before his father's death; for besides that Solomon was young and born of a mother formerly attainted with adultery, his father was now bedrid and near his end, which would be a great advantage, because he would not be able to stir to make head against him, and a fair pretence, because his father could not live long, and in that weakness he could not do the work of a king; and then besides, Joab that invincible and feared captain, who was the chief cause of Absaloms' overthrow, was now discontented, and was easily drawn unto his party; in all which respects, however Absalon had sped ill in the like attempt, he made no question but he should carry the matter without resistance, and therefore he exalted himself, saying, I will be king, that is, though he had no just title neither from God nor man, yet he resolved that he would be king, and to that end he presently made a conspiracy to effect what he had resolved; making no conscience of crushing his father's heart with sorrow, even then when he lay already in such a sad & weak condition; but thus still God made good that, 2. Sam. 12.11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, & he shall lie with thy wives in the sight of this sun.  
And he prepared him chariots and horsemen, and fifty men to run before him.] As Absalon his brother had formerly done; concerning which, see the note, 2. Sam. 15.1.  
Vers. 6. And his father had not displeased him at any time, in saying, Why hast thou done so?] This is noted; first, because this was a great encouragement to Adonijah; he presumed upon his father's indulgence; this it was that had marred him formerly, and this it was that did now embolden him to do what he did: and secondly, because this circumstance did render this fact of his fare the more odious, that he could deal so lewdly with a father that had loved him so dearly, and had been so tender over him as David had been.  
And he also was a very goodly man.] It is questionable what this word (also) hath relation to; some conceive that it hath reference only to that which went before, concerning David's fondness over Adonijah, to wit, that as that did embolden him to do what he did, so did this also, that he was a man of a goodly personage, and therefore, as himself judged, the fit to sway the sceptre, and the more likely to find favour amongst the people; and indeed that the goodliness of his person is here mentioned as another advantage that was in probability likely to promote his design, I make no question: but yet this word (also) I conceive, hath reference to Absalon too; for though there be no express mention of Absalon in the foregoing words, yet there was an intimation of him in the fifth verse, where the very same words are used concerning Adonijahs pomp, that were formerly used concerning Absaloms', He prepared chariots and horsemen, and fifty men to run before him, which was as much in effect, as if it had been said, as Absalon when he intended to get the kingdom from his father, put himself upon an extraordinary excessive way of pomp, and state, and princely attendance, thereby to get himself the name of a gallant prince, and so to ingratiate himself amongst the common people, so did Adonijah too: and so in relation to this it follows here, And he also was a very goodly man, that is, as Absalon was a proper handsome goodly man, 2. Sam. 14.25. and this was one of the main things that raised his ambitious thoughts to look after the crown, so it was with Adonijah too, He also was a very goodly man; and this likewise had some influence into this attempt of his to make himself king; first, because this puffed him up with an high conceit of himself, as thinking that God had made him to be above others, and fitted him to sit in the throne and to sway the sceptre of Israel: secondly, because this was one of those things that had made his father so extremely fond of him, and now he hoped it would prevail with him too: and thirdly, because for this, he expected to find the more favour amongst the people; see the note, 2. Sam. 14.25.  
And his mother bore him after Absalon.] That is, the next son that David had after Absalon was this Adonijah, by his wife Haggith; and so Absalon being dead, he was David's eldest son, and to him therefore as the next heir, the kingdom, he thought did of right belong.  
Vers. 8. And the mighty men which belonged to David, were not with Adonijah.] That is, the Cherethites and Pelethites, and others that were of David's guard, and in their courses attended upon him.  
Vers. 11. Wherefore Nathan spoke unto Bathsheba, the mother of Solomon, saying.] By Nathan the Lord had made known to David his will concerning Solomon's succeeding him in the throne, 1. Chr. 22.8, 9 2. Sam. 7.13. and therefore Nathan knowing this which Adonijah had done to be against the will and purpose of the Lord, and against that which David had appointed, was the forwarder to stir and oppose himself against it; and to that end he went presently to Bathsheba, (before she, though the mother of Solomon, had heard any thing of that which Adonijah had done) and acquainting her with what he had heard, and that by way of enquiry (to startle her the more) Hast thou not heard that Adonijah the son of Haggith doth reign? he sets her on work to go to the king about it, as knowing that in regard of her affection to her son, none would be more zealous in the business than she; and that in regard of David's great affection to her, none was more like to prevail with him; only for her encouragement he adds those words, And David our Lord knows it not, thereby intimating that she need not fear, but David when he came to know what was done, would soon take a course to suppress Adonijah.  
Vers. 12. Let me, I pray thee, give thee counsel, that thou mayest save thine own life, etc.] To make Bathsheba the more willing to hearken to him, Nathan here tells her how deeply the business concerned her, and that because if Adonijah prevailed, she might be sure that he would never let Solomon her son live, that was his rival for the crown; nor her neither, whose hatred he would always fear, because of the wrong he had done her.  
Vers. 18. Adonijah reigneth; and now my Lord the king, thou knowest it not.] This last clause Bathsheba adds, to let the king know that she did not tell him of Adonijahs reigning, as blaming him for breaking his promise (for she was fully assured that he knew nothing of it) but only to make known the insufferable insolency of Adonijah, who durst attempt such a thing without his privity, and that David might in time take some course to suppress him.  
Vers. 20, And thou, my Lord, O king, the eyes of all Israel are upon thee, etc.] That David might not fear, lest he should not be able to oppose the faction of Adonijah; Bathsheba seeks to assure him, that the people were generally inclined to yield to that which he should determine herein, and did wait to see which of his sons he would appoint to sit in the throne after him, or rather that he should appear for Solomon, and make good what he had formerly declared concerning him, in a public assembly of the Princes and Elders of the people.  
Vers. 21. I and my son Solomon shall be counted offenders.] That is, I and my ●onne shall be charged for endeavouring to have gotten the kingdom from Adonijah, to whom of right it did belong, and so for that shall suffer as offenders.  
Vers. 22. While she yet talked with the king, Nathan the Prophet also came in.] And so Bathsheba went out; for though that be not expressed here, yet it is evidently employed, vers. 28. where it is said, that when Nathan had spoken his mind, David commanded that Bathsheba should be called in again.  
Vers. 24. My Lord, O king, hast thou said, Adonijah shall reign after me? etc.] This he demands only to intimate, that he verily believed, that what Adonijah had done, he had done without his allowance: first, because David was not wont to resolve any thing in such weighty affairs, without consulting with him: and secondly, because he himself had brought that message to him from God, concerning Solomon's succeeding him in the throne.  
Vers. 26, And thy servant Solomon, hath he not called.] Thus she calls her son, by way of endearing him to David, to wit, by intimating that he was willing to obey his father in all things, and sought not to wrest the kingdom away, before he was dead, as Adonijah did.  
Vers. 28. And she came into the king's presence, and stood before the king.] And so Nathan went out again, as is also clearly employed, vers. 32. where it is said, that when David had spoken what he had to say to Bathsheba, he gave order that Nathan should be called in again.  
Vers. 29. As the Lord liveth, that hath redeemed my soul out of all distress, etc.] In renewing his oath to Bathsheba, David mentions the Lords delivering him out of all distress, as an engagement whereby he was bound to be careful of doing what in God's presence he had sworn he would do.  
Vers. 31. Let my lord king David live for ever.] This may be meant thus, Long mayest thou live here, and for ever in the world to come; but because this was an ordinary form of speech which they used to Princes in those times, not only amongst the Israelites, but also amongst other nations, as we may see Neh. 2.3. where Nehemiah spoke thus to Artaxerxes, Let the king live for ever; and Dan. 2.4. Then spoke the Chaldeans to the king in Syriack, O king, live for ever, and so in many other places of that Prophecy, therefore many hold with good probability, that the meaning of this phrase of speech, was only to imply, that they desired the long life of their king, and could be glad, if it might be so, that they might never lose him: and this too Bathsheba might at present say, the rather, to imply, that she desired not her son Solomon should be presently king, but rather that king David might live to enjoy it himself, many, and many years, but only that after his decease her son might then succeed him in the throne.  
Vers. 33. Take with you the servants of your lord.] That is, my lifeguard, to wit, the Cherethites and Pelethites, vers. 38. and this David appointed, partly for their better safeguard, and partly by way of honouring Solomon, as their new anointed king.  
And cause Solomon my son to ride upon mine own mule, and bring him down to Gihen.] A river on the west or south-west of Jerusalem, which Hezekiah brought straight down to the west side of the city of David, 2. Chron. 32.30. and it is thought to be the same that is elsewhere called Siloe. Thither David would have Solomon go to be anointed, either because thence he might afterward enter the city with the more pomp and solemnity; or else, because it was not fare from Enrogel where Adonijah and his confederates were met, and so it served the better for their astonishment, when they should hear the noise made at solomon's anointing; or else, that all men might perceive, that David had now before his death appointed him to be anointed king, in opposition to Adonijah, who had exalted himself to be king over Israel.  
Vers. 38. And the Cherethites, and the Pelethites, etc.] See the note, 2. Sam. 8.18.  
Vers. 39 And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon.] Concerning this ceremony of anointing kings, see the notes, 1. Sam. 10.1. and 16.13. Doubtless the tabernacle here spoken of, from whence Zadok took an horn of oil for the anointing of Solomon, was not the tabernacle of Moses, which was yet in Gibeon, 1. Chron. 16.39. but that which David had set up for the ark, 2. Sam. 6.17. and much less can we say, that it was of that holy oil which was at first provided for the anointing of the priests, for it is expressly said that no other use was to be made of that oil, Exod. 30.32. Upon man's flesh shall it not be poured; or that the horn of oil wherewith David was at first anointed, was for ever after kept in the tabernacle, that so the succeeding kings might be anointed therewith, as some conceive, for there is no just ground for this conjecture; all that can be said is this, that there being oil kept in the tabernacle for several holy uses, Zadok the priest took an horn of this oil to anoint the king; the rather happily, because the office of the Magistrate is indeed holy, and accordingly we see the seat of Justice is called the holy place, Eccles. 8.10.  
Vers. 40. And the people piped with pipes, and rejoiced with great joy, etc.] This exceeding great joy of the people at the inauguration of Solomon was, first, because the people hoped, that by settling him in the throne to whom by Gods own appointment it did belong, and that whilst David was yet living to maintain what was done, those civil wars would be prevented, which by the faction that Adonijah had made amongst the great ones, were like to have been kindled in the land: secondly, to testify their willing and cheerful submission to his government: but than thirdly, it was surely intended by the providence of God to shadow forth the great joy that should accrue to God's people by the kingdom of Christ, of whom Solomon was a notable type, when men should come in willingly, and submit to his government; whence is that of the Prophet, Zach. 9.9. Rejoice greatly, O daughter of Zion; shout O daughter of Jerusalem; behold, thy king cometh unto thee, etc.  
Vers. 42. And while he yet spoke, behold, Jonathan the son of Abiathar the priest came, etc.] This Jonathan was one of those that lurked nigh to Jerusalem as spies, when Absalon rebelled against his father, that they might bring David word, upon every occasion, of what was useful for him to know, 2. Sam. 16.36. but now it seems his father siding with Adonijah, he also took part with him, and so perhaps lay now as a spy at Jerusalem, to bring Adonijah word of David's proceed. As for those words of Adonijah to him, Thou art a valiant man, and bringest good tidings; see 2. Sam. 18.27.  
Vers. 43. And Jonathan answered and said to Adonijah, Verily our Lord king David hath made Solomon king.] As if he should have said, the tidings I bring are fare from good tidings, for surely David hath made Solomon king: whether these be good tidings, or no, judge ye.  
Vers. 47. The king's servants came to bless our Lord king David, &c,] That is, to congratulate with him the happy accomplishment of that which God had appointed, and David greatly desired, to wit, the settling of Solomon in the throne, with the general approbation and applause of the people; and by way of thankfulness for the care he had taken hereby to settle the peace of the land; to desire the Lord to give him much comfort, and the land much benefit, by this son of his, whom God had appointed to succeed him in the throne.  
And the king bowed himself upon the bed.] By way of adoration and worshipping of God: see the like, Gen. 47.31.  
Vers. 50. And caught hold on the horns of the altar.] Either that which David had built, or that in Gibeon, where the tabernacle now was, 1. Chron. 21.29. and this he did to secure himself from being put to death; for though we read of no express Law that God ever gave to his people, that those that fled to his altar should thereby be secured; yet that it was of old a custom for malefactors to fly to the altar for shelter, is evident Exod. 21.14. But if a man come presumptuously upon his neighbour to slay him with guile, thou shalt take him from mine altar, that he may die, to wit, either because it was held a kind of impiety to shed the blood of a man in that holy place, whither none might enter that had touched any dead thing; or to draw them by violence, as it were from God, that were fled to him for succour: or else, because the altar being the place where God did show forth the riches of his grace in accepting an atonement for sin, this hanging upon the altar was a kind of pleading that mercy should be shown to them even for God's sake, who had shown such mercy to man in the pardon of his sins; and hence it was that Adonijah caught hold now on the horns of the altar: he that perhaps despised Gods altar formerly, was glad now to fly thither to save his life.  
Vers. 52. And Solomon said, If he will show himself a worthy man, there shall not an hair of him fall to the earth, etc.] That is, if for the time to come he will carry himself faithfully and fairly, as a subject ought to do, not the least hurt shall be done him; but if wickedness shall be found in him, that is, if he be found any way false and treacherous for the time to come, than he shall certainly, without any mercy, be put to death.  
Vers. 53. And Solomon said unto him, Go to thine house.] That is, withdraw thyself to thine house, and live there a private life, only taking care of thine own domestic businesses and affairs; and take heed that you meddle no more with the matters of the kingdom.   

CHAP. II.  
Vers. 2. BE thou strong therefore, and show thyself a man.] That is, though thou art young and of tender years (at least in respect of so great a charge as thou art now to take upon thee) yet let thy carriage be manlike, and such as may manifest a princelike spirit; and this he speaks of spiritual fortitude and magnanimity; for indeed nothing more argues a truly valiant and courageous spirit, then when a man, a Prince especially, can constantly proceed in the ways of holiness and righteousness, and not be drawn aside either by flattery or fear. As for Solomon's age when he was anointed king: see the note, chap. 3.7.  
Vers. 5. Thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains, etc.] It is hard to say what this is which David here intends that Joab did him; some think it is meant of his kill Absalon, when he had given a charge to the contrary; others understand it of some other action of disloyalty towards David, which is not expressed in the Scripture: but more probable it is, either that it is meant of Joabs' insolency towards him in general, of which he often complained, as 2. Sam. 3.39. And I am this day weak though anointed king, and these men the sons of Zeruiah be too hard for me; or else of that which here followeth, his treacherous kill Abner and Amasa, wherein David professeth himself to have been much wronged; first, because good Princes look upon the injuries done to their subjects, as done to themselves (and so doth Christ, Acts 9.9. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?) secondly, because David had engaged his faith, both to Abner and Amasa, that they should be safe, so that it redounded much to his dishonour, when they were afterward so treacherously slain; it was enough to make the people think that he had secretly a hand in it: however, these things he allegeth here against Joab, both to show how justly Solomon might put him to death, though he had spared him, as also to imply how dangerous it was for Solomon to let him live: how ill-affected he was towards him, was evident by his conspiracy with Adonijah; and what mischief might not be feared from him, that had his hands already so foully embrued in blood? now to aggravate his murdering of these two captains, he saith, first that he shed the blood of war in peace, that is, when there was peace made with them he slew them, as if they had been in open hostility against David, and secondly, that he put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet, to wit, when embracing them he stabbed them with the sword that hung at his girdle, and so they fell down dead at his feet; and this expression I conceive is used in describing these his impious facts, either to set forth the base perfidious manner of his murdering them, to wit, that stabbing them, when he pretended to embrace them, their blood by that means gushed out upon his girdle, and ran down upon his shoes; or else his boldness and impudency, in that he was not ashamed thus treacherously to slain himself with the blood of these men, but did rather glory in it, going up and down with their blood upon his girdle, or upon his sword hanging at his girdle, which he had put up all bloody into the scabbard, and so also on the shoes he wore stained with their blood.  
Vers. 6. Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.] As if he should have said, be sure to cut him off, and let the blood of Abner and Amasa be returned into his own bosom; for the time and occasion of doing this, that must be left to thine own wisdom, wherein do as thou seest cause; a man he is of a turbulent spirit, and will soon, some way or other give the occasion enough to take away his life, and therefore observe him wisely, and take the occasion as it shall be offered to thee, only be sure it be done some time or other: let not his hoar head go down to the grave in peace; where also he mentions his hoar head, to intimate that he would not have him spared for his old age; lest Solomon should think, alas he hath not long to live by the ordinary course of nature; let him alone, and within a while he will die of himself, and then the world will be rid of him; to prevent this David expresseth his charge thus, that his hoar head must not go down to the grave in peace: but why did not David cut off Joab himself, but put it now upon his son Solomon? I answer, first, because Joab had always been faithful to David, whereas he had already shown his ill will to Solomon, by siding with Adonijah against him, and therefore it was now more dangerous to let him live: secondly, David could never so well do it, as now Solomon might; in his younger years Joab had more power and esteem amongst the soldiery of the kingdom, whose general he was, than he had now in his old age, especially since he had lost his credit so much amongst them, by conspiring with Adonijah against his bedrid father; and besides, David being continually encumbered with wars, was thereby constrained to comply with Joab in regard of his great authority and power amongst the soldiers, which Solomon in regard of the peaceableness of his reign, of which God had assured David, would have no need to do; and therefore though David durst not proceed against him, the sons of Zeruiah, saith he, be too hard for me, 2 Sam. 3.39. yet Solomon might safely enough do it: and thirdly, though David failed in sparing joab, yet now at his death he repent him of it, and so enjoined his son to do that which he had neglected to do.  
Vers. 7. For so they came to me when I fled because of Absalon thy Brother.] This word [so] hath reference to that he said before, let them be of those that eat at thy table; it is as if he had said, they shown me the very same kindness which I desire thou shouldest show to them; they brought for me and my followers when I was in distress, and therefore it is no less than just, that thou shouldest always bid them welcome to thy table.  
Vers. 8. Thou hast with thee Shimei the son of Gera a Benjamite of Bahurim, which cursed me with a grievous curse, etc.] David calls the reviling and the reproachful speeches of Shimei against him, a grievous curse; first, because he called him a bloody man, and did in effect say that he had been the cause of the death of Saul and all his sons; and to him that knew what a grievous sin bloodshed was, and that was deeply at that time wounded for shedding the blood of Uriah and others, though he were innocent in regard of that he charged him with concerning Saul and his sons, it must needs be very grievous to have such an aspersion cast upon him: secondly, because he called him a man of Belial, an ungracious wretch, that had no fear of God in him; and to a man of so tender a conscience as David was, how bitter must this needs be? and thirdly, because he upbraided him with the rebellion of his son Absalon, as the just curse and vengeance of God upon him, for the wrong he had done to Saul his father-in-law, than which, nothing could possibly wound his heart more deeply, 2. Sam. 16.7, 8. Come out, come out, then bloody man, thou man of Belial, the Lord hath returned upon thee all the blood of the house of Saul, etc. Now however afterwards this Shimei came and fauned upon David, yet considering how bitterly he had vented his spleen against David in the time of his distress, he was exceeding jealous, lest encouraged by the youth of his son, he should attempt any thing against him after his decease, and therefore gave astrict charge to Solomon to watch over him narrowly, and to take some occasion to cut him off.  
Vers. 9 But his hoar head bring thou down to the grave with blood.] How this order which he gave to Solomon to bring down his hoar head with blood to the grave, agreeth with that oath of his to Shimei, 2, Sam. 19.23. see there.  
Vers. 10. So David slept with his fathers, and was buried in the city of David.] In 1, Chron. 29.28. it is said, that he died in a good old age, full of days, riches and honour; here the place of his burial is named, to wit, that it was in the city of David, that is, in that part of Jerusalem where he dwelled and kept his court, and which he had first taken out of the hands of the Jebusites, which was thence called the city of David: even the place of his burial was an honour to him, and it seems his sepulchre was strangely preserved, notwithstanding Jerusalem was so oft sacked and burnt, for it continued unto the Apostles times, as the Apostle Peter noted, Acts 2.29. Men and Brethren, let me freely speak unto you of the Patriach David, that he is both dead and buried, and his sepulchre is with us unto this day.  
Vers. 13. And she said, Comest thou peaceably?] She might easily suspect that Adonijah did even swell with envy against Solomon, and against her too, because by her means his conspiracy was defeated, and therefore when she saw him come in to her, she was jealous presently of some plot he had against her, and her son, and thence enquired whether he came peaceably or no.  
Vers. 15. And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces upon me, etc.] That is, in regard that I was king, and in a fair way to have had the kingdom settled upon me, by the favour of the people, who looked upon me as my father's eldest son, though I be now but a private subject (and content to be so, since it was of God that my brother Solomon should reign) I hope you will be willing to afford me what honour a subject may be capable of, and will not deny me any reasonable request that I shall make to you: how fare Adonijah was from being really convinced that it was of God that Solomon was king, or from a quiet submission to the good providence of God therein, is evident by the plot he had now in hand to get Abishag to wife, that so he might wrest the kingdom from Solomon; only to hid his drift in desiring Abishag to wife, he would seem to be fully satisfied, concerning Solomon's being king, the kingdom is turned about, and is become my brothers, for it was his from the Lord, and only to desire, that by considering what great hopes he was fallen from, she would compassionate his condition, and be the readier to gratify him in any thing a subject might lawfully desire.  
Vers. 17. Speak, I pray thee, unto Solomon the king, etc.] The only reason alleged here by Adonijah, why he made choice of Bathsheba to get Solomon's consent for his marrying Abishag, is the great interest she had in the king her son (for, saith he, he will not say thee nay) but yet considering that there were many others that were of power enough to have obtained any reasonable request of the king for him, we may well think that there was another thing that induced him to set her a work in this business; namely, the hope of winning her to undertake his petition, & indeed accordingly it came to pass: though Bathsheba were so wise a woman, that her counsel to her son is recorded by the spirit of God in the holy Scripture, Prov. 31.1. yet she could not discern his drift, but being gulled with his fair words, and her melting thoughts of compassion towards him, she undertook that suit of his, whereby he thought to undermine her son, and at last to shoulder him out of the throne.  
Vers. 21. And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.] Thus she intimates that because he was his brother, forgetting what was past, he should do well to gratify him in any reasonable request.  
Vers. 22. Ask for him the kingdom also (for he is mine elder brother) even for him, and for Abiathar etc.] There is nothing in the text whence we can certainly conclude, whether Adonijah had a purpose again to wrest the kingdom from Solomon, and had for that cause by the advice of his confederates, Abiathar and Joab, sought to obtain Abishag to wife; yet it may seem probable: first, by the strangeness of the suit, that he should desire her to wife, who had lain either as his wife or concubine, in the bosom of his own father: secondly, by Solomon's severe proceeding against him; for though by an ordinary way of providence he might have suspected that Adonijah had some plot in this suit of his; yet because he did so certainly conclude of it▪ that presently without any more ado he adjudged him to death, this m●kes it most probable that the drift of Adonijah was discovered to Solomon by a special instinct of the spirit of God: and thirdly, by Joabs' flying to the altar upon this, and not before, vers. 28. however it is evident that Solomon took it so to wit, that by the friends Abishag had gotten whilst she lay in his father's bosom, he hoped to increase his faction; and happily also, by marrying a wife of the deceased king to strengthen his cracked title, and that because it was still the successor's right to have the deceased kings concubines, 2. Sam. 12.8. And I gave thee thy master's house, and thy master's wives into thy bosom, etc. Ask for him (saith he) the kingdom also, as if he should have said, this is it which he looks after, and with him Joab and Abiathar too; having already the plea of being the elder brother, and Abiathar the high priest, and Joab the General on his side, if he could strengthen himself also by this marriage, than he would not fear to show himself, and to obtain his desire.  
Vers. 23. Then king Solomon swore by the lord] That his mother might not interpose any further in the business.  
Vers. 24. As the Lord liveth, which hath established me and set me on the throne, etc.] That is, as surely as the Lord liveth, who hath done this for me, so surely shall Adonijah be put to death, and that this day; there must be no delay in a matter of such danger: though Solomon had beforehand promised his mother to grant her request, yet his intention was therein only, to grant her any reasonable request, and therefore not thinking that any tie to entangle him for the granting of that which might prove the ruin both of himself and her, in stead of satisfying her desire, he took on oath that Adonijah should presently be put to death; he had formerly pardoned him only upon condition of his loyalty for the time to come, chap, 1.52. which having now forfeited by this second attempt, even for his former conspiracy it was fit he should die. As for the mention that he makes in his oath of Gods establishing him in the throne, that was because his assurance that God had placed him in the throne, was that which encouraged him to proceed thus against Adonijah; he that had set him in the throne, he knew, would stand by him, and defend him herein; but however, here we see still that verified, which Nathan had threatened against David, 2. Sam. 12.10. The sword shall never departed from thine house.  
Vers. 26. And unto Abiathar the priest said the king, Get thee to Anathoth, etc.] He banished him from the court, and confined him to his own house in Anathoth (which was a city of the priests, Josh, 21.18.) that he might not hereafter attempt any thing against him.  
Vers. 27. So Solomon thrust out Abiathar from being priest unto the Lord: that he might fulfil the word of the Lord, which he spoke concerning the house of Eli in Ehiloh.] For by this means, according as God had threatened Eli above fourscore years since, 1. Sam. 2.31.35. the high priesthood was transferred from the posterity of Eli, who was of the stock of Ithamar, to Zadok who was descended of Eleazar. And so also that promise made to Phineas the son of Eleazar, was fulfilled Numb. 25.13. And he shall have it, and his seed after him, even the covenant of an everlasting priesthood, because he was zealous for his God, and made an atonement for the children of Israel.  
Vers. 28. Then tidings came to Joab.] To wit, that Adonijah was slain, and Abiathar put from his place.  
For Joab had turned after Adonijah, though he turned not after Absalon.] This clause is inserted; first, to show the cause of his fear and danger, his siding with Adonijah: and secondly, to intimate the hand of God in this business; for how came it to pass that he that had stuck so faithfully to David in the case of Absalon, should now take part with Adonijah in his usurpation? surely it was, that the blood of Abner and Amasa might fall upon him.  
Vers. 30. And he said, Nay, but I will die here.] This Joab spoke doubtless, as hoping that by hanging on the altar, he should save his life, and that they would not there put him to death; indeed it is strange that he should so think, considering the Law of God was so express, Exod. 21.15. that he that had slain a man wilfully should be taken from the altar, and be put to death; but for this we must know that Joab dreamt not now of being put to death, for his murdering of Abner and Amasa; but only of his conspiracy with Adonijah, in which case he hoped the altar might be a refuge to him.  
Vers. 31. And the king said unto him, Do as he hath said, etc.] This Solomon enjoined, as conceiving that the Lord, who allowed not that the altar should be a shelter to wilful murderers, would not be displeased that Joab should be slain there, if he could not be drawn thence; yet perhaps Benaiah had before bidden Joab come forth voluntarily out of the tabernacle, and so Solomon gave him here a charge only to draw him thence by force, and then to slay him; for indeed, the words of the Law are, Exod. 21.14. that he should be taken from the altar and slain; and the same course we see was taken with Athaliah, 2. Kings 11.15. have her forth without the ranges; and him that followeth, kill with the sword: for the priest had said, Let her not be slain in the house of the Lord.  
Vers. 32. And the Lord shall return his blood upon his own head, who fell upon two men more righteous, and better than he, etc.] This Solomon spoke, as judging that their open insurrections were not so bad as his treacherours shedding innocent blood: as for that clause which he adds, and slew them with the sword, my father David not knowing of it; very observable it is, how careful he was to insert this for the honour of his father.  
Vers. 36. Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.] Shimei was not suffered to return to Bahurim, to his own country, but was confined to Jerusalem, both to prevent all seditious practices he might otherwise have run into, and also that he might be in Solomon's eye, & in the eye of his servants, that if he went away it might be discovered, and so an advantage might be taken against him, which he waited for, as his father had advised him, v. 8.9.  
Vers. 37. On the day thou goest out, and passest over the brook Kidron, etc.] It is evident in the former verse, that he was not to go any way out of Jerusalem; yet here his going over the brook Kidron is particularly expressed, because that was the way to Bahurim, where he formerly dwelled & where his inheritance lay, 2. Sam. 16.5.  
Vers. 38. And Shimei said unto the king, The saying is good, etc.] And withal it seems he took an oath that he would do as Solomon had said, as we may see, v. 42.43  
Vers. 40. And Shimei arose, and saddled his ass, and went to Gath, etc.] Whereby it appears that there was peace at this time betwixt the Israelites and the Philistines. It may justly be wondered at, that Shimei should for the recovery of his two runaway servants, venture to go out of Jerusalem, when he knew that his life lay upon it; but for this we must consider, first, that covetousness doth ordinarily so besot men, that it makes them do that which is most unreasonable: secondly, that perhaps he was so transported with passion against his servants, that either he thought not of his danger, or else, however could not forbear: thirdly, that he might flatter himself with vain hopes, that doing this secretly, it would not be known; it was now three years since this charge was given him, vers. 39 and by this time he might hope that Solomon would not so heedfully mind, what he did at first so strictly command; he had matters of state, of greater importance to intent, and therefore going secretly, and returning speedily, there would be no notice taken of such an outscape as this was: and fourthly, that there was doubtless an overruling hand of God's providence in it, that carried him on headlong upon his own ruin, that so he might receive his just reward for his base reviling of David the Lords anointed, in the time of his affliction.  
Vers. 46. And the kingdom was established in the hand of Solomon.] For the execution of justice upon offenders doth establish kingdoms; and besides the faction that opposed Solomon was now destroyed.   

CHAP. III.  
Vers. 1. ANd Solomon made affinity with Pharaoh king of Egypt, and took Pharaohs daughter.] David had married Solomon to Naamah the Ammonitesse before he died, as is evident, because Rehoboam the son of Solomon by this Naamah, was born a full year before Solomon was king, for Solomon reigned in all but forty years, chap. 11.42. and Rehoboam was one and forty years old when he came to be king in the room of his father, chap. 14.21. so that if Solomon took this daughter of Pharaoh to wife after Shimei's death, as it is here set down in the story, who had lived three years in Jerusalem after Solomon was king, chap. 2.39. this marriage, was many years after his marriage with Naamah, at least in the fourth, or fifth year of his reign; whether Naamah were at that time dead, or no, it is not where expressed; but however, that one chief aim in this match, was to strengthen himself, by joining himself in affinity with such a potent neighbour Prince, as the king of Egypt now was, is evident; for therefore it is not said barely, that he took Pharaohs daughter to wife, but that he made affinity with Pharaoh king of Egypt, and took Pharoahs' daughter, etc. implying, that to join himself in affinity with the king of Egypt, was the great plot of this match; it is not said whether she had embraced the Religion of the Israelites, when he took her to wife; yet considering that he is no where blamed for this marriage, nor any thing said, but that as yet he continued to walk in God's ways (the high places only excepted) it is most like she forsook her idolatry; and however, that either before or after her marriage, she became a proselyte, and worshipped the true God, we cannot well question, because Solomon in this marriage, is made a type of Christ, who wooed the Gentiles, and made them his spouse, calling them from their idolatries, to serve the true and everlasting God, for hereto the Psalmist seems to allude, Psal. 45.10. Harken (O daughter) and consider, and incline thine ear: forget also thine own people, and thy father's house.  
And brought her into the city of David, until he had made an end of building his own house.] That is, having taken the daughter of Pharaoh to wife, he brought her into the city of David, but yet he did not dispose of her in his own house there, but in some other part of the city, and that either because his own house was not sufficient to entertain her, and all her retinue; or because he was at that time in building, or at least had purposed to build a fair palace for himself, with another adjoining thereto for his Queen, chap. 7.8. and so in that part of the city of David she continued, until he had made an end of building his own house, etc. and the wall of Jerusalem round about. Now this last clause concerning the wall of Jerusalem, is, I conceive, added only by the way to give a hint how the glory of Solomon's kingdom, did still flourish in every thing more and more; that Jerusalem was walled about before this time, is evident. 2. Sam. 5.9. and 1. Chron. 11.8. but it seems Solomon did either erect a new wall without the old; or else, repair, enlarge, and fortify the old, building them with many stately towers and bulworks, and so this city, which was the place of his residence, became fare the more glorious.  
Vers. 2. Only the people sacrificed in high places, etc.] This I conceive hath reference to that which is said before, concerning the flourishing estate of Solomon, in the last verse of the former chapter, and the beginning of this; his royal glory was every way great, only this, saith the text, was a blemish which stained the glory of his kingdom, that as yet the people, yea and Solomon too, did offer sacrifices in their high places, vers. 3. which was directly against the Law, Deut. 12.13, 14. but of these high places, see the note 1. Sam. 9.12.  
Vers. 4. And the king went to Gibeon to sacrifice there for that was the great high place.] That is, the largest and fairest, the most famous, and most resorted to, and that happily because the tabernacle of Moses was there, and therefore did Solomon go thither, and with him all the chief of the Princes and Governors of the people, whom he had called together, 2. Chron. 1.2, 3. concerning which, see the note there.  
Vers. 6. And Solomon said, Thou hast showed unto thy servant David my father great mercy, etc.] This he said in his heart being asleep; for God understands the langague of the heart, as well as that of the tongue, and as the Lord can enable men to attend upon that which he says to them in their sleep, so he can also give them power distinctly, and with the full and free use of their reason, their sleep no way disturbing their fancy, to pour forth the desires of their souls in prayer to him; and yet it may well be too that the intention of his mind all the day before, upon the service of God, made him fit for the impression of such holy desires, and thoughts, when he was asleep; and particularly to beg wisdom of God, which before, of all things he had most desired.  
And thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, etc.] This was spoken in reference to Saul, though God made Saul king over Israel as well as David; yet he did not give it to Saul and his heirs, and successors, as he did to David; this was a peculiar favour and honour which God reserved for David.  
Vers. 7. And I am but a little child: I know not how to go out or come in.] That is, young and unexperienced in state affairs, and in comparison of this great burden, which must now lie upon me, a very child: so the Prophet Jeremy also speaks of himself, Jer. 1.6. then said I, Ah Lord God, I cannot speak, for I am a child: some writers would hence conclude, that Solomon was not above twelve years old when he began to reign, if not younger, and so withal are forced to maintain that at eleven years of age, he begat his son Rehoboam (for it is manifest Rehoboam was born the year before he began his reign, because he reigned in all but forty years, chap. 11.42. and Rehoboam was one and forty years old when he succeeded him in the throne) but there is no cause why we should entangle ourselves with such difficulties because Solomon saith here I am but a little child: or because David said of him, 1. Chron. 22.5. Solomon my son is young and tender: for on the other side before this, we see how David spoke of him, chap. 2.9. thou art a wise man, and knowest what thou oughtest to do unto him; for thus the Scripture usually speaks of young men; Ishmael is called a child, when he was at least eighteen years old, Gen. 21.14, 15. and David a youth, and stripling, 1. Sam. 17.23. whereas before, 1. Sam. 16.18. he is called a mighty valiant man, and a man of war; and much more might Solomon use this term of himself, when he speaks comparatively, with respect to that great charge of governing God's people, which now lay upon him, though he were, as probably it is thought he was, at least twenty years old.  
Vers. 12. There was none like thee before thee, neither after thee shall any arise like unto thee.] To wit, for wisdom; some refer this only to the kings of Israel, namely, that there was never any king in Israel, either before Solomon, or after him, that equalled him in wisdom, and indeed in the following verse, where he is promised riches and honour above all others, it is expressly limited to kings, And I have also given thee that which thou hast not asked, both riches and honour, so that there shall not be any among the kings like unto thee: but yet if we understand this of natural wisdom, and not of supernatural wisdom, which was reserved as the special privilege of God's servants, in the days of the Gospel; I see not but that these words may be taken as they are expressed, without any such limitation; namely, that there was never mere man, since the fall of Adam, like unto Solomon for wisdom, which seems the more probable, because in the next chapter, the comparison is made betwixt him and others that were not kings, and of other nations too as well as Israelites, vers. 30.31. Solomon's wisdom, excelled the wisdom of all the children of the East country, and all the wisdom of Egypt, for he was wiser than all men, than Ethan the Ezrahite, etc. and herein was Solomon a notable type of Christ, Col. 2.3. in whom are hid all the treasures of wisdom and knowledge.  
Vers. 13. So that there shall not be any among the kings like unto thee all thy days.] That is, among the kings of Israel there shall be none like thee for riches and honour: and in the Chronicles this is more generally expressed, namely, that he should excel in riches and glory all before him, and all after him, 2 Chron. 1.12.  
Vers. 15. And Solomon awoke, and behold it was a dream etc.] That is, behold he perceived that God had in a supernatural dream appeared unto him, and so returning thereupon to Jerusalem with his Nobles, he there offered many gratulatory sacrifices to God.  
Vers. 16. Then came there two women that were harlots unto the King, etc.] The Hebrew word here translated harlots, signifieth either victuallers or harlots, & therefore it may be thought that they were such as did openly profess themselves Victuallers though they were more secretly harlots: for it is not so likely that they durst thus have presented themselves before the King, if they had been known to be such as lived so openly in so lewd a course of life: that the people might the more reverence Solomon, the Lord was pleased by this controversy that was brought before him, to let them see what a singular measure of wisdom he had conferred upon him.  
Vers. 18. And it came to pass the third day after I was delivered, that this woman was delivered also, etc.] Hereby is shown in part, what it was that made the case in question so difficult; namely, that both children were so near of an age, the one being borne but three days after the other: and indeed if we add to this, first, that the feature of the dead child would be so altered by death, that it must needs be hard for those neighbours and friends that had seen it alive, to say to which of the women it did belong; secondly, that no body was by when this fact was done, that might bear witness on either side; thirdly that the mother of the live child confessed she was asleep, and so did not see when her child was taken away; and fourthly, that the parties contending for the child were of equal repute, the one deserving no more credit than the other, because they were both harlots, all these things jointly considered, must needs make the case so difficult, that when it came to be brought before the king, it may well be, it was thought the wit of man could not determine it.  
Vers. 20. And she arose at midnight, and took my son from beside me, etc.] But why should she be willing to keep another woman's child? I answer, women are naturally ashamed of overlaying their children, to avoid this disgrace, in the heat of her passion, she could have been content to nurse up another child in stead of her own, rather than have it said, that by her slothfulness and negligence, she had been the death of her own child.   

CHAP. FOUR  
Vers. 2. ANd these were the Princes which he had.] That is, these were his chief Nobles and such as were in highest places about him whilst he sat in the throne of Israel; especially, in the first beginning of his reign, for though there are two here mentioned, to wit the son of Abinadab, vers. 11. and Ahimaaz, verse, 15. that married the two daughters of Solomon, Taphah and Bazmach, yet that may be because they did some years after marry them; for when Solomon came to the crown, we read not of any child he had born, but only Rehoboam, and much less could he have any daughter marriageable.  
Azariah the son of Zadok the priest.] Azariah the son, that is, the grand child of Zadok (for he was the son of Ahimaaz the son of Zadok, 1 Chro. 6.8.9.) is here said to have been the priest, that is, Solomon's priest, because it seems he was continually employed for him (as our Prince's household Chaplains are for them) in those things that concerned the worship and service of God. Or it may be meant of the son of some other Zadok; for the word here translated Priest, may also be translated chief Officer, as is expressed in the margin of our Bibles.  
Vers. 3. Elihoreph and Ahiah, the sons of Shisha, Scribes.] We read but of one Scribe, or Secretary of State that David had, 2 Sam. 20.25. but Solomon had two; which shows, that the dominion and royalty of Solomon's Kingdom was greater than his fathers, and so therewith the state affairs must needs increase.  
Jehoshaphat the son of Ahilud the Recorder.] He held therefore the same place still which he had in David's time. 2 Sam. 20.24.  
Vers. 4. And Zadok and Abiathar the Priests.] That is, they were the two chief of the two families of the priests, (according to David's division, 1 Chro. 24.3, 4.) for Abiathar did not cease to be a priest, though he were restrained from the execution of his office, and confined to his own house in Anathoth. And besides, that he had been the chief among them, is sufficient to make him be reckoned here amongst those that were in eminent place whether in Church or Commonwealth, in the first years of Solomon's reign.  
Vers. 5. And Azariah the son of Nathan was over the officers, etc.] Some conceive that these were the sons of Nathan the son of David, but the most hold, that they were the sons of Nathan the prophet, preferred by Solomon, partly out of a grateful respect which he bore to their father, partly because he had had his education with them under the tutouridge of Nathan their father, as the Hebrews hold.  
Vers. 10. To him pertained Sochoh, and all the land of Hepher.] A tract of land in the tribe of Judah, so called, from Hepher the son of Asher of the posterity of Hezron, 1 Chron. 4.6.  
Vers. 11. The son of Abinadab in all the region of Dor.] Which was Manasses portion, Josh. 17.11. as was also Taanach and Bethshean and Megiddo, mentioned vers. 12.  
Vers. 12. Even unto the place that is beyond Jokneam.] Which was in the borders of Zebulon: Josh. 19.11.  
Vers. 19 Geber the son of Uri was in the country of Gilead, etc.] That is, in all the rest of the country of Gilead, and in the country which belonged to the kingdoms of Sihon and Og without Jordan: to wit, besides that before mentioned, vers. 13. which was the charge of the son of Geber: and because it was so great a circuit of land which was allotted to him, therefore it is said in the close of this verse, and he was the only officer that was in the land, that is, there was no other officer to gather up provision for the King's household in this land before mentioned, but he only.  
Vers. 20. Judah and Israel were many, as the sand, etc.] And herein was Solomon's kingdom a type of Christ's, whose people by the confluence of the Gentiles, should become innumerable like the sand of the seashore; but especially in that which follows, concerning the comfortable condition, wherein the people lived under Solomon's reign, eating and drinking, and making merry: for this did notably shadow forth the joyful estate of Christians, partly in this world, but especially in heaven, the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost, Rom. 14.7. though they be often afflicted, yet they rejoice in tribulation, Rom. 5.3. the pardon of their sins, the light of God's countenance, and the hope of an incorruptible crown of glory, is sufficient to make them rejoice in affliction, even with joy unspeakable, and full of glory; and much more than shall their joy be great, when all tears shall be wiped from their eyes, and they shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven, Matt. 8.11.  
Vers. 21. And Solomon reigned over all kingdoms, from the river unto the land of the Philistines, and unto the border of Egypt.] That is, from the river Euphrates (which because it lay north-east of the land of Canaan, is the only limit here mentioned of Solomon's kingdom, on those two quarters) unto the land of the Philistines (which was the western bounds, as lying all along by the Mediterranean sea) and unto the border of Egypt, where was the river Sihor, Josh. 13.3. which was the south bounds; and thus was that promise made to Abraham fulfilled, Gen. 15.18. Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates; and in this exceeding glory of his kingdom, was Solomon also a type of Christ, concerning whose royalty and kingdom, so many glorious things are spoken, as where it is said, Ephes. 1.21, 22. that he raised him from the dead, and set him at his own right hand in the heavenly places, fare above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be the head over all things to the Church: and Philip. 2 9, 10, 11, Wherefore God also hath highly exalted him, and given him a name, which is above every name. That at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth. And that ev●ry tongue should confess, that Jesus Christ is Lord, to the glory of God the Father: and again, Psal. 2.8. Ask of me, and I shall give thee, the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.  
Vers. 24. And he had peace on all sides round about him.] And herein vas Solomon also a type of Christ, the Prince of peace, Esa. 9.6. whence is that, Luke 2.14. Glory to God in the highest, and on earth peace, good will towards m●n: John 14.27. Peace I leave with you, my peace I give unto you, not as the word giveth, give I unto you.  
Vers. 25. And Judah and Israel dwelled safely, every man under his vine, and under his figtree, etc.] That is, not only in the fenced cities, but also in the open country, they lived without fear of enemies, following their husbandry, and enjoying with much cheerfulness, choice, and plenty of God's good blessings.  
Vers. 26. And Solomon had forty thousand stalls of horses for his chariots.] In 2. Chron. 9.25. it is four thousand, but the word in the Original (here translated stalls) doth signify both stables, wherein many horses are kept together, and also the stalls, or severed petitions, for each horse in those stables, and so it is taken here: whereas in the 2. Chron. 9.25. by stalls is meant stables containing at least ten stalls, or several partitions for horses a piece, for so in four thousand stables, there might stand forty thousand horses in their several stalls, as is here expressed: indeed a fare less number would have sufficed for fourteen hundred chariots, and we read of no more that Solomon had, 2. Chron. 1.14. and Solomon gathered chariots and horsemen, and he had a thousand and four hundred chariots, etc. but first, those horses that were fit for service in the chariots, might also be employed in his carriages for the building of the temple, etc. and secondly, herein lay his magnificence, that he had such choice and store of horses; and as herein it seems he transgressed the commandment of God, Deut. 17.16. He shall not multiply horses: himself, nor cause the people to return to Egypt, to the end that he should multiply horses: so it is likely that hereby he overburthened his people, and gave too just an occasion to that complaint of the Israelites, chap. 12.4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put on us, lighter, and we will serve thee.  
Vers. 29. And God gave Solomon wisdom and understanding, exceeding much, and largeness of heart, even as the sand, etc.] That is, the Lord gave him such a vast capacity, an extraordinary measure of understanding, judgement, memory, that the knowledge which he had, seemed even infinite, nor was there any thing almost which he was not able to reach, and comprehend: see the note, chap. 3.12.  
Vers. 3●. And Solomon's wisdom exclled the wisdom of all the children of the east country, and all the wisdom of Egypt.] By the children of the east, is meant the Arabians, or Chaldeans, who were at this time famous for their learning: especially for Philosophy, Astronomy, and other the liberal sciences, as were also the Egyptians, whence is that concerning Moses, Acts 7.22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds; and hereby it appears therefore that Solomon excelled in this kind of learning  
Vers. 31. For he was wiser than all men; then Ethan the Ezrahite, and Henen, etc.] Who it seems were the famous men, for learning and wisdom, in these tines amongst the Israelites; for these I conceive, are the same that are mentioned amongst the posterity of Judah, the sons of Zerah, 1. Chron. 2.6. and that therefore ●than is here called the Ezrahite: it seems by were famous also, for their poetry, if these were that Ethan and Heman, mentioned in the titles of the 88 and and 89. Psalms.  
Vers. 32. And he spoke three thousand proverbs, etc.] So it is said in next verses, th●t he spoke of trees, etc. and that he spoke also of beasts, and of fowl, and of creeping things, and of fishes, and that there came of all people to hear the wisdom of Solomon, whereby it is evident, that though he were a king of so great majesty and glory, yet he read lectures of natural and moral Philosophy, and of Divinity too▪ for the instruction of those that would come to hear him.  
Vers. 34. And there came of all people to hear the wisdom of Solomon from all kings of the earth, which had heard of his wisdom.] That i●, from all the kings, which were any thing near about him.   

CHAP. V.  
Vers. 1. ANd Hiram king of Tyre sent his servants unto Solomon, etc.] This Hiram king of Tyre, was also king of Zidon, which was near unto Tyre; and therefore the Zidonians are called hiram's servants, verse 6. Unto thee will I give hire for thy servants— for thou knowest that there is not among us any that can skill to hue timber, like unto the Sidonians; being therefore a neighbour prince, when he heard of David's death, and his son solomon's succeeding him in the throne, he sent, as it seems, the custom of princes than was, his Ambassadors to Solomon, to congratulate his succession; and that the rather, because, as the Text saith, he had been always a constant friend to David, for Hiram was ever a lover of David. And hereby it is evident, that the eighty third Psalm was not composed by David, because there, the inhabitants of Tyre, verse 7. are named amongst other enemies that were confederate against the Israelites, which doubtless, was not in david's and hiram's days.  
Vers. 3. Thou knowest how that David my father could not build an house, etc.] To wit, by common report. It is said also, that Solomon alleged the kindness Hiram had shown to his father, in sending him Cedars to build himself an house, (whereof we have heard before, 2 Sam. 5.11.) and desired him to afford him the like favour for the building of a Temple for the Lord, 2 Chron. 2.3. And Solomon sent to Hiram the king of Tyre, saying, As thou didst deal with David my father, and didst send him Cedars tO build him an house to dwell therein, even so deal with me.  
Vers. 4. There is neither adversary nor evil occurrent.] That is, to hinder the work of building the Temple.  
Vers. 5. I purpose to build an house unto the name of the Lord, etc.] That is, for the honour and worship of God, of which, see the note Deut. 12.2. and herein was Solomon a Type of Christ, by whom the Church the spiritual temple of God is built.  
Vers. 6. Command thou, that they hue me Cedar trees out of Lebanon, etc.] Many Expositors hold, that Libanus was a part of Solomon's land, and that he required of Hiram only workmen to hue timber. But 1. because it is said, that Hiram sent Cedars as a present to David, 2 Sam. 5.11. And Hiram king of Tyre sent messengers to David, and Cedar trees etc. And 2. because of the great quantity of corn and oil which Solomon gave to Hiram year by year, in lieu of this which he required of him verse 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year. I rather think that Libanus was in the possession of the king of Tyre, though it were the utmost bounds northward of the land of Canaan, and that Solomon therefore had the timber also from him: or else, it may be, that Libanus being a large tract of mountains, was partly in Solomon's territories, though most in hiram's, and so both may be true, that most of the materials he had from Hiram, and that such timber as was cut in Solomon's territories, was hewed also by hiram's servants. Here is only mention made of Cedar trees, as being the chief timber he used; but he sent also for Fir trees, and Algume trees, and for a man cunning to work in gold and silver, etc. 2 Chron. 2.7, 8. It is indeed said, that David before his death prepared abundantly both workmen and Cedar trees, and all other necessaries, 1 Chron. 22.2, 3, 4, 14.15. and 1 Chron. 29.2. But the meaning of that is only, that he prepared exceeding much, not that he prepared enough or more then enough, both for the house, and the holy utensiles thereof; though he had provided exceeding abundantly, yet there was much more wanting, which Solomon therefore now takes care to provide.  
And unto thee will I give hire for thy servants, according to all that thou shalt appoint.] See the note, verse 11.  
Vers. 7. He rejoiced greatly, and said, Blessed be the Lord this day, etc.] In 2 Chron. 2.12. it is, Blessed be the Lord God of Israel that made heaven and earth, etc. now hence, and because he calls the God of Israel Jehovah, some Expositors conclude that he was a Proselyte; which others deny, and that because his people the Tyrians and Sidonians were at this time idolaters, and served Ashtaroth, who is therefore called the goddess of the Zidonians, Chap. 11.5. and indeed even the heathens had in these times a kind of reverend opinion of the God of the Hebrews, and of the gods of other nations whom they worshipped not, as we may see 1 Sam. 4.8. Woe unto us, who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians, 1 Kings 20.23. And the servants of the King of Syria said unto him, their gods are gods of the hills, therefore they were stronger than we. Daniel 6, 16. Now the king spoke and said unto Daniel, Thy God whom thou servest continually, he will deliver thee: and Acts 17.23. For as I passed by, and beheld your devotions, I found an Altar with this inscription, To the unknown God, So that nothing can be hence certainly determined, but howsoever, in hiram's and the Tyrians readiness, to confer their help to the building of the Temple, we have a shadow of the calling of the Gentiles into the Church; of which the Apostle speaks, Eph. 2.13, 14. But now in Christ Jesus, ye who sometime were fare off, are made nigh by the blood of Christ, For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us.  
Vers. 8. And Hiram sent to Solomon, etc.] To wit, by writing a Letter, 2 Chron. 2.11.  
Vers. 9 And I will convey them by sea in floats, unto the place that thou shalt appoint me, etc.] It is said, that he proffered to convey them to Joppa, 2 Chr. 2, 16, It seems therefore, Hiram proffered to convey them to Joppa, or any other place which Solomon should appoint.  
And thou shalt accomplish my desire, in giving food for my household.] This Hiram requires of Solomon, in lieu of what he had yielded to do for him, in sending him timber of Cedar, &c, and that because Tyre and Zidon though rich with merchandise, were in a barren soil, and had indeed always most of their store for corn and other provisions, out of the land of Israel; whence it is said of the Jews that were returned out of Babylon, Ezra 3.7. that they gave meat and drink and oil unto them of Zidon, and to them of Tyre, to bring Cedar trees from Lebanon to the sea of Joppa, for the rebuilding of the Temple; and where all the rich commodities are reckoned up that were continually brought into Tyre, it is said, Ezek. 27.17. Judah and the land of Israel, they were thy merchants, they traded in thy market, wheat of Minnith, and Pannag, and honey, and oil, and balm: and Acts 12.20. the reason that is given why the inhabitaats of Tyre and Zidon, were so eager to pacify Herod, when he was displeased with them, is, because their country was nourished by the king's country.  
Vers. 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, etc.] Solomon when first he sent to Hiram, proffered his servants twenty thousand measures of beaten wheat, and as many of barley, twenty thousand baths of wine, and as many of oil, for their hire and provision, as ye see it is plainly expressed, 2. Chron. 2.10. yea, it seems he added, that if that should not like him he would give whatsoever hire himself would appoint (as we see above, vers. 6.) now when Hiram answered Solomon by writing, he accepted of that provision that was proffered for his servants, 2. Chron. 2.15. but withal made it a request to him, as we see above, vers. 9 that Solomon would grant him liberty to transport a certain quantity of provision every year, for his own household, because his country was but barren for such things; and this is that which here it is said Solomon gave Hiram; for that provision of wheat, and barley, and wine, and oil, mentioned, 2. Chron. 2.10. was given to the subjects of the king of Tyre, that were employed about Solomon's work: see the note also, chap. 9.11.  
Vers. 13. And king Solomon raised a levy out of all Israel, and the levy was thirty thousand men.] That is, of the Israelites that were skilful workmen, whether carpenters or masons, throughout his kingdom; for though Solomon did make no bondmen of the children of Israel, 1. Kings 9.22. but employed strangers in the more servile employments, and harder labours, of bearing burdens, and hewing in the mountains, 2. Chron. 2.17, 18. yet it is altogether improbable, that either there were no artificers amongst the Israelites, though inferior to the Tyrians, or that such as were able for the work, were wholly neglected, and only strangers employed.  
Vers. 15. And Solomon had threescore and ten thousand that bare burdens, etc.] And these were of the strangers that were in the land, as we find it expressed, 2. Chron. 2.17, 18.  
Vers. 16. Besides the chief of Solomon's officers which were over the work, three thousand and three hundred, etc.] But how can this agree with that place, 2. Chron. 2.18. where it is said, that there were three thousand six hundred overseers, to set the people on work? I answer, some hold that there were but three thousand three hundred as here, in ordinary service, and then three hundred more were kept as a reserve for supply, if need were: but I think rather, that those three thousand six hundred there mentioned, were of the strangers there spoken of, as is very evident in that place, for vers. 17. the total number of the strangers gathered together for this service, is said to have been an hundred fifty three thousand six hundred, and then in the 18. vers. it is particularly expressed, how all these were severally employed, to wit, seventy thousand in bearing burdens, and eighty thousand in hewing in the mountains, which makes one hundred and fifty thousand, and then the remaining three thousand six hundred, were appointed to be overseers to set the people a-work; but now these three thousand three hundred, were such as had the command of all that were employed in the work, both the Tyrians and Israelites, and those strangers mentioned in that place of the Chronicles, and by whose command and directions all things were ordered; and therefore are they here called the chief of Solomon's officers, and such as did not only oversee the work, but also ruled over the people that wrought in the work; it is hard also to reconcile this place with that which is said, 1. Kings 9.23. These were the chief of the officers that were over Solomon's work, five hundred and fifty which bare rule over the people that wrought in the work: 2. Chron. 8.10. and these were the chief of Solomon's officers even two hundred and fifty that bare rule over the people: but for that see the note, chap. 9.23.  
Vers. 17. And they brought great stones, costly stones.] To wit, marble, Porphyries and such like.  
Vers. 18. And hiram's bvilders did hue them, and the stone-squarers.] Or the Giblites, as it is in the margin of our Bible, and it is thought that these were a people belonging to Tyre, amongst whom there were many excellent workmen, called so of Gebal, or Gebula, the place of their dwelling; whence is that, Ezek. 27.9. The ancients of Gebal, and the wise men thereof were in thee: and that Psal. 83.7. Gebal, and Ammon, and Amalek, the Philistines with the inhabitants of Tyre.   

CHAP. VI  
Vers. 1. ANd it came to pass in the four hundred and fourscore year. etc.] Here the time is noted when Solomon began to bind the Temple, to wit, in the fourth year of his reign, in the second month, the month Zif, (which was the April moon, and comprehended part of our April, and part of May: the fittest time in the year to begin a building) and how long it was after the Israelites came out of Egypt, which was the first beginning of the commonwealth of Israel; namely four hundred and fourscore years, and how this sum agrees with the several years of the government of such Judges and Kings, as had since that time ruled over Israel, we may see in the notes upon Josh. 24.29. three years and upward, had been spent in settling the affairs of the kingdom, against the opposition of those that looked with a malignant eye upon Solomon's advancement to the crown, and in taking order for making such further provision as was necessary (besides what David had prepared) both for the Temple, and for his own palace; and now in the fourth year the foundations of the Temple were laid: in 2. Chron. 3.1. the place is also expressed where the Temple was built, to wit, that it was at Jerusalem in mount Moriah (the very place in which Abraham was commanded to sacrifice his son, Gen. 22.2.) where the Lord appeared unto David his father, in the place that David had prepared in the threshing floor of Ornan the Jebusite. Now both the place and the time when the foundation of this house was first laid, are thus punctually expressed, not only because it was indeed the most glorious and sumptuous building that ever was in the world, but also especially because it was the house of the Lord, as it is here called, the place which he chose for his settled habitation, amongst the children of Israel, and so was a type or figure, first, of Christ, for in him dwelleth all the fullness of the Godhead bodily, Col. 2.9. secondly, of every true Christian and that because God dwells in them by his holy spirit, Know ye not that your body is the Temple of the holy Ghost which is in you? 1. Cor. 6.19. and thirdly, of the Church of Christ: Ye also as living stones, saith Peter, are built up a spiritual house to offer up spiritual sacrifices, acceptable to God through Jesus Christ 1. Pet. 2.5. but especially of the Church triumphant in heaven, (for indeed as the tabernacle did principally signify the Church in her militant condition, when she is in an unsettled restless estate, travelling up and down in the world towards the heavenly Canaan, so the Temple did chief signify the Church in her rest, when she comes to be settled in heaven) whence it was also that the Temple was fare larger and fare more magnificent than was the tabernacle, to signify that the glory of the Church there, should wonderfully exceed that she hath here, even then when she is in her greatest glory.  
Vers. 2. The length thereof was threescore cubits, etc.] Here the dimensions of the Temple are set down, first, the length thereof threescore cubits, that is, the length of the whole Temple containing both the holy, and the most holy place, which is therefore called the length by cubits, after the first measure, 2. Chron. 3.3. for, first, they measured out sixty cubits of ground for the whole house, and then afterwards divided it, assigning twenty cubits to the oracle, or the most holy place, and forty to the Temple before it, as vers. 17. so that the Temple therefore was double the length of Moses tabernacle; for that was but thirty cubits long: see Exod. 26.18. secondly, the breadth thereof twenty cubits, which was also double the breadth of the tabernacle, for that was but ten cubits broad, Exod. 26.24. and thirdly, the height thereof thirty cubits, that is, at least on the outside; for some gather from vers. 20. that the most holy place was but twenty cubits high within, and it is most likely that the roof of the whole house was of the same height; so that by this it might appear, that the Temple was on the inside twice as high also as was the tabernacle (for that was but ten cubits high, Exod. 26.16.) and on the outside thrice as high, see the note vers. 20. and all this was thus ordered by God's direction, 2. Chr. 3.3. Now these are the things wherein Solomon was instructed for the building of the house of God, etc.  
Vers. 3. And the porch before the Temple of the house, twenty cubits was the length thereof, etc.] This was joined to the house in the front thereof, 2. Chron. 3.4. whence is that Joel 2.17. Let the priests, the ministers of the Lord, weep between the porch and the altar; and let them say, Spare thy people, O Lord, etc. there is mention of a porch called Solomon's porch, wherein Christ and his Apostles, and the people, did so usually meet, Joh. 10.23, 24. and Acts 3.11. and 5.12. but that porch was neither built by Solomon (for Solomon's Temple was burnt by the Chaldeans) nor was it in the same place; for this joined to the Temple within the priest's Court, whither none but the priests might come; as for the dimensions of this porch, first, twenty cubits was the length, according to the breadth of the house, that is, from north to south, for though the length of the rest of the Temple is counted from east to west; yet because this porch was larger from north to south, then from east to west; therefore this is counted the length of it: secondly, ten cubits was the breadth thereof before the house, the breadth therefore of this porch being added to the length of the Temple, the whole house (porch and all) was threescore and ten cubits long; how high this porch was, it is not here expressed, but 2. Chron. 3.4. that is added, to wit, that it was one hundred and twenty cubits high, so that it was as a tower to the rest of the house.  
Vers. 4. And for the house, he made windows of narrow lights.] That is, broad within, and narrow without; or else, as some conceit, broad both without and within, but narrowed in the midst of the wall: some Expositors understand by the house in this place, only the holy place, concluding, that the most holy place had no windows: but there is no great weight in any of the reasons they give to prove this; for considering first the thickness of the wall: secondly, the fashion of the windows above described, purposely no doubt so made, both to keep out birds, and the gazing in of any that should attempt to look in at them: and thirdly, the place where these windows were made, which was toward the roof of the house, at least above fifteen cubits high in the wall (for so high the chambers were built, on the outside of the wall,) and there were three stories of chambers one over the other, verse 8. and verse 10. and fourthly, that the Tabernacle had no windows at all, neither in the holy, nor in the most holy place, since it is expressly said, that in this house which Solomon built, he made windows for the house, I see no reason why it should be restrained only to the holy place.  
Vers. 5. And against the wall of the house, he built Chambers round about, etc.] That is, westward, northward, and southward, round about the house he built Chambers, (for on the east side before the porch, where was the court of the priests, there could be no chambers built) and because these chambers were built up close to the house on the outside of the walls, so that the beams of the upper floors of these Chambers were laid on that side towards the Temple, upon the very wall of the Temple, therefore it may be well said, that these Chambers were built against the wall of the house, that is, close adjoining thereto, or, as it is in the margin, upon the wall of the house; there were of these Chambers three stories or rows, each above the other, and each of them five Cubits high, verse 10. and they were doubtless provided for the lodging of the priests, for the laying up of the holy things of the Temple, and such other uses, for of these partly is that spoken, 1 Chro. 28.11, 12. Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper Chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat: And the pattern of all that he had by the spirit, of the Courts of the house of the Lord, etc.  
Vers. 6. For without in the wall of the house he made narrowed rests round about, etc.] This is added to show, how it came to pass that the middle Chambers were broader than the undermost, and the third loft, broader by a Cubit than the middle ones; the reason was, because to the end that the beams might not be fastened in the wall of the Temple, but might be only laid upon the outlets of the wall, and so if occasion were, might be removed without any damage to the wall, at every five Cubits high, (for that was the height of the Chambers, verse 10.) he narrowed the Temple walls a cubit in breadth; as suppose the wall was at the ground six cubits broad, (according to that Ezek. 41.5. He measured the wall of the house six cubits,) when they had built it five cubit's high, there they narrowed the wall a cubit in breadth, and built it up five cubit's broad, and on that outlet of the wall, was the beams of the first floor laid, and by that means, the Chambers there were a cubit broader than those beneath, and so likewise it was again at the third floor, there they left a cubit space for the beams of the third floor to rest upon, and built up the wall but four Cubits broad, and so those Chambers were seven Cubits broad.  
Vers. 7. There was neither hammer, nor axe, nor any tool of Iron, heard in the house while it was in building.] To wit, because all the stones and timber were hewed and fitted for the building, before they were brought to the the place where the Temple was built; and this was done, partly out of a reverend respect, to the ends for which the house was built, and partly to signify, first, that in the Church, the house of God, all should be carried on in a peaceable way, without any of those jars and tumults that are in the world: secondly, to signify the everlasting peace of the Church in heaven, whereof the Temple was especially a type; here the best are sometimes at variance, but there they shall live in perfect peace, here they are hewed, and squared, and fitted for the Temple of God in heaven, partly by the word, I have hewed them by the Prophets, saith the Lord, Hos. 6.5. and partly by afflictions, which is for paring away their corruptions, but when they come to be joined to the Church triumphant in heaven, there will be no need of any such thing.  
Vers. 8. The door for the middle chamber was in the right side of the house, etc.] That is, in the south side, for that in the Scripture is called the right side of the world, as is evident, Psalm. 89.12, where that which is translated the North and the South, thou hast created them, is in the Original, the North and the right side thou hast created them; and the right side of the Temple, to wit, as they came out of the Temple, with their faces eastward: It seems therefore, that in the side of the Temples wall, either in the holy place, or else rather in the porch, there was a door whereby they turned into the lowest floor of the chambers, built on the outside of the house, from whence they went up with winding stairs (which were happily in the thickness of the Temples wall) into the middle chamber, that is, the middle story, which was divided doubtless into several chambers, and so out of the middle into the third: now if there were no other door with stairs to go up, but this on the south, it must needs be yielded, that from hence they went to the furthest chambers on the North side; and that by some void place, after the manner of a cloister below, and galleries above, that went round about the house between the chambers and the wall of the Temple: but indeed, the most that have written concerning the fabric of the Temple, hold, that there was another door also, with winding stairs, going up on the North side, though it be not here expressed, which they would also prove by the description of the doors that led to these chambers, Ezek. 41.11.  
Vers. 9 So he built the house and finished it, etc.] To wit, the bulk and body of the house, for it was not yet cieled and boarded, etc.  
Vers. 10. And they rested on the house with timber of Cedar.] That is, the side chambers. See the note above verse 6.  
Vers. 12. Concerning this house which thou art in building, if thou wilt walk in my Statutes, etc.] When Solomon had only yet set up the frame or body of the house, the Lord spoke to him, either by some revelation, or by the ministry of some Prophet, thereby to encourage him the better to go on in the work, and assured him, that he would perform the word which he spoke unto David, to wit, in making that house his settled dwelling place, and in settling him and his posterity to sit on the throne of Israel, only withal he added this condition, If thou wilt walk in my Statutes, and execute my judgements, and keep all my commandments, thereby giving him to understand, that however glorious the work was which he had in hand for the service of God, yet it would be of no avail to him, except he were careful to live holily and righteously in all other respects.  
Vers. 15. And he built the walls of the house within, with boards of Cedar, both the floor of the house, and the walls, etc.] That is, the whole wall, from the floor to the ceiling, as it is in the margin; or else the meaning is, that both floor and roof and all, was on the outside cedar; for though it is manifest that the holy place was cieled with boards of fir, 2. Chron. 3.5. And the greater house he cieled with fir tree, etc. and floored with the same, as it is in the last clause of this verse, he covered the floor of the house with planks of fir; yet perhaps the fir was next the stones, and then they were overlaid with cedar.  
Vers. 16. And he built twenty cubits on the sides of the house, both the floor, and the walls, etc.] That is, as he did to the holy place, so also in those twenty cubits which were set out, he covered there also, both floor and walls with cedar.  
Vers. 20. And the oracle in the forepart was twenty cubits in length and twenty cubits in breath, and twenty cubits in the height thereof.] So that the oracle or most holy place, was every way square: but how is it then said, vers. 2. of the whole house, containing in length threescore cubits, that the height thereof was thirty cubits? I answer, some conceive that the oracle was thirty cubits high, as was the rest of the Temple, but that it is said here to be but twenty cubits high in the forepart of it, because the wall in the forepart of it, whereby the holy place was divided from the most holy, was indeed but twenty cubits high, and so there was a space of ten cubits above that wall, left open (only the vail hung before it) at which the incense might enter into the most holy place, and indeed, say they, why should it be thus expressed, that the oracle in the forepart was twenty cubits in height, but to distinguish the height of the wall on that side, from the height of the wall on the other sides? but, first, because these words in the forepart, have clearly reference to the length and breadth of the oracle, as well as to the height, And the oracle in the forepart was twenty cubits in length, etc. and secondly, because the holy place might be said to be twenty cubits high, as well as the most holy, in relation to the wall that divided the one from the other, therefore I think it more probable which others say, for the resolving of this difficulty, to wit, that where it is said, vers. 2. that the house was thirty cubits high, the roof is also there included, which went up vault-wise, ten cubits higher than the walls, which were but twenty cubits high, neither in the most holy, nor in the holy place, and that these words are added not to make any difference betwixt the height of the walls in the holy place, and the height of the walls in the oracle (for they were all round about twenty cubits high) but to show that the oracle in the forepart, that is, which was in the forepart of the Temple, the furthest part westward (for that is here called the forepart of the house) was every way square, twenty cubits long, and twenty cubits broad, and twenty cubits high, which could not be said of the Temple or holy place; yea and perhaps too, there went a floor over, from wall to wall in the oracle, whereas the vault-covering of the Temple lay open, and there was no floor over it.  
And he overlaid it with pure gold, and so covered the altar which was of cedar.] That is, as he covered the oracle itself with gold, to shadow forth the majesty of God, and the exceeding glory of heaven, so also he covered the altar with gold, which is therefore called the golden altar, chap. 7.48. being otherwise made of cedar-wood, as that in the tabernacle was of Shittim wood, Exod. 30.13. concerning which, see the note there.  
Vers. 21. So Solomon overlaid the house within with pure gold.] The gold that was spent in overlaying the most holy place, amounted to six hundred talents, 1. Chron. 3.8. and yet besides, it was garnished with precious stones, vers. 6. And he garnished the house with precious stones for beauty, and the gold was gold of Parvaim.  
And he made a partition, by the chains of gold before the oracle.] That is, the chains whereon the vails hung, before this partition, betwixt the holy and the most holy place, 2. Chron. 3.14. And he made the vail of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon: that which was made in stead of this, at the rebuilding of the Temple, was rend in twain at the death of Christ, Matth. 27.51. of the like vail, see Exod. 26.31.  
Vers. 22. And the whole house he overlaid with gold.] That is, not only the most holy place, but also the holy, and the upper chambers also; yea, and the very nails wherewith the plates were fastened, had at least heads of gold, the weight whereof was fifty shekels of gold, 2. Chron. 3.9. and the hinges of the doors, chap. 7.50. Now all this was to signify the precious, and glorious gifts and graces of the spirit of Christ, wherewith every member of Christ must be adorned.  
Also the whole altar that was by the oracle he overlaid with gold.] That is, that was by the entrance into the oracle, in the holy place, not the most holy; so was the altar of incense placed in the tabernacle, Exod. 30.6. and so also it was doubtless placed here in the Temple; for into the most holy place the high priest entered only once a year, Heb. 9.6, 7. but the other priests used to burn incense upon this altar, Luke 1.6. and that twice every day, Exod. 30.7, 8. see the notes concerning that altar of incense that was in Moses tabernacle.  
Vers. 23. And within the oracle he made two cherubims of olive tree, each ten cubits high.] So that besides the two cherubims of beaten gold, at the ends of the mercy-seat, made by Moses, Exod. 25.18. which were part of the propitiatory wherewith the ark was covered, concerning which see the note there; there was now for the most holy place in the Temple, two other cherubims made, by Solomon's appointment, of fare greater size, but not of beaten gold, as the other were, but of olive wood, covered with plates of gold; and these it seems were made after the shape of men (as appears by that description of them, 2. Chro. 3.13. They stood upon their feet, and their faces were inward, that is, eastward toward the holy place) and were to stand before the ark, to hid and cover it from the eyes even of the high priest, and to represent the glorious majesty of God and of Christ, in the continual attendance and ministry of the Angels; and therefore it may well be, that the stature of these cherubims so fare surpassing the stature of men, ten cubits, that is five yards high, was to represent of what mighty strength and excellency the Angels are.  
Vers. 24. From the uttermost part of the one wing, unto the uttermost part of the other, were ten cubits.] So that the wings of the one Cherub, took up ten cubits, which was one half of the breadth of the most holy place, vers. 20. and the other took up the other half: the outer wing of the one touching the South wall, and the outer wing of the other, the North wall, and their inner wings meeting in the midst of the house. Neither is there any space allowed for the body of the Cherubs, because their wings did arise, as it were, out of the midst of their backs.  
Vers. 30. And the floor of the house he overlaid with gold, within, and without. That is, both in the Oracle, and without in the Temple.  
Vers. 31. The lintel and side-posts were a fift part of the wall.] The partition wall was twenty cubits long, and twenty cubits high, and the door therefore being a fift part of it, was four cubits wide, and four cubits high, narrower by a cubit then the door of the Temple, which was the fourth part of the wall, vers. 33. Some read this clause thus, the lintel and side-posts were five square, and then the meaning I conceive must be, that the upper lintel was made of two pieces, which went up in the midst like the ridge of a house; and so the door was five square.  
Vers. 33. So also made he for the door of the Temple, posts of olive tree, a fourth part of the wall.] It was therefore five cubit's broad; for the partition must needs be twenty cubits, the breadth of the Temple.  
Vers. 36. And he built the inner court with three rows of hewed stone, and a row of Cedar beams.] This Court here mentioned was questionless that which is called the court of the Priests, 2 Chron. 4.9. but here called the inner Court, in respect to that greater Court of the people, which was without this; but concerning these rows of Stone and Cedar, the opinion of Expositors is very different; for some understand it of a low wall raised about this Court, not above three cubits high (over which the people might look and see their sacrifices offered by the priests on the altar of  offering, which was in this Court) made of three rows of stone, perhaps of several kinds and colours, and a row of Cedar beams on the top. Again, others understand it of a fair building about this Court, wherein were four galleries, three of stone, and one of Cedar; which may seem most probable, first, because this phrase (he built the inner Court) seems to imply more than the raising of a low wall: and secondly, because in 1 Chron. 28.11.12. it seems apparent, that there were chambers and treasuries about the Courts of the Temple. Then David gave to Solomon his son, the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy-seat. And the pattern of all that he had by the spirit, of the Courts of the house of the Lord, and of all the Chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicate things: and the like expression we have concerning the Temple, Ezra 6.43.  
Vers. 38. So was he seven years in building it.] From the second month of the fourth year of Solomon's reign, when the foundation of this house was laid, vers. 1. to the eight month of the eleventh year, when this house was finished, is seven years, and six months, but the odd months (as usually in other places) are not here expressed.   

CHAP. VII.  
Vers. 1. BUt Solomon was building his own house thirteen years.] Almost therefore twice as long was he in building his own house as in building the Temple, for he was but seven year's building that, Chap. 6.38. the reasons whereof may be, first, that David had before his death provided a great part of the materials for the Temple in a readiness: secondly, that neither Solomon, nor his workmen were so forward and zealous for the hastening and finishing these buildings, as for that of the Temple: and thirdly, that happily this was a far greater building, as indeed we may the better think it was, if we reckon the house of Lebanon and the Queen's house as part of this royal palace, as most interpreters upon very probable grounds conceive they were.  
Vers. 2. He built also the house of the forest of Lebanon, etc.] Many Expositors hold, that this house of the forest of Lebanon, was no part of that house of solomon's, mentioned in the foregoing verse, which was thirteen years in building, but another house which he built in the forest of Lebanon, after those twenty years were expired that were spent in building the house of the Lord, and his own house, Chap, 9.10. to wit, when Solomon had taken Hamath, 2 Chron. 8.3. which was the royal city they say of Libanus: and for the further confirmation of this, they allege that place, Chap. 9.19. where it is said, that Solomon built all that he desired to build in Jerusalem, and in Lebanon, and in all the land of his dominions; but yet the most of Interpreters, and I think most probably, do hold the contrary, namely, that it was a part of the King's house which was thirteen years in building: and that for these reasons; first, because there the golden Targets and Shields were kept, which Solomon made, Chap. 10.17. the King put them in the house of the forest of Lebanon; and were thence taken by Shishak, when he came up against Jerusalem, Chap. 14.25.26. and doubtless, these were provided to be carried before the King by his Guard, as were those of brass which Rehoboam made in stead of the golden ones, which the King of Egypt had carried away. Chap. 14.28. and therefore could not be so fare off as mount Lebanon was: secondly, because it seems to have been the chief store-house and magazine of Arms which the kings of Judah had, whence is that Esay 22.8. Thou didst look in that day to the armour of the house of the forest, and it is not likely, that Solomon would have his chief Magazine of Arms in mount Lebanon, which was in the very utmost parts of his kingdom: thirdly, because it is not probable, that Hiram afforded not help, both of materials and bvilders for this house of Lebanon, as well as for the rest of Solomon's buildings, and it is manifest, Chap. 9.10.11. that Solomon gave Hiram his recompense, at the end of those thirteen years spent in building his own house, when as it is said there, verse 1. Solomon had finished the building of the house of the Lord, and the King's house, and all Solomon's desire which he was pleased to do: fourthly, because his throne of Judgement (which we may well think was in Jerusalem) was in a part of this house, as we see in the seventh verse of this Chapter: and fifthly, because his wife's house, which is also here severally mentioned, was a part of his own house, as appeareth, 1 Kings. 3.1. And Solomon made affinity with Pharaoh king of Egypt, and took Pharoahs' daughter, and brought her into the city of David, until he had made an end of of building his own house, etc. under which, the Queen's house must needs be comprehended, and why not then the house of Lebanon also? and therefore it is thought to have been called the house of the forest of Lebanon: first, because of the multitude of Cedar pillars which were therein brought from Lebanon, it shown like a forest of Cedar trees: secondly, because in regard of the pleasantness of it, having many curious shadowy groves, and green closes about it, it did resemble the forest of mount Lebanon: and thirdly, because it was made of Cedars brought from Lebanon; as in the same regard also (according to the exposition of many interpreters) the Temple is also called Lebanon, Zach. 11.1. Open thy doors O Lebanon, that the fire may devour thy Cedars.  
And the height thereof thirty cubits, upon four rows of Cedar pillars, with Cedar beams upon the pillars, etc.] It is very hard to conceive the fashion of the building of this house, by this short description which we here have of it, especially because here it is said, that it stood upon four rows of Cedar pillars, with Cedar beams upon the pillars, and it follows in the next verse, And it was covered with Cedar above upon the beams, that lay on forty five pillars, fifteen in a row, for if there were four rows of pillars, as here it is said, and fifteen in a row, as vers. 3. then should there be, may some say, threescore pillars and not forty five, as it is expressly there said: but the most probable conjectures that I find in Expositors, concerning the contriving of this building, according to the description that is here given of it, are these two; the first is, that it was built with three stories, in the first whereof, which was next to the ground, there were four rows of Cedar pillars, which are those here mentioned; and the Cedar beams upon the pillars, were those which were laid for the floor of the second story; then in the second story there was forty five pillars, fifteen in a row, so that there was not in this story four rows of pillars, as there was in that next the ground, but three rows, fifteen in a row, which makes forty five pillars; and over these, there were also beams laid, which were for the floor of the third story, which had no beams, but a roof of Cedar on the top, all which they say, is comprehended in those words, verse 3. And it was covered with Cedar above upon the beams, that lay on forty five pillars, fifteen in a row: the second is, that this house was built with three galleries on each side, one over the other, each one borne up with two rows of pillars, whereof one row joined to the wall of the house on either side, and the other stood on the outside of the Galleries on either side the house, and that these were the four rows of pillars mentioned in this verse, where it is said, that the house stood upon four rows of Cedar pillars, with Cedar beams upon the pillars, and that in the next verse it is said, that it was covered with Cedar above upon the beams, that lay on forty five pillars, fifteen in a row, because, there the outmost pillars are only counted on one side of the house, whereof there were fifteen in a row, in each of the three Galleries, one over the other, which makes in all forty five pillars, each Gallery having beams of Cedar upon the pillars, and those also covered with Cedar boards. However, that this house was provided not only for storehouses, but also for public feasts, and for a summer house, happily for the king to dwell in at times, we may gather from that place, chap. 10.21. All king solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold, etc.  
Vers. 4. And there were windows in three rows, and light was against light in three ranks.] The meaning of this may be either, that the windows in each of the three galleries on one side of the house, were right against the windows on the other side; or else, that as the windows stood side ways in even rows, so also perpendicularly they were one directly over the other.  
Vers. 5. And all the doors and posts were square, with the windows.] That is, both doors and posts, and windows were all square.  
Vers. 6. And he made a porch of pillars, the length thereof was fifty cubits, and the breadth thereof thirty cubits.] It was therefore in length answerable to the breadth of the house, and the breadth of it thirty cubits, being added to the length of the house, made the house (porch and all) one hundred and thirty cubits long.  
And the porch was before them, and the other pillars, and the thick beam were before them.] That is, the porch beneath was before the doors, and posts of the house mentioned vers. 5. the walls and pillars of the porch being every way correspondent to those in the house; and then upon these pillars in the porch were beams laid, which did support other pillars above, as it was in the house, vers. 2.3. and so the beams, and upper pillars in the porch, were right against the beams and upper pillars in the house; and thus also the height of the porch is also employed to have been the same with the height of the house, which was not before expressed.  
Vers. 7. Then he made a porch for the throne, where he might judge, etc.] To wit, for the throne of Ivory, which is largely described, chap. 10.18. the joining of this we see here, with that which went before, makes it probable, that this was built in the same place, though not just before the house of Lebanon, but before that part where the king usually dwelled, only there was a court between, to which the words in the following verse seem to have reference.  
Vers. 8. And his house where he dwelled, had another court within the porch, which was of the like work.] Hereby it appears, that the porch of judgement spoken of in the verse before, was not just before the kings dwelling house, to wit, as joining to it, for within that porch, was the court of the house of the like work, that is, having porches and galleries about it, as that had; as also that without that porch of judgement there was a great court, where the people met, that came thither for matters of justice, for what court else should this be referred to, where it is said, that the king's house had another court, within the porch, which is therefore called the middle court, 2. Kings 20.4. Isaiah was gone into the middle court.  
Solomon made also an house for Pharaohs daughter, etc.] Concerning which, see 2. Chron. 8.11.  
Vers. 9 All these were of costly stones, etc.] Hereby it is evident that the walls of all these buildings before mentioned, were of stone, to wit, costly stones, Marble, and Porphyry, etc. though the pillars and galleries were of cedar, as is before described, and the walls also within doubtless covered with cedar; yea and though they were such costly stones, yet were they according to the measure of hewed stones, as great, that is every way as great, as other ordinary hewed stones, even from the foundation unto the coping, that is, the top of the wall, whereon the beams were laid.  
And so on the outside toward the great court.] That is, the court that did compass about, or lay as a great court-yard before all these buildings.  
Verse 12. And the great court round about was with three rows of hewed stones, etc.] That is, the great court mentioned vers. 9 and whereas it is said, that it was with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the Lord, and for the porch of the house, the meaning is, either that it was built about with three stories of stone building, and one story of cedar, both outwards towards the court of the house of the Lord, and towards the porch of the king's house; or else, that as the inner court of the Temple was built with three rows of hewed stones, and a row of cedar beams (concerning which, see the note, chap. 6.36. so was also this that lay before the porch of the king's palace.  
Vers. 14. He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, etc.] This Hiram 2. Chron. 2.14. is said to have been the son of a woman, of the daughters of Dan, yet here it is said, that he was a widow's son of the tribe of Naphtali, to wit, because his father was of that tribe (though his mother was of the tribe of Dan, 2. Chron. 2.14. and withal it is said, that his father was a man of Tyre, either because some skilful Tyrian that taught him his skill, adopted him for his son; or rather, because his father had long inhabited that place: yet some rather conceive, that his mother is here said to have been of the tribe of Naphtali, and that it was the error of the king to say she was of the tribe of Dan, as we see he did, 2. Chron. 2.14. Now though here it is only said, that he was a worker in brass, yet he was also skilful to work in gold and in silver, in iron, in stone, and in timber, in purple, in blue, in fine linen, and in crimson: also to grave any manner of graving, to find out every device, etc. as is expressed in that 2. Chron. 2.14. so that Solomon out of the great respect he bore him, used to call him his father, 2. Chron. 4.16. All their instruments did Hiram his father make to king Solomon, for the house of the Lord, of bright brass.  
Vers. 15. For he cast two pillars of brass, of eighteen cubits high a piece.] In 2. Chron. 3.15. it is said, that these pillars were thirty five cubits high, which seeming difference is three several ways reconciled by Interpreters: first, that here is set down the complete length of the pillars, even the basis or pedestal of the pillars, being reckoned in, but according to the account of the sacred cubit, or the cubit of the Sanctuary, which contained two common cubits: but in the Chronicles the length of them is reckoned according to the common cubit, only the basis is left out, and so they are said to be thirty five cubits long, and so (should the base have been added) there had been thirty six cubits, twice as many as in this place, where the length is taken according to the sacred cubit: secondly, that here the length of one pillar is set down, and in the Chronicles the length of both together; and whereas against this it might be objected, that one pillar being eighteen cubits long, the length of both must need be thirty six cubits, not thirty five, as it is in the Chronicles; to this, two answers are given: first, that happily the pillars were but seventeen cubits and a half high, a piece (which being put together, make thirty five cubits) but are said here to be eighteen cubits high, because it is usual in the Scripture, not to express such broken measures, but rather to express it in a full number: and secondly, that happily each pillar was eighteen cubits high, but half a cubit of each pillar being within the chapiters that were put upon them, being so measured, they made together but thirty five cubits: and thirdly, that the Scapus or body of each pillar was but eighteen cubits high, but that the base, the chapiters, and all other the additions and appurtenances of the pillars being measured in, they were indeed thirty five cubits high, and indeed this last seems to me the plainest and most probable answer, and least liable to exceptions; yet any of them are probable enough, and sufficient to remove the seeming contradiction betwixt these two places; in Jer. 52.21. it is also added, that these pillars were hollow and four fingers thick.  
Vers. 16. The height of the one chapter was five cubits.] In 2. Kings 25.17. it is said, that the chapiters were but three cubits high; but there by the chapiters, are meant only the pomels of the chapiters, as they are called, 2, Chron. 4.12. which were indeed but three cubits high, but here the network which either compassed those pomels and stood hollow from the pomels, or else were as a freeze above the pomels are also comprehended, and so these chapiters were five cubits high; and four cubits in height they were with lillie-work, vers. 19, yet some hold, it was the cornice on the top that was three cubits high, 2. Kings 25.17.  
Vers. 17. And nets of checker-work, and wreaths of chain-work, etc.] Some understand this of certain borders, some of checker-work wrought after the manner of nets, and others of chain-work, which were on the lower part of the chapiters, or in the midst as a freeze; but others conceive that the bowls of each chapter were compassed within these nets of brass, and that these seven wreaths of chain did in several places compass the net which was fastened to these wreaths, for the better strengthening of them.  
Vers. 18. And he made the pillars, and two rows round about upon the one network to cover the chapiters that were upon the top with pomegranates.] Some undestand this also, of two borders made with pomegranates an hundred in each border, or row, which were above the borders of network, and wreaths of chain-work; others rather think, that these two borders went round about on the outside of the grates and chain-wreaths, from which the pomegranates did hang down in the midst of the open spaces in the network.  
Vers. 19 And the chapiters that were upon the top of the pillars, were of lilie-work in the porch four cubits.] That is, they were made in leaves after the manner of lilies, four cubits high, and it was such lilie-work as was in the porch, before which these pillars stood: see the note above, vers. 16. But yet some refer this, in the porch, to pillars, not to lilie-work, as if it had been thus expressed, And the chapiters that were upon the top of the pillars in the porch were of lilie-work.  
Vers. 20. And the chapiters upon the two pillars had pomegranates also above, etc.] The meaning of this is, that in the upper part of the chapiters, which is called the cornice, right over above the belly which was by the network, which is above called the freeze, there were also pomegranates; now whereas it follows concerning the number of the pomegranates, and the pomegranates were two hundred, etc. for this we must know, that there were two rows or borders, as is noted before, vers. 18. above the network wreaths in each chapter, now there being a hundred pomegranates hanging down from each of these rows or borders, which are those mentioned, 2. Chron. 3.16. And he made an hundred pomegranates and put them on the chains, there were consequently two hundred pomegranates upon the freeze of each chapter, as it is here said, and in the chapiters of both pillars four hundred, as is noted, vers. 42. of this chapter, and again 2. Chron. 4.13. Indeed, Jer. 52.23. it is said, that there were but Ninety and six pomegranates on a side, that is, on one of the rows; but than it seems there were eight other pomegranates between chequer and chequer, which made up the two rows of ninety six full two hundred, and thence it is, that even in that place of Jeremy before cited, there is an intimation that all the pomegranates in one row were an hundred, there were ninety and six on a side, and all the pomegranates upon the network, were an hundred round about.  
Vers. 21. And he set up the right pillar, and called the name thereof Jachin, etc.] The two pillars the one called Jachin, that is, he shall establish: the other called Boaz, that is, in it is strength: signified, first, the strength and stability of the temple, even that God would preserve and uphold it in case the people would keep covenant with him: secondly, the invincible strength and stability of the church whereof the temple was a sign, and that her strength should be merely of God: thirdly, the certain perseverance of every true believer through God's help and support, who will never suffer the gates of hell utterly to prevail against them: and fourthly, that God would in all ages raise up some in his church, Martyrs, Confessors, and others, that should as fare excel others in all eminency of grace as these pillars did excel the rest of the building in curious workmanship; men that should be the glory of the churches whereof they are members, and that by their courage, constancy and patience, should notably strengthen and support others, whence it is, that Saint John speaking of those that should continue constant in times of persecution, as alluding to these two pillars, saith of them, Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, etc.  
Vers. 23. And he made a molten sea, etc.] At this the priests were to wash their hands and feet, for so it is expressed, 2. Chron. 4.6. The sea was for the priests to wash in, as formerly they had done at the laver in the tabernacle, Exod. 30.19, 20, 21. (concerning which, see the note there,) and hence we may gather, that it had pipes or cocks to let out the water; it was called a sea, because it was such a huge vessel, ten cubits, that is, five yards from the one brim to the other, and five cubits, that is two yards and a half high; and this was to signify both the exceeding filthiness of sin, that would require a sea for the cleansing of it; and also the infinite virtue there had need to be in the blood, whereby the sin of all Gods elect people must be washed away: the reason why not only the breadth of it is expressed, but also the measure of the circumference of it round, a line of thirty cubits, that is, fifteen yards did compass it round about, is to intimate, that it was exactly round, for the diameter of a circumference is the third part of the circumference and a little more, and so it was here, it was thirty cubits round in compass, and so the diameter of it from brim to brim was ten cubits, and perhaps a little more, which is not therefore expressed. In the Chronicles there is also mention of the brazen altar which Hiram made, which is not here set down, 2. Chron. 4.1. Moreover he made an altar of brass, twenty cubits the length thereof, etc.  
Vers. 24. And under the brim of it round about, there were knops compassing it, ten in a cubit, etc.] That is, under the lily work of the brim there were knops, ten in a cubit, to wit, three hundred knops, cast in two rows (for the sea was thirty cubits in compass) and out of each of these knops there did issue forth, as it were, the figure of an Ox-head (out of which perhaps the water did run) 2 Chron. 4.3.  
Vers. 26. It contained two thousand baths.] That is, so much water was usually put into it, but it held, if filled up to the brim, three thousand baths, 2 Chro. 4.5. And if a bath contained eight gallons or thereabout, as is usually held, than four baths made a barrel, and consequently, there was usually put into this sea five hundred barrels of water, and if filled up to the brim, it could contain seven hundred and fifty barrels. If this answer doth not satisfy, we must yield that the measure of the bath differed, and that the biggest held an ordinary bath and an half, whence is the seeming contradiction of these two places.  
Vers. 27. And he made ten bases of brass, etc.] Whereon the ten lavers stood, ver. 38. and whereon they were drawn from place to place, as occasion served, for the washing of the sacrifices, 2 Chron. 4.6.  
Vers. 28. They had borders, and the borders were between the ledges, etc.] That is, the base being made like a chest of four brazen tables, four cubits long, and three cubits high, joined in the corners to four pilasters, in the upper part of each side, which was above the wheels, there were ledge, ●ound about, betwixt which there were borders like the panes of wainscot, whereon were engraven lions, and oxen, and Cherubims.  
Vers. 29. And upon the ledges, there was a base above.] That is, the cover or lid of these bases, which was peculiarly called the base, because thereon the l●ver stood: but others understand this of a neck of brass, that went up from the cover like a funnel.  
And beneath the lions and oxen were certain additions of thin work.] That is, certain finishings or ornaments of thin work, which were not of the body of the base, but hung down beneath the bottom of the base, betwixt the two wheels, and therefore called additions, and happily they are said to have been beneath the lions and the oxen, (not the Cherubims) because the Cherubims stood outmost on each side, and so were over the wheels, and then the lions and the oxen being in the midst of the side boards, beneath them the additions were.  
Vers. 30. And every base had four brazen wheels, and plates of brass.] Through which the ends of the axletrees went on each side, and whereon they were born up,  
And the four corners thereof had undersetters.] From each corner of this base there risen up certain strong stays or undersetters, whereon the belly of the laver did rest, that so, when the base was stirred, it might stand fast and firm; and these undersetters are said to be at the side of every addition; either with respect to those additions beneath mentioned, verse 29. that hung down between the wheels, implying, that these undersetters were certain pilasters, the lower part whereof was in the bottom of the base, by the side of those additions, or else rather, with respect unto those additions that were on the upper edge of the base, for as there were certain finishings, and trimming ornaments on the lower edge of the base, hanging down between the wheels, whereof there is mention, verse 29. so also it seems there were the like, or other additions or ornaments, on the upper edge of the base, whereof mention is made, verse 36. and at the side of these additions in each corner of the base were these undersetters, whereon the laver resting, was kept steady.  
Vers. 31. And the mouth of it within the chapter and above was a cubit, etc.] For the understanding of this, we must know, that in the midst of the cover or lid of these bases, there did rise up another lesser base, about half a cubit high, which is here called the chapter, from the lid or cover of the great base, it did ascend four square, and straight up half a cubit, and thence afterwards it did ascend with a round compass, still growing wider and wider, like the mouth of a funnel, for half a cubit more (as is expressed, verse 35. in the top of the base was there a round compass of half a cubit high) that so in the mouth or hollow thereof, the lower part of the lavers might rest: now of this it is here said, that the mouth of it within the chapter, that is, within the lower part that went strait up, and above, that is, in that part which went up with a round compass on the top, it was a cubit, that is, a cubit high; the round compass in the top whereinto the Lavers were set, was half a cubit high, verse 35. and the chapter or base beneath was also it seems half a cubit high, and therefore both together were a cubit in height, and then for the circumference, as it followeth in the next words, the mouth thereof was round, after the work of the base, a cubit and an half, that is, it was round in compass a cubit and an half, and made after the work of the base with borders, and ledges, and gravings, to wit, of Cherubims and lions, etc. in the borders; which were as those in the base, four square, not round. Some Expositors do indeed otherwise understand these words; namely, that the mouth of this base was a cubit broad from one side to the other, in that part of it, which was encompassed with a crown or cornice, called here the chapter; but the first exposition is the best.  
Vers. 33. And the work of the wheels was like the work of a chariot wheel.] That is, curiously wrought.  
Vers. 34. And there were four undersetters to the four corners of one base, etc.] See the notes, verse 30.  
Vers. 35. And in the top of the base was there a round compass of half a cubit high.] The whole mouth of the base was a cubit high, (as was expressed before, verse 31.) but the upper part of it, where it began to rise with a spreading compass, fitted to the bottom of the Laver that was to be set into it, that was but half a cubit high; but yet some understand this of a round hollow place on the top of the base, which was to receive the water that ran out of the cocks.  
And on the top of the base, the ledges thereof, and the borders thereof, were of the same.] That is, the ledges of the cover or lid of the base.  
Vers. 36. And Additions round about.] That is, certain finishings on the uppermost edges of the base.  
Vers. 38. One laver contained forty baths.] That is, ten barrels. See the note above, vers. 26.  
Vers. 39 And he put five bases on the right side of the house, etc.] That is, on the south side of the priests court, as is expressed in the latter end of the verse.  
And he set the sea on the right side of the house eastward, over against the south.] So that the sea was placed near to the entering in at the gate, which was in the east side of the Court, that the Priests might presently wash so soon as they entered to minister in the holy place, but yet withal on the south side of the gate, which was counted the right side of the court.  
Vers. 45. And the pots, and the shovels, and the basons, etc.] And so the fleshhooks also, 2 Chron, 4.16.  
Vers. 48. And Solomon made all the vessels that pertained unto the house of the lord] That is, Hiram made them by Solomon's direction, according to the pattern which his father David had given him from the Lord, 1 Chron. 28.19.  
The Altar of gold, and the table of gold, whereupon the shewbread was.] In the 2 Chron. 4.19. it is the tables, in the plural number, so that one is here figuratively put for all, for he made also ten tables, and placed them in the Temple, five on the right side, and five on the left, 2 Chron. 4.8. concerning the altar here mentioned, see the note, chap. 8.20.  
Vers. 49. And the Candlesticks of pure gold, five on the right side, and five on the left, before the Oracle.] In the Tabernacle of Moses there was but one candlestick, and one table of shewbread, (concerning which, see the notes Exod. 25, 23. etc.) but now in the Temple there were ten candlesticks, and (as is noted in the former verse) ten tables of shewbread, and this was (as many Expositors conceive) to signify, that after the coming of Christ, of whom Solomon was a type, the Church should have more plentiful means of grace, and more abundant light from heaven than ever it had under Moses. As for the allotting of a candlestick to every table to give light thereto, it might also signify, that unless light from above goes along with every Ordinance, appointed for the feeding of men's souls, it will be to them of no advantage.  
With the flowers and the lamps, and the tongs of gold, etc.] Like those in the Candlestick that Moses made for the tabernacle, Exod. 25.31. of which see the note there.  
Vers. 50. And the bowls, and the snuffers, and the basons.] 2. Chron. 4.8. It is expressed that there were an hundred basons.   

CHAP. VIII.  
Vers. 1. THen Solomon assembled the Elders of Israel, etc.] To wit, to attend upon the ark, when it was removed out of the City of David, which is Zion, (where it had been ever since David brought it thither, 2 Sam. 6.12, of which, see the note there) unto the Temple which Solomon had now built in mount Moriah; for by this personal attendance both of Princes and people upon the ark, they did acknowledge the Lord, of whose present the ark was a type, to be the God and Lord of Israel, and themselves his servants. A great question, indeed it is, how it can be said here, that the ark was carried out of Zion, that it might be placed in the Temple, seeing ordinarily in the Scripture, Zion is spoken of as the place where God dwelled in his Temple amongst his people, as Psal. 78.68.69. where it is said, that God chose the tribe of Judah, the mount Zion which he loved, and he built his Sanctuary like high places, etc. and Esa. 8.18. where God is called the Lord of hosts, that dwelleth in mount Zion, and so in many other places. But for this we must know that to speak properly and in a strict sense, the Temple was not built in mount Zion but in mount Moriah, 2. Chron. 3.1. therefore it is said here, that the ark was carried out of the city of David, which is Zion, into the Temple; but because the whole city of Jerusalem is usually called Zion, and mount Zion, from that mount which was a chief part of it, thence it is that the Temple Gods dwelling place, is so usually said to have been in Zion.  
Vers. 2. And all the men of Israel assembled themselves unto king Solomon at the feast, etc.] That is, at the time when they were from all parts of the land to assemble themselves together to keep the feast, in the month of Ethanim, which is the seventh month. By the feast is meant (as is most probably held by the most of Interpreters) the feast of tabernacles, which began the 15 day of the seventh month, Levit. 23.34. and was indeed the chief feast of this month, as being one of those three feasts whereto all the males of Israel were bound to resort: yet it must needs be that the people assembled (at least the heads of the tribes, and the chief of the fathers) seven or eight days before the feast of tabernacles, for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day; and on the three and twentieth day Solomon dismissed the people, 2. Chron. 7.10. And on the three and twentieth day of this seventh month, he sent the people away unto their tents, so that the seven days, which he kept for the dedication of the temple (whereof mention is made vers. 65. of this chapter, and 2. Chron. 7.9.) were before the feast of tabernacles: yet if they were the seven days immediately foregoing the feast of tabernacles, which was on the fifteenth day of the month, doubtless the tenth day was excepted, which was the day wherein they afflicted their souls with fasting, Levit. 23.27. and therefore not likely to have been one of the days of this festivity of the Temples dedication: now whereas it may be objected, that till the eight month the Temple was not finished, chap. 6.38. And in the eleventh year, in the month Bul (which is the eight month) was the house finished; to this I answer that the dedication therefore was, doubtless in the seventh month of the following year, that month being chosen for the people's convenience, who were then to assemble themselves to keep the feast of Tabernacles, and that in the interim there might be time for the drying of the walls, and to make all things ready for the dedication of it.  
Vers. 3. And the priests took up the ark.] In 2. Chron. 5.4. it is, and the Levites took up the ark: but that is only, because the priests also were of the tribe of Levi.  
Vers. 4. And they brought up the ark of the Lord, and the tabernacle of the congregation, etc.] To wit, that which was made by Moses, which only was called the tabernacle of the congregation, this had been hitherto in Gibeon, 2. Chron. 1.3. but was now removed thence with all the holy vessels thereof, and laid up in the treasuries of the Temple: not only because they had been consecrated to God, but also to make sure that the Temple should now be the only place of God's worship.  
Vers. 5. Sacrificing sheep and oxen that could not be told, nor numbered for multitude.] To wit, when they were going in a solemn manner before the ark, to remove it from the city of David into the Temple, and therefore perhaps in the same manner too that was observed by David, when he removed the ark from the house of Obed Edom, 2. Sam. 6.13. And it was so, that when they that bore the ark of the Lord, had gone six paces, he sacrificed oxen and fatlings.  
Vers. 8. And they drew out the staves, that the ends of the staves were seen out in the holy place, etc.] Some conceive the meaning of this hard place is this, to wit, that they drew out the staves quite out of the rings of the ark, thereby to signify, that the ark was now to be removed no more, and so the staves being laid upon the ground in the fore part of the Sanctuary, their four ends, or heads, might be seen as one went out of the holy place, into the most holy; but out of that place they were never seen, because the ark was never removed; but it is hard to make this exposition agree with the words: the most approved exposition therefore is this, when they had set the ark in his place, behind the Cherubims, to wit, the two great Cherubims which Solomon had made, neither the ark nor the staves could be seen; but then they drew out the staves eastward, that so though the ark was not seen, yet the end of the staves might be seen, to put them in mind of the ark which was behind the wings of the Cherubims: for by this means the ends of the staves were seen out in the holy place before the oracle, that is, in that part of the most holy place which was before the ark (which was more especially called the oracle) and they were not seen without, that is, they were not seen out of the ark: they that were before the oracle in the most holy place, might discern by the ends of the staves, that they were in the ark, as it is expressed, 2. Chron. 5.9. And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle: but the staves were never seen out of the ark, for that was against God's Law, Exod. 25.15. The staves shall be in the rings of the ark, they shall not be taken from it; or else, they were not seen without, that is, the staves were drawn out so little, that in the most holy place they might be discerned; or happily, at the very door 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 Aaron's 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 Aaron's rod that budded, and the tables of the covenant.  
Vers. 10. And it came to pass 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 Cymbals, Psalteries and Harps, appointed to sound forth the praises of God, and whilst 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 brazen altar stood, for thus it is expressed, 2. Chron. 5.11. etc.  
Vers. 12. Then spoke Solomon, The Lord said that he would dwell in the thick darkness.] Solomon standing where he saw how on a sudden the house was filled with a cloud, (to wit, upon the brazen 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 brazen 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, etc.) apprehending rightly, that it was sent of God as a sign of his presence; in that rapture of his joy, he broke forth into these following words, the Lord said that he would dwell in the thick darkness, etc. 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, doubtless by this cloud the Lord doth show 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, etc.] 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, etc.] That is, having turned himself from the people, he stood upon the brazen 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. etc.  
Vers. 27. Behold, the heaven, and heaven of heavens cannot contain thee.] See the note Deut. 10.14.  
Vers. 30. And harken 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 God's 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 Christ's name, with an eye of faith fixed upon him as their Mediator, Joh. 14.13, 14. Whatsoever ye ask in my name, that I will do, etc.  
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 trespass against his neighbour, and an oath be laid upon him, etc.] 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 witness 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 confess thy name, etc.] 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 secure.  
Verse, 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 battle, to wit, that upon the prayers of their brethren in the Temple, or their own prayers towards the Temple, the Lord would be pleased to bring them again into the land: or else of those, that by the enemy should be driven out of their dwelling places, yet not out of the land of Canaan: to wit, that God would be pleased, when they prayed in, or towards the Temple, to hear their prayers, and restore them again to the land of their inheritance.  
Vers. 35. If they pray toward this place, and confess thy name, and turn from their sin when thou afflictest them, etc.] As if he should have said, though they did not repent and turn unto thee till thine hand was heavy on them, yet let not that hinder the acceptance of their prayers if they do then sincerely repent, and seek thy face and favour.  
Vers. 36. Forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way, etc.] This is added, because first, there is no hope of saving instruction till sin be pardoned; secondly, the removing of a judgement yields little comfort, unless men become better than they were before; and thirdly, no chastisement will ever instruct men unless God teach them by his spirit.  
Vers. 38. What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, etc.] By the plague of the heart, here is meant both the sins for which they are punished, which proceed all from the wickedness of the heart, and must be acknowledged and bewailed, or else men will never seek seriously to God that the punishment may be removed; and also, the punishment itself, because it is inflicted for sin, which is rooted in the heart, and doth always oppress and wound, especially when we apprehend it to be an effect of God's wrath.  
Vers. 41. Moreover, concerning a stranger that is not of thy people Israel.] Either this is meant of such strangers as were converted to the Jewish Religion, called therefore Proselytes, such as was that Ethiopian Eunuch, Acts 8.27. who had been at Jerusalem to worship; or else, of such strangers as were also unbelievers, (for whom the Jews say there was a court without, that, where the people of Israel met together) Indeed there is no question, but strangers of another religion, by the victories of the Jews, and other discoveries of Gods special love to them, might be brought to have a reverend opinion of the God of the Hebrews (for this was usual with the heathens as we may see in that example of the Philistines, 1. Sam. 4.7, 8. and 6.2, 3.) and thereupon might come with their gifts and prayers to the temple; but then doubtless Solomon hoped not that their persons and prayers should be accepted with God for any such devotion in them (for there was never any way of obtaining favour with God, but only in and through the Messiah) but desired only that God would make his power known by doing what they should so desire of him, that so his name might be rendered the more glorious. Thus this place may be understood of infidel strangers; yet I think it is rather meant of Proselytes.  
Vers. 44. If thy people go out to battle against their enemy, whithersoever thou shalt send them, etc.] Thus he implieth, that even when they had a commission from God to take up arms, yet they ought by prayer to seek God's assistance, and withal, that unless the war was just, it would be in vain to seek to God for help.  
Vers. 51. Thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron.] Why the Israelites are called God's inheritance, see the note, Deut. 32.9. and why Egypt is called a furnace of iron, see the note, Deut. 4.20. it implies the heaviness of their oppression there, and that it was to purge them, and not to consume them.  
Vers. 52. That thy eyes may be open unto the supplication of thy servant.] That is, of me thy servant, as before, vers. 28.29, 30.  
Vers. 54. And it was so, that when Solomon had made an end of praying, etc.] In 2 Chron. 6.41. some particulars are added which here are omitted, to wit, that having ended his prayer, he added these words, Now therefore arise, O Lord God, into thy resting place, thou and the ark of thy strength, etc. which is a clause of the 132. Psalm vers. 8.9, 10. and therefore doubtless that Psalm was made, either by his father David, at his removing of the ark, or else by Solomon at this time; and that hereupon fire came down from heaven, and consumed the  offerings, and the sacrifices, which the Priests had then laid upon the altar, whereupon the people bowed themselves and worshipped the Lord, 2 Chron. 7.1, 3. Now therefore when the Lord had thus testified his presence and assent to Solomon's prayers, the King risen up and blessed the people, as in the following words is expressed.  
Vers. 59 That he maintain the cause of his servant.) That is, of me his servant, or of the king of Israel indefinitely.  
Vers. 64. The same day did the king hollow the middle of the court, etc.] That is, the middle part of the pavement of the inner Court, to wit, either by offering sacrifices thereon, or by building many and several altars there for the present occasion, because one altar could not suffice for such a multitude of sacrifices.  
Vers. 65. Solomon held a feast seven days, even fourteen days.] That is, seven days for the dedication of the Temple, which began with the beginning of the seventh day of the seventh month, and ended with the end of the fourteenth day, (if the tenth day be accepted, as being the day of their public fast, as is above noted, vers. 2. and then seven days for the feast of Tabernacles, which began with the beginning of the fifteenth day, and ended with the ending of the one and twentieth day.  
Vers. 66. On the eighth day he sent the people away, etc.] To wit, the day following the last seven of the feast of Tabernacles, which was the two and twentieth day of the month; for that eighth day was an holy day, added as it were to the seven days of the feast of tabernacles, Levit. 23.36. at the end of this day he dismissed the people; yet because they went not away till the twenty third day of the month, therefore it is said, 2 Chron. 7.10. that, on the three and twentieth day of the seventh month, he sent the people away unto their tents, glad and merry in heart for the goodness that the Lord had showed unto David, and to Solomon, and to Israel his people: where Solomon is also mentioned, though it be not so here.   

CHAP. IX.  
Vers. 1. WHen Solomon had finished the building of the house of the Lord, and the king's house, etc.] Some would have these words (and the king's house, and all Solomon's desire which he was pleased to do) to be included in a parenthesis, and that because they would have the meaning of this clause to be, that when Solomon had finished the building of the house of the Lord, the Lord appeared to Solomon, etc. before he had built his own house, and his other buildings: but I see no necessity at all, why this second apparition of the Lord to Solomon, might not be after all his buildings were finished, as the words in our translation do plainly imply. Thirteen years indeed were spent in building his own house, after the Temple was finished, and so long therefore it seems it was after the finishing of the Temple, ere the Lord appeared the second time to Solomon, and assured him that he had heard his prayer, which he had made at the dedication of the Temple; for God would first settle him in the full glory of his kingdom, and then he takes that opportunity to renew his covenant with him in a second vision, assuring him, that in this glory his kingdom should be continued to his posterity, in case both he and his children would keep covenant with him; and withal threatening, that if they revolted from him, he would leave both them and the Temple and all, and pour forth his wrath and fury upon them.  
Vers. 2. The Lord appeared to Solomon the second time, etc.] To wit, in a dream by night chap. 3.5. and so it is partly expressed, 2. Chro. 7.12. And the Lord appeared unto Solomon by night, and said unto him, I have heard thy prayer, and chosen this place to myself, for a house of sacrifice: once since that vision in Gibeon we read, that the word of the Lord came to Solomon, chap. 6.11. But that it seems was by some messenger or Prophet sent to him, for this was the second time the Lord appeared unto him in a vision, as is here expressly noted.  
Vers. 3. I have hallowed this house which thou hast built, to put my name there for ever, etc.] That is, until the coming of the Messiah without interruption. As for that following clause, and my eyes, and mine heart shall be there perpetually; thereby is promised, both the Lords careful preservation of that house in succeeding times, and his readiness to hear the prayers that were offered to him there, and likewise, that he would do this out of his fatherly care over them, and love to them.  
Vers. 7. This house which I have hallowed for my name, will I cast out of my sight, etc.] That is, I will cast it out of my protection, as a filthy polluted thing: concerning the following clause, and Israel shall be a proverb, etc. see the note, Deut. 28.37.  
Vers. 11. Now Hiram the king of Tyre had furnished Solomon with cedar trees, and fir trees, and with gold.] To wit, one hundred and twenty talents, as is expressed, vers. 14.  
Solomon gave Hiram twenty cities in the land of Galilee.] By way of requiting hiram's bounty, in supplying him with those thing, mentioned in the former words, or by way of satisfying him for those things. It was questionless unlawful for Solomon to give away any part of the land of Canaan to a strange king, or people; for therein, first, there should have been wrong done to that tribe in whose lot these cities were, who should hereby have been deprived of a part of their inheritance which God had given them: and secondly, he should have encroached upon God's royalty, who still held the land as his, and only allowed the Israelites to dwell in it as sojourners, by right derived unto them from him; and to manifest this, had conveyed it to them, with this condition or proviso, that it should not be lawful for any of them to alienate or sell a way their estates for ever, no not to any of their brethren the Israelites, Levit. 25.23. But how then could Solomon, who yet continued in his uprightness, give away twenty cities in the land of Galilee, to Hiram king of Tyre? I answer, either Solomon gave him these cities only that he might receive thence for certain years, till he was satisfied for that which was owing him, the tribute or other profits which were thence yearly paid to Solomon; or else rather, these cities were not a part of that land which God had of old given for the inheritance of his people, but lay in a tract of ground on the outside of the borders of Asher, Josh. 19.24. betwixt them and mount Libanus, and being now reduced under Solomon's dominion, and either now, or afterward, counted as a part of Galilee, to which they were joined, thence Solomon gave unto Hiram twenty cities. And indeed this answer seems most probable, because upon hiram's refusing these cities, they were repaired and enlarged by Solomon, and certain colonies of the Israelites were planted therein, 2 Chron. 8.1, 2. whereas before they were inhabited by the heathen, which, some say, was the first occasion why Galilee was called Galilee of the Gentiles, Esa. 9.1.  
Vers. 12. And they pleased him not.] That is, he liked them not, because they stood in an unfruitful and marish ground: or, because he thought it would be long ere he should thence reap that satisfaction he expected from Solomon; and as he misliked them, so it seems, he refused the proffer, and chose rather to receive satisfaction some other way: for at this very time, to wit, in the one and twentieth year after the foundation of the Temple was laid, Solomon repaired and fortified these places which Hiram refused, as was before noted from 2 Chron. 8.1, 2.  
Vers. 15. And this is the reason of the levy which king Solomon raised, for to build the house of the Lord, etc.] That is, for the same reason, that he had received this aid from Hiram, did he also raise a levy both of men and money amongst the people, namely, for to build the house of the Lord, and his own house, etc. of the levy of men, we read chap. 5.13. and of the levy of money, that is understood (as some Expositors hold) which we read 2 Chron. 9.13, 14. And though the people yielded willingly to this levy for the Temple, yet when it was still continued for these other buildings, it seems they grudged at it, as we may gather from what they said to Rehoboam, Chap. 12.4.  
And Millo, and the wall of Jerusalem, and Hazor, and Megiddo, etc.] Concerning this Millo, see the note 2 Sam. 5.19. either it was now repaired and enlarged by Solomon, or else a new one was built in another place. Hazor was in the tribe of Napthali, Josh. 19.32, 36. the chief city aforetimes of the Canaanites, Josh. 11.1, 10. and Megiddo belonged to Manasseh, Josh. 17.11.  
Vers. 16. For Pharaoh king of Egypt had gone up, and taken Gezer.] This Gezer was a city allotted to the Levites in Ephraim's tribe, Josh. 21.20, 21. yet it had been hitherto it seems in the Canaanites possession, till perhaps upon some distaste given, Solomon being then busied in his magnificent buildings, entreated Pharaoh his father in law, to rid him of these neighbours, which he accordingly performed, and gave the city as a present for his daughter.  
Vers. 17. And Solomon built Gezer, and Bethhoron the nether.] Yea, and Bethhoron the upper also, 2 Chron. 8.5. one being here expressed for both: this was also a city of the Levites, in the tribe of Ephraim, Josh. 21.21, 22.  
Vers. 18. And Baalath and Tadmor in the wilderness, in the land.] Baalath was a city in the tribe of Dan, Josh. 19.40.44. as for that last clause of this verse, (in the land,) it may have relation to Tadmor alone, to imply, that it was in the land of Israel, though in the utmost coasts thereof; or else, to all the towns and cities before mentioned: and is added, to show, that besides what Solomon built elsewhere, all these before mentioned he built or repaired in the land of Canaan.  
Vers. 19 And that which Solomon desired to build in Jerusalem, and in Lebanon.] To wit, in the place where the house of Lebanon stood, or else in the mountain of Lebanon, which was on the north bounds of the land of Canaan, for there he might build certain forts or towns, though the house of Lebanon were built not far from Jerusalem, of which, see the note, chap. 7.2.  
Vers. 21. Whom the children of Israel were not able utterly to destroy. See the note, Josh. 15.63.  
Upon those did Solomon levy a tribute of bond-service unto this day.] That is, not only of money but also of personal service, and that in more servile employments than he would impose upon the Israelites, fit for bondmen then for free men, as we may see, 2 Chron. 2.18. and hence it was, that the posterity of these strangers were called Solomon's servants, Ezra 2.55, 58. nor is it necessary that we should think, that this was a transgression of that law, Deut. 7.2. And when the Lord thy God shall deliver them before thee, thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy to them: since that may be meant only of the inhabitants that were in the land at their entering first into it, not of their posterity, especially if the Israelites had made peace with them, and much more, if they had embraced the true religion.  
Vers. 23. These were the chief of the officers that were over Solomon's work, five hundred and fifty, etc.] In the fifth chapter of this book, and the sixteenth verse, we read of a far greater number, to wit, of three thousand and three hundred; but there the story speaks of those chief officers, which were over the work in mount Lebanon, where the materials were prepared for the building of the Temple, and here it speaks only of those chief officers that had the oversight of those that were employed at home in building; the greater difficulty is how to reconcile this place with that in the 2 Chron. 8.10. where it is said, that the chief of King Solomon's officers were but two hundred and fifty men: but to this, three answers may be given; first, that there the number of Solomon's chief officers of state is expressed that bare rule over the people, not as here, of those that were employed about his buildings: or secondly, there only those officers were numbered, which were to take account of the bvilders, and had the chief command over the work: but that here the master bvilders that had the charge to oversee the rest, and give direction for the building, which were three hundred, are also comprehended: or thirdly, though there were five hundred chief officers, and fifty in a higher rank above them, which were over the five hundred, (all which are here together numbered) yet those five hundred did execute their places by turns, two hundred and fifty at a time, and that therefore there are but two hundred and fifty mentioned, 2 Chron. 8.10.  
Vers. 25. And three times in the year did Solomon offer burnt offerings, etc.] That is, at the three great feasts, the feast of unleavened bread, the feast of Pentecost, and the feast of Tabernacles: but under these by a Synecdoche, all other parts of God's worship required by the law are comprehended, and therefore in 2 Chron. 8.13. there is mention made also of the daily sacrifices, and of the sacrifices on the Sabbaths, and on the new moons.  
So he finished the house, etc.] That is, having finished the building of the house, he employed it in those services for which it was appointed, and therefore, 2 Chron. 8.14. it is also added, that he appointed the priests and Levites to their several charges, in their courses, according to the order which David by direction from the Lord had ordained.  
Vers. 26. And king Solomon made a navy of ships in Eziongeber, etc.] Though this be here first related, yet evident it is, that this navy was sent forth before the Temple was built, because of the Almug-trees brought home by this navy; And the king made of the Almug-trees pillars and terrises for the house of the Lord, and harps and psalteries for singers, chap. 10.12. and 2 Chron. 9.10.11. How Jehoshaphat attempted to enrich himself by sending out a navy after the same manner, as Solomon had done before him, and how he sped, we may read, Chap. 22.48.  
Vers. 27. And Hiram sent in the navy his servants, etc.] To wit, because the Tyrians that were under hiram's government, were always held the most expert seamen: neither did Hiram only afford him mariners, but was also at cost to build certain ships in Eziongeber, where Solomon's navy was built that should go along in that voyage with the ships of Solomon, for that must needs be the meaning of that place, 2 Chron. 8.18. And Hiram sent by the hands of his servants, ships and servants that had knowledge of the sea, and they went with the servants of Solomon to Ophir, and that because Hiram could not send ships ready built from Tyre, which was in the midland sea to Eziongeber, which was in the red sea, without fetching an infinite great compass by sea, which hath no appearance of likelihood in it.  
Vers. 28. And they came to Ophir, and fet from thence gold, four hundred and twenty talents, etc.] Ophir is thought to be in the east Indies, for thither indeed they might most easily fail from Eziongeber, which was in the red sea; and whereas in 2 Chron. 8.18. we read of four hundred and fifty talents, it seems, that thereof thirty talents, went in expense for the charges of the fleet, and for the wages of the men, or it was the return of the adventure of some private persons, and only four hundred and twenty, as here, came clear to the king.   

CHAP. X.  
Vers. 1. THe Queen of Sheba heard of the fame of Solomon, concerning the name of the lord] Sheba was a country that lay southward and far remote from Jerusalem, Jer. 6.20. To what purpose cometh there to me incense from Sheba, and the sweet cane from a fare country? and thence this Queen is called by our Saviour the Queen of the south, Matth. 12.42. and is said to have come from the utmost parts of the earth, to hear the wisdom of Solomon: some conceive it to have been in Ethiopia; others more probably in Arabia the happy; however both her sex & dignity are noted to set forth the noble spirit of this Queen, that could leave the pleasures of her court, and take such a tedious and costly journey to come to Solomon, being only led thereto by hearing his fame concerning the name of the Lord, that is, concerning God's love and favour to him, and the singular wisdom wherewith God had endowed him, especially in the things of God, and concerning his zeal towards God, and the Temple which he had built to his name, etc.  
Vers. 5. And the sitting of his servants, and the attendance of his ministers and their apparel.] Amongst the particulars here mentioned, which it seems the Queen of Sheba did principally admire, even the sitting of his servants, and the attendance of his ministers, is named for one; and it may be meant either of the sitting of his council, when they met together to advise about the kings and kingdoms affairs, and the attendance of his Nobles and Courtiers upon him; or else of the sitting of his Courtiers at table to eat, and the attendance of his ministers and servants upon them; to wit, either because there was such a multitude of his Nobles and Courtiers; or because being so many, they were all ordered with such admirable wisdom: they sat at the tables provided for them, every one according to their place, and were served with admirable pomp and state: and so also their apparel, is expressed, which is meant either of the richness and costliness of his Courtiers and servants attire, or else of the robes which his Nobles and Officers wore according to their places.  
And his ascent, by which he went up unto the house of the lord] It seems there was an ascent by stairs from the king's palace to the outer court of the Temple; and so again afterwards from one court to another, till they came to the house of the Lord itself: and indeed because of all Solomon's buildings, this is only particularly expressed, as the chief thing the Queen of Sheba admired, we may conclude it was done with all possible art and cost: and was one of the most magnificent and graceful things that belonged to the building; even the pillars on each side the several stairs were made of precious wood, as is afterwards expressed, vers. 12.  
There was no more spirit in her.] That is, she was in a manner astonished with admiration.  
Vers. 11. And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug-trees, etc.] Solomon sent ships of his own, together with the ships of Hiram, chap. 9.26. but because his ships were built after the Tyrian manner, and with hiram's timber, and especially because the chief mariners in the whole navy, yea even in Solomon's ships, were the servants of Hiram, chap. 9.27. therefore is the navy here called, the navy of Hiram. As for the almug-trees, which were herein brought from Ophir, in 2. Chron. 9.10. they are called algume trees; now algume trees Solomon also had from Lebanon, 2. Chron. 2.8. Send me also cedar trees, fir trees, and algume trees, etc. but those it seems were fare inferior to these that were brought from Ophir, as is expressed in the following verse.  
Vers. 12. And the king made of the almug-trees pillars for the house of the Lord, etc.] To wit, the pillars in the rails on each side of the stairs, whereby they did ascend up to the house of the Lord, and therefore, 2. Chron. 9.11. it is said, that he made terrises to the house of the Lord, and to the king's house, of the algume trees.  
Vers. 14. Now the weight of gold that came to Solomon in one year, was six hundred threescore and six talents of gold.] To wit, by his ships that were sent out to fetch in gold and other precious commodities (for it is not likely that the king's tribute, or other yearly revenues, of which some understand this place, was still paid in gold:) indeed the gold that was brought from Ophir, was at the most but four hundred and fifty talents, 2. Chron. 8.18. as was noted above, chap. 9.28. but besides, that there was gold brought from Tharshish, as we find here, vers. 22. which, with that brought from Ophir, might well make six hundred sixty six talents, as is here expressed: some say too, that though at the first the return of gold from Ophir, was but four hundred and fifty talents, yet afterward it came to be more.  
Vers. 16. And king Solomon made two hundred targets of beaten gold, etc.] As being made, not for service in the war, but only for pomp and state, to set forth the majesty of his royal dignity; for these it is likely were by his guard carried before him, as afterwards the brazen shields, made in the room of these, were carried before Rehoboam, chap. 14.27, 28. & indeed considering how soon these golden targets and shields became a prey to the enemy, it is likely there was an excess of pomp herein, that was not pleasing to God.  
Vers. 17. And he made three hundred shields of beaten gold, three pound of gold went to one shield.] Or three hundred shekels, for so the weight of these shields is expressed, 2. Chron. 9.16. And three hundred shields made he of beaten gold; three hundred shekels of gold went to one shield, and the king put them into the house of the forest of Lebanon: whereby it appears, that the shields were not above half so big as the targets, which weighed, each of them, vers. 16. six hundred shekels.  
Vers. 18. Moreover the king made a great throne of ivory, and overlaid it with the best gold.] That is, in several places; for had it been wholly covered over with gold, to what end had the ivory been? Now this throne stood, doubtless, in the porch of judgement, chap. 7.7.  
Vers. 19 The throne had six steps, etc.] And above the uppermost of these six steps a footstool of gold, as is expressed, 2. Chron. 9.18. though that be not mentioned here: and thus whilst the king sat aloft in his throne, above all the people, he was put in mind thereby, how far he ought to excel others in wisdom and all other spiritual gifts, and that there was an eminency of goodness and grace required in him, answerable to the dignity whereto God had advanced him.  
And there were stays on either side on the place of the seat, and two Lions stood by the stays, etc.] These portraitures of lions were not only by way of ornament, on each side the throne by the stays whereon the king laid his arms, and so also on each side the six steps, by which he went up to the throne, as it follows in the next verse; but also to signify, first, the power, the majesty, the undaunted boldness, courage and magnanimity, that aught to be in princes, and so consequently, how dangerous it is to provoke them to displeasure; whence it is, that princes are frequently in the Scripture, compared to the lion, the king of beasts, as Prov. 19.12. The king's wrath is as the roaring of a lion: secondly, the vigilancy and watchfulness that should be in princes, because of their great charge and many enemies, thy had need to wake when others sleep; as it is said of lions, that they sleep always with their eyes open: thirdly, that those that are appointed for the guard of kings, had need be both valorous and vigilant, because their charge is so precious, and in such continual danger by reason of open and secret enemies: fourthly, that princes are so guarded by the special providence of God over them, that it is as perilous to offer them any injury, as to rush upon the mouths of many ramping lions: and fifthly, how dangerous it is to incur the displeasure of Christ; that lion of the tribe of Judah, Rev. 5.5. of whom Solomon was a type, and especially to seek the overthrow of his kingdom; and that because his power is infinite, and his wrath insupportable; they that will be so desperate as to put too their hands for the overturning of his throne, shall find, that his throne is guarded with lions; they shall be torn in pieces, and there shall be none to help them.  
Vers. 21. None were of silver, it was nothing accounted of in the days of Solomon.] That is, comparatively, silver was not esteemed for their drinking vessels, in Solomon's days; even silver is mentioned in the next verse, amongst those things that were brought over in the navy of Tharshish, which shows, that it was of good esteem in the days of Solomon; but the meaning is, that having such abundance of gold, most of their plate was made of gold; and silver plate was little esteemed in those times.  
Vers. 22. For the king had at sea a navy of Tharshish, etc.] That is, a navy bound for Tharshish, as the ships that go from us to the east Indies, are usually called the India ships: where this Tharshish was, it is hard to say; some Interpreters conceive, that by Tharshish is meant only the ocean sea, but so it cannot be taken, here, for then there should be a manifest tautology in these words, as if we should read it, the king had at sea a navy of the sea: and besides, Tharshish is mentioned as a place to which the ships went, 2 Chron. 9.21. for the king's ships went to Tharshish; and so again, the 2 Chron. 20.37. the ships were broken, that they were not able to go to Tharshish. Nor need we trouble ourselves, because we cannot conclude what particular place this Tharshish was, since most probable it is, that as we call all country's unknown, because so far remote from us, the Indies, so they called all far remote Lands and countries, to which their ships made such long voyages, Tharshish.  
Vers. 26. And he had a thousand and four hundred chariots.] And what a multitude of horses he had to serve by turns in these chariots, we find 2 Chron. 9.25. but especially, 1 King. 4.26. where see the notes on that place.  
Vers. 28. And Solomon had horses brought out of Egypt, and linen yarn, etc.] To show, whence Solomon should have such a multitude of horses, this is here added, to wit, that Solomon's merchants did usually buy and transport horses and linen yarn out of Egypt the linen yarn at such a price as was agreed upon between the Egyptians, and them; and the horses at the rate mentioned, vers. 27. for their price is particularly expressed, to intimate the magnificence of Solomon in regard of his horses: and probable it is, that by the special favour of Pharaoh it was, whose daughter Solomon had married, that they did enjoy this traffic: for horses and linen yarn were the choicest commodities of Egypt, Cant. 1.9. Ezek. 27.7.  
Vers. 29. And a chariot came up, and went out of Egypt for six hundred shekels of silver, etc.] That is, four horses for a chariot, one horse cost one hundred and fifty shekels: and therefore four horses cost four times as much, to wit, six hundred shekels of silver.  
And so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.] That is, they bought not only to serve their own prince and country, but also for other bordering kings and kingdoms.   

CHAP. XI.  
Vers. 1. BUt king Solomon loved many strange women, etc.] And thus Solomon sinned, not only in that his wives and concubines were strange women; that is, not Israelites, but of other idolatrous nations; but also in that he had so many, which was against the law, concerning the kings of Israel, Deut. 17.17. Neither shall he multiply wives to himself.  
Vers. 3. And he had seven hundred wives, Princesses, and three hundred concubines.] A fare less number is reckoned, Cant. 6.8. There are threescore Queens, and fourscore concubines, and virgins without number. If therefore there be an allusion there to Solomon's wives, and concubines; it seems he had no more at the time when he wrote that song, though afterwards they were increased to the number here mentioned.  
Vers. 4. For it came to pass when Solomon was old, that his wives turned away his heart after other gods.] That is, they won him to give way to their idolatry: for so the most, and best Expositors understand this, not that Solomon did indeed esteem their idols, gods; or that he did himself worship their idol-gods (for then it is like he would have brought them into the Temple) but that he gave way to the open and public exercise of their idolatrous worship; yea furthered it by building temples for them, etc. and thus by suffering the wisest of men thus to fall, God was pleased to let us see, how little trust there is in the wisdom of man. The time when he thus fell off from his former integrity, is noted, to wit, that it was when Solomon was old, and that either by way of aggravating his sin, both because his lusting after, and slavish doting upon so many idolatrous wives and concubines, was most unseemly in old age, and also because after so long communion with God, and experience of God's goodness, it was the more insufferable, that he should now fall into so gross a sin; or else by way of intimating the occasion of Solomon's defection at last; namely, that his wives and concubines took the advantage of his weakness in his old age, and so won him to that which formerly he would not have done.  
Vers. 5. For Solomon went after Ashtoreth, etc.] See concerning Ashtoreth, Judges 2.13. and of Milcom or Molech, vers. 7. See Levit. 18.21.  
Vers. 7. Then did Solomon build a high place for Chemosh, etc.] That is, a place of worship for this idol-god, either a Temple, or at least an image and altars to sacrifice on; these were usually reared on mountains and hills (though not always, Jer. 7.31. And they have built the high places of Tophet, which is in the valley of the son of Hinnom) and therefore were called high places; and so accordingly did Solomon build these high places, for his wife's idol-gods, in the hill that is before Jerusalem, that is, in mount Olivet, of which mention is made, 2. Sam. 15.30. called afterwards the mount of corruption; where they continued till Josiahs' days, 2. Kings 23.13. And the high places that were before Jerusalem, on the right hand of the mount of corruption, which Solomon the king of Israel had builded, did the king defile: probable it is, that Solomon did purposely build them out of the city, as thinking it too much to defile the city which God had chosen for his dwelling place, with such abominations: but yet being set up so nigh the Temple, they might seem erected to outbrave or defy God's Temple; and therefore even hereby his sin was aggravated.  
Vers. 8. And likewise did he for all his strange wives.] Though at first happily he might only grant this favour to one or two of his wives, yet the rest by degrees pleaded for the same liberty, and so at last he was brought to build high places for all his wives idol-gods.  
Vers. 9 His heart was turned from the Lord God of Israel, which had appeared unto him twice.] That is, in an extraordinary way, as he used to appear to his Prophets, by dreams and nightly visions, to wit, once at Gibeon, chap. 3.5. and the second time at Jerusalem, chap. 9.2. which being a singular favour, is therefore mentioned as a great aggravation of his sin.  
Vers. 11. I will surely rend the kingdom from thee, and will give it to thy servant.] And thus God repaid him in his kind; for as he divided the honour that was only due to God, leaving part of it to the Lord, and giving away part of it to his wife's idol-gods; so the Lord dealt with his posterity in regard of the kingdom, leaving his son two tribes, and giving away ten of the twelve tribes to Jeroboam his servant.  
Vers. 12. Notwithstanding, in thy days I will not do it, for David thy father's sake.] That is, because of the promise made to him, 2. Sam. 7.12, 13, 14, 15.  
Vers. 13. But will give one tribe to thy son, etc.) To wit, one of the tribes of Israel, considered apart from the tribe of Judah: of the twelve tribes there were but ten that followed Jeroboam, vers. 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam, to wit, Judah and Benjamin, 2. Chron. 11.12. having Judah and Benjamin on his side: and why then is it said here, that one tribe only should be given to Solomon's son? I answer, because he speaks here of the tribes that belonged to the kingdom of Israel. Judah in regard of her eminency, was still reckoned apart from the rest of the tribes, 1. Sam. 11.8. And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand: but especially after that division when Judah followed David, and the other tribes followed the house of Saul, henceforth the kingdom of Judah and the kingdom of Israel were still distinguished; yea, even after both were jointly under David's command, 2. Sam. 5.5. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty and three years over all Israel and Judah. Now the Lord therefore threatening the rending away of the kingdom of Israel, from the house of David, he adds, Howbeit, I will not rend away all the kingdom (that is, all the kingdom of Israel) but will give one tribe to thy son; that is, one of the tribes that belonged to the kingdom of Israel, namely Benjamin: see the notes vers. 3. and chap. 12.20. and this the Lord promiseth to do for David his servant's sake, and for Jerusalem's sake, which he had chosen, to wit, that in the city which God had chosen, they might live under the government of David's seed, the true heirs of the kingdom, from whom the Messiah was to descend.  
Vers. 15. When David was in Edom, and Joab the captain of the host was gone up to bury the slain, etc.] Of David's subduing the Edomites, we read 2. Sam. 8.14. And he put garrisons in Edom; throughout all Edom put he garrisons, and they of Edom became David's servants, and at this time, it seems, whilst Joab prosecuted his victory, slaying all the males where he came, Hadad was hid being a little child, and afterwards, whilst he went about to see that all the dead that he had slain were buried, Hadad secretly escaped away. Yet some conceive otherwise of this passage, to wit, that after the conquest of the Edomites, 2. Sam. 8.14. the Edomites fell upon the garrisons which David left behind him, and slew them: whereupon Joab went up to bury the dead, and to be avenged on the Edomites, and so slaying all the males where he came, Hadad of the seed-royall was conveyed away.  
Vers. 18. And they took men with them out of Paran.] To honour him with their attendance, when he should come into Egypt.  
Vers. 21. Hadad said to Pharaoh, Let me departed, that I may go into mine own country.] As conceiving hope of recovering the kingdom of Edom, now David and Joab were dead, whom, it seems, he much feared; or at least of enjoying liberty upon some honourable conditions, to live again in his native country: yet it is manifest he attempted nothing against Solomon a long time after this; for he left Egypt immediately after David's death, before Pharaoh had cause to be jealous of him, because of his affinity with Solomon, and till Solomon's fall in his old age, his enemies stirred not, chap. 5.4. But now the Lord my God hath given me rest on every side; so that it seems, he either lay hid along time in Idumea, or made some covenant with Solomon, as becoming tributary to him for his kingdom; yea, when he did stir, he was not able to shake off the yoke, for the Edomites continued tributaries to the kings of Judah till Jehorams reign, 2. Chron. 21.10.  
Vers. 23. Rezon the son of Eliadah, which fled from his Lord Hadadezar, king of Zobah.] To wit, when David had gotten the better of his master in battle; this it seems was when David got that great victory of the Syrians, mentioned, 2. Sam. 10.18.  
Vers. 24. And they went to Damascus, and dwelled therein, and reigned in Damascus.] David had put a garrison in Damascus, 2. Sam. 8.6. It seems therefore, that Rezon with his band of men, set upon this garrison, and took the place from Solomon, and so there reigned as king.  
Vers. 25. And he was an adversary to Israel all the days of Solomon.] That is, after his first rising against him: it is likely he was an adversary in heart, ever since he fled in that battle wherein his lord Hadadezer was vanquished, and that then he gathered this band of men here mentioned, perhaps of his lords broken troops: yet because David put garrisons in Syria of Damascus, 2. Sam. 8.1, 6. and it is not probable that Solomon lost any thing of that which his father had gotten, till himself fell from God, chap. 5.4. therefore it is thought, that this Rezon did elsewhere shelter himself, or lived by secret robbing and pillaging, till Solomon's declining days; and that then he brought Damascus to an open revolt, and became king thereof, and was an enemy to Solomon on the north, as Hadad the Edomite was on the south.  
Vers. 26. And Jeroboam the son of Nebat, an Ephrathite, etc.] An Ephrathite: that is, of the tribe of Ephraim, and so in this tribe all the kings of Israel, that reigned over the ten tribes had their chief residence, and herein was that prophecy fulfilled, that Ephraim should be greater than Manasseh, Gen. 48.19. now of this man it is said, that he lift up his hand against the king, to wit, by revolting from him, and becoming the head of the ten tribes, in rending the kingdom from his son; for though perhaps after he had heard the prophecy of Ahijah, he might entertain thoughts of disloyalty against his Sovereign; and perhaps secretly sow some seeds of sedition among the people, for which he was glad to fly into Egypt, vers. 40. yet we read of nothing he openly attempted against Solomon, or against his house, till Solomon was dead.  
Vers. 28. He made him ruler over all the charge of the house of Joseph.] That is, he made him receiver or treasurer for all the king's revenues in the two tribes of Ephraim and Manasseh.  
Vers. 29. When Jeroboam went out of Jerusalem, etc.] To wit, to enter upon the office and charge which Solomon had honoured him with, the prophet Ahijah found him in the way, who is called the Shilonite, because he was of Shilo, where the Tabernacle was many years together: (he was one of them that wrote the Acts of Solomon, 2 Chron. 9.29.) and they two were alone in the field. If therefore Jeroboam went attended out of Jerusalem, according to the honour of the charge whereto Solomon had now advanced him, it seems the Prophet desired to have some private conference with him, and then when they were alone delivered his message to him.  
Vers. 30. And Ahijah caught the new garment that was on him.] That is, the new garment wherewith the Prophet (who now represented God's person the absolute disposer of the kingdom, newly erected in the house of David) had clad himself.  
Vers. 31. Behold I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee.] That is, all besides Judah and Benjamin: some conceive that Simeon was the only tribe, which joined with that of Judah, as having their lot within the lot of Judah, Josh. 19.2. but this cannot be; because those of the tribe of Simeon that joined themselves with Asa, are expressly said to be such as revolted from the kingdom of Israel, 2 Chron. 15.9. Neither need it seem strange, that the tribe of Simeon, having their portion within that of Judah, should notwithstanding belong to the kingdom of Israel; for it seems that the Simeonites in David's time, went forth with Colonies, and planted themselves in other places, as is manifest 1 Chron. 4.31, 39 However by foretelling Jeroboam what should happen, the Lord took order that he should know, that whatever should occasion that revolt of the ten tribes from the house of David, yet it was by the providence of God, who had now conferred the kingdom upon him. See the note also, vers. 13.  
Vers. 33. Because that they have forsaken me, and have worshipped Ashtoreth, etc.] This is the reason given for that he had said before, vers. 31. I will rend the kingdom out of the hand of Solomon, etc.] But why should Rehoboam suffer in the loss of ten tribes for the people's idolatry? I answer: first, because Solomon's giving way to his wife's idolatry, proved a snare to the people, and occasioned their revolting from God: and secondly, even the people suffered, as well as Rehoboam hereby: this rent in the kingdom proving the occasion of continual war between them of Judah and them of Israel, which brought in many miseries from foreign nations upon both kingdoms.  
Vers. 36. And unto his son will I give one tribe, that David my servant may have a light always before me, etc.] That is, unto one of his posterity, sitting in the throne of David. See the note, 2 Sam. 21.17.  
Vers. 39 And I will for this afflict the seed of David, but not for ever.] For at length Christ arose out of the tribe of Judah, to whom God gave the throne of his father David, to reign over the whole house of David for ever, Luk. 1.32, 33.  
Vers. 40. Solomon sought therefore to kill Jeroboam, and Jeroboam arose, and fled into Egypt, etc.] Hereby it appears, that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him, and perhaps began to alienate the hearts of the people from the king: and so to escape Solomon's fury, he fled to Shishak king of Egypt, and sheltered himself there till Solomon was dead: and yet was this Shishak Solomon's brother in law, if he were (as generally it is thought he was) the son of that Pharaoh king of Egypt, whose daughter Solomon had married.  
Vers. 41. All that he did, and his wisdom, are they not written in the book of the acts of Solomon?] The acts of Solomon were written by Nathan, Ahijah, and Iddo, prophets that lived in Solomon's time, 2 Chron. 9.29. but this book here mentioned, seems to have been some complete history (not now extant) of the reign of Solomon gathered out of the several writings of these prophets, and other records of those times, wherein many particulars of his life were recorded, not expressed in the sacred story; and amongst other things doubtless that of his repentance, for though it be not here expressed, yet that he did repent before his death, may be evidently gathered from other places of Scripture as 2 Chron. 11.17. So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong three years, for three years they walked in the way of David, and of his son Solomon: where Solomon and David are jointly commended: and from that promise made concerning Solomon, Psal. 89.33. Nevertheless, I will not utterly take away my loving kindness from him, nor suffer my faithfulness to fail: but especially from the book of Ecclesiastes, which questionless was written as the public monument of his repentance; and that which we read, 2. Pet. 1.20, 21. where all the penmen of Scripture are said to have been holy men of God.   

CHAP. XII.  
Vers. 1. ANd Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.] Though Solomon had seven hundred wives, and three hundred concubines, chap. 11.3. yet we read but of three children that he had, two daughters, Taphath, and Basmath, that were married to two of his own Princes, chap. 4.11.15. and this his son Rehoboam, who was born to him of Naamah an Ammonitesse, chap. 14.21. a year before Solomon was crowned king of Israel; for Solomon reigned but forty years, chap. 11.42. and Rehoboam was one and forty years old when Solomon died, 2. Chron. 12.13. Being therefore the undoubted heir to the kingdom (for God had now settled the kingdom upon Solomon and his heirs, 2. Sam. 7.12, 13.) and the consent of the people being never required for the establishing of his father Solomon in the throne, why should it be now necessary to make him king? or if the people must be called together for this, why not to Jerusalem rather than to Shechem? Surely this doth very probably imply, that the ten tribes being already seditiously inclined, did presently upon the death of Solomon revive the memory of that old division of the kingdom, in the days of David and Ishbosheth the son of Saul, 2. Sam. 2.8, 9, 10. and did openly make known that they would have him receive the crown and kingdom of Israel apart by itself, as David did at Hebron, 2. Sam. 5.3. and to that end called an assembly of the people at Shechem; resolving to make themselves another king if Rehoboam gave them not the better satisfaction, and that this was the cause of Rehoboams going thither.  
Vers. 2. When Jeroboam the son of Nebat, who was yet in Egypt, heard of it, etc.] That is, when he heard of Solomon's death, and that the ten tribes began to stir against Rehoboam, and to that end had appointed an assembly at Shechem.  
Vers. 3. They sent, and called him, etc.] That is, at the same time when the people gave him notice of Solomon's death, etc. they desired him to come out of Egypt to them; and this too discovered that they meant not well to Rehoboam, whatever they pretended, that they send for Jeroboam, who fled away, as a traitor, from Solomon his father into the land of Egypt.  
Vers. 4. Thy father made our yoke grievous, etc.] To wit, by tributes and taxes imposed upon them; for though he made not the Israelites bondmen, chap. 9.22. yet we read of provision that was gathered in all his land for his household, chap. 4.7. and of levies made for his buildings, chap. 9.15. and besides, in his latter days, when his thousand wives and concubines were to be provided for, and Temples built for their idol-gods, and withal, Hadad of Edom, and Rezon of Damascus began to make war against him, we may well think he laid still greater and heavier impositions upon them; and of these they desired now to be eased, in this petition they presented to Rehoboam; they had cause enough indeed to complain of Solomon's government in his latter days, because of the idolatry he had set up in the land; but of this they speak not one word, but only complain of their taxes, Make thou the grievous service, and the heavy yoke,  thy father put upon us, lighter, and we will serve thee.  
Vers. 6. And king Rehoboam consulted with the old men that stood before Solomon his father, etc.] How much more likely these men were to give him the best counsel, than those whose counsel he afterwards followed, is intimated in these words▪ first, because they were old men, whose judgement is usually, by long experience, better than the judgement of younger men, with the ancient is wisdom, and in length of days is understanding, Job. 12.12. And secondly, because they had stood before Solomon his father; that is, they had been of his servants and counsel, and could not therefore but learn much wisdom of him, who was the great oracle of wisdom in those days.  
Vers. 7. If thou wilt be a servant unto this people this day, and wilt serve them, etc.] In 2. Chron. 10.7. it is, If thou be kind to this people, and please them, and speak good words to them, that is, if thou wilt answer them gently (which was indeed the counsel of his father Solomon, Prov. 15.1. a soft answer turneth away wrath) and if thou wilt grant them their desire at present, than they will always continue thy subjects and servants. Because Rehoboam might think, that if he should yield to the people, when they came in such an imperious insolent manner, hereby he should make himself a slave, and a servant to those, which should be subjects and servants to him; therefore to answer this, the old men express themselves thus, If thou wilt be a servant to this people this day, etc. as if they should say, Be it so: better it is to be a servant to them for a day, and to stoop to them beyond that which were otherwise fitting, and so to work them to the obedience of subjects by degrees, which afterwards may be easily done, then by standing too much upon terms of honour now to enrage them, and drive them off, to an open rebellion: and this indeed was wise politic counsel: but yet observable it is, that as Prince's counsellors are wont to do, that which they aimed at was not the benefit, and ease of the people, but that he might appease them for the present; and so having won them to submit to his sovereignty, might afterwards use them as he pleased himself, than they will be (say they) thy servants for ever.  
Vers. 8. But he forsook the counsel of the old men, etc.] That is, he misliked their counsel, to wit, because he thought it stood not with his honour so to stoop to the people, and so thereupon he consulted with the young men that were grown up with him, and stood before him, that is, the young gallants that attended him in his court, the sons of the Nobles, that had been from their childhood and youth brought up with him; and herein we have the reason intimated, why he afterwards preferred these men's counsels before the counsel of his aged grave Senators, to wit, because his affection was more to these then to the other, and so that made him the more inclinable to like that which they said: but herein Rehoboam did notably discover his folly, and made good what his father had written, Eccles. 2.18, 19 I hated all my labour which I had taken under the sun, because I should leave it unto the man that shall be after me: And who knows whether he shall be a wise man or a fool? yet shall he have dominion over all my labours.  
Vers. 10. My little finger shall be thicker than my father's loins, etc.] These were doubtless, proverbial speeches, the meaning whereof was, that Rehoboam would lay fare heavier burdens upon the people, than ever his father had; and that he would handle them more severely than ever his father had done: my father hath chastised you with whips, but I will chastise you with scorpions; that is, with whips that sting like scorpions: and some indeed think, that there was a kind of whips used in those times, that for this cause were called scorpions: now herein was the folly of Rehoboams young courtiers discovered, that would teach their king to give such harsh language to a people that were already in a mutinous temper: it was ill coming they might think into his clutches, whose little finger was so heavy; nor could there be any hope of fair usage from him, that when he came to treat with his people, could speak of nothing but yokes, and whips, and scorpions.  
Vers. 16. The people answered the king, saying, What portion have we in David? etc.] What have we to do with the posterity of David? we will have a king again of our own tribes, as formerly: a seditious speech, much like that of Sheba, 2. Sam. 20.1. We have no part in David, neither have we inheritance in the son of Jesse: and whereto happily they did allude: besides, by calling David, as it were in scorn, the son of Jesse, they imply, that he having been formerly raised by them from a mean condition, to be their king, it was not sufferable that his grandchild should now tyrannize over them, as if they were scarce good enough to be his slaves.  
To your tents, O Israel.] That is, Let us return to our own dwellings, and not stay here to make ourselves slaves to such a tyrant, but amongst our own tribes let us make us a king. Because of old they dwelled in tents, this phrase had ever since continued in use amongst them.  
Now see to thine house, David.] This also was spoken by way of derision and scorn, as if they should have said, Let Rehoboam the son of David make much of his own tribe (for beyond their bounds his kingdom is not like to extend) we are resolved to take care of ourselves, and to provide a king amongst our own tribes.  
Vers. 17. But as for the children of Israel which dwelled in the cities of Judah, Rehoboam reigned over them.] Two several ways this may be understood▪ to wit, either of the Israelites of the ten tribes, that such of them as left their land in the days of Jeroboam, & came and dwelled in the cities of Judah, did submit themselves to Rehoboam, as their brethren of Judah did; or else, rather of the men of Judah, who are here called the children of Israel, which dwelled in the cities of Judah; that though their brethren of Israel fell off from Rehoboam, yet the continued constant to him.  
Vers. 18. Then king Rehoboam sent Adoram, who was over the tribute, etc.] It is most probable, that this man was sent (yet too late) to pacify the people: but being one of the taxers of the people, the very sight of him did more enrage them, and thereupon they stoned him, and this too was a notable act of folly in Rehoboam.  
Vers. 19 So Israel rebelled against the house of David unto this day.] The defection of the ten tribes is here called rebellion, which shows plainly, that it was a sin in them thus to cast off their lawful sovereign: for though the Prophet Ahijah had foretold and promised, that Jeroboam should be king of the ten tribes, chap. 11.31. yet because the people had no command from God herein, but did what they did merely of their own heads, and in a discontent against Rehoboam, their ways were rebellious, however they did thereby accomplish what God had determined.  
Vers. 20. And it came to pass, that when all Israel heard that Jeroboam was come again, etc.] It is manifest, that Jeroboam was amongst the resst, when at first they demanded of Rehoboam a relaxation of their burdens, vers. 3. And Jeroboam, and all the congregation of Israel came, and spoke unto Rehoboam: but it seems that was then known only to some of the chief of the congregation, which when it came to be generally known amongst the people, they presently assembled themselves, sent for him, and made him their king; as here it is said. Thus generally Expositors understand this place; yet it may be that being here to relate how the Israelites made Jeroboam their king, their first calling him to their assembly is only here again repeated.  
There was none that followed the house of David, but the tribe of Judah only.] It is manifest, that there were but ten tribes that revolted to Jeroboam, chap. 11.31. and therefore Rehoboam must needs have two tribes, which were Judah and Benjamin; as is clearly expressed, 2 Chro. 11.2. but because Benjamin was but a poor little tribe, and being joined with Judah, were still comprehended under the name of the kingdom of Judah; therefore it is said here, that none continued firm to Rehoboam, but the tribe of Judah only.  
Vers. 24. Thus saith the Lord, You shall not go up, nor sight against your brethren the children of Israel, etc.] To wit, because God had decreed that the ten tribes should rend themselves, as they had done, from the house of David; for so it follows in the next words, return every man to his house, for this thing is from me. There is indeed an intimation too, of another motive in these first words, to wit, that the Isiraelites were their brethren: but this is not mentioned as a sufficient cause apart by itself, but as a circumstance which might render them the more willing to submit to what God had determined: we see in the war which they made against Benjamin, with God's approbation, Judg. 20.1. that it was not unlawful for God's people, in any case, to fight against their brethren: but that which made it now unlawful, was, because God did now make known to them, that this which was done was of him; and then to make them the more willing to submit to Gods decree herein, even this also might be laid into the balance, that the war, which they intended, was against their brethren.  
They harkened therefore to the word of the Lord, and returned, etc.] and so all was stayed for the present. Nor do we ever read that Rehoboam, as bad as he was, did ever after this, attempt to recover the kingdom of Israel out of the hands of Jeroboam; but yet there was continual hostility betwixt these two kings; and the borderers on both sides did continually make inroads one upon another, chap. 14.30.  
Vers. 25. Then Jeroboam built Shechem, etc.] That is, he forrified these two cities, Shechem and Pennel, the one within Jordan, and the other without; and indeed we read that Shechem was utterly ruined by Abimelech, in the days of the Judges Jud. 9.45.  
Vers. 27. If this people go up to do sacrifice in the house of the Lord at Jerusalem, etc.] Though God had promised Jeroboam by Ahijah the prophet, chap. 11.38. that if he would walk in his ways, he would be with him, and build him a sure house, as he had done for David; yet having no confidence in this promise of God, he concluded, that if the people should continue to go up to Jerusalem to sacrifice, they would soon return to Rehoboam again; to wit, first, because they would be forced for fear of being apprehended as traitors when they came to Jerusalem, either to give over their offering of sacrifices to God, or else to make their peace with Rehoboam: secondly, because the priests and Levites (and their brethren of Judah too) would be pressing them with the sin of their rebellion, against their lawful sovereign, and showing them how unlike the Lord was to regard the sacrifices of those that lived in so gross a sin: and thirdly, because the very sight of the Temple, and the serious thoughts they must needs have of God, and of themselves, when they came to offer up their sacrifices there, must needs strike them with an apprehension of their guilt, in rejecting him, whom God had appointed to rule over them: and so hereupon he resolved to set up some other way of worship for them: and thus that very thing which God had appointed purposely, to keep them in one uniform way of worship; namely, that there should be but one altar, and one place of sacrificing, to wit, at the Temple in Jerusalem, to which they should resort from all parts of the land; even that I say, proved the occasion of setting up a new way of worship, to wit, that of worshipping the golden calves.  
Vers. 28. Whereupon the king took counsel, and made two calves of gold, etc.] In imitation (as of old) of the Egyptians idol-god, amongst whom Jeroboam had lived of late, and with whom, it seems, he held a strict league and amity: God had raised him from nothing to be king of Israel, and he turned this his God into the image of a calf that eateth hay. See the note, Exod. 32.4.  
Vers. 29. And he set the one in Beth-el, and the other put he in Dan.] Beth-el was in the tribe of Benjamin, but fell away it seems to Jeroboam and the ten tribes, and so was in the very skirts of his kingdom southwards, close by the portion of the tribe of Benjamin; and Dan was in the utmost part of the kingdom northward.  
Vers. 30. The people went to worship before the one, even-unto Dan.] The meaning of this may be, that they went first to that in Dan; or else, that the people did presently yield to worship these his idol-gods, and went at the usual times to his golden calves, yea even to that which was furthest off, even to Dan: nay perhaps, that even those that dwelled about Beth-el would go to the idol at Dan, and those that dwelled about Dan would go to Beth-el; and what was then eased of their travelling to Jerusalem?  
Vers. 31. And made priests of the lowest of the people, which were not of the sons of Levi.] For the priests and Levites that dwelled in Israel, left their suburbs and their possessions and went to Judah and Jerusalem, 2 Chron. 11.14. and that because jeroboam and his sons had cast them off from executing the priest's office unto the Lord: and hereby no doubt, Jeroboam greatly enriched himself, as taking into his hands all those cities which had been given them by Moses and Joshua: indeed the basest of the people were priests good enough for his golden calves; but because he pretended the worship of the true God in them, even this is charged upon him as a sin.  
Vers. 32. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah.] That is, like unto the feast of Tabernacles: the meaning is this, whereas God appointed the Israelites to keep the feast of Tabernacles, on the fifteenth day of the seventh month, Levit. 23.34. he appointed his people to keep a feast like unto this, by way of thankfulness for the fruits of the earth then gathered in; but it must be on the eighth month, not the seventh, lest the people taking it to be the the same feast of Tabernacles, should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law, Deut. 16.16.  
And he offered upon the altar, etc.] To grace the way of worship which he had set up, even he himself did undertake to do the work of a priest upon the altar that he had built: whence it is, that in the following chapter, vers. 4. it is said, that he put forth his hand from the altar, for the apprehending the man of God, that foretold the ruin of it.   

CHAP. XIII.  
Vers. 1. ANd behold, there came a man of God out of Judah, by the word of the Lord, etc.] That is, by the command of the Lord. And thus the Lord did betimes give Jeroboam warning, and called him to repentance, as he did also often afterward by Ahijah, Chap. 14.7, 8. and by Iddo the prophet, 2 Chron. 9.29. In the book of Ahijah the Shilonite, and in the book of Nathan the prophet, and in the visions of Iddo the Seer, against Jeroboam the son of Nebat. Indeed the most Expositors from Josephus hold, that Iddo was this man of God here spoken of; but that cannot be, for this man of God was immediately after slain by a lion, in the very beginning of Jeroboams reign, whereas Iddo lived to write the acts of Rehoboam, first and last, 2 Chron. 12, 15. and 13.22.  
Vers. 2. And he cried against the altar in the word of the Lord, etc.] That is, in God's name, or with the word or message which God had given him in charge, to wit, that which follows in the next words, O altar, alter, thus saith the Lord, Behold, a child shall be born unto the house of David, Josiah by name, etc. wherein he directed his speech to the altar, thereby covertly to imply, that it was in vain to speak to Jeroboam, and repeated the word altar twice, O altar, alter, to signify the observablenesse of what he had to say, and the zeal and fervency of his spirit, in the observablenesse of what rival altar, set up, as it were, in defiance against the altar of God.  
And upon thee shall he offer the priests of the high places, and burn incense upon thee, etc.] That is, the dead bones of the priests, that do now, and shall hereafter burn incense upon thee: for so the accomplishment of this prophecy is related in the story of Josiah, about three hundred years after it was foretold by this man of God, 2 King. 23.16. and indeed therefore is the next clause added here, by way of explaining this, and men's bones shall be burnt upon thee: but howsoever this he calls an offering of the priests upon the altar: first, as in scorn of their idolatrous altar, which should one day have such a goodly sacrifice burnt upon it, even a sacrifice of dead men's bones: secondly, by way of deriding their priests, that should one day be themselves burnt as a sacrifice upon their altar, as they had turned their Creator into a beast, a calf; so their bones, as the bones of so many beasts and calves, should be burnt as an offering upon their altar: and thirdly, to intimate, that the defiling and polluting of this their idolatrous altar, should be indeed as a sacrifice most acceptable unto God.  
Vers. 3. Behold, the altar shall be rend, etc.] And thereby was signified the future demolishing of that altar; and rooting out that superstitious worship which Jeroboam had now established, at the command of Josiah.  
Vers. 4. He put forth his hand from the altar, saying, Lay hold on him, etc.] His stretching forth his hand, was as a sign of that which he spoke; namely, that he would have had the people lay hold upon the Prophet: and so likewise the Lords causing his hand to be so suddenly dried up, was not only to disable him from hurting the Prophet, but also that all the people might be scared from aiding their king in what he required.  
Vers. 5. The altar also was rend, etc.] First Jeroboams hand was withered, and then afterwards his altar was rend; and thus the Lord was pleased to show how tender he was of the safety of his servant, in that he would first revenge the violence intended to him, ere he revenged the dishonour that was done to himself in that their idolatrous altar.  
Vers. 9 Eat no bread, nor drink water, nor turn again by the same way that thou camest.] One reason why the Lord would not have the Prophet eat nor drink in that place, might be, that the Prophet might not, by receiving any kindness or courtesy there, seem to mind himself, or his own benefit: and so also the reason why he was forbidden to return the way he came, might be, (as some conceive) that he might not seem to come back, as afraid, or ashamed to do what he was enjoined, according to that, 2. Kings 19.33. By the way that he came, by the same shall he return. But indeed the chief ground of this whole charge, I rather conceive was to signify how the Lord detested both the place and the people, because of their idolatry, that he would not suffer his Prophet to eat or drink amongst them, nor return the way he came, but go thence some other way; as abhorring the very way that had brought him to the sight of such abominations.  
Vers. 11. Now there dwelled an old Prophet in Beth-el, etc.] There he dwelled at present, having formerly removed from Samaria thither, whence it is that he is called the Prophet that came out of Samaria, 2. Kings 23.18. It is very questionable what this old Prophet was, the rather because it seems that his sons were present at Jeroboams idolatrous worship, for here it is said, that his sons came and told him all the works that the man of God had done that day in Beth-el, and the words which he had spoken unto the king, them they told also; to wit, those vers. 8, 9, 10. that if the king would give him half his house he would neither eat nor drink in that place; and that because the Lord had given him an express charge to the contrary: all which must needs imply, that either they joined with the rest in that idolatrous worship, or were at least faulty, in that they could please themselves with seeing the solemnity of a service so dishonourable to the Lord; and indeed God's displeasure against them for this was discovered, in that their presence there proved the occasion of such a grievous sin to their father; some Expositors conceive that this old man was no Prophet of the Lords, but a false prophet, and an upholder of the idolatry of Beth-el, and that fearing lest Jeroboam should henceforth disregard him, and be scared by that which had happened from this their new erected religion, he laid that plot which is here afterwards related to deceive the Prophet, hoping that (as it fell out) upon his disobeying God's command, some judgement would fall upon him, and that then both Jeroboam and the people would slight his predictions, and be rather confirmed in their idolatrous courses: again, others conceive that he was indeed a Prophet of the Lords, but a vicious wicked man, and that because he framed so gross a lie, vers. 18. to deceive the man of God that came from Judah: and others that he was both a true Prophet, and a good man; and that only at this time, being left of God, he was shamefully overcome by the devil's temptations, and the corruptions of his own heart: for hearing what had passed in the king's chapel at Beth-el, and finding himself touched in that particular, that the Lord would not suffer the Prophet to eat or drink in Beth-el, wherein he lived constantly with his children and family; he had above all a desire to try him in this, whether God had indeed given him such a charge or no: and so through the subtlety of Satan, was drawn to pretend that God had appeared unto him, and appointed him to fetch him back, vers. 18. and indeed this to me seems most probable; first, because he is expressly called an old Prophet: secondly, because the Lord by him, did afterward denounce the punishment that should fall upon the deceived Prophet, vers. 21.22. thirdly, because of the great respect he afforded the Prophet, both dead and living; and because he assured his sons, that what he had prophesied against the altar at Beth-el, should surely come to pass, vers. 31.32.  
Vers. 14. And found him sitting under an oak, and he said unto him, Art thou the man of God? etc.] The Prophets sitting under an oak, was doubtless from weariness and faintness; the rather, because he had been restrained from eating and drinking in Beth-el: nor need it seem strange, that the old Prophet having never before seen him, should so presently guess him to be the man he looked after: for besides the description his sons might give of him, even by some mantle or other attire, peculiar to the Prophets in those times, he might know him to be a man of God.  
Vers. 19 So he went back with him, and did eat bread in his house, and drank water, etc.] And thus by that he, which the old Prophet did tell him, he was won to do, what no persuasions of the king could win him to do. Indeed he should not have credited the uncertain report of a Prophet, so directly contrary to that which he was sure God had already given him in charge; but, first, the specious name of a Prophet deceived him: secondly, the thing which the old Prophet desired of him, was like to be a charge and trouble to him, but could be no way any advantage to him, and why (might he think) should an old Prophet lie, when he could not hope to any thing by it: and thirdly, it was not altogether improbable, but that God might have countermanded what he had formerly enjoined him: to incline him to judge so, he might remember how the Lord countermanded what he had formerly enjoined Abraham, concerning the sacrificing of his son; and might think that now the Lord had proved him, and found him faithful, he was willing to take off this charge, as pitying his faintness for want of food; and that though God would not suffer him to eat of the king's meat, yet he would permit him to refresh himself in a Prophet's house. These and other considerations, mighth move him to believe what the old Prophet had said, the rather, because his desire of some refreshing, after such a time of abstinence and travel, must needs make him the readier to hearken to him.  
Vers. 20. The word of the Lord came unto the prophet that brought him back.] To wit, by some intemall inspiration, or prophetic ecstasy, whereby he was, as it were, constrained to denounce against his seduced guest, even whilst he sat at his table, the judgement that should fall upon him for his eating and drinking with him; and so consequently, to condemn himself for that gross lie wherewith he had deceived him.  
Vers. 22. Thy carcase shall not come unto the sepulchre of thy fathers.] And herein was employed, that he should die in his return, before he got home to his own land; a gracious warning, that he might repent of his sin before his death.  
Vers. 23. He saddled for him the ass. That is, for the Prophet whom he had brought back he saddled his own ass: for we read not, but that hitherto the man of God that came from Judah had gone on foot; and doubtless the more officious and kind he was, because he considered the mischief he had done him, and was troubled for it; yet withal, observable it is, that he did not accompany him homeward; which might well be for scare of being involved with him in the judgement that was to come upon him.  
Vers. 24. A lion met him by the way, and slew him.] And thus, first, the Lord chastised his servant for his sin: secondly, he confirmed the certainty of what this man of God had formerly spoken in his name: he told the king that God had charged him not to eat in that place: so that, when such a hand of God was upon him, for not persevering to obey this command, every one might hereby be assured, that he was indeed a prophet of God: and that all the rest that he had spoken concerning Jeroboams altar should in its season come to pass too, as the old Prophet did afterward from hence conclude, vers. 32. and thirdly, he shown how he abhorred that place, in that he slew his own Prophet for eating and drinking amongst them.  
And the ass stood by it, the lion also stood by the carcase.] That the ass should not sly from the lion, and that the lion should neither prey upon the living ass, not the Prophet's dead body; but should rather stand as a guard to preserve the dead body from being torn by other creatures, and as it were to force the ass not to stir thence, but to stay there in a readiness to carry back his master's body to be buried in Beth-el, I say both these are miraculous passages; and were as signs to manifest unto all men, first, that it was not hunger that had provoked the beast to this violence, but the overruling command and providence of God: and secondly, that God loved his Prophet dead, and would miraculously preserve him for burial, though he had testified his displeasure against his sin, (for the example of others) even by taking away his life.  
Vers. 29. And the prophet took up the carcase of the man of God, etc.] Either therefore the lion went away as soon as the old Prophet came, as having now done what he stayed for; or else the Prophet was by the evident proofs he saw of God's overruling hand in this business, heartened against the fear of that beast, and so took and carried away his body to be buried.  
Vers. 30. And he laid his carcase in his own grave, etc.] And so that was performed which God had said, vers. 22. Thy carcase shall not come to the sepulchre of thy fathers. As for that which followeth, and they mourned over him, saying, Alas my brother: this was according to the usual manner of bewailing their dead friends in those times, Jer. 22.18. Therefore thus saith the Lord, concerning Jehoiakim the son of Josiah king of Judah: they shall not lament for him, saying, Ah my brother, or Ah Sister, they shall not lament for him, saying, Ah Lord, or Ah his glory.  
Vers. 31. Bury me in the sepulchre wherein the man of God is buried, lay my bones beside his bones.] To wit, that his bones might be suffered to lie at rest, and might not be digged up and burnt by Josiah, to which end it seems also, he took order to have a superscription engraven on the sepulchre, whereby it might be known, who it was that was buried there, and indeed herein he had his desire, 2 King. 23.17.18.  
Vers. 32. The cities of Samaria.] That is, the cities of the kingdom of Israel, which was afterwards called the kingdom of Samaria, from a city so called, built by Omrie, and which was in his days the chief city of that Kingdom, Chap. 16.24.  
Vers. 33. After this thing Jeroboam returned not from his evil way, etc.] That is, though the Lord used such a singular means to reclaim him from his idolatry, yet he still continued therein; one would have thought, that his hand being so miraculously strucken dead, and then as miraculously healed again, upon the prayers of the prophet, he should presently with that hand have pulled down his Calves and his altars; but neither the withering nor the healing of his hand, nor the cleaving of his altar asunder, nor this strange death that befell the prophet, whereby the truth of what he had spoken was singularly confirmed, could do any good to withdraw him from that idolatry, whereby he sought to assure his kingdom to himself and his posterity: yea indeed, it is like enough, that from this violent death that befell the prophet, he took occasion to harden himself in his evil ways.   

CHAP. XIIII.  
Vers. 1. AT that time Abijah the son of Jeroboam fell sick.] That is, in the time of Jeroboams wicked reign, whereof there is mention made in the two last verses of the former chapter: for it is evident, that this is not meant of the time when the man of God was slain, as is related in the former chapter, that it seems, was in the very beginning of Jeroboams kingdom, this, rather toward the latter end of his reign, when Ahijah the prophet, who first gave him notice of being raised to the kingdom, was now blind with old age, vers. 4. Jeroboam continued in his idolatry, and so God's hand was again upon him in the sickness of this, perhaps his eldest son; Rehoboam had a son also of the same name who succeeded him both in his crown and in his vices, 2. Chron. 12, 16. But this Abijah the son of Jeroboam, in whom there was some goodness, vers. 13. died of this sickness.  
Vers. 2. And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, &.] Why he sends his wife, and that disguised, may be easily conceived: to wit, because he was so loath it should be known amongst the people, that in his extremity he was glad to sly to the true prophets of the Lord, that he durst not trust any body with this secret, but the wife that lay in his bosom; but especially because he was above all unwilling the prophet should know whose child it was, concerning whom he was enquired of, (as fearing, that out of a detestation of his idolatrous courses, he would either have refused to answer them at all, or else have given them an answer, which they were not willing to hear) and this could not be avoided by sending any but his wife only: she might inquire concerning her own child, and yet (being disguised) not be known; another messenger must have said whose child it was, concerning whose sickness they desired to be satisfied, and that Jeroboam would not endure.  
Vers. 3. And take with thee ten loaves, and cracknels, etc.] This poor present was enjoined as agreeable to the attire she wore, that she might be thought some poor countrymen wife, and not the wife of Jeroboam.  
He shall tell thee what shall become of the child.] Hereby it is evident, that Jeroboam sent to the prophet, only to know, what the issue of his son's sickness would be; though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet, yet he sent, not to desire the prophet's prayers for his child, (his obstinacy in that false worship he had erected might discourage him from hoping for such a favour, either from God, or his prophet) but only to know whether his son must live or die.  
Vers. 6. Come in, thou wife of Jeroboam, etc.] By naming her thus before she came in to him, the prophet did, as it were, deride the folly both of her husband and her, that could expect to know of him such a secret, as was the event of their son's sickness; and yet at the same time by a disguise, think to hid from him who she was, that came to inquire of him: and secondly, he gave her to understand how certainly assured she might be of the truth of those things, which he had now in charge to say to her.  
Vers. 7. Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, etc.] It needs not seem strange that God calls the Israelites his people, notwithstanding the idolatry that Jeroboam had set up amongst them, if we consider: first, that they were not so bad when Jeroboam was exalted to reign over them, and of these times the prophet now speaks: and secondly, that even in these times, the Lord had a people amongst them, that were not defiled with Jeroboams idolatry, as we may see by this prophet Ahijah, who lived now in Shilo, in the kingdom of Israel, and with whom there were many doubtless whose hearts still continued upright towards God.  
Vers. 8. Thou hast not been as my servant David, who kept my Commandments, etc.] That is, not at all varying from the prescript rule of God's law, as concerning the public worship of God, (which was the sin now charged upon Jeroboam) yea in all things sincerely desiring and endeavouring to do what God of him.  
Vers. 9 But hast done evil above all that were before thee.] That is, Saul, and Solomon, yea and perhaps Rehoboam, and Abijah kings of Judah may be included too: for if this were in the latter end of Jeroboams reign, Rehoboam and Abijah were dead, and Asa did then sit in the throne of Judah.  
And hast cast me behind thy back.] That is, thou hast despised and disregarded me; and indeed this might the better be said of Jeroboam, because he did not only set up idolatry in his kingdom, but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem. The phrase is much like that Nehem. 9.26. Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs.  
Vers. 10. And will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel.] Concerning these proverbial expressions, see the notes, 1. Sam. 25.22. Deut. 32.36.  
And will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.] That is, the Lord will utterly destroy the posterity of Jeroboam, because he loathes and abhors them: for two things are employed in this phrase: first, that dung is not more loathsome to men, than the royal house of Jeroboam was to God: and secondly, that God would by his judgements make as clean a riddance of them, as men usually do of dung when they sweep it out of their houses, not willing to leave the least scrat of it behind. So the like phrase, Esa. 14.23. I will sweep it with the bosom of destruction, saith the Lord: and Ezek. 26.4. I will also scrape her dust from her, and make her like the top of a rock: and the accomplishment of this we have related, chap. 15.29. And it came to pass, when he reigned, that he smote all the house of Jeroboam, he left not to Jeroboam any that breathed, until he had destroyed him, etc.  
Vers. 12. When thy feet enter into the city, the child shall die.] As if he should have said, thou shalt never see thy son more alive: as soon as ever thou comest to the city he shall die, and as this proves true, so be assured of the truth of all the rest I have or shall say to thee. Some question how this agrees with that vers. 17. And when she came to the threshold of the door, (which they understand of the door of her own house) the child died; and for the resolving of this doubt, they say, that the king's house, as being the place of judgement, was in the gate of the city: but I rather conceive, that the door mentioned vers. 17. was the door of the city; or, that here only is foretold, that the child should die when she came to the city.  
Vers. 14. The Lord shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day, etc.] To wit, Baasha; who made a conspiracy against Nadab, the son of Jeroboam, and slew him in the second year of his reign, and made himself king in his room, chap. 15.27, 28, 29. and presently destroyed all the house of Jeroboam. As for the following clause, but what? even now: the meaning thereof is this, but at what time, and when shall this be? surely presently, out of hand: or, as if he should have said; why do I speak of this, as of a thing that shall hereafter come to pass? since the time is in a manner now already come, when it must be done: and indeed, if this were foretold in the end of Jeroboams reign, (as is most probable) it was speedily done: for Nadab who succeeded his father Jeroboam, had not sat in the throne of Israel above two years, when he was slain by Baasha, and together with him, all the house of Jeroboam was destroyed.  
Vers. 15. For the Lord shall smite Israel, as a reed is shaken in the water.] That is, the Lord shall continually afflict this kingdom of the ten tribes, both prince and people with uncessant troubles and wars, both intestine and foreign, so that they shall never abide long in any settled condition; and so indeed it came pass; even as the reeds that grow in the water are continually shaken, sometimes with the blowing of the wind, always with the force of the stream that glides along by them; so was the kingdom of the ten tribes continually shaken, partly, by the frequent transferring of the crown from one family to another, one still killing the other, and making himself king in his room; and partly, by the frequent invasion of the men of Judah, or some other of the neighbouring nations.  
And shall scatter them beyond the river.] That is, the river Euphrates, to wit, into the land of Assyria, Mesopotamia, and Media, which lay beyond the river, whither the ten tribes were indeed afterwards carried captives; some of them, first by Tiglath-pileser, in the days of Pekah king of Israel, 2. Kings 15.29. but the greatest part afterward by Salmanassar, in the days of Hoshea king of Israel, 2. Kings 17.6. etc.  
Vers. 17. And Jeroboams wife arose, and departed, and came to Tirzath, etc.] This Tirzah was an ancient and goodly city: for here one of the one and thirty kings, whom Joshua conquered, did dwell, Josh. 12.24. and in Solomon's time it was famous for the pleasantness of the situation, and stateliness of the building; and therefore the Church is hereto compared, Cant. 6.4. Thou art beautiful, O my love, as Tirzah: though therefore at first Shechem was the royal city of Jeroboams kingdom, yet afterwards, it seems, he built some stately palace for himself in Tirzah, and so both he and the other kings of Israel, that succeeded him, did usually keep their courts there; yea, till Samaria was built, it seems to have been the chief of the royal cities of the kingdom of Israel, chap. 15.33. In the third year of Asa king of Judah, began Baasha the son of Abijah to reign over all Israel in Tirzah: so also chap. 16.6.8, 23, 24.  
Vers. 19 Behold, they are written in the book of the Chronicles of the kings of Israel.] Many things are said to be written in the book of the Chronicles, which we find not in the Scripture Chronicles; and therefore it is commonly held, that this book of the Chronicles here, and elsewhere often mentioned, was some other book of the Chronicles of the kings of Judah and Israel, wherein all the memorable acts and passages of those times were exactly recorded; and out of which the penman of the Scripture Chronicles did afterward by the special instinct and the guidance of the spirit of God cull forth such things as are there related, and which the Lord thought requisite for the edification of the Church in future ages.  
Vers. 20. And the days which Jeroboam reigned, were two and twenty years.] Jeroboam therefore outlived Rehoboam who reigned but seventeen years, vers. 21. and Abijam his son who reigned in Jerusalem but three years, chap. 15.1, 2. and died in the second year of Asa the son of Abijam, chap. 15.25. being stricken by the immediate hand of God with some remarkable judgement, 2. Chron. 13.20. Neither did Jeroboam recover strength again in the days of Abijah: and the Lord struck him, and he died: but before this death there was a mighty battle between him and Abijam king of Judah, wherein he lost five hundred thousand men; a blow which he never recovered.  
Vers. 22. And Judah did evil in the sight of the lord] That is, the people of Judah and Rehoboam their king. For, Three years they walked in the way of David and Solomon; doing that which was right in the sight of the Lord, 2. Chron. 11.17. as being troubled with the loss of the ten tribes of Israel; in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin, and many other strong holds, and the priests and Levites, and other Rehoboam; whereby the kingdom of Judah was much strengthened, 2. Chron. 11.5.17. whereupon he took eighteen wives, and sixty concubines, 2. Chron. 11.21. and had many children, but then having thus strengthened his kingdom, and, as he thought, assured his estate, he forsook the Law of the Lord, and all Israel with him, 2. Chron. 12.1.  
Vers. 25. Shishak king of Egypt came up against Jerusalem. etc.] Rehoboams father married the king of Egypt's daughter; yet the succeeding king of Egypt (invited thereto perhaps by Jeroboam, who was a while in Egypt before he was king, and now fearing the growing strength of Rehoboam, might lay before Shishak the incountable riches of David and Solomon, which might easily be had because ten of the twelve tribes were revolted from him) came up against Judah with a mighty army, twelve hundred chariots, sixty thousand horsemen, and footmen without number: some Egyptians, and some of other nations, as is expressed, 2. Chron. 12.2, 3. and having taken many of their strong cities, at length he went up against Jerusalem; but the king and princes humbling themselves upon the Lord's message to them by Shemaiah the Prophet, the Lord would not suffer him to destroy them utterly only Judah henceforth became tributary to Egypt, and Shishak carried away, as a ransom of the city, all the treasures of the Temple, and of the king's house, 2. Chron. 12.4, 9  
Vers. 27. And king Rehoboam made in their stead brazen shields, etc.] See the note, chap. 10.16. hereby it appears how exceedingly the kingdom of Judah was impoverished by this invasion of Shishak king of Egypt. The Israelites of the ten tribes were fare more grossly idolatrous than those of Judah, and yet the Lord suffered them to live in peace; but these of Judah had scarce been fallen away two years from the pure worship of God, when presently the Lord did with great severity afflict them: a clear evidence of Gods more tender care over them for their welfare.  
Vers. 29. Are they not written in the book of the Chronicles of the kings of Judah.] In 2. Chron. 12.15. the other acts of Rehoboam first and last, are said to have been written in the book of Shemaiah the Prophet, and of Iddo the Seer, concerning genealogies.  
Vers. 31. And Abijam his son reigned in his stead.] Or Abijah, 2. Chron. 12.   

CHAP. XV.  
Vers. 2. THree years reigned he in Jerusalem.] Abijam began his reign in the eighteenth year of Jeroboam, vers. 1. and died in the twentieth year of his reign, vers. 9 whereby it may seem that he reigned but two years: but to this I answer, that when kings have reigned two complete years, they then begin to write the third year of their reign; and so it was with Abijam, the eighteenth year of Jeroboam was the first year of his reign, the nineteenth year of Jeroboam was his second year, and the twentieth year was his third: and though in that year he did, and Asa his son succeeded him, yet having reigned two years complete, and somewhat more, it is said here, that he reigned three years in Jerusalem.  
And his mother's name was Maachah the daughter of Abishalom.] Rehoboam had eighteen wives, and sixty concubines, by whom he had eight and twenty sons, and sixty daughters; but amongst all his wives he loved this Maachah the mother of Abijam best, and therefore allotted him to succeed him in the throne, 2. Chron. 11.18, 23. elsewhere she is called Michaiah, the daughter of Uriel of Gibeah, 2. Chron. 13.2. and Maachah the daughter of Absalon, 2. Chron. 11.20. Some therefore conceive, that she was the daughter of Tamar, the only daughter of Absalon, whose husband this Uriel of Gibeah was, & so she was the daughter of Uriel, and withal the daughter, that is the grandchild of Absalon. And this they judge the more probable, because the mother of Absalon was called Maachah, 2. Sam. 3.3. but indeed the most Expositors hold, that it was not Absalon, David's rebellious son, of whom she was descended, but another of that name, called also Abishalom, as here we have it.  
Vers. 3. And he walked in all the sins of his father, etc.] That is, of Rehoboam; whereby it is evident, that though Rehoboam and his princes humbled themselves before the Lord upon the preaching of Shemaiah to them, when the king of Egypt made such a dangerous incursion into the land of Judah, 2. Chron. 12.6. yet when the king of Egypt was out of his land, he soon returned to his former evil ways, and so his son after him trod in his steps.  
Vers. 5. Because David did that which was right in the eyes of the Lord, and turned not aside, etc.] That is, he did not wittingly and presumptuously do any thing wherein he did openly and scandalously turn aside from that which God had commanded him, (especially in the point of his government) save only in the matter of Uriah.  
Vers. 6. And there was war between Rehoboam and Jeroboam all the days of his life.] In the story of the reign of Abijam this is inserted, concerning the continual war which was betwixt his father Rehoboam and Jeroboam; to intimate, that the cause of the war betwixt Abijam and Jeroboam, was the old quarrel about the rending away of the ten tribes; this quarrel was not yet appeased, there was for this continual wars betwixt Jeroboam and the house of Solomon, first, in the days of Rehoboam the father; and afterward, in the days of Abijam his son.  
Vers. 7. Now the rest of the acts of Abijam, etc.] See the note, chap. 14.19. Some of these acts we have also recorded in the sacred Chronicles, as his marrying fourteen wives, by whom he had two and twenty sons, and sixteen daughters, 2. Chron. 13.21. but especially, that famous battle, which he fought with Jeroboam, wherein with four hundred thousand men, he encountered and beat Jeroboam, that had in his army eight hundred thousand, and slew of them five hundred thousand; and then being master of the field, recovered Beth-el, Jeshanah, and Ephraim from him.  
Vers. 10. And forty and one years reigned he in Jerusalem.] A long reign, which was no doubt by the special providence of God, that he might have the more time to reform a kingdom so exceedingly out of order, as his was when he first came to the crown.  
And his mother's name was Maachah, etc.] That is, his grandmothers: see vers. 2.  
Vers. 12. And he took away the Sodomites out of the land.] To wit, all that he could discover: but some remained till his son Jehoshaphat came to the crown and then he removed them, chap. 22.46.  
Vers. 13. And also Maachah his mother, even her he remooved from being queen, etc.] That is, from being queen regent; for how else she should be remooved from being queen, I cannot conceive. Abijam the father of Asa sitting in the throne not full three years complete, it is most probable that Asa was very young when he came to the crown, and that hereupon Maachah his grandmother, once the wife of Rehoboam (his mother happily being dead) was made queen regent, during the king's minority: but then Asa coming to some ripeness of years, and being well affected in matters of religion, an enemy to the idolatry that was in the land, and desirous to promote the true worship of God: (a thing the more wonderful, because he was trained up under such a guardian) because his grandmother had set up some new abominable idol in a grove, (and that perhaps contrary to his command, despising his youth, and exalting herself because of her power as queen regent) he took courage, and assuming the government into his own hands, deposed her from being queen regent any longer; and withal he destroyed her idol, and burned it by the brook Kidron, which is expressed thus, 2. Chron. 15.16. Asa cut down her idol, and stamped it, and burned it at the brook Kidron.  
Vers. 14. But the high places were not removed. That is, the high places wherein the people served and worshipped the god of Israel: those high places which were dedicated to the worship of strange gods he took away, 2. Chron. 14.3. but these wherein the true God was worshipped, he removed not; either for fear of the people, or because he conceived there had been no great hurt in them; since of old, yea, in the days of David, the people had been enured to worship there: as for the high places which Solomon built in mount Olivet, see the note upon the 2. King. 23.13.  
Nevertheless, Asa his heart was perfect with the Lord all his days.] That is, the whole bent of his heart was sincerely to do what God required, though through ignorance, or the prevailing of his corruptions, he many times did that which was not approvable, but evil in God's sight; and though many of his people sacrificed in the high places, yet it was altogether without his approbation.  
Vers. 15. And he brought in the things which his father had dedicated, etc.] To wit, silver, gold, and vessels, 2. Chron. 15.18. It may be probably conceived, that great victory in the battle which he fought with Jeroboam, 2 Chron. 13.17. but not living to perform his vow, his son Asa did it for him, adding somewhat more of his own free gift.  
Vers. 16. And there was war between Asa and Baasha king of Israel all their days.] The first ten years of his reign he enjoyed peace, 2. Chron. 14.1. In his days the land was quiet ten years, (the courage and the strength of the ten tribes being much abated, by that great overthrow which Abijam his father had given them) and in this time Asa reform those things that were out of order concerning matters of religion, and withal fortified many cities and other places, providing for the troubles of war, in the leisure of peace; 2. Chron. 14.2, 7. when those ten years of peace were expired, (in which time Jeroboam died, and Nadab his son was slain by Baasha who reigned in his stead) some enemy or other made war against him, but who it was is not expressed; and then afterward about the fourteenth year of his reign (as is noted upon the 2. Chron. 15.10.) Zerah, who then commanded all the Arabians bordering Judea, invaded his kingdom with an host of a thousand thousand, and three hundred chariots; but Asa encountered them with an army of five hundred and eighty thousand men, levied out of Judah and Benjamin, and with them overthrew this fearful multitude, and had the spoil both of their cities and camps, 2. Chron. 14.9. etc. and in his return to Jerusalem, Azariah the Prophet met him, and congratulated this victory, and encouraged him to go on in the service of God; whereupon Asa put away the remainder of the idols which were yet left in his kingdom; and gathering together Judah and Benjamin, and the Israelites of Ephraim, Manasseth and Simeon, (which fell to him in abundance, when they saw that the Lord his God was with him) in the third month of the fifteenth year of his reign, he offered much of the spoil in sacrifices, and made a solemn covenant with God, 2. Chron. 15.11, 12. etc. all this time the Israelites attempted nothing against Judah that we read of. But now when Baasha perceived how potent Asa began to be, and how fast the Israelites revolted to him, and how they had entered into a covenant with them of Judah, he began to arm against Asa; and because after this, his war with Asa never ceased all his days, or because even before this, there was no peace betwixt them, but both sides prepared for war, therefore it is here said, that there was war betwixt Asa and Baasha all their days.  
Vers. 17. And Baasha king of Israel went up against Judah, and built Ramah, etc.] Having it seems gotten Ramah from the king of judah (for Ramah was one of Benjamins' cities, Josh. 18.25.) fearing the greatness of Asa, and the revolt of the Israelites to him, 2. Chro. 15.9. he endeavoured to block him up, and to keep his own people from flying away to him, by fortifying Ramah, and putting a garrison in it, which lay in the way between Jerusalem towards Samaria; and this was done about the thirteenth year of Baasha his reign, which was the sixteenth year of the reign of Asa, and the six and thirtieth year of the kingdom of Judah, to wit, since it was divided from that of Israel; for so that place must be understood, 2. Chron. 16.1. as is there noted.  
Vers. 18. Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, etc.] To wit, since Shishak king of Egypt carried away the treasures of the Temple, chap. 14.25, 16. and thus was Solomon's Temple twice rob of its treasures, within the compass of four and thirty years or thereabout: we cannot say whether this Benhadad to whom Asa sent these treasures, was the grand child of Rezon, who became a king of Damascus in Solomon's days, chap. 11.23. (as some conceive; affirming Rezon to be the same that is here called Hezion) or whether he were the son of Hadad the Edomite, that became an adversary to Solomon, and at length became king of Damascus, and was therefore called Benhadad, as others hold: But doubtless a great sin this was in Asa, that he should rob the Temple of God, therewith to hire an infidel to break the covenant that he had made with the Israelites their brethren, and to make war with them; especially if we consider what a wonderful victory God had lately given him over that innumerable host of the Ethiopians and the Lubims; and indeed, after so great and memorable a proof of God's readiness to help him, he did so fare distrust God, as to hire a heathen perfidiously to invade the Israelites: the prophet Hanani was sent to him to reprove him sharply, and to make known God's displeasure against him, as is largely related, 2. Chron. 16.7. etc.  
Vers. 20. And smote Ijon, and Dan, and Abel-beth-maachah, and all Cinneroth.] Abel-beth-maachah is called Abel-maim, 2. Chron. 16.4. and Cinneroth is that which is called in the new Testament the land of Genesereth, Matth. 14.34.  
Vers. 21. He left off building of Ramah, etc.] To wit, to go and withstand Benhadad; and so, when he had secured his land against him, then as it is said in the next words, he dwelled in Tirzah, that is, there he abode quietly, without seeking any revenge against Asa.  
Vers. 22. And they took away the stones of Ramah, and the timber thereof, etc.] That is, whilst Baasha was gone thence to defend his country against Benhadad, the men of Judah and Benjamin came and took away both stones and timber, and therewith built two cities of Benjamin, Geba and Mizpah. And this Asa chose rather to do, then to seize upon Ramah, and fortify it for his own use; either, because he feared lest Baasha should return again before the work was finished; or, because he was loath there should be in that place any such strong hold, knowing how prejudicial it would be to the kings of Judah, if the kings of Israel should hereafter get it into their possession; or rather, because he conceived these might be made more defensable places than Ramah could be; for that he did fortify these two towns of Geba and Mizpah, for fear of Baasha, is evident, Jerem. 41.9. where we read of a pit that Asa had in Mizpah, that continued it seems unto the captivity, and was doubtless some trench, or some place made for the receipt of water, in case it should be besieged, the pit wherein Ishmael had cast all the dead bodies of the men (whom he had slain, because of Gedaliah) was it, which Asa the king had made for fear of Baasha, etc.  
Vers. 23. Nevertheless, in the time of his old age he was diseased in his feet, etc. To wit, in the three last years of his reign: for when Hanani the Prophet had reproved him, for seeking help from the king of Syria; he not only cast the Prophet into prison, but also at the same time oppressed some of the people (such perhaps, as shown their dislike of these his courses,) wherefore the Lord in the nine and thirtieth year of his reign, imprisoned him; striking him with most grievous pains of the gout in his feet; and when in his sickness he sought not to the Lord, but to the Physicians, about two years after he died, 2. Chron. 16.7, 13. having seen seven kings of Israel; to wit, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, and Ahab.  
Vers. 24. And Asa slept with his fathers, and was buried with his fathers, etc.] And that with great magnificence, 2. Chron. 16.14. And they buried him in his own sepulchre which he had made for himself in the city of David, and laid him in the bed, which was filled with sweet odours and divers kinds of spices prepared by the Apothecary's art, and they made a very great burning for him.  
Vers. 27, And Baasha smote him at Gibbethon, which belongeth to the Philistines, etc.] This Gibbethon belonged to the tribe of Dan, Josh. 19.41. and was in the days of David and Solomon in the Israelites possession: but now it seems the Philistines had gotten it, and whilst Nadab laid siege against it that he might recover it, he was treacherously slain by Baasha; and so the siege it seems was raised: for twenty six years after, or thereabouts, the son of Baasha did again lay siege to this city as we may see, chap. 16.15.  
Vers. 30. Because of the sins of Jeroboam, etc.] So that the idolatry wherewith Jeroboam thought to have continued the kingdom to him and his posterity, was the very cause why his whole family was rooted out, and the kingdom was transferred to another.   

CHAP. XVI.  
Vers. 1. THen the word of the Lord came to Jehu the son of Hanani, against Baasha.] This Jehu was the same Prophet that afterwards was sent to Jehoshaphat, to reprove him for his league with Ahab, 2. Chron, 19.2. and that wrote a book of the Chronicles of those times, 2 Chron. 20.34. and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha, 2. Chron. 16.7. so that the father and the son were both at the same time the known Prophets of the Lord.  
Vers. 7. And also by the hand of the prophet Jehu the son of Hanani, came the word of the Lord against Baasha, etc.] Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah, chap. 14.6. etc. as if it had been said, as the word of the Lord came by Ahijah against Jeroboam; so also by Jehu against Baasha. But I rather think that the meaning of this clause is only this; that before the death of Baasha, Jehu did his message as God had commanded. The same words are here again repeated, which we had before, vers. 1. but there they are to show what God gave in charge to the Prophet, here their drift is to show, that accordingly the Prophet delivered his message, as the Lord had enjoined him; and that for all the evil that he did, etc. in being like to the house of Jeroboam, and because he killed him: that is, his lord Nadab, the son of Jeroboam, as is expressed before, chap. 15.27. for though Baasha did herein what God had decreed, yet he had no command from God for it, but did it only to get the kingdom; and therefore it was treason now in him, as it was afterward also in Jehu, when he slew Ahabs' posterity; because he aimed only at himself therein, though he had a command from God, Hos. 1.4. And it shall come to pass at that day, that I will break the bow of Israel, in the valley of Jezreel, and will avenge the blood of Jezreel, upon the house of Jehu: And indeed, that the judgement which fell upon Baasha, was partly for his murdering of Nadab, we may see by the Lords dealing with him, just as he dealt with the house of Jeroboam; for as he slew the son of Jeroboam, when he had yet sat in the throne of Israel not full two complete years; and that whilst he was laying siege against Gibbethon, and then immediately, destroyed all the rest of his family, chap. 15.27, 28, 29. so Zimri slew the son of Baasha, when he had reigned not full two complete years, as is said here vers. 8. and that too, whilst his army lay encamped against Gibbethon, vers. 15. and then immediately cut off all the rest of his family and friends, vers. 11.12.  
Vers. 8. In the twenty and sixth year of Asa king of Judah, began Elah the son of Baasha to reign over Israel in Tirzah, two years.] But not fully complete; for he began to reign in the six and twentieth year of Asa, and was slain in the seven and twentieth year of Asa, vers. 15.  
Vers. 9 And his servant Zimri (captain of half his chariots.) conspired against him as he was in Tirzah, etc.] His forces lying then encamped against Gibbethon, vers. 15. whereby he gave such an advantage against himself, as was not by Zimri neglected.  
Vers. 11. And it came to pass when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha, etc.] That is, he slew all his family, kinsfolks, and friends, that there might be none to avenge his death, and that presently, that he might not be prevented; as indeed he had been, if he had not done it speedily; for within few days he himself came to an untimely end, vers. 18.  
Vers. 13. In provoking the Lord God of Israel to anger with their vanities, etc.] That is, with their idols; for so the idol-gods of all idolatours, are usually called in the Scripture; partly, because they have nothing of a God in them, their deity wholly consisting in the idolatrous vain opinion: We know that an idol is nothing, saith the Apostle, 1. Cor. 8.4. and partly, because they can do neither good nor evil, 1. Sam. 12.21. Turn ye not aside, for than ye shall go after vain things that cannot profit; for they are vain.  
Vers. 15. In the twenty and seventh year of Asa king of Judah, did Zimri reign seven days, etc.] Accounting, as is most likely to the time that Omri was proclaimed king in the camp, as is related in the following verse.  
Vers. 18. He went into the palace of the king's house, and burned the king's house over him with fire, etc.] That so, first, Omri might never enjoy that stately palace of Tirzah: and secondly, that neither living nor dead, he might fall into the hands of his insulting adversaries.  
Vers. 19 For his sins which he sinned in doing evil in the sight of the Lord, in walking in the way of Jeroboam, etc.] For though he reigned but seven days, ere Omri was proclaimed by the soldiers, yet perhaps it was longer ere he was forced to burn himself; and beside, within the space of those seven days, he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves.  
Vers. 21. Half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.] It seems the people (misliking that the soldiers should take upon them to choose their king) chose this Tibni to be their king; between whom and Omri, there was continual wars for three years, and upward; each party striving to assure the crown to him whom they had elected, till at length Omri prevailed.  
Vers. 23. In the thirty and one year of Asa king of Judah, began Omri to reign, etc.] That is, than he was fully and peaceably settled in the kingdom: in the seven and twentieth year of Asa was he first chosen king by the army at Gibbethon, vers. 15, 19 but for well nigh four years after, Tibni that was chosen by the people, strove with him for the kingdom; so that till the one and thirtieth year of Asa, he was not settled in the throne of Israel: yet because he was first made king when he slew Zimri, therefore it is added, he reigned twelve years: to wit, from his first election; for otherwise, if we account his reign from the one and thirtieth year of Asa, when he was settled in the throne, to the eight and thirtieth year of Asa when he died, and his son Ahab succeeded him, vers. 29. it is manifest then, that he reigned according to that account but eight years.  
Vers. 24. And he bought the hill Samaria, etc.] This is given as the reason why it is said in the foregoing verse, that he had reigned but six years in Tirzah: it was because Zimri having burnt the royal palace in Tirzah, Omri bought the hill which was called Samaria of Shemer the owner of it, and thereon built the city Samaria, which he made his royal city, the metropolis of his kingdom; and so the other six years of his reign he lived there.  
Vers. 26. For he walked in all the way of Jereboam, etc.] If he only continued in the sins of Jeroboam, how is this rendered as a reason of that which is said before in the former verse, that he did worse than all that were before him: surely, because having seen such fearful effects of God's wrath against the former kings of Israel for this their idolatry, he notwithstanding continued obstinately therein, as it were purposely to provoke the Lord; yea and happily did, with more violence, force and press the people to that idolatry: whence we see there is mention made, Mich. 6.16. of the slatutes of Omri; to wit, concerning that their idolatrous worship of the golden calves.  
Vers. 31. He took to wife Jezabel the daughter of Ethbaal, king of the Zidonians, and went and served Baal, etc.] This wife of Ahabs proved a most wicked wretch, and a cruel scourge to the people of God: we see Jehu complained of her witchcrafts and whoredoms, 2 Kings 9.22. and it is often mentioned, that she was the great persecutor of God's prophets, and the great promoter of the idolatry of Baal in the land; and therefore it is that S. John calls that false prophetess, that in his time in the Church of Thyatira, had seduced many to uncleanness, and idolatry, Jezabel, Revel. 2.20. Baal it seems was the god of the Zidonians; and so Ahab, marrying a wife from thence, did soon set up his wife's god in the land of Israel: Now this idolatry was fare worse than that of Jeroboams; for in that though they had idols, to wit, the golden calves, yet in them they pretended the worship of the true God: but in the other they worshipped Baal as their god; as is evident in that of Elijah to the Israelites, chap. 18.21. If the Lord be God, follow him; but if Baal, then follow him: and so again, vers. 27. Cry aloud, for he is a god, etc.  
Vers. 34. In his days did Hiel the Bethelite build Jericho, etc.] This is here added to show, how many years after the curse which Joshua denounced, was accomplished, Josh. 6.26. and that happily the rather, as an instance of the horrible profaneness and contempt of God in these days of Ahab: for though Jericho belonged to the tribe of Benjamin, yet it was at this time, it seems, under the power of the king of the ten tribes. Hitherto Jericho had continued a heap of rubbish, no man daring to hazard that curse, by rebuilding of it; but now this bold wretch Hiel the Bethelite: that is, that dwelled in Beth-el, undertook the work, and paid dearly for it, as Joshua had threatened. See the note, upon Josh. 6.26.   

CHAP. XVII.  
Vers. 1. ANd Elijah the Tishbite, who was of the Inhabitants of Gilead, said unto Ahab, etc.] Of all the Prophets that God raised up in the kingdom of Israel, we find not any, of whom so many strange passages are recorded, both for his courage and miracles, as there are of Elijah; and therefore at the transfiguration of Christ, Matth. 17, 3. Elijah as chief of the prophets appeared together with Moses talking with Christ; to signify, that both Moses and the prophets had in their several seasons given testimony to Christ. The people of Israel were never so corrupt as they were at this time; (for now the worship of Baal was established in the land, and the worship of the true God was quite disregarded, and the prophets and servants of God, that would not bow to Baal, were persecuted and slain, as Elijah complains, chap. 19.10.) and yet there were never more prophets sent unto them, than there was at that time, (we see that Obadiah hide an hundred of them in caves, chap. 18.13.) nor never more glorious prophets as we see amongst the rest in this Elijah, a man of transcendent courage and zeal (as sitted for these corrupt times;) whence it is said of the Baptist, who in his ministry was also fiery and fervent, Luke 1.17. And he shall go before him in the spirit, and in the power of Elias, etc. Against Ahab and Jezabels' zeal to promote Idolatry, the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of God's true worship; as we see in this his first encounter with Ahab, As the Lord God of Israel liveth, saith he, before whom I stand; that is, whom I continually serve, (according to that in Deut. 10.8. The Lord separated the tribe of Levito bear the ark of the covenant of the Lord, to stand before the Lord) or in whose presence I now am, who is therefore a witness of the truth of that which I say, there shall not be dew nor rain these years, but according to my word, that is, there shall not be dew nor rain these ensuing years, till I from the Lord shall say, that again it shall rain. Elijah moved with the horrible wickedness of Ahab and Jezabel; and particularly perhaps with their contempt and scorn of God's prophets, did it seems by the instinct of God's spirit, pray that the Lord would shut up the heavens for some years, and not suffer it to rain till he sought unto God that it might rain; that so the wrath of God against the iniquity of those times might be discovered; and the precious account he makes of his Prophets might be manifested; and being by the same spirit of God assured, that his prayer was heard: he came to Ahab and threatened him before hand (as is here expressed, that he might see it was of God) with this approaching drought; and as he threatened, it came to pass; for three years and six months it reigned not, Jam. 5.17.  
Vers. 3. Turn thee eastward, and hid thyself by the brook Cherith, etc. When Elijah was gone from Ahab, or at least, when Ahab began to see there was no rain indeed for a long time, as Elijah had said, he began to be nettled with his words, and enraged against the Prophet and stirred up thereto, no doubt, by Jezabel, sent presently out to take him, that he might be revenged on him: as Obadiah afterwards told him, chap. 18.10. As the Lord thy God liveth, there is no nation nor kingdom whither my lord hath not sent to seek thee: but the Lord foreseeing what would be▪ gave his Prophet warning of it, and appointed him to withdraw and hid himself by the brook Cherith; there being doubtless in that place, some woods or caves, where it was likely the Prophet might some good time conceal himself.  
Vers. 4. I have commanded the ravens to feed thee there.] That is, I have decreed and will take order that the ravens shall bring thee competent food thither: and the reasons given by Expositors, why the Lord was pleased to make use of ravens in this service, rather than any other creature, are these: First, because ravens do naturally delight to live in such places as this was, by the brook Cherith, where Elijah was appointed to hid himself, to wit, in solitary places, where there are caves and vaults, especially in valleys, where there are brooks of water, whence is that, Prov. 30.17. The eye that mocketh at his father, the ravens of the valley shall pick it out: Secondly, because they are a thievish kind of birds, watching all occasions to snatch up and carry away pigeons, and chickens, or any other provision they can any where come at: And thirdly, especially because the ravens being such a greedy and ravenous bird, that as it is said, they usually disregard the feeding of their own young ones, to feed themselves, it was the more miraculous that God should make them caterers for Elijah, in such an orderly manner to bring him in his provision both morning and evening; hereby the power of God was the more clearly discovered, and a plain proof was given by what contrary means God can provide for his servants in all their straits: God might have sent Elijah to his fellow Prophets in Obadiahs' caves, or to some other of those faithful Israelites, that had not bowed their knees to Baal; but he chose rather by this unlikely way to provide for him, that it might be seen that God hath all creatures at his command for the help of his servants: it was no less strange to feed him by ravens, then if he had sustained him without any food at all; and yet this God did, causing the ravens to bring him both morning and evening, bread and flesh, to wit, roasted or sod; the Lord directing them where they should have it.  
Vers. 7. And it came to pass after a while, that the brook dried up.] God could easily have prevented this brook from drying up, notwithstanding the drought; but the Lord was pleased rather now to find out another way for the sustaining of Elijah, to wit, First, that he might for a while, by the drying up of this brook, try the faith of the Prophet: Secondly, that the Israelites in those parts might be the more straitened for want of water: Thirdly, that he might the more abundantly manifest how many several ways he had to provide for his servants in times of extremity: And fourthly, that he might together with him, provide for the poor widow of Zarephath too. Some Expositors hold, that there had been no rain for half a year when this brook dried up, and that afterward Elijah lived with the widow of Zarephath three years (which is the full time of the drought, Luke 4.25.) and that therefore it is said in the beginning of the next chapter, that in the third year, Elijah was sent to Ahab with a promise of rain.  
Vers. 9 Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.] There is not the least intimation of any want of rain that was in the land of Judah; yet was Elijah sent to a stranger rather than to the widows of Israel, both because such an one might seem most unlikely to relieve him, and also herein to shadow forth God's future mercy to the Gentiles, the Jews being rejected; whence is that of our Saviour, Luke 4.25, 26. Many widows were in Israel in the days of Elias, etc. But unto none of them was Elias sent, save unto Sarepta a city of Sidon, unto a woman that was a widow: as for that phrase, I have commanded a widow, see the note above, vers. 4.  
Vers. 10. The widow woman was there gathering of sticks, and he called to her, etc.] As knowing by the special instinct of God's Spirit, that this was the widow of whom God had spoken to him; or else, having received direction hereby to discover the widow to whom he was sent, when he came to the city.  
Vers. 12. As the Lord thy God liveth, I have not a cake, etc.] This widow living upon the borders of Israel, had learned to know a Prophet of Israel by his habit: yea, as it may seem, both to know and fear the God of Israel: and yet to such a straight she was brought, being a poor woman, (though the drought had been yet, as it is thought, but six months in the land) that had not God come in to her help at this pinch, she was now ready to eat her last meal: I have said she, but a handful of meal in a barrel, and a little oil in a cruse, and behold I am gathering two sticks, that is a few sticks, as we use to say, a stick or two, that I may go in, and dress it for me and my son, that we may eat it, and die; however hereby it is evident, that the drought and famine was in the country of Tyre and Sidon, as well as amongst the Israelites: and indeed, being it was sent upon the Israelites for that idolatry of Baal, which Jezebel the daughter of the king of the Zidonians had brought in amongst them, no marvel though the Zidonians were involved in the same judgement together with them.  
Vers. 13. Fear not, go, and do as thou hast said, etc.] That is, Go in and dress thy meal and thy oil for thee and thy son; but then withal she is enjoined, first, to feed him with her last victuals, and then after to provide for herself and her son: but make me thereof a little cake first, which was doubtless for the trial of her faith, as concerning that promise which he adds in the following verse.  
Vers. 15. And she, and he, and her house did eat many days.] That is, a long time together; and indeed it is the judgement of some Expositors, as was noted before, that for three full years they all lived upon this poor remainder of the widow's meal and oil, which makes the miracle fare the more wonderful; but yet this may be spoken with relation to some part of this time, and happily to the time of her sons falling sick, which is next related, vers. 17.  
Vers. 17. And his sickness was so sore, that there was not breathe left in him.] This is mentioned because hereby the widow perceived that her son was dead: for that he was indeed dead, and was not only fallen into a swoon, is evident in many following passages, as vers. 18. and 20. where the widow and the Prophet bemoan that God had slain her son; and vers. 21. where it is said, that Eliah prayed, My God I pray thee let this child's soul come into him again: and then again, ver. 22. And the soul of the child came into him again and he revived; which may also be confirmed by that of the Apostle, Heb. 10.35. which many think was written, partly with reference to this story, Women received their dead raised to life again, this being the first we read of in the Scriptures, that being dead, was restored again to life.  
Vers. 18. And she said unto Elijah. What have I to do with thee, O thou man of God, etc.] That is, wherein have I offended thee? or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee, thus to punish me for my sins? wherefore art thou come to me? art thou come to call my sins to God's remembrance, and so to move him to kill my son? to what end were our lives saved when we were in danger to perish for want of food, if now my son must die with sickness? when God punisheth those for their sins, whom a while he did forbear, he is said in the Scripture to remember their sins, 1. Sam. 15.2. Now the conscience of this poor widow telling her, that the death of her son was for her sins, and therefore apprehending that his dwelling with her had been accidentally, through her not profiting by his presence as she ought to have done, the occasion of her son's death; or rather, that he had besought God thus to punish her, as by his prayer he had brought the drought and famine upon the land; or that he was sent as the minister of God's wrath to take away her son from her; hence it was that she break forth into this impatient bewailing her loss, and her sins that had been the cause of it: the expression she useth, is much like that of Peter, when the ship began to sink, Luke 5.8. Depart from me, for I am a sinful man O Lord.  
Vers. 20. O Lord my God, hast thou also brought evil upon the widow, with whom I sojourn by slaying her son?] Herein the Prophet pleads, first, his own interest in God. O Lord my God: secondly, the condition of the woman, a widow, and that because women in that estate are least able to endure the loss of those that should be a stay and support to them, and God is wont to be very compassionately tender over them: and thirdly, the interest she had in him, because he sojourned with her, as grieving that the woman that had harboured him so long, and for whose preservation God had wrought so great a miracle, should now have all her joy dashed with such a sad loss; or that it should be said by any, that it had been well for her, if the Prophet had never come into her house.  
Vers. 21. And he stretched himself upon the child three times, and cried unto the Lord, etc.] The meaning of this is, either that he stretched himself upon the child, and so in that posture of body prayed, and then left off again, doing this three several times; or else, rather, that he stretched himself upon the child, and then went and prayed unto the Lord, and so did by turns three several times: however, doubtless his stretching himself upon the child, was partly, that feeling the coldness of the child's body, he might be stirred up thereby to pray the more earnestly for him; and partly, that he might perceive when heat and life begun to come into the child; and partly also, thereby to express his exceeding grief for the death of the child, and his earnest desire that God would be pleased to restore him to life; there being an intimation in this gesture of his, that he could have been glad to infuse of his own life into the child, and that to move the Lord, the rather, to hear his prayer, and grant his request; the like we read of Elisha, 2. Kings 4.34. and of Paul to Eutichus, Acts 20.10.  
Vers. 24. And the woman said to Elijah, Now by this I know thou art a man of God▪ etc.] That is, now her faith was strengthened concerning this; she had called him a man of God, vers. 18. yet perhaps her faith was shaken with the death of her child, and now with this miracle it was strengthened again.   

CHAP. XVIII.  
Vers. 1. THe word of the Lord came to Elijah in the third year.] Elijah was sent to Ahab, not long before the Lord sent rain again upon the earth; so that from the first beginning of the drought unto this time, when the Prophet was sent to Ahab, it was well nigh three years and six months complete; for so long rain was withheld, Luk. 4.25. either therefore, the third year here spoken of must be the third year from his first hiding of himself, chap. 17.3. or the third year since he went to sojourn with the widow of Zarephath, chap. 17.6. or else the third complete year since the time they began to want rain, the six odd months not being reckoned, as indeed it is usual in the Scripture, in noting times to set down only the full complete years, and not to mention the odd months or days.  
Go show thyself unto Ahab, and I will send rain upon the earth.] Though the Israelites continued in their idolatry still, yet the Lord determined to take off that judgement of want of rain, that now for three years and a half had been upon them: and this he did, partly for his righteous servants sake, that were still in the land who could not but suffer much in this common calamity; and partly, because the Lord intended by Elijah, to bring Baal's prophets to be slain by the people; and so thereupon, to remove the judgement he had brought upon the kingdom: and so now Elijah was sent to give notice they should have rain, and so that which he said to Ahab might be made good; to wit, that there should be no rain but according to his word; yea, and withal doubtless, God gave him now in charge, (though it be not here expressed) what he afterwards did, concerning the challenge he made to Baal's prophets, as is evident by that which he saith, vers. 36. Lord God of Abraham, Isaac, and Israel, let it be known this day, that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.  
Vers. 3. Obadiah feared the Lord greatly.] But how could this be, if he went not up to Jerusalem to sacrifice? I answer, so long as he did sincerely fear God, and yielded him that spiritual service, which was required of him, and kept himself pure from the idolatry of the place and times wherein he lived, and could not be suffered to go to Jerusalem, without the loss of his life, God was pleased to dispense with the omission of that legal ceremonial service: or at least to bear with his children that did truly fear him and daily serve him in spirit and truth, though they did not hazard both liberty and lives for the legal ceremonies: the like may be said of those other faithful servants of God, that lived at this time in the kingdom of Israel, chap. 19.18.  
Vers. 4, Obadiah took an hundred prophets, and hide them by fifty in a cave, and fed them with bread and water.] By this may be meant any necessary food; but indeed in this time of famine, it was much to provide them even bread and water.  
Vers. 5. Peradventure we may find grass to save the horses, etc.] Hereby it is evident; that their chiefest want was of pastures and water for their cattles: some small pittance of food for themselves, the neighbouring countries might afford for money; but grass for the cattles could not be had but in their own land.  
Vers. 10. There is no nation or kingdom whither my lord hath not sent to seek thee, etc.] Some Expositors, by the several nations and kingdoms whither Ahab had sent to search for Elijah, understand the several tribes of Israel, that were under his government; of which, (say they) he speaks, as of divers kingdoms and nations, because of old, that land was the seat of divers kings and people: But rather, I conceive it to be an hyperbolical speech, as when we use to tell those whom with great diligence we have sought for in many several places, that we have looked for them all the world over: and that the drift of this expression was to imply, that Ahab had sought for him not only in the land of Israel, but also in all the neighbouring countries, and amongst all the nations that were in league with him; for though it follows, that upon denial, that they knew not where he was, he took an oath of the kingdom and nation, that they found thee not: the meaning of that may be, that he pressed them so fare, that he rested not, till by an oath they confirmed it, that they knew nothing of him: his own people he might constrain to swear, others that were not his subjects he could not; yet by importuning them to deal truly with him, he might draw them to it; and therefore speaking of both jointly together, he useth the same phrase of both, he took an oath, etc. and indeed for the neighbouring nations where there was no rain, that might make them as earnest against Elijah as Ahab was: how he could be concealed in Zarephath when so strict a course was taken, we need not question; considering, that being informed of his danger, the widow might use many ways to hid him.  
Vers. 12. The spirit of the Lord shall carry thee whither I know not.] That is, some Angel, or wind from the Lord shall take thee up and carry thee to some other place, and then the king will slay me, either, because I did not apprehend thee when I saw thee; or, because I shall seem to have deluded him, by telling him that which he shall not find to be true: usually it seems in those times Elijah was thus miraculously caught up, (and so perhaps other prophets too) and carried from one place to an other; whence it was, that when Elijah was at last taken up into heaven, the young prophets would needs send out to seek him, 2. Kings 2.16. and the like we read also concerning Philip, when he had baptised the Ethiopian Eunuch, Act. 8.39. Now this is still said to have been done by the spirit of the Lord; either, because it was done by the ministry of the Angels, or by some mighty extraordinary wind (as indeed concerning Elijahs last rapture, it is said, 2. King. 2.11. That Elijah went up by a whirlwind into heaven; or, rather, because what was done by any secret supernatural working of God, they used to say it was done by the spirit of the Lord.  
Verse, 15. As the Lord of hosts liveth, before whom I stand, etc.] See the note chap. 17.1.  
Vers. 17. Art thou he that troubles Israel?] This Ahab said to Elijah, partly, because he had always opposed that way of religion and worship which he had established in the land, and dissuaded the people from submitting to it; but principally, because by his means he conceived the drought and famine was sent, which had sorely distressed the land.  
Vers. 19 Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal, etc.] There is no likelihood that Elijah immediately upon that reproof, in the former verse, enjoined Ahab to gather the prophets of Baal together never acquainting him to what end and purpose they should be assembled, and that the king without any more words did presently what Elijah required: and therefore doubtless (though it be not here expressed, because it may be easily gathered from the following relation of that which was afterward done) after some vehement concertations betwixt the prophet and the king, concerning the idolatry of Baal, the king defending what he had done; Elijah did now propound to him that way of trial, to find out the truth which afterward again he propounded to the people, vers. 22, 23, 24. which the king approving, accepted the challenge; and assembled both the prophets of Baal, and the people also: that is, the heads of the people, to see what was done, as Elijah had required. The four hundred and fifty prophets of Baal here mentioned were, it seems, such as were dispersed over the villages and towns of Israel; the four hundred distinguished from the other by this title, the prophets of the groves, were such as attended the court, and performed their idolatrous service in the groves planted by Ahab, near Baal's temple in Samaria, chap. 16.32, 33. and are therefore said to have been such as did eat at Jezebels table: why Carmel was chose to be the place where this great trial was to be made, we cannot say; only it is like, he purposely declined Samaria, that Jezebel might not hinder the work: for as for that conceit of the papists, that in Carmel Elijah used to live a retired monastical life, whence an order of their Friars are called Carmelites, it is a mere fancy and groundless conceit.  
Vers. 20. So Ahab sent unto all the children of Israel, and gathered the prophets together, etc.] We need not wonder that Ahab should herein do as Elijah had required, if we consider, first, That doubtless Elijah had desired that trial might be made, whether the sacrifice of the Baalites, or his sacrifice, should be consumed with fire from heaven; to discover thereby whether Baal were a god or no; and to see this tried by such a miraculous work, the very natural desire that is in men to see strange things, might win him; beside the confidence he had in Baal: and secondly, That being kerbed 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 prophet's desire; and besides, God might at this time powerfully over-awe his spirit: indeed we find not in the sequel of the story, that the prophets of the groves were present, (whom Elijah had also desired him to call thither) but only the four hundred and fifty prophets of Baal, vers. 22. I, even I, only remain a prophet of the Lord, but Baal's prophets are four hundred and fifty men; and therefore many Expositors 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 worshipped 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 only 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 show 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 yourselves, etc.] 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 privilege 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, etc.] To wit, which Ahab had given them, or which Elijah had given them liberty to choose, vers. 25.  
And they leapt 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, etc. 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 show of such prophetical ecstasies, as were usual with those that were possessed with a divine spirit; or else, that in a kind of frantic manner they leapt upon the altar, to express thereby their vehement desire, that Baal would hear 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 fare better agree with the order of the story.  
Vers. 27. And it came to pass at noon, that Elijah mocked them, etc.] 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, etc.] 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 blood upon his altar, that they might obtain what would be for his glory as well as theirs.  
Vers. 29. And they prophesied until 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 Baal's priests laid their sacrifices, which afterward they broke 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 broke 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 real sign of his great design, 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, etc.] 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 signify, that it was built for the worship of that God, whom the patriarches had formerly worshipped: 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 God's 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 four barrels with water, and pour it on the  sacrifice, etc.] Mount Carmel stood close upon the sea; whence they might even in this drought have water enough: Now the reason why the Prophet appointed so much water to be poured upon the sacrifice, and the wood whereon it was laid, was partly, to make it the more evident that there was no fraud used in hiding any fire secretly under the wood; and partly, that the burning of the sacrifice with fire from heaven, might be the more wonderful in the eyes of all that beheld it: why there were three times four barrels of water poured upon the altar, which was twelve barrels, we may judge by that which is said in the foregoing notes, concerning the twelve stones where of the altar was built.  
Vers. 37. Hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.] That is, that by thy appointment these things have been done, to the end their hearts might be turned from their idols to thee.  
Vers. 40. And Elijah brought them down to the brook Kishon, and slew them there.] That is, he caused the people to bring them down, and to slay them there: so wonderfully were the people affected at present, with seeing fire come down from heaven to consume Elijahs sacrifice, and such a dread it brought upon them, of the infinite power of that God, who by this miracle did testify against their idolatry; that without any fear of the king, they were ready to do what ever Elijah would advise them to: and therefore when he, apprehending the opportunity of their present condition, appointed them to put all the prophets to death; they yielded straight; and the carrying them away to the brook Kishon, that execution might be done upon them there, was either to testify, that it was because of their idolatry that the brooks and rivers were in a great part even dried up, or that the place where they had sacrificed to the Lord, might not be defiled with their blood.  
Vers. 41. And Elijah said unto Ahab, Get thee up, eat and drink, for there is a sound of abundance of rain.] Because he had spent all that day fasting, in an eager expectation of the event of this great business, and to show how acceptable a sacrifice the slaying of Baal's prophets was unto the Lord, he adviseth him to eat and drink for the refreshing of himself, assuring him, that they should now have rain: and to express how certain that was which he foretold, he speaks as if already he heard the very sound of the thunder and pouring rain that was now coming; for there is, saith he, a sound of abundance of rain.  
Vers. 42. And Elijah went up to the top of Carmel, etc. He went up to the top of Carmel, that there he might pray for rain, and stand as it were upon a watch tower, waiting and looking for the rising of those clouds, that should bring those glad showers that he prayed for; and whereas it follows, that he cast himself down upon the earth, and put his face between his knees, thereby is meant, that he kneeled down upon the ground, and then bowed his face down to his knees, by this humble posture, to express his awful respect to the majesty of that God, whose aid he implored; and withal, so to hid his eyes from all distracting objects, that he might the more wholly attend the work which he went about; to wit, the opening of the heavens, by praying to the Lord for rain, for though God had assured him there should be rain, vers. 1. I will send rain upon the earth, and thereupon he did assure Ahab that it should be so; yet he knew withal, that prayer must accomplish that which God had promised.  
Vers. 43. And said to his servant, Go up now, look toward the sea, etc.] Elijah desired to have notice of the first rising of the clouds, that he might presently go to the king and hast him away, that so still it might be the more manifest, that he had procured the rain from God; but because he would not himself be taken off from his prayers, whilst he was praying, he sent his servant to observe the rising of the cloud●, and appointed him to look toward the sea, because thence the vapours do usually arise which breed clouds and rain; and because there he might have the fairest prospect, to discover the first rising of a cloud in the sky, and seven several times he did this, purposely to teach us, that we must not be discouraged, but with patience must be content to wait upon God, though we have not presently that which we pray for.  
Vers. 46. And the hand of the Lord was on Elijah, and he girded up his loins, and ran before Ahab, etc.] The reasons, why Elijah did thus as a lackey run before Ahabs chariot, to the very entrance of Jezreel; may be, first, to manifest the Prophet's humility, and how fare he was from being puffed up with that wonderful work that he had done: Secondly, to show the king how ready both God and his prophets would be to honour him, if he would proceed on to remove idolatry out of the land, the work that was now so happily begun by the slaughter made of the prophets of Baal: Thirdly, to signify hereby, that it was he that brought them this rain, that did now begin to pour down from the clouds upon them: Fourthly, to avow hereby, what he had done in the slaughter of the Baalites; and, as it were, to triumph in the victory of their idolatrous prophets, whom he had left dead behind him: Fifthly, that being in the eye of the king all the way he returned home, this might make him the more seriously to ponder in his mind, the great things the Prophet had done; that so they might make the deeper impression upon him: It may seem strange indeed, that the king should not take up the Prophet into his chariot; but therefore it is said, that the hand of the Lord was upon Elijah, and he girded up his loins; that is, he was extraordinarily moved of God, and enabled by God, thus to run before the chariot of Ahab.   

CHAP. XIX.  
Vers. 1. ANd Ahab told Jezebel all that Elijah had done, and withal, how he had slain, etc.] That is, he told her the success of that conflict betwixt Elijah and the prophets of Baal, and all the miraculous passages that Elijah had done; and that to clear himself from being blamed by that his imperious wife, for that unavoidable execution of the Baalites which followed hereupon; yet withal he would have her know, that the putting of them to the sword, was rather Elijahs fact, then his; he had slain all the prophets with the sword: as fearing, that all which could be said, would hardly satisfy her: but that the four hundred prophets of the groves are not included amongst those that were slain by Elijah, we may the rather think; because, chap. 22.6. we read again of four hundred prophets that were called together by Ahab.  
Vers. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, etc.] Either she assured herself, that he who had always shown himself so stout and bold, and might now be encouraged with the favour of the people, would not fly; or else she was merely carried away with the impotency or her rage and passion, which God by his all-ruling providence did now make use of, for the preservation of his Prophet; for else she would never have sent him word what she meant to do; thereby giving him warning, as it were, to be gone. Concerning this form of swearing, So let the gods do to me, and more also, etc. See the note Ruth 1.17.  
Vers. 3. And when he saw that, he arose, and went for his life, and came to Beersheba, etc.] That he might not be exalted in mind, because of those great wonders that had been wrought by him, the Lord suffered him to be overborn with fears, that he might see his own weakness, insomuch that he who erewhile feared not Ahab and all his Baalites, did now at the threats of a woman, not only fly into another kingdom, the kingdom of Judah, (where good Jehoshaphat then reigned) yea to the uttermost parts of that kingdom, to Beersheba, that was southward, in the farthest part of all that land, but also from thence withdrew himself into the wilderness; not as suspecting any evil from good Jehoshaphat, the king of Judah; but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there; and happily the rather because there was too great correspondence betwixt Jehoshaphat and them; and therefore when he went from Beersheba, because he would not expose him to the wants of the wilderness, and because being alone he might the better hid himself, he left his servant there.  
Vers. 4. And he requested for himself that he might die, etc.] The misery that at present he underwent, made him now as desirous to be rid of his life, as before he was solicitous by flight to preserve it; especially considering, that dying here in an ordinary way, Jezebel and her Baalites could not triumph over him: It is enough, saith he, that is, I have lived long enough, I know I must die, (for I am no better than my fathers, that have all died before me,) and therefore since my life is full of nothing but troubles and misery I desire to end my days presently.  
Vers. 6. And he looked, and behold, there was a cake, etc.] This word behold, intimates how wonderful it was to him, he not knowing from whence it came.  
Vers. 7. Arise and eat, because the journey is too great for thee, etc.] Though Elijah happily had not pitched upon the place whither he meant to go, yet the Lord gives him notice that so fare and long he should still wander, that it was fit he should well refresh himself with that provision, which by his angels he had now sent to him.  
Vers. 8. And he went in the strength of that meat forty days and forty nights, unto Horeb the mount of God.] So called, because there the Lord appeared to Moses in a burning bush, and there afterwards he gave the law to the Israelites. How the strength of this meat could sustain Elijah so long it is needless to inquire, since it was done miraculously by the command of God; as he was pleased to sustain Moses as long without food, so he was pleased by the strength of one meal thus to sustain Elijah; thereby to show, with how little he can uphold the life and strength of his servants, if they be brought into straits. However, observable it is, that both Christ, Moses, and Elijah, who appeared together when Christ was transfigured, did each of them fast in their several times forty days and forty nights without any sustenance.  
Vers. 9 What dost thou here Elijah?] As if he should have said, why art thou not amongst my people, executing the office of a prophet amongst them, to which I have called thee?  
Vers. 10. And he said, I have been very jealous for the Lord God of hosts, etc.] That is, I have been zealous for thy glory and worship, and grieved in thy behalf to see thy people forsake thee, and go a whoring after strange gods; yea, and I have opposed, what in me lay, the horrible apostasy of the times; and hereby I have incensed the adversaries against me, so that they seek to slay me, as they have done the rest of the prophets; and this is the reason I am here forced to hid myself: but howsoever, observable it is, that the prophet makes not a direct answer to the question propounded, but chooseth rather to imply the cause of his fear and flight, then plainly to confess that he fled thither, (which was his fault) for fear of Jezebel.  
For the children of Israel have forsaken thy covenant, thrown down thine altars, etc.] That is, the altars in the high places, whereon the people had formerly sacrificed before the temple was built by Solomon: for though it was a sin to offer sacrifice upon any altar, but that at the temple in Jerusalem (and therefore those kings that pulled down these altars, and took away these high places, are highly commended for it) yet the Israelites not doing it for this reason, but only out of their zeal for Baal, that his worship might be promoted, and that there might not be any memorial left of the true God in the land of Israel, it is reckoned as a sin in them, and a manifest proof of their bitter hatred of the true religion from which they were revolted. Thus these words are usually understood by Expositors: yet there may be another probable sense given of them, they have thrown down thine altars, that is, they have destroyed thy worship; to wit, by restraining men from God's altar at Jerusalem.  
I, even I only am left, and they seek my life to take it away.] That is, there is none left but myself, that do openly plead thy cause against thine enemies; all the rest being either slain, or hiding themselves, chap. 18.13.  
Vers. 11. And behold, the Lord passed by, etc.] That is, the glory of the Lord, wherewith he was pleased to manifest himself at present to his servant Elijah. Thus, in the first words, the general sum of the whole vision is expressed, and then in the following words we are told more particularly how this was done: first, there was a great and strong wind that rend the mountains, and broke the rocks in pieces before the lord, then after that there was an earthquake, and after that a fire, but the Lord was in none of these; that is, the Lord did not in these appear to Elijah, & speak and make known his will to him as he did afterward (these were but glorious forerunners of God's presence) but then at last there came after the fire, a still small voice, and then the Lord appeared to him, and instructed him what he should do. Now the end of this vision or apparition, I conceive, was, first, to humble Elijah with those terrible foregoing signs of God's Majesty and power, that so he might with the more awfulness, and sear, and readiness to obey, harken unto that which God should say to him, and withal acknowledge God's mercy in that he did not overwhelm him with his terrors and judgements, notwithstanding his cowardice in withdrawing himself from the work of his calling; but was content to deal with him in such a gentle and gracious manner, as at present he did. Secondly, to strengthen his faith in God's protection, by letting him see, that God, who had all the creatures at his command, was able, if he saw cause, to destroy and consume all his enemies even in a moment. And thirdly, to instruct him how he was purposed to deal with his enemies, thereby to appease the grief and discontent of his spirit, concerning them, (and then a chief part of the significancy of this apparition must consist in this, that God was not in the wind, nor in the earthquake, nor in the fire, as is noted, vers. 11.12.) namely that though the Lord were of infinite power to destroy all his wicked adversaries, and could by divers terrible and unresistable judgements punish Ahab and Jezebel, and other his proud persecutors; yet he would rather still deal with them (according to his wont long suffering and patience) by the still and gentle voice of the ministry of his prophets: or happily, that though he could sweep them away instantly with his judgements, yet rather he would effect their ruin in his good time, in a more secret, hidden, and tacit way: Yea and fourthly, it is not improbable which some also add, that hereby likewise was signified, that Gods saving manifestation of himself is not to be expected in the terrors of the law, but in the still and gracious voice of the Gospel.  
Vers. 13. He wrapped his face in his mantle, and went out, and stood in the entering in of the cave.] The Lord did before enjoin Elijah to come up out of the cave, and to stand upon the mount before him, vers. 11. and no doubt, he went immediately up, at least to the mouth of the cave (else could he not have seen the fire that passed before the Lord) but yet it seems there he stayed, and kept himself somewhat inward, till knowing that with that still small voice the Lord would appear to him, he then went out to the very entering in of the cave, only withal casting his mantle about his face, which he did out of an awful fear of God's majesty; as Moses did, Exod. 3.6. concerning which, see the notes there.  
There came a voice to him, and said, What dost thou hear, Elijah?] The very same question that God had propounded to him before, he now propounded again; either thereby to let him know, that it was he that now spoke again to him; or that his former reply was no sufficient excuse for his deserting those prophetical employments to which God had called him; or else, that Elijah returning the same answer that he had formerly given him, the Lord might thence take occasion to give him that further satisfaction concerning his fears, and directions what he should do, which now he intended him.  
Vers. 15. Anoint Hazael to be king over Syria, etc.] We read that Elisha foretold Hazael that he should be king of Syria, 2. Kings 8.13. and that a young Prophet by Elishaes' directions, did long after this anoint Jehu king of Israel, 2. Kings 9.1, 6. and here in the following words is expressed, that Elisha was called to be a Prophet, by the casting of Elijahs mantle upon him, vers. 19, 20, 21. but that Hazael or Elisha were ever anointed, we read not; nor that Jehu was anointed by Elijah, and hence the most Interpreters do hold, that by anointing, here is meant only the designing of them to their offices, and that this Elijah did to Hazael and Jehu, by appointing Elisha to do it when he was gone, and to Elisha by casting his mantle upon him, whereupon he had presently the gift of prophecy, that unction of God's spirit, whereof the outward anointing was a sign. But rather I think, we may say, that Elijah did what now he was enjoined, that is, that he did indeed anoint Hazael, Jehu, an Elisha, though it be not expressed; and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael?  
Vers. 17. Him that escapeth the sword of Hazael, shall Jehu slay.] Though Israel suffered most of Hazaels' cruelty in the latter days of Jehu, 2. Kings 10.32. In those days the Lord began to cut Israel short, and Hazael smote them in all the coasts of Israel; and in the days of Jehoahaz his son, 2. Kings 13.1, 3. yet in the days of Joram the son of Ahab (before Jehu) did Hazael begin to afflict Israel, as is evident by the battle which Joram fought with Hazael, 2. Kings 8.28. Now with respect to this it is said here, that him that escapeth Hazaels' sword, shall Jehu slay.  
And him that escapeth from the sword of Jehu, shall Elisha slay.] That is (say the most Expositors) by threatening them, and adjudging them by a prophetical spirit to those calamities, and to that destruction which afterward fell upon them; and indeed we find the like expressions, which upon this ground the Lord elsewhere useth concerning his Prophets, as Jer. 1.10. See I have this day set thee over the nations, and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant: and Hos. 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of my mouth. Some Expositors add further, that these words are particularly intended concerning those children of Beth-el, that were torn by two she bears immediately upon Elishaes' cursing them in the name of the Lord, 2. Kings 2.24. and concerning those that died of the famine that was in Samaria, which it seems indeed Elisha had beforehand threatened should come upon them, because the king was so enraged against the Prophet for it, God, saith he, do so, and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day: But because these things were done before the days of Jehu, and these words seem plainly to speak of something to be done after Jehu had begun to execute God's wrath upon them, him that escapeth from the sword of Jehu shall Elisha slay; I rather think that this is meant of some other judgements (not expressed in the story) which upon the prophesying or prayers of Elisha did after that fall upon the idolatrous Israelites; yea perhaps the people might be won by Elisha to do some execution upon the Baalites, as they were formerly by Elijah, 1. Kings 18.40.  
Vers. 18. Yet have I left me seven thousand in Israel, etc.] That is, many thousands that have not worshipped Baal, and this is added to comfort Elijah concerning that complaint of his, I, even I only am left, vers. 14. because they used not only to bow and kneel before their idols, but also to kiss them, according to that Hos. 13.2. Let the men that sacrifice kiss the calves; or if they could not come so near their idol-gods, then to kiss their hands as they bowed before them (whence is that of Job chap. 31.26, 27. If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand) therefore to imply men that had not in the least kind polluted themselves with the idolatry of Baal, the Lord useth this expression here; all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and by this, as by a book-case, doth the Apostle Paul prove that God had not cast off all the Israelites in his time, Rom. 11.2, 3, 4:  
Vers. 19 And found Elisha the son of Shaphat, who was ploughing with twelve yoke of oxen before him, and he with the twelfth.] That is, he had twelve ploughs going in the field with twelve yoke of oxen, and the rest having several servants attending them, and holding them, he himself was with the twelfth.  
And Elijah passed by him, and cast his mantle upon him.] The prophets wore a rough mantle peculiar to them, whereby they were known; 2. Kings 1.8. And they answered him: He was an hairy man, and girt with a girdle of leather about his loins, and he said, it is Elijah the Tishbite: Zach. 13.4. The prophets shall be ashamed, every one of his vision when he hath prophesied, neither shall they wear a rough garment to deceive: so that by the throwing of his mantle upon him was signified, that God had called him to the office, and would give him the gifts and spirit of a Prophet, and that he should succeed him in his room; yea, and afterwards perhaps he did also anoint him, as Gods command above vers. 16. seems to imply.  
Vers. 20. And he said unto him, Go back again, for what have I done to thee?] This Elijah spoke to imply, that it must needs be from a supernatural work of God's Spirit upon him, and not from his throwing of his mantle upon him, that Elisha should thus tender himself to abandon all and to follow him; and that therefore he had need to be careful that he did not neglect the call of God; and thus though he gave him liberty to return back to take his leave of his father and mother, yet withal he gives him a caveat to take heed of making any delay in doing what God had moved him to do; he might go whither he list for any thing that he had done to him, but God had made such an impression upon his spirit, that he could not without peril withstand, or disregard, this powerful and commanding motion of God's Spirit within him.  
Vers. 21. And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments, etc.] To make therewith a farewell feast for his friends, and to express thereby his joy (worthy a feast) and his bidding adve to his former employments.   

CHAP. XX.  
Vers. 1. ANd Benhadad, the king of Syria, gathered all his host together, etc.] Some thirty years before this, Asa had called in Benhadad, the father of this Benhadad, vers. 34. to his aid against Baasha king of Israel, chap. 15.17, 18, etc. at which time Benhadad took some of the Israelites towns, and such sweetness it seems he had found in the soil of Israel, that now he came again unsent for, and nothing now would serve him but Samaria itself; and thus withal too God punished the idolatry, and other gross sins that were amongst the Israelites.  
Vers. 2. And he sent messengers to Ahab king of Israel into the city, etc.] That is, upon a parley desired on one side, Benhadad, by his messengers sent into the city, made known what he required ere he would raise the siege of Samaria; namely, that Ahab should yield up all he had to him, thy silver and thy gold is mine, thy wives also and thy children are mine: insolent conditions; and such as manifested that Benhadad, in the confidence of his own strength, did exceedingly despise the king of Israel.  
Vers. 4. And the king of Israel answered and said, My Lord O king, etc.] Two several grounds of Ahabs yielding thus to Benhadad's motion, are conceived by Expositors: the one is, that Ahab thought Benhadad had desired only that he should deliver up the wealth of his own palace, and his own wives and children, and not the pillage of the whole city, and that this, out of a desire to save his subjects from damage, he was content to yield to: the other is, that Ahab understood the message of Benhadad, as if he had only required the sovereignty over all that they had; namely, that both he and his people should acknowledge themselves his vassals, and so by the payment of a yearly tribute, should testify that they held all they had, of him; and that this to rid himself of the siege, he yielded to; according to thy saying, I am thine, and all that I have: so granting him the dominion with reservation of his own subordinate interest; and this last exposition I conceive is the best, because it seems not probable, that he should so readily yield to deliver up his wives and his children, into the hands of a heathen king.  
Vers. 5. Although I have sent unto thee, saying, Thou shalt deliver me thy silver, etc.] These were the second conditions which Benhadad sent to Ahab; whereby it appears, that either Ahab mistook his former motion, and so this was now sent to explain that; or else, that Benhadad being puffed up with Ahabs submissive answer, did now propound harder conditions than he did before; and (according to that which is before noted upon the foregoing verse) two several ways this may be understood; namely, that either whereas before it was thought he required only the king's wives and children, silver, and gold; now he required liberty to take in the whole c●ty whatsoever he pleased: or else, that whereas before it was thought he required only that they should acknowledge his sovereignty, and hold all that they had of him as his vassals and tributaries; now he demanded, that they should absolutely yield up the pillage of the city to his soldiers and servants; suffering them to enter the city, and take from thence whatsoever they pleased: Although, saith he, I have sent unto thee, saying, Thou shalt deliver me thy silver and thy gold, etc. That is, though I have sent unto thee challenging that thy riches, thy wives, and thy children were mine; yet it was no part of my meaning, that thou shouldest only acknowledge the dominion of them to belong to me, and shouldest still hold them in thine own possession; no, I require that they be out of hand delivered to me; nor will I be satisfied with words, or a bare title, to morrow about this time, I will send my servants; who shall not out of thy house only, but also out of thy servants houses, take what they please; and only upon this condition will I raise the siege.  
Vers. 7. Mark I pray you, and see how this man seeketh mischief.] That is, by this second message he hath sent, if you well observe it, you may plainly see, that though he pretends a treaty, and would seem upon conditions willing to raise this siege; yet in truth he intends nothing but mischief and ruin to us, or else he would never propound such conditions to us: either we must yield up the whole city to be pillaged by his soldiers, and ourselves our wives and children to be their slaves, or else nothing will content him.  
Vers. 9 Tell my lord the king, All that thou didst send for to thy servant at the first, I will do; but this thing I may not do.] Thus, though Ahab refused to submit to what Benhadad had the second time required of him, yet his denial came from him so poorly, that it plainly discovered how fearful he was and loath to provoke Benhadad. For first, he still calls Benhadad his lord, and himself his servant: Secondly, whilst he denies the second motion, he is careful to let him know, that he was still willing to yield to the first: And thirdly, it was not, This thing I will not do, but, this thing I may not do: It was easy to discern, that it was the peremptory indignation of the people that had made him reject the propositions of Benhadad, rather than any courage that was in himself.  
Vers. 10. The gods do so unto me and more also, if the dust of Samaria shall suffice for handfuls, etc.] In a bragging manner he threatens the utter ruinating of their city: and withal (to terrify Ahab and the people the more) vaunts, that such was the multitude of his soldiers, that the dust of Samaria should not suffice for handfuls for them: so speaking of Samaria, notwithstanding the strength of her walls and bulwarks, as if it were but a heap of dust, which should be leveled to the ground, with as much ease, as if every soldier were to carry away but a handful: or rather, after an hyperbolical manner, menacing them, that they would make nothing to carry away the very ground whereon the city stood, or at least, the bulwarks of the city, though each of his followers took but a handful: the like expression we see, 2 Sam. 17.13.  
Vers. 12. He said unto his servants, Set yourselves in array, etc.] This may be translated also, as it is in the margin of our bibles, place the engines; to wit, for the battering of the city: it seems that during the parley, or treaty, there was a cessation of arms on both sides; and therefore when Benhadad saw that Ahab would not yield to what he had propounded, he commanded his captains again to prepare for an assault upon the city.  
Vers. 13. And behold there came a prophet unto Ahab king of Israel, etc.] God foretells what he means to do by a prophet, that the victory might not be ascribed to chance; and withal, to discover the exceeding riches of his grace, in affording so much mercy to this vile wretch, even by one of those prophets whom he sought to destroy.  
Vers. 14. Even by the young men, of the princes of the provinces.] That is, not by thy experienced captains, or old trained soldiers, shalt thou prevail over the Syrians: but by the young men, that wait and attend upon the princes of the provinces.  
Then he said, Who shall order the battle?] This question propounded by Ahab to the prophet, may be understood two several ways: to wit, either that he required who should go out with his forces, as Commander in chief, to order the battle as he should see cause; or else, that he desired to know, whether he should stay till the king of Syria came out and set themselves in battle array against them, or whether he should go out first, and set the battle in array against the Syrians.  
And he answered, Thou.] That is, Ahab himself; to wit, that the young men might the more readily undertake the service.  
Vers. 15. Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two, etc.] And these, it seems, were to be captains and leaders to the seven thousand afterwards mentioned; and, or else rather, these were to go before as a forlorn hope, to set first on the enemy, and then the body of the army was to follow, and second them; and so much indeed the following words, vers. 17. seem to imply, And the young men of the princes of the provinces went out first, etc.]  
Vers. 18. Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.] That is, though they should now come out to sue for conditions of peace, yet take them prisoners, and bring them to me, which was against the law of arms; as thinking scorn to fight with them, he commands his men to take them alive: and as presumptuously puffed up with his great strength, he thinks enough to say, Take them alive; as if the Israelites had not courage enough to lift up a hand against them.  
Vers. 22. Go strengthen thyself, and mark, and see what thou dost.] That is, take heed, that through security, or any other way, thou dost not give any advantage to these Syrians, when they shall again invade the land the next year: and herein doubtless the prophet did intent to imply, not only that he should prepare all outward means for the withstanding of the Syrians; but also that he should be careful by faith, and repentance, and prayer, to make his peace with God, lest God should be provoked at last to deliver him up into the hands of his enemies; and if this were the same prophet that foretold the former victory, (as the words seem here to import, And the prophet came to the king of Israel) the king had the more reason now to give credit to what he said.  
Vers. 23. Their gods are gods of the hills, therefore they were stronger than we.] This speech of the servants of the king of Syria, was grounded on that sottish conceit of the heathen, that their gods bore rule some in one place and some in another: and because the former battle was fought in a hilly country, therefore they concluded, that the gods of the Israelites were gods of the hills: the rather also inclining to this conceit (say some Expositors) partly, because the land of Israel was in a great part of it full of mountains and hills; and partly, because they had heard, that the Israelites used constantly to offer up their sacrifices in hills and high places. But however, observable it is; how herein also they flattered both their king, and themselves too; there is not a word spoken of their own cowardice, or the sensuality and security of their king, who was drinking himself drunk, when the Israelites came upon them; but all their loss is ascribed to this, that their gods were gods of the valleys; and the gods of the Israelites, gods of the hills.  
Vers. 24. Take the kings away, every man out of his place, and put captains in their rooms.] This they add as implying, that their former loss might be by their means, rather than the cowardice of his own people; to wit, by their unfaithfulness or want of skill in martial affairs; or by their delicacy, and the evil example they had given, in being feasting and drinking, when they should have been preparing for the battle.  
Vers. 26. Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel.] Which was in the tribe of Asher, Josh. 19.30, 31. and here Benhadad now chose to fight with Israel, not only because it was a plain country, vers. 23. Let us fight against them in the plain, and surely we shall be stronger than they: but also, because this was one of those cities which his father had formerly taken from the Israelites, vers. 34. and so hither they might retire to shelter themselves, if the battle should go against them; as we see they did, vers. 30. But the rest fled to Aphek into the city.  
Vers. 27. And the children of Israel pitched before them, like two little flocks of kids.] hereby it appears, that the Israelites had divided their forces into two bodies, and were but weakly provided for war in comparison of the Syrians.  
Vers. 28. Thus saith the Lord, Because the Syrians have said, The Lord is God of the hills, but he is not God of the valleys, etc.] As if he should have said, however you deserve not the least help from heaven, because of your wickedness, and the little good done amongst you, by the former victory I gave you; yet to confute this blasphemy of the Syrians, even in the valleys I will again deliver all this great multitude into thine hand.  
Vers. 30. And there was a wall fell upon twenty and five thousand of the men that were left.] Either by some warlike stratagem of the Israelites when they were battering the walls of the city; or, rather by some earthquake, or other immediate hand of God, overturning the walls upon them, perhaps when they were busied to raise them higher, or to make them stronger, that under the covert thereof they might the better shelter themselves against the Israelites, or whilst they were standing behind the wall to defend the city against the Israelites that sought to storm it.  
Vers. 31. We have heard that the kings of the house of Israel are merciful kings.] It seems their merciful dealing with those they overcame in battle, had got the kings of Israel this report amongst other nations.  
Vers. 34. And Benhadad said unto him, The cities which my father took from thy father, I will restore.] This may be meant of those cities which Benhadad his father took from Baasha king of Israel, chap. 15.20. who is here called the father of Ahab only, because Ahab succeeded him in the throne: yet rather I believe that as now, so formerly in the days of Om●i the father of Ahab, the Syrians had made some inroads into the land of Israel, (though it be not expressed in the sacred story,) and taken some cities in that invasion, which now he promiseth to restore: but how he kept this his promise, we may see in the war which Ahab afterward made against him, for the recovery of Ramoth Gilead, chapter 22.3.  
And thou shalt make streets for thee in Damascus, as my father made in Samaria.] That is, thou shalt appoint thee in Damascus' places of free trading for thy people, as I had in Samaria for the Syrians; or else, the streets here mentioned, are meant of places of trading for the Syrians, out of which the tribute now yielded to Ahab should be raised yearly.  
So he made a covenant with him, and sent him away.] Thus slightly did Ahab pass over the great damage the people of God had undergone, by his invading the land of Israel two years together, and that horrible blasphemy of him and his Syrians; in saying, that the Lord was God in the hills, and not in the valleys: but in the mean season, he that was thus ready to pity Benhadad, could persecute the poor prophets of God, and not show them the least mercy at all.  
Vers. 35. And a certain man of the sons of the prophets, said unto his neighbour in the word of the Lord, Smite me, I pray thee.] That is, one of those young prophets that were trained up in the Schools or Colleges of the prophets, under their aged fathers; did in the name of the Lord, require one of his fellow prophets to smite him; to wit, with a sword, so as to wound him; as appears, vers. 37. and this he required; First, that being wounded he might the better resemble a soldier that had been in the battle, to whose custody a prisoner was committed, verse 39 And secondly, that being wounded and bloody he might the better in that his condition show Ahab what he was to expect from the revenging hand of God; to wit, that the Lord should smite him, and that his blood, and life too, should be required for sparing Benhadad: for thus it was usual with the prophets, to foreshow in themselves a shadow of that calamity which they foretold should come upon others, Esay 20.2, 3, 4, Jerem. 27.2. and Acts 21.10, 11. see also Ezek. 12.3.12.  
Vers. 36. Because thou hast not obeyed the voice of the Lord, behold, assoon as thou art departed from me, a lion shall slay thee.] It is most probable, that this his neighbour that refused to strike him, was one of his fellow-prophets, and so was conscious to himself, that what the Prophet required, was indeed of God, and yet preferred his own reason before God's command, and was therefore for his disobedience slain by a lion. However herein the Lord, as in a figure, discovered the justice of his punishing Ahab, who under a show, and pretence of clemency spared Benhadad, whom God had appointed to utter destruction.  
Vers. 41. And the king of Israel discerned him that he was of the prophets.] It seems he was one that was known to the king; and so when the blood and ashes were wiped from his face, he discerned who he was; or else, he might know him by his attire, which when he addressed himself to speak to the king, having wiped his face, the king then observed, and not before.  
Vers. 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction.] Happily Ahab had been expressly charged not to spare Benhadad, but however the Prophet had expressly told him, vers. 28. that because he and his Syrians had blasphemed the Lord, saying, The Lord is God of the hills, but not of the valleys; therefore the Lord would deliver them into his hands: neither could he therefore spare that blasphemous wretch without contempt of Gods known will, who had delivered him, as it were, into his power, that he might by him be slain for his blasphemy.   

CHAP. XXI.  
Vers. 3. THe Lord forbidden it me, that I should give the inheritance of my fathers unto thee.] Thus he rejected Ahabs' motion with detestation; to wit, because the Lord had forbidden in his law the perpetual sale of any man's inheritance, Levit. 25.23. The land shall not be sold for ever: and though therefore such a motion made by a prince in another kingdom could not have been rejected by any subject, without gross disregard of that Majesty which God hath put upon princes; yet Naboth was bound in conscience to do it, and no doubt (though it be not here expressed) as he refused to satisfy the desire of his Sovereign herein, so also he humbly presented him with the reasons why he durst not do it; and made it appear, that it was not so much the parting with his vineyard, as his sinning against God in parting with it, that he stumbled at; whereby it appears also, that this Naboth was a pious man, and zealous of observing God's law, even in these idolatrous times, which made his blood cry the louder for vengeance against Ahab and Jezebel.  
Vers. 4. And he laid him down upon his bed, and turned away his face. &c:] As one that was discontented, and therefore would have no body to speak to him, that cared not to see any body, nor to have any body see him.  
Vers. 7. I will give thee the vineyard of Naboth the Jezreelite.] This is spoken in a vaunting way; and it may have reference either to Naboths refusing to give Ahab his vineyard; as if she had said, Though he will not give thee his vineyard, I will; thou shalt not need to purchase it, nor to stand to his courtesy, whether he will yield it up to thee or no, I will give it thee; or else; to those foregoing words of Jezebel, Dost thou now govern the kingdom of Israel; as if she had said, One would think a king should not whine for a subjects denial of such a thing, having so much power to satisfy himself; but since thou knowest not how to improve thy power, I that am but a woman will do it for thee, I will give thee the vineyard of Naboth the Jezreelite.  
Vers. 8. So she wrote letters in Ahab's name, etc.] To wit, Ahab not knowing, nor caring to know, what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him.  
Vers. 9 Proclaim a fast, and set Naboth on high among the people.] Some understand this thus, that Naboth should be set, as in regard of his dignity he used to be, in some eminent place amongst the chief men of the city, as if there had been no evil at all plotted against him; and then on a sudden the witnesses should out, and accuse him of blaspheming God and the king. But I rather think, that malefactors when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people, and thence it was that Jezebel wrote in her letters, And set Naboth on high amongst the people. As for the fast to be proclaimed, that was enjoined to make a show, as if indeed such a horrible wickedness had been committed by Naboth, as might bring God's wrath upon all the nation, and for the diverting whereof, therefore it was fit the people should in a solemn manner humble themselves, and cry unto God for mercy.  
Vers. 10. And then carry him out, and stone him, that he may die.] For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord, Levit. 24.15, 16. Whosoever curseth his God shall bear his sin, and he that blasphemeth the name of the Lord, he shall surely be put to death: and him also that should curse his father, Exod. 21.17. And he that curseth his father or his mother shall surely be put to death: the Prince therefore being the father of the people (pater patriae) it seems the cursing of him (which is also a sin forbidden by the Law, Exod. 22.28, Thou shalt not revile the gods, nor curse the ruler of thy people) was usually likewise punished after the same manner.  
Vers. 11. The Elders, and the Nobles, who were the inhabitants in his city. did as Jezebel had sent unto them, etc.] It may well seem strange that the letters of Ahab, enjoining such a gross and horrible act of injustice, should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel: but for this we must consider, First, that Israel was now become idolatrous, and in all other respects exceedingly corrupt; & it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate, should do any thing else that he will command them: Secondly, that the imperious severity and cruelty of Jezebel had doubtless brought this people into a miserable bondage and thraldom: Thirdly, that Naboth being a man strictly conscionable, amongst a lawless degenerate people, it is likely they were glad of an opportunity to wreak their teen upon him: Fourthly, that Jezebel might inform them that Naboth had done this, she charged him with some private discourse betwixt the king and him, only the king had no witnesses of his peremptory and blasphemous speeches, and so that she desired was only this, that some witnesses might be found, that (upon the credit of the king's word) would charge him with this, which could not otherwise be legally proved, and that thereupon he might be condemned for blasphemy, and put to death.  
Vers. 13. Then they carried him forth out of the city, and stoned him with stones, that he died.] And with him his sons were also put to death, (as it seems, 2. Kings 9.26. Surely I have seen yesterday the blood of Naboth, and the blood of his sons, said the Lord, and I will requite thee, etc.) which was directly against the law of God, Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers: their aim herein was doubtless, that Ahab might without opposition enjoy Naboths vineyard: But with what pretence of justice they did it, it is uncertain; perhaps as some think they might allege, that in punishing so execrable a wickedness, God's severity against Achan was a precedent fit to be followed, whose sons and daughters were stoned together with him, Josh. 7.24.  
Vers. 14. Then they sent to Jezebel, etc.] To show how ready they had been to do what she had enjoined; for though the letters they had received were written to them in the king's name, yet they knew well enough, that the affairs of the kingdom were chief swayed by her, and that she did all, and carried all in a manner as she pleased, and therefore their care was chief to ingratiate themselves with her.  
Vers. 15. Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth, etc.] Some conceive that Naboth was of the blood royal, and that Ahab was now the next heir; which they judge the more probable, because Naboths vineyard lay so close upon Ahabs' palace; others, that it was a custom or statute at this time amongst the Israelites, that the goods and lands of them that were put to death for any capital offence against the king, were escheated to the crown; or at least, that in this particular the judges had so determined: and indeed, why might they not in this disregard the direction of God's law, as well as in putting his sons to death? however, if they would enter upon the vineyard, who durst now oppose it? which might be the only ground why with such confidence she appoints her husband to go and take possession of Naboths vineyard.  
Vers. 18. Arise, go down to meet Ahab king of Israel, which is in Samaria, etc.] That is, who reigns in Samaria (for in the next words it is said, that he was now in Naboths vineyard, which was in Jezreel, vers. 1.) or secondly, though indeed he was at present in Naboths vineyard, when God spoke to Elijah, yet he might be appointed to meet him in Samaria, because he was presently to return thither; or rather thirdly, this clause which is in Samaria, hath reference to the word, Israel; because the subjects of the kings of Judah were also Israelites; therefore by way of distinction, Ahab is called king of Israel which is in Samaria, that is, in the kingdom of Samaria.  
Veas. 19 Thus saith the Lord, Hast thou killed, and also taken possession?] Much evil is charged upon Ahab in these few words, namely; First, his unjust seizing upon the goods of his subjects: Secondly, his desperate accomplishing his desires herein, by the bloodshed and murder of the owner: And thirdly, that after he had taken away his life, he was so fare from relenting for what he had done, that as rejoicing in the success of his project, he had gone and taken possession of the vineyard of Naboth: nor need it seem strange, that what was plotted and acted by Jezebel, should be laid to Ahabs' charge: First, because the original of all was from his coveting of the vineyard: And secondly, because where the wife doth any evil with the allowance or connivance of her husband, the husband is there guilty as well as the wife.  
In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine.] This was partly accomplished, in that as in the high way, in Jezreel, where Naboth was stoned, the dogs licked Naboths blood: so also the dogs licked Ahabs blood in the pool of Samaria, Chap. 22.38. And one washed his chariot in the pool of Samaria, and the dogs licked up his blood, etc.] And indeed the words seem principally to intent, the licking of Ahabs' blood in particular, thine even thine: But secondly, it was partly also accomplished in the dogs licking of the blood of Joram, Ahabs' son; whose dead body was cast out in that very plat of ground where Naboth was stoned, and that to fulfil this prophecy, 2. Kings 9.25, 26. Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember, how that when I and thou road together after Ahab his father, the Lord laid this burden upon him. Surely I have seen the blood of Naboth, and the blood of his sons, said the Lord, and I will requite thee in this pla●●: where also we may see that Elijah did openly deliver this message to Ahab, which now God gave him in charge, his servants and courtiers being about him.  
Vers. 20. And Ahab said to Elijah, Hast thou found me, O mine enemy?] The last time Elijah had been with Ahab, he ran before Ahabs' chariot, and all seemed then to be peace betwixt them; but now hearing Elijah threaten him so, he broke out, Hast thou found me, O mine enemy? that is, can I never be quiet for thee, but thou must audaciously hunt me out? It was a wonder that I have been so long rid of thy threaten; but thy hatred of me will not suffer thee to let me be in peace long; for now again thou art come, after the old manner, denouncing judgements against me.  
Thou hast sold thyself to work evil in the sight of the lord] That is, thou hast wholly yielded up thyself to the devil, to do only that which is evil in his sight, notwithstanding thou canst not but know that all thou dost is done in the sight of the Lord: for as bondslaves that sell themselves, do voluntarily give up themselves to be wholly in the power of their masters that buy them, so those that yield themselves to be slaves to sin, and under the bondage of the devil, all their counsel, words, and endeavours, are voluntarily still for sin, neither can they rid themselves of this slavery, though sometimes they feel the inconvenience of it; and indeed herein lies the chief difference between the bondage of the righteous under sin, and the bondage of the wicked: the righteous are sold under sin, as Paul saith of them, Rom. 7.14. I am sold under sin, they are tyrannically overruled. by sin, though they strive against it: but now wicked men do sell themselves to do evil; and this doubtless is the principal thing for which Ahab is here said to be sold to work evil, as the like phrase is in the same sense used, concerning the Israelites, 2. kings 17.17. to wit, that they sold themselves to work evil in the sight of the Lord, to provoke him to anger: but yet withal it may be meant of the slavery he was kept in by his wife Jezebel, that to enjoy her love and favour, and to keep her in peace with him, he had given up himself as a servant to be at her command, not daring to refuse the doing of any evil, which she would have done; and therefore these two are joined together, vers. 25. Ahab did sell himself to work wickedness, whom Jezebel his wife stirred up.  
Vers. 21. And will cut off from Ahab him that pisseth against the wall, etc.] See chap. 14.10.  
Vers. 27. He rend his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went foftly.] That is, slowly, and heavily, as sorrowful men and mourners use to do; & thus wicked Ahab humbled himself, but it was merely for fear of the vengeance threatened, not because he truly repent of the sins he had committed; whence it was also that this humiliation of his was not available for the pardon of his sin; but only procured a proroging of the chief evils threatened to the days of his son Joram, vers. 29. a temporary reward of a temporary penitence; and that chief, to let us see how assuredly true penitents may expect much more from God, since the slavish humiliation of Ahab was thus fare regarded.   

CHAP. XXII.  
Vers. 2. JEhoshaphat the king of Judah came down to the king of Israel.] Since the first revolt of the ten tribes under Jeroboam from the kingdom of Judah, there had been continual wars betwixt the kings of Judah and Israel: but when Jehoshaphat came to the crown of Judah, and had a while continued the wars against Ahab, with good success, 2. Chron. 17.1, 2, 3. And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. And he placed force● in all the fenced cities of Judah, etc. And the Lord was with Jehoshaphat, because he walked in the first ways of his father David; fearing, it seems, lest their divisions might expose them both to the prevailing power of the Syrians, who began in in these times to encroach upon them, he judged it the best policy to put an end to these wars betwixt them and the kings of Israel, and so made a firm league with Ahab, and made also a match betwixt his son Joram, and Athaliah the daughter of Ahab, 2. Chron. 18.1. and 21.6. and hereupon it was that Jehoshaphat went down to visit Ahab; who with great cost and state entertained and feasted both him and his followers, 2. Chron. 18.2. Ahab killed sheep and oxen in abundance for Jehoshapat, and for the people that were with him.  
Vers. 3. (And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours? etc.] One article in the league, which three years since Ahab had made with Benhadad was, that he should restore all the cities of Israel which were in his possession, chap. 20.34. And Benhadad said unto him, The cities which my father took from thy father, I will restore. But Ramoth Gilead, it seems, he was loath to part with, and therefore now Ahab enters into consultation to recover it by fort, since he would not by fair means yield it up to him. It was a goodly city, and besides it belonged to the Levites, and was a city of refuge, Josh. 21.38. and therefore no wonder though he were unwilling that it should be any longer in the hands of the Syrians.  
Vers. 6. Then the king of Israel gathered the prophets together about four hundred men, etc.] To wit, his Baalitish false prophets, who were the great supporters of that linsey woolsey religion, that was now in fashion amongst the Israelites, pretending themselves the prophets of the Lord Jehovah, the God of Israel, and yet withal the priests of Baal: as by the number we may guess, perhaps they were those four hundred prophets of the groves, which were reserved from appearing to Elijahs challenge, chap. 18.19, 20. however they were doubtless of Baal's false prophets; for such Jehoshaphat knew them to be, and therefore could not rest in their predictions, vers. 7. and Jehoshaphat said, is there not here a prophet of the Lord besides, that we might inquire of him.  
Vers. 8. And the king of Israel said unto Jehoshaphat, There is yet one man etc.] To wit, in Samaria, whom I could presently send for: this word yet may have reference either to those prophets that had prophesied good success to Ahab; to wit, that besides those, there was one man, a prophet of the Lords; or else, to the true prophets of the Lord; to wit, that though they were all in a manner slain or fled, there was yet one man left; namely, Micaiah the son of Imlah, etc.  
And Jehoshaphat said, Let not the king say so.] As if he should have said, we must not say, we hate the prophets of the Lord, because they speak that which pleaseth us not; if he be a faithful prophet of the Lords, he must speak the truth what ever it be; and God forbidden the king should say, that for that he hates him.  
Vers. 11. And Zedekiah the son of Chenaaenah made him horns of Iron, etc.] whereby was signified the power of these two kings that were now to go against the Syrians for the recovery of Ramoth Gilead.  
Vers. 13. Let thy word, I pray thee, be like the word of one of them, etc.] This the messenger that came for Micaiah might say: first, out of a kind of carnal courtesy, as wishing well to the prophet: and secondly, out of some special desire he had that the war should go forward.  
Vers. 15. And he answered him, Go, and prosper; etc.] This Micaiah spoke ironically, not to deceive Ahab, (for we see, he spoke these words after such a manner that Ahab himself perceived he meant not what he said) but by way of deriding the false prophets, who had all returned this pleasing answer to Ahab, and to intimate, that he knew well enough that the king would not be pleased unless he said the same that they did; and therefore Micaiah said not, Thus saith the Lord, Go, and prosper, etc. but in a tone of derision, Go and prosper, for the Lord shall deliver it into the hand of the king; as if he should have said, you had best go as your prophets advise you, they all tell you, that your expedition against Ramoth Gilead shall be prosperous, and that the Lord shall deliver it into your hands, and can you question the truth of such oracles? Indeed I know well that I● shall not be so, but if I tell you the truth, I know you will not believe me, and therefore since you desire to be deceived, be deceived; Go and prosper, etc. this was that which Micaiah intended, and the like ironical expressions we have in other places, as that Gen. 3.22. concerning our first parents, when they by sin were fallen from that blessed estate wherein God had created them: Behold the man is become like one of us, to know good and evil: and that of Elijah to Baal's priests, 1. Kings 18.27. Cry aloud, for he is a God, either he is talking, or he is pursuing, or he is in a journey▪ or peradventure he sleepeth, and must be awaked: and that of Solomon, Eccles. 11.9. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes.  
Vers. 17. And he said, I saw all Israel scattered upon the hills as sheep that have not a shepherd. etc.] Hereby was intimated, that Ahab should be slain, and his army routed; this expression of being scattered upon the hills, is used, because in that country, when they sought to escape the enemy that pursued them, they used to fly to the hills and mountains, there to hid themselves; whence is that, Matth. 24.16. Then let them which be in Judea flee into the mountains.  
Vers. 18. Did I not tell thee, that he would prophesy no good concerning me, but evil.] By these words Ahab sought to intimate to Jehoshaphat, that he should not be troubled with these words of Micaiah, but conceive of them as spoken (as he had beforehand said he would do) out of hatred and malice against him. And indeed happily hereby it was that Jehoshaphat was deceived, and so went with Ahab, though Micaiah had foretold the death of Ahab, and dispersion of his army.  
Vers. 19 And he said, Hear thou therefore the word of the lord] This word therefore hath relation to that which Ahab said to Jehoshaphat: Did I not tell thee, that he would prophesy no good concerning me, but evil, as if the Prophet had said; seeing thou art displeased at what I have said, and wilt not believe, but that I have spoken it out of ill will, I will now largely show you the whole vision that I saw.  
I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.] That is, the Angels who are the ministers of the God of heaven, at whose command they are continually employed, and if in this host the evil spirits are also included, they are called the host of heaven: only because they also are under the overruling power of God, and are ministers to execute his vengeance on the wicked, and were happily such as stood now on his left hand.  
Vers. 20. And one said on this manner, and another said on that manner.] This is added only to imply, that God hath divers ways and means whereby he can accomplish that which he hath purposed in himself.  
Vers. 25. Thou shalt see in that day, when thou shalt go into an inner chamber to hid thyself.] To wit, lest he should be slain, for encouraging the king to go against Ramoth Gilead by his false prophecy.  
Vers. 26. Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son.] This Joash was, it seems, either the son of Ahab, or rather the son of Omri the father of Ahab, and called usually amongst the people the king's son, and being in some place of authority in the city, the Prophet was sent to him, together with Amon the governor of the city. As for these words of Ahabs, Take Micaiah and carry him back; from hence it may be probably gathered, that when at first they fetched Michaiah, they fetched him out of prison, whither he is now sent back again; and because of this many Expositors incline to think, that this Micaiah was that Prophet that formerly threatened, that his life should go for the life of Benhadad, whom he had sent away in peace, chap. 20.42. and that for this he had been ever since kept in prison.  
Vers. 27. Put this fellow in prison, and feed him with bread of affliction. etc.] That is, with a diet course and scanty, a poor pittance, enough to hold life and soul together, such as is usually allowed to poor captives and slaves, and will only serve to prolong their affliction and misery. See Deut. 16.3▪  
Vers. 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.] It was much that good Jehoshaphat should cause Micaiah to be sent for, and then suffer a proud Baalitish priest to smite him on the cheek before his face, and hear the king with such a severe charge send him back to prison, and never open his mouth to speak a word for the poor Prophet: but that he should go up to Ramoth Gilead with Ahab, after the Prophet had foretold the dangerous event of this expedition is fare more strange, and indeed all that can be said herein is this, that either he was so fare overborne with the confidence of those four hundred Prophets that promised victory, that he began to think (however at first he suspected them) that their words might prove true rather than Micaiahs, the rather, because he knew that they should fight in a just cause, which God usually favours; or else, that having engaged his word already to Ahab, with whom he had lately joined himself in affinity, he was loath to shrink now upon the words of Micaiah, but chose rather to hazard the success, and to make trial what the event would be.  
Vers. 30. And the king of Israel said unto Jehoshaphat, I will disguise myself, etc.] Great personages are usually most laid at in battles; and besides, the prophecy of Micaiah had scared Ahab doubtless, though he seemed to slight it; yea perhaps he might also hear of the king of Syrias charge to his soldiers concerning him; to avoid therefore this danger, and so if it might be, to elude Micaiahs' threat, he resolves to disguise himself, and to enter the battle in the habit of an ordinary captain. But yet happily Ahab pretended that he did this, only that the Syrians might not know there were two kings in the battle, lest they should thereby be rendered the more cautelous and wary in their fight. And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes, because he would not put upon him the disguising of himself in the attire of a common soldier or captain.  
Vers. 31. Fight neither with small nor great, save only against the king of Israel.] This the king of Syria commanded his two and thirty captains, 1. Kings 22.31. first, because he might well hope that the death or taking of the king would be the readiest means to rout the whole army; or secondly, because he desired to wipe off the dishonour that fell upon him in the last battle, by bringing Ahab under his mercy, as he was then exposed to the mercy of Ahab. So well doth he repay the mercy which the king of Israel had then shown him, and that no doubt by the special hand of God's providence, to convince him of his folly in sparing him, whom God would have had destroyed.  
Vers. 32. Jehoshaphat cried out.] That is, he cried out for help, to wit, both by calling upon Ahab to help him (whereby it may be the Syrian captains perceived that he was not the king of Israel) and by calling upon God for succour, who thereupon helped him (as it is said, 2. Chron. 18.31.) and moved the Syrians to departed from him; only, the Lord was pleased by bringing him into this danger, to let him see his folly in going out with Ahab, notwithstanding the Prophet Micaiah had given him so fair a warning.  
Vers. 34. Turn thine hand, and carry me out of the host, for I am wounded.] That is, out of the battle; for he left not the camp, lest his soldiers should fly, but was stayed up in his chariot until the evening, vers. 35. and thus at last the vengeance of God fell upon him for his idolatry, and for his persecuting Gods prophets, but especially for the death of Naboth.  
Vers. 38. And one washed the chariot in the pool of Samaria, and the dogs licked up his blood, etc.] See the note, chap. 21.19, 41.  
Vers. 42. Jehoshaphat was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem.] Seeing therefore he began his reign in the fourth year of Ahab, as it is said in the foregoing verse, who reigned two and twenty years in Samaria, it must needs follow, that whilst Jehoshaphat sat in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years; Ahaziah the son of Joram two years, and Jehoram his brother, the second son of Ahab about four years, and then Jehoshaphat died, and Jehoram his son reigned in his stead: indeed some Expositors hold, that Jehoshaphat was designed and made king by his father Asa ten years, or thereabouts, before his father died, and that of this it must be understood which is said here, that he was thirty and five years old when he began to reign; namely, when he was designed king in his father's life time, and consequently, that he was five and forty years old when he began to reign alone by himself; and this I conceive to be most probable: nor can I well see how we can reconcile that seeming contradiction, betwixt the words of the sacred Scripture, in 2 Kings 8.26. and 2 Chron. 22.2. unless this be taken for granted. Besides, sure we are that Jehoshaphat himself did thus; namely, that he made his son Jehoram king in his life time, to wit, about the seventeenth year of his reign, happily when he went with Ahab to Ramoth Gilead, as may be gathered from the 2. Kings 1.17. and that having reassumed the government to himself at his return home, afterwards about the twenty first or twenty second of his reign, he again put the government into his son Jehorams hands, some two years before he died.  
Vers. 43. Nevertheless, the high places were not taken away.] In 2 Chron. 17.6. it is said, that he did take away the high places: But the like objection concerning Asa is answered before, Chap. 15.14.  
Vers. 45. Now the rest of the acts of Jehoshaphat, etc.] Many of these are also recorded in the Scripture-Chronicles; as first, how in the third year of his reign he sent teachers into all the places of his land where they wanted instruction, 2 Chron. 17.7. secondly, how he recovered the tribute due unto him by the Arabians and Philistines; from the one he had silver, from the other he had sheep and goats to the number of fifteen thousand and four hundred: 2 Chron. 17.10, 11. thirdly, how he joined himself in affinity with Ahab, giving his son Joram in marriage to Athaliah Ahabs daughter, 2 Chron. 18.1. fourthly, how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab, he again visited his kingdoms, and reform what he found out of order both in matters of religion and justice, 2 Chron. 19.1, 11. and fifthly, how the Aramites or Damascens, with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty army, Jehoshaphat proclaimed a fast, and sought the Lord; whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloodshed on his part, which accordingly came to pass; for the next day these nations disagreeing for some causes amongst themselves, those of Ammon and Moab set upon the Idumeans and broke them utterly; which done, they also slew each other, in which broil Jehoshaphat arriving, took the spoil of them all without any loss on his part, 2 Chron. 20.1— 30.  
Vers. 47, There was then no king in Edom: a deputy was king.] To wit, they had a deputy se● over them by the kings of Judah, and so it had been ever since the days of David, 2 Sam. 8.14. and this is here inserted, either to intimate, that this it was that gave him the advantage of building a fleet at Ezion-Geber, which was in Edom's territories; of which in the following verse: or else to note, how to this time God continued this nation in subjection to the kings of Judah, though presently after in the days of his wicked son they rebelled against him: indeed we read that some of the Idumeans were in the field with the Moabites and Ammonites against Jehoshaphat, 2. Chron. 20.10, 22, 23. but first these might be some voluntary mercenaries, not sent out by the state: secondly, even these it seems were not so firm as was expected against Judah in that expedition, and therefore were slain by them of Moab and Ammon, 2. Chron. 20.23. The children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and thirdly, most clear it is, that the Idumeans did not declare themselves, and openly revolt from the crown of Judah, and make themselves a king, till the days of Jehoram, 2. Chron. 21.8. In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.  
Vers. 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold, etc.] Or ships to go to Tharshish, or Tarshish, 2. Chron. 20.36. Concerning which, see the note, 1. Kings 10.22. Here it is said in the following verse, that Ahaziah desired to join with Jehoshaphat in that voyage, and that he would not consent thereto; but in the 2. Chron. 20.36, 37. it is said, that he did join with Ahaziah in this work, and that hereupon the Prophet Eliezer came to him, and reproved him, and foretold that his ships should be broken, which accordingly came to pass in the very port of Eziongeber; it seems therefore that at first when Ahaziah desired this, Jehoshaphat would not, but at last overcome with the king of Israel's importunity he yielded; or else, that when a second time Ahaziah desired again to join with Jehoshaphat in a navy, Jehoshaphat did then deny him, as it is here said, vers. 49. as having had sufficient warning by the loss of his former ships.  
Vers. 51. Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, etc.] But may some say, if Jehoshaphat began to reign in the fourth year of Ahab, as is noted above vers. 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab: now since Ahab reigned two and twenty years, how is it said here, that Ahaziah the son of Ahab began to reign in the seventeenth year of Jehoshaphat? I answer, doubtless Ahaziah was made king by his father Ahab, about a year or two before Ahab died, and then reigned two years after his father's death; so that he began to reign, to wit, his father yet living, In the seventeenth year of Jehoshaphat, and after his father's death he reigned also two years complete.    

ANNOTATIONS Upon the second book of the KINGS, Commonly called, The fourth book of the KINGS.  

CHAP. I.  
THen Moab rebelled against Israel, after the death of Ahab.] By David the Moabites were subdued, and made tributaries to the Israelites, 2. Sam. 8.2. but when that great breach was made in the kingdom of Israel, ten of the tribes revolting from the house of David, and making Jeroboam king, the Moabites it seems revolted also from the house of David, and rather chose to give themselves for vassals to the kings of Israel, upon whose kingdom their land bordered, and so they continued unto the days of Ahab; and now upon some advantage espied, to wit, the late overthrow of the Israelites by the Syrians, and the death of Ahab; or perhaps the feeble spirit and weak condition of Ahaziah, because of his fall, Mesha the present king of Moab rebelled, and refused any longer to pay the tributes of an hundred thousand lambs, and an hundred thousand rams with their wool which hitherto he had paid yearly to the kings of Israel, chap. 3.4, 5.  
Vers. 2. And Ahaziah fell down through a lattesse in his upper chamber, etc.] Walking in his palace of Samaria, some grate in the floor of his chamber (whereby perhaps light was conveyed to the lower room) did suddenly break, and so he fell through, and was mortally bruised with the fall: and thus God began already to cut off the accursed posterity of wicked Ahab. Indeed it may well seem somewhat improbable, that there should be lattesses in the upper chambers of a king's palace to let in light to the chambers beneath them; and therefore some understand by the word here translated the upper chamber, the flat roof of his house, and by the lattesse the battlements that used to be about the roofs of their houses, Deut. 22.8. and indeed for the reason before alleged, I make little question but that it was either the battlements on the house top, or some rails with lattesses, or cross bars, in some gallery adjoining to his upper chamber (not unlike to our balconies) whereon the king leaning they broke, and so he fell through, and was mortally bruised.  
And he sent messengers, and said unto them, Go, inquire of Baalzebub, etc.] That is, the God of flies: why he was so called it is uncertain, whether because it was said, that this God appeared to his priests in the likeness of a fly, and so buzzed his oracles into their ears, or because of the swarms of flies that were continually in his Temple, by reason of the multitude of sacrifices that were there daily slain; or rather, because they supposed this their idol-god, called here the god of Ekron, had power over the flies, wherewith in those hot countries they were much annoyed, especially in Ekron, which stood in a moist wet country near the sea; or perhaps, in remembrance of some grievous judgement of flies, from which they conceited this their God had delivered them; but howsoever, certain it is, that this idol in time grew very famous, and thence the Jews afterwards used to call the prince of Devils Beelzebub, Matth. 12.24.  
Vers. 5. And when the messengers turned back, etc.] Some Expositors conceive, that so soon as Elijah had delivered that message, which God had given him in charge, to Ahaziahs' messengers, on a sudden he was taken away out of their sight, (for so they understand the last words of the foregoing verse, and Elijah departed; that is, he immediately vanished away) and that this it was that so affrighted the messengers, that they durst not go on in their journey: but I rather think with others, that Elijahs telling them the secret message which they were sent about, and his foretelling the king's death, made them incline to think he was a prophet, and thereupon to return presently to the king that sent them.  
Vers. 8. And they answered him, He was an hairy man, etc.] This may be meant either that Elijah had much hair on his head or face; or else, that he had a hairy mantle about him: and such indeed it seems was the usual habit of the prophets in these times, suitable to the chief subject of their preaching, to wit, repentance: Zachary 13.4. Neither shall they wear a rough garment to deceive: and therefore it was that the Baptist (that he might be known to be a prophet, and that second Elijah, that was foretold should be sent amongst them, Mal. 4.5.) was clad after the same manner as Elijah was, Matth. 3.4. And the same John had his raiment of Camel's hair, and a leathern girdle about his loins, and his meat was locusts and wild honey.  
Vers. 9 Then the king sent unto him a captain of fifty with his fifty, etc.] To wit, to apprehend him, as resolving doubtless to take away his life, to which it is probable, his mother Jezebel did vehemently provoke him: howsoever, herein was the madness of his rage notably discovered: had he not thought Elijah armed with a power above that of man, what needed he have sent a troop of soldiers to apprehend one poor unarmed man: and if he did think so, what a desperate folly was it to fight against the Almighty?  
And he spoke unto him, Thou man of God, the king hath said, Come down.] This he spoke by was of derision and scorn; as if he should have said, you that boast yourself to be a man of God, and under that pretence take liberty to send what bold messages you please to your king; know, that the king by me commands you to come down, and if you obey not his command, here I have those that will fetch you down.  
Vers. 10. If I be a man of God, then let fire come down from heaven, etc.] If I be indeed a man of God, as you only term me in scorn and derision, let it be manifest in the coming of that to pass, which I now foretell; even, that fire may come down from heaven and consume thee and thy fifty: this he denounced against them, out of a singular zeal for God's glory, and by a special instinct of God's spirit: and therefore when the disciples of Christ, out of a carnal desire of revenge, would have imitated this act of Elijah; they were reproved by our Saviour; the rather, because they, in regard of the Gospel, that were called to preach were more especially to show all meekness and gentleness to men, and to desire rather to save then to destroy, Luke 9.54, 55. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them even as Elias did: But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of, etc.  
Vers. 11. O man of God, thus hath the king said, Come down quickly.] To express his bold resolution, and that he feared not to execute the king's command, because of that terrible end which befell the former captain and his fifty; he not only enjoins the prophet to come down, but presseth him also to do it speedily, as implying that he would not be delayed, but would drag him down by force, if he would not yield instantly.  
Vers. 13. And the third captain of fifty went up, and came and fell on his knees before Elijah etc.] Though he had not so much faith, and courage, and goodness in him, as to dissuade the king from sending again, or to refuse to obey his command, yet out of the fear of that vengeance that fell upon those that were sent before, he humbled himself before the prophet, and sued to him to spare their lives.  
Vers. 16. Thou shalt not come down off that bed, on which thou art gone up, etc.] We read not of any violence that the king offered to the prophet when he was come to him, though thus boldly he seconded by word of mouth that message which he had formerly sent him by his servants; so mightily did God over-aw him, that erewhile was so resolute to be revenged on the prophet; and happily, the unexpected confidence of the prophet, in delivering this message, made him fear that he came armed with power from God, to execute some judgement on him, and so that might over-aw him.  
Vers. 17. And Jehoram reigned in his stead, in the second year of Jehoram the son of Jehoshaphat, etc.] Ahaziah dying without children, his brother Jehoram a second son of Ahab, chap. 3.1. reigned in his stead. But may some say, Ahaziah his brother began to reign in the seventeenth year of Jehoshaphat, 1 Kings 22.51. Jehoram therefore (though we should assign to Ahaziahs' reign two complete years, as is there said) must needs succeed in the nineteenth year of Jehoshaphat, who reigned in all twenty five years, 1 Kings 22.42. and how is it then said, that he began his reign in the second year of Jehoram the son of Jehoshaphat: I answer, that Jehoshaphat in the seventeenth year of his reign, when he went with Ahab to recover Ramoth Gilead from the Syrians, designed as king his son Jehoram, and though when he returned, he reassumed the government into his own hands; yet the eighteenth year of his reign (wherein Jehoram the son of Ahab entered upon the crown of Israel, chap. 3.1.) is here called the second year of Jehoram his son, as counting from his first designment to the crown in the life of his father.   

CHAP. II.  
Vers. 2. ANd Elijah said unto Elisha, Tarry here, etc.] God had revealed to Elijah that he should be taken up to heaven; as is manifest, vers. 9 and withal had enjoined him; first, to visit those schools of the prophets which were at Beth-el and Jericho, that he might both by his counsel and prayers leave a blessing amongst them before his departure; and perhaps, that he might put into their hands that prophecy against Jehoram the king of Judah; which some years after was to be delivered to him, whereof mention is made, 2. Chron. 21.12. And there came a writing to him from Elijah the Prophet, etc. Elijah therefore addressing himself to this journey, immediately after which he was to be taken up into heaven, either because he knew not what witnesses God would allow to be present at that miraculous act, and affected not the spreading of his fame thereby; or because he desired to be alone, that he might the better prepare himself for this his strange passage to heaven; or because he desired to try the constancy of Elishaes' love, or whether the Lord had revealed any thing to him concerning his rapture; or lastly, to make him the more desirous to go along with him: when he was going from Gilgal he advised Elisha to stay there.  
Vers. 3. Knowest thou that the Lord will take away thy master from thy head to day?] This phrase of taking away Elijah from the head of Elisha, is either used to imply that he should be taken upward to heaven; or else rather, in relation to the manner of their sitting in the schools of the Prophets; where Elijah, as the father and teacher of the Prophets, used to sit in a higher place, as it were above their heads, and Elisha and the rest at a lower place, as it were at his feet: as it is said of the Apostle Paul, Acts 22.3. that he was brought up at the feet of Gamaliel.  
And he said, Yea, I know it, hold you your peace. The Lord had revealed to Elisha, that his master should be that day taken up into heaven; yea, as it seems, he had enjoined him to attend diligently his going away, and had perhaps promised him, that if he saw him when he was taken up from him, he should have a double portion of Elijahs spirit, as Elijah afterwards told him, vers. 10. So eagerly therefore did he intent the expectation of this miraculous rapture of his master, that he was loath to entertain the least discourse with the Prophets, lest his master should on a sudden be taken away, and he not see it; and therefore he answers them so shortly, Yea, I know it; and enjoins them presently to hold their peace.  
Vers. 7. And fifty men of the sons of the prophets went, and stood to view afar off.] To wit, to see the assumption of Elijah into heaven; and thus by God's providence there were many eye-witnesses of this miracle; and so likewise had Christ many eye-witnesses of his resurrection and ascension, 1. Cor. 15.5, 6. etc. and Acts 1.9.  
Vers. 9 Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee.] Thus it was also with Christ, John 16.23. Whatsoever you shall ask the father in my name, I will give it you: Ephes. 4.8. When he ascended up on high, he led captivity captive, and gave gifts unto men.  
And Elisha said, I pray thee, let a double portion of thy spirit be upon me.] That is, say some, the gift of prophecy to foretell future things, and the gift of working miracles; and others conceive that he asked twice as much of the gift of the spirit as Elijah had, out of a zealous unsatisfied desire to promote God's glory, and to do good to his people; and accordingly, say they, whereas Elijah wrought eight miracles, Elisha wrought sixteen; but I rather conceive, that hereby is meant only a great and eminent measure of the gifts of the spirit; double in regard of the other Prophets, as alluding to the privileges of the firstborn, Deut. 21.17. he was to succeed in the room of Elijah, 1. Kings 19.16. He was to be a father to the schools of the Prophets, and to be chief employed in opposing the corruptions of the times, and therefore he craves a double portion of his spirit, that he might be furnished according to the eminency of the place, and work he was to undertake.  
Vers. 10. And he said, Thou hast asked a hard thing, etc.] That is, that which God doth very rarely afford to any man, no not to his servants the Prophets, so that to obtain this for thee from God, thou mayest well think it is no easy thing, Nevertheless, saith Elijah, if thou see me when I am taken from thee, it shall be so unto thee: and this Elijah prescribed, as the condition of his obtaining his desire, because though the seeing of Elijah when he was taken away could no way be an advantage in itself to draw down a double portion of his spirit upon Elisha, yet this would be both a trial of his faith, which, where it is in truth, makes men with much vigilancy and intention of mind, wait for the accomplishment of God's promises, and that in the use of the means which he hath appointed, how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason; and might also inform him how vehement his desire ought to be in seeking to obtain that great blessing from God which he now desired, and as a sign whereby he should know whether God would grant him his desire, or no.  
Vers. 11. There appeared a chariot of fire, and horses of fire.] And thus this zealous fiery spirited Prophet, after he had long and happily fought a good fight of faith, and contended for God against all the errors and corruptions of his times, was at last carried triumphantly in a chariot of fire into heaven, that is, by the holy Angels appearing in the likeness of a chariot of fire, and horses of fire, according to that of the Psalmist, Psal. 104.4. Who maketh his Angel's spirits, his ministers a flaming fire; and so by this means the Lord did exceedingly honour his faithful servant; and withal, as before the Law, by the taking up of Enoch into heaven, so now under the Law, by this rapture of Elijah; and then in the days of the Gospel, by the ascension of Christ, God was pleased to give evident and sensible proofs, that he hath prepared the heavens for the perpetual abode of his Saints, and that though our bodies be laid for a time in the grave, yet they shall at last be taken up into heaven, there to live with God in everlasting glory; only they must be changed, and of natural weak corruptible bodies, they must be made spiritual glorious incorruptible bodies; and such a change no doubt there was now made in the body of Elijah, that it might be fitted for heaven.  
Vers. 12. And he cried, My father, my father, the chariot of Israel, and the horsemen thereof.] That is the strength and defence both of the Church and commonwealth of Israel, who by his doctrine and prayers, did more for the defence of the Israelites; then all their forces of chariots and horsemen could do: and this Elisha spoke, either as bewailing the loss of Elijah in this regard; or else, to express his thoughts concerning this manner of Elijahs rapture; namely that because he had been, as the chariot of Israel, and the horsemen thereof, for their defence and safety; therefore he was now taken up with a chariot of fire, and horses of fire, and so carried triumphantly into heaven.  
Vers. 13. He took up also the mantle of Elijah that fell from him.] When Elijah was caught up into heaven, his mantle fell from him, first, to show that he was gone where he should no more have any need of his garments or any such thing: and secondly, that it might be left to Elisha, as a token that God had designed him to succeed in Elijah place: out of grief for the loss of his master, he had torn his own garments, and now to comfort him again, that very mantle is as it were given him from heaven, wherewith at his first calling he was assured that he should succeed him in his prophetical office.  
Vers. 14. And said, Where is the Lord God of Elijah; etc.] These were no words of distrust and doubting, but of invocation and faith, as if he had said, I shall now see whether the spirit of Elijah rests upon me or no, by attempting to work the same miracle; or, O Lord who by thy servant Elijah didst divide these waters, make it now manifest by the same miracle that thou hast given me the spirit of Elijah.  
Vers. 15. And they came to meet him, and bowed themselves to the ground before him.] As to the father of the Prophets.  
Vers. 16. Lest peradventure the spirit of the Lord hath taken him up, and cast him upon some mountain, etc.] See the note upon the 1 Kings 18.12.  
Vers. 17. They sent therefore fifty men, and they sought three days but found him not.] Thus through their mistake, the rapture of Elijah to heaven was confirmed.  
Vers. 19 But the water is nought, and the ground barren.] The land of Canaan was a most fruitful land, and had the waters of Jericho been always nought and the ground barren, it is not likely they would have built a city there; or that Hiel the Bethelite would so lately have re-edified it in the days of Ahab, if it had been then so annoyed; but we see what the Psalmist saith, Psal. 107.33, 34. He turneth rivers into a wilderness, and the watersprings into dry ground: A fruitful land into barrenness, for the wickedness of them that dwell therein. The sins of the inhabitants (and perhaps the re-edifying of Jericho) had brought this curse upon the place: which now therefore they commend to Elishaes' consideration, as expecting that the Lord would now by miracles confirm the calling of this new father of the Prophets.  
Vers. 20. Bring me a new cruse, and put salt therein, etc.] Salt was more likely to make the waters brackish, than any way to heal them, and the more was God's power magnified, who could work this alteration in the waters by such contrary means; as for his appointing the salt to be brought in a new cruse, that might be enjoined, either, first, to make sure that it should not be any way legally unclean; or secondly, to signify the new change that should be made in the waters; or rather, thirdly, that it might not be supposed that the salt had virtue to cure the waters from the cruse by reason of any thing that had formerly been put into it but that it was merely of God that it was effectual for this end, according to the words of Elisha in the following verse, when he cast the salt into the spring Thus saith the Lord, I have healed these waters. And indeed, it is probable, that for this very reason the Prophet did appoint the men of the city to fetch a new cruse of salt; namely, that they might be assured that there was no underhand dealing in working this miracle.  
Vers. 23. And he went up from thence unto Beth-el.] Having visited the college of the Prophets at Jericho, he went thence to that also at Beth-el, both to inform them of Elijahs rapture, and the Lords designing him to succeed in his place, and to confirm them in the truth, both by his counsel and prayers.  
And as he was going up by the way, there came forth little children out of the city, and mocked him, etc.] Beth-el was the chief place where Jeroboams idolatry was practised, 1 Kings 12.28, 29. though therefore the prophets had seated themselves there, because there was most need of their presence, where was the springhead of that corruption: yet it seems, the inhabitants were most of Jeroboams religion, and no marvel then, though the little children had learned of their idolatrous parents to scoff at God's prophets, as here they did Elisha, crying after him as he went along, Go up thou bald-head, go up thou bald-head, wherein they did not only revile him with the name of bald-head, but also scoffed at that report, which, no doubt, was soon spread abroad of Elijahs rapture into heaven; as if they should have said, you that report your master is gone up into heaven, why do not you go up after him? for indeed why they should by way of derision call upon him to go up the hill, as commonly it is thought these words were spoken, I cannot conceive.  
Vers. 24. And he turned back, and looked on them, and cursed them in the name of the Lord, etc.] That is, by authority from God, he pronounced them accursed of God; and indeed therefore it is expressed, that he looked on them before he cursed them; to intimate, that he did not do it in a sudden passion, to revenge himself, but by the special instinct of God, and that to punish the wickedness of the parents in the death of these their misnurtured children; and to let the Israelites see, that if God would so severely revenge the reproaching of his prophets in the mouths of little children; much less would he endure it in those that were of riper years. It is strange indeed, that the prophet after durst go to Beth-el; but he went under God's protection, who was able to defend him, as he had done his master Elijah against the fury of king Ahaziah; when he had fetched fire from heaven upon his captains and their soldiers.   

CHAP. III.  
Vers. 1. NOw Jehoram the son of Ah●● began to reign over Israel in Samaria, the eighteenth year of Jehoshaphat, etc.] Chap. 1.17. it is said, that he succeeded his brother Ahaziah, and began his reign in the second year of Jehoram the son of Jehoshaphat; but that was only, because Jehoshaphat when he went with Ahab against Ramoth Gi●ead, did design his son Jehoram to be king in his room, and to govern the kingdom in his absence: howbeit at his return he resumed the government of the kingdom to himself, as we see in this place; and indeed there was good cause: for the trouble that Jehoshaphat was put to, to reform things at his return, 2. Chron. 19.4. argues no small distemper of the whole country, through the misgovernment of that his ungodly son in his absence: see the note, chap. 1.17.  
Vers. 2. He put away the image of Baal that his father had made.] That is, he suppressed the worship of Baal which his father had set up, though he continued still the idolatry of Jeroboam in his golden calves: it was much indeed that this wicked king should reform so much; especially, his mother Jezebel being yet living, by whose means the worship of Baal was first brought in: but it may well be, that his conscience was a little startled with the death, first of his father, and then of his brother Ahaziah, occasioned by the strange fall that he got, and with the late revolt of the Moabites from them; and besides, perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites; and therefore intending an expedition against the Moabites, he resolved first to suppress the idolatry of Baal, that so his war against Moab might speed the better.  
Vers. 7. The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle?] He rebelled in the days of Ahaziah, immediately after the death of Ahab their father, chap. 1.1. but Ahaziah was king little above a year, and the most of that time perhaps bedrid with his fall, and so could not undertake the reducing of Moab to their former obedience, and so now Jehoram his brother undertakes it so soon as ever he came to the crown.  
And he said, I will go up, etc.] Whether it were out of a desire that Jehoshaphat had to be avenged on the Moabites for their defection from the kings of Judah to Israel (for being formerly tributaries to David and Solomon, they had left the kings of Judah, and given themselves for vassals unto this time to Jeroboam and his successors) or for that they had lately with other nations made war upon him, and invaded his land, 2. Chron. 20.1. or whether it were because Joram king of Israel had put down the worship of Baal in his kingdom, and so in this regard he thought he might the more safely join with him in this war against Moab, though he had been formerly reproved by God's Prophets, first, for aiding Ahab when he went against Ramoth Gilead, 2. Chron. 19.2. and, secondly, for joining himself with Amaziah to make ships to go to Tarshish, 2. Chron. 20.37. Yet now again he joined himself with Jehoram the son of Ahab, and brother of Amaziah in this his war against the Moabites.  
Vers. 8. And he said Which way shall we go up? And he answered, The way through the wilderness of Edom.] That is, Jehoram asked Jehoshaphat which way they should go; and Jehoshaphat advised them to go the way through the wilderness of Edom, to wit, either that they might come upon the Moabites by a way they looked not for them; or that they might take the king of Edom and his forces along with him; or else, the better to assure that nation of the Edomites by the way, of whom they had the more cause to be jealous, because some of them had lately been in the field at Engaddi against Jehoshaphat, together with the Moabites and the Ammonites, 2. Chron 20.22. The Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah, and they were smitten: though at this time they were tributaries to Jehoshaphat, and so continued till his son's reign, 2 Chron. 21.8.  
Vers. 9 So the king of Israel went, and the king of Judah, and the king of Edom.] That is, the Viceroy of Edom, whom Jehoshaphat had set over them; for as yet they had no king of their own, 2. Chron. 21.8.  
Vers. 11. Here is Elisha the son of Shaphat, which poured water on the hands of Elijah.] That is, Here is Elisha the servant or minister of Elijah: whether in this particular Elijah made use of Elishaes' service, we need not inquire, because this was the ordinary employment of servants that attended upon their masters; therefore with this proverbial kind of speech this courtier speaks of him as Elijahs attendant, Here is Elishah that poured water on the hands of Elijah: and no doubt it was by the special instinct of God's spirit, that Elisha was come along with the army into these deserts of Edom.  
Vers. 12. And Jehoshaphat said, The word of the Lord is with him.] So he judged, both because he was the disciple of so great a prophet, and perhaps his fame was already spread abroad; as also, because he conceived there was something in it, that he should be now come with the army.  
So the king of Israel, and Jehoshaphat, and the king of Edom went down to him.] It was very much that three kings should go down to the prophet, and that they did not rather send for Elisha to come to them, as at other times the kings of Israel and Judah were wont to do: but first, the great extremity they were now in, might make them desirous to ingratiate themselves to Elisha by all possible means: secondly, it is like enough, that Jehoshaphat might advise him hereto; and that because knowing how much the prophets of God were despised and slighted in those days, he thought it requisite, by this great honour done to Elisha, to let the people see how highly they ought to esteem them▪  
Vers. 13. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, etc.] Though the king of Israel had suppressed the idolatry of Baal in his kingdom, yet because he continued still in the idol-worship of his golden calves, therefore Elisha professeth to him with great boldness, as became him upon whom the spirit of Elijah did rest; that there was no reason that a worshipper of idols should come to the prophet of the true God, in the time of his extremity, but ironically wills him, to go to the prophets of his father, and the prophets of his mother, to see if they could now yield him any comfort.  
Nay: for the Lord hath called these three kings together, to deliver them into the hand of Moab.] As if he should have said; Nay Elisha, do not now charge these things upon me, for as it is the Lord that hath brought us into these straits, so it is he only I know, that can halp us out, and not these idol-gods; which those false prophet's worship thou speakest of: yea if succour come not speedily we are like to be undone: you see we are like to fall into the hands of the Moabites, if they should come upon us; not I only, but even these kings that are with me, whom I know thou dost highly esteem: it is no time therefore now to chide, but to help; wherefore inquire I pray of the Lord for us, and call upon him that we may be delivered.  
Vers. 14. As the Lord of hosts liveth, before whom I stand.] See the note, 1. Kings 17.1.  
Vers. 15. But now bring me a minstrel,] This he called for, either to compose his affection and to quiet his mind, that was somewhat moved against Jehoram; or rather, that by singing some holy psalm or hymn, both himself, and those that were with him present, might have their hearts raised to such holy and heavenly meditations, as might render him the fit to ask and receive prophetical inspirations, and them the fit to hear what God would say unto them.  
The hand of the Lord came upon him.] That is, the spirit of prophecy.  
Vers. 19 And ye shall smite every fenced city, and every choice city, and shall fallen every good tree.] Thus God by this special direction of the prophet gave allowance to the Israelites, to do that for the punishing of the Moabites, as devoted to utter destruction, which by the general rule of the law they might not have done, Deut. 20.19. When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: or else, that law was meant only of the wars they were to make against the cities in the land of Canaan.  
Vers. 20. And it came to pass in the morning when the meat-offering was offered, that behold, there came water, etc.] This time God was pleased to choose wherein to send them water, thereby to honour that service which was done him then by his people, and to teach them that all blessings come to us by Christ (who was the sum of all those sacrifices) and are to be obtained by the prayers of his people: for the time of the morning sacrifice was also the time of public prayer, Acts 3.1. Now Peter and John went up together into the temple, at the hour of prayer, being the ninth hour.  
Vers. 23. And they said, This is blood, etc.] The glistering of the sunne-beams upon the waters made them think the place where the Israelites were to be covered over with blood; which conceit, was doubtless the more readily entertained: First, because they never dreamt of any water in those deserts of Edom, where the Israelites lay now encamped: Secondly, because not long before the like had befallen their people, when they went with the Ammonites and Edomites against Jehoshaphat; dissension arising among them, they fell upon, and slew one another, 2 Chron. 20.22, 23. and why might not the same now happen amongst these kings that had combined together against them? And thus the Moabites were by a misconceit drawn forth from their borders, which were happily strong, and through which the Israelites could not so easily have broken; being so confident of what they supposed, that they sent not forth scouts to see whether it were so as they conceived, or no.  
Vers. 25. And they beat down the cities, and on every good piece of land cast every man his stone, etc.] That is, wherever they came in the land of Moab, they did what they could utterly to spoil their country, razing their cities, casting stones upon their lands, stopping their wells, and felling their trees.  
Only in Kirharaseth left they the stones thereof, etc.] That is, only the city of Kirharaseth stood in her strength and was not razed: to wit, because thither the king of Moab fled with his soldiers, and so manned it, and defended it against the Israelites: Kirharaseth was indeed the chief and best fortified city in the land of Moab, as we may see, Esay 16.7. and therefore no marvel it is, though that endured a siege when the other were presently taken; the king being also retired thither for shelter with all his forces.  
Howbeit the slingers went about it, and smote it. etc.] That is, though they could not presently take this city, yet they besieged it; the slingers seeking to beat the defendants from the walls, that they might scale them, or batter them with engines, or dig them down with mattocks, and so take the city; yet some by slingers here understand engineers, which with their engines did force stones against the walls, to batter them with violence, as now gunner's shoot bullets.  
Vers. 26. And when the king of Moab saw that the battle was too sore for him, etc.] That is, when he saw that his enemies were too strong for him, and were like to prevail and take the city, he sallied forth with seven hundred men upon that quarter where the king of Edom lay, hoping to break through, and so to escape: neither was it perhaps without cause that he chose to make his sally upon Edom's quarter, for it might be, either, because that quarter was weakest; or, because his rage was most against those their neighbours for helping the Israelites; especially, considering that a while before the Edomites and they had joined together against Jehoshaphat, 2. Chron. 20.22. or, because he might hope to find them no sure friends to this enterprise of the Israelites against him.  
Vers. 27. Then he took his eldest son that should have reigned in his stead, etc.] This may be meant of the king of Edom's eldest son; and so it is evident by the contents of this chapter; our translatours understood it; to wit, that the king of Moab having the king of Edom's eldest son in his power, whether left with him as an hostage formerly, or now taken lately in that sally which he had made upon the king of Edom's quarters; he took him and sacrificed him upon the walls of the city: whereupon the Edomites being enraged against the king of Israel, because by his pressing the continuance of this siege, so lamentable a mischief was fallen upon their king and his son, they broke up, and went in a fury away from the camp, and so the siege was raised. But I rather conceive it was the king of Moabs' own son whom he sacrificed: First, because the king of Edom was but a viceroy, chosen, and set over them by Jehoshaphat (for in his time they had no king of their own, 2. Chron. 21.8.) and therefore he could not have a son that should have succeeded him in his throne: Secondly, because this barbarous fact would rather have enraged both the king of Edom himself and the other kings to have pressed the siege the more vehemently, that they might come to be revenged on him: better therefore do most of Expositors understand this of the king of Moabs' son; to wit, first, that finding himself in extremity of distress, he fled to this last refuge, of sacrificing his own son and heir to his idol-gods, that with so precious a sacrifice he might prevail with them for help: and secondly, that this he did on the wall, both to let his enemies see how resolved he was still to hold out, and that they might be afraid of the event of such a sacrifice: and thirdly, that the great indignation against Israel here spoken of, was either that the Edomites moved with this lamentable spectacle, were offended with the Israelites for it, and so broke up their quarters and went away; or rather, that after this prodigious act of blind devotion, both the king of Moab, and the inhabitants of the city, were more bitterly enraged against the Israelites then ever, and were resolved to fight it out to the last man; which the Israelites perceiving, and withal perhaps moved with some compassion, upon that lamentable spectacle, they raised the siege and went away home: As for that place, whereby some would prove it was the king of Edom's son that was slain, Amos 2.1. Thus saith the Lord, for three transgressions of Moab and for four, I will not turn away the punishment thereof, because he burned the bones of the king of Edom into lime: that speaks of burning the king of Edom not the king's son; how ever it may be meant of any other savage act of cruelty in the Moabites against the king of Edom.   

CHAP. FOUR  
Vers. 1. THy servant my husband is dead, and thou knowest that thy servant did fear the lord] This she adds, first, to clear her husband from the suspicion of wasting what he had by any evil courses: secondly, to move him the rather to pity her, because her husband was one, as Elisha knew well, that did truly and unfeignedly fear the Lord; and indeed observable it is, how respectively she speaks of her husband, though he had left her in so great poverty and distress.  
And the creditor is come to take unto him my two sons to be bondmen.] See the notes, Exod: 21.2. and Levit. 25.39.  
Vers. 2. Tell me, what hast thou in thine house.] As if Elisha should have said, come let me see what thou hast of any value in thy house, that may go toward the payment of thy debts: and thus whilst the prophet made show, as if he desired to know how fare she was able to discharge her husband's debts, that so he might try if he could compose the difference betwixt her and the creditor; he brought her to speak of the pot of oil she had, (to wit, that being the only thing of any value she had; for we cannot think she was so poor, that she had nothing at all else left in her house) intending to take that occasion to give order for that whereby she was to be miraculously supplied.  
Vers. 4. Thou shalt shut the door upon thee, etc.] This was enjoined; first, as an act or sign, approving or testifying her faith, that being left to herself hopeless of all help and secure from man, she did yet expect from the Lord that miraculous help which the prophet had promised her: secondly, as a circumstance, implying, that it was fit they should pray unto God when they undertook this work, whereto privacy was required: thirdly, that they might not be disturbed by others, when they were employed in this business they had in hand: but fourthly, and principally, for the clearer manifestation of the intended miracle, that there might be no suspicion, that the oil was by any body secretly conveyed into the house to them.  
Vers. 6. She said unto her son, Bring me yet a vessel.] That is, to one of her sons, for that she had two sons is evident, vers. 1.  
Vers. 8. Elisha passed to Shunem.] A city in the tribe of Issachar, not fare from mount Carmel, Josh. 19.17, 18. the very same, from whence Abishag was fetched to David, 1 Kings 1.3.  
Vers. 9 I perceive that this is an holy man of God.] Not only a prophet, but a man of eminent holiness.  
Vers. 10. Let us make a little chamber, I pray thee, on the wall.] Not that she had not room in her house to lodge him, but because she considered that the tumult of a large family might be some disturbance to the devotions, study, and meditations of a prophet, and therefore thought it convenient to provide a place for him where he might be more retired.  
Vers. 12. Call this Shunamite, And when he had called her, she stood before him.] Vers. 15. it is again said, that Elisha bad Gehazi call her; so that though it be here expressed, that she came and stood before Elisha, yet that which follows must be conceived to have been done before her coming: the order of the carriage of the business it seems, was this: Elisha sent Gehazi to call her to him, and withal willed him to acquaint her with the business; namely, that in recompense of her kindness, if she had any suit to the king or captain of the host, he would be her mediator; she answering Gehazi, that she dwelled among her own people; and Gehazi carrying back this answer to his master, he consulted with Gehazi what then might be done for her: and Gehazi putting him in mind that she had no child, Elisha bade him again call her.  
Vers. 13. And he said unto him, Say now unto her, Behold now thou hast been careful for us, etc.] This was the message which Elisha bade Gehazi carry her, when he was first sent to call her, wherein he makes a thankful acknowledgement of her great care of them; and then tenders to speak for her, if she had any occasion either to the king or the captain of the host; whereby it appears also, that the succour which Elisha had afforded the kings in their distress, chap. 3.16. etc. had brought him into great credit at court.  
And she answered, I dwell among my own people.] In this answer is employed, that she needed not his help in this kind, as intimating, First, that she lived contentedly, and was not ambitious of any better condition, then that she enjoyed in a private quiet life amongst her own neighbours: Secondly, that she lived peaceably, not having occasion to complain or seek relief from higher powers, not amongst enemies, but neighbours and friends in a mean condition; nor so high as to be envied, nor so low as to be trodden on: Thirdly, that if she should have occasion to seek help, she could not want friends, that would do what one man may do for another: yet afterward it was well she found a friend in court, chap. 8.3, 4. to wit, when Gehazi obtained that her land should be restored to her.  
Vers. 14. And he said, What then is to be done for her?] That is, when Gehazi brought back to Elisha this answer of the Shunamites, he asked Gehazi what else then there was, wherein they might gratify her; wherein also it is well worth the noting, that though Elisha were so great a prophet, yet he would vouchsafe thus to consult and advise with his servant.  
Vers. 15. And when he had called her she stood in the door.] To wit, as out of modesty; she would not presently rush into the prophet's chamber, though it were in her own house, but stood at the door, till either he should come out to her, or call for her in.  
Vers. 16. And he said, About this season, according to the time of life, thou shalt embrace a son.] This phrase, thou shalt embrace a son, employed, not only the birth of the child, but also the safety of the child and mother; the time is expressed much in the same words, as in the promise that was made to Abraham, concerning the birth of Isaac, Gen. 18.10. of which, see the note there.  
Nay my lord, thou man of God, do not lie unto thine handmaid.] As if she had said, O that God would grant that it might be so! but my lord, thou man of God, do not deceive thy handmaid with vain hopes; she knew well that the holiness of the prophet could not stand with wilful lying; yet perhaps she might fear it was spoken for trial only: and therefore as being divided betwixt hope and fear, she desires to be satisfied, whether she might assure herself of what he had promised, for so it is expressed, vers. 28. Then she said, did I desire a son of my lord? did I not say, Do not deceive me?  
Vers. 21. And she went up, and laid him on the bed of the man of God, etc.] All this she did, either as hoping the child might be restored to life, by being laid upon the prophet's bed, or rather thereby to hid this occasion of grief from her husband and family, lest they should hinder her in her intended design of going to the prophet, as confidently hoping by the prayers of that prophet, on whose bed she had laid her dead child, to receive him restored to life again: and perhaps the rather, because she had heard how Elijah had restored to life a widows dead child, 1. Kings 17.21.  
Vers. 23. And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath, etc.] This he saith, because on those days they did usually go to the prophets to be instructed, and seldom at other times; which made him wonder why she should desire to go now: and hereupon she answered, It shall be well; as if she had said, do not trouble yourself, my journey doubtless shall be for good, and therefore I pray give way to it.  
Vers. 26. Run now, I pray thee, to meet her, and say unto her, Is it well with thee?] Because she came in such haste at an unusual time, he feared something was amiss with her.  
Is it well with the child? and she answered, It is well.] This she spoke, as it were, to cut off her speech with Gehazi, and as hastening to speak with Elisha himself, and withal happily as persuading herself that this which God had done would be for good.  
Vers. 27. And when she came to the man of God to the hill, she caught him by the feet.] Transported with the vehemency of her passion, she fell down upon the ground, and cast her arms about his legs, thereby expressing, both, first, the reverend respect she bore to him; as the disciples did, when they cast their arms about Christ's feet, Matth. 28.9. secondly, the unsupportableness of her sorrow; and thirdly, the vehemency of her desire to obtain help by his means in whom all her refuge and hope was; and that she was resolved not to leave him till he had satisfied her desire, as she expresses herself afterward, vers. 30. As the Lord liveth, and as thy soul liveth, I will not leave thee.  
But Gehazi came near to thrust her away.] As apprehending, that this uncouth carriage of herself towards the prophet, was neither seemly for her nor him.  
Vers. 28. Then she said, Did I desire a son of my lord? did I not say, Do not deceive me?] That is, why was a son given us, of thy own motion, when I asked no such thing; yea, when I desired that thou wouldst not deceive me with vain hopes, if now my misery must be greater by losing him, than it would have been by remaining childless? had I offended by too violent desire of a child, I might have judged that to have been the cause why my child is now again taken away; but being given freely without any request of mine, why am I now so soon deprived of him?  
Vers. 29. Then he said to Gehazi, Gird up thy loins, etc.] As they used to do in those countries', where they used long garments, when they meant to make haste, and for the same cause he is enjoined not to stay to salute any body by the way. Some think the cause of this enjoined haste, was to prevent Gehazies vainglorious imparting of the business he was sent about to any body he should meet with by the way, which might have proved a hindrance to the working of the miracle; but that which others say, is fare more probable; namely, that it was only to make sure that the child might be restored to life before his death came to be known in the family, that so the father's grief might be prevented, and the miracle withal might be concealed.  
Vers. 30. And the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee.] Though she did not oppose nor distrust altogether the course which Elisha had taken for the raising of the child, (for had she not given Gehazi the key of the prophet's chamber, wherein she had locked up the dead child, vers. 21. how could he have come at him to lay the prophet's staff upon his face?) yet as questioning and doubting whether this means would be effectual or no; and therefore desiring that he would go along with her, she resolves confidently that she will not return without him.  
Vers. 31. And laid the staff upon the face of the child, but there was neither voice nor hearing, etc.] Some ascribe this to want of faith, both in Gehazi and the mother: others think that Elisha gave that direction for the laying of his staff upon the face of the child, without any special direction or promise from the spirit of God, only because he had at other times wrought miracles with this staff: but rather, I think, it is to be ascribed to the change of Elisha his purpose, had he not yielded to have gone himself, perhaps the staff might have been effectual; now the Lord was pleased to withhold his power and help till the prophet came.  
Vers. 34. And he went up, and lay upon the child, &c] He applied his body to the body of the child, so fare as it could be done in two bodies of such disproportion. See the note, 1 Kings 17.21.  
Vers. 35. Then he returned, and walked in the house to and fro, etc.] Why he risen up from lying upon the child to walk to and fro, and then went and lay upon the child again, it is hard to say: it is said, that perhaps he was wearied with lying in that manner as he did upon the child, or that perceiving the flesh of the child to wax warm, as in the foregoing verse it is said it did, the joy thereof did make him rise up and fetch a turn, and then presently he lay down upon the child again: But I rather conceive all this proceeded from the exceeding vehemency and intention of his desires in seeking to God for the reviving of the child; it being usual with those that are so transported with strong desires to be thus various in their actions, and sometime to be in one posture and sometime in another; as finding no rest in themselves, till their desires be satisfied.  
And the child opened his eyes.] Which was a sign that the child was perfectly restored to life: and thus, as in other miracles, so in this. God was pleased to make it manifest that the spirit of Elijah rested upon Elisha as his successor, by enabling him to do the same kind of wonders that the other had done: Elijah divided Jordan with his mantle, 2 Kings 2.8. so did Elisha too, verse 14. Elijah multiplied the widow of Zarephaths' oil, 1 Kings. 17.14. and Elisha did as much for a poor prophet's widow, vers. 2: etc. of this chapter: Elijah brought rain from heaven after a time of great drought, 1. Kings 18.41. and Elisha supplied three kings and their armies with water, when they were ready to perish with drought, 2 Kings 3.16, 17. Elijah cursed the captains and their fifties that came to apprehend him, and they were presently destroyed with fire from heaven, 2 Kings 1.10. And Elisha cursed the children that reproached and mocked him, and they were presently torn in pieces by two she bears, chapter ●. 24. and so now here Elisha raised from death the Shunamites son, as Elijah had raised the Sareptans son before, 1 Kings 17.21, 22.  
Vers. 33. And Elisha came to Gilgal, and there was a dearth in the land, etc.] To wit, to visit the College of the prophets which was in this city, and that the rather, to encourage and comfort them because of the dearth that was now in the land; and therefore it is said in the next clause, and the sons of the prophets were sitting before him: to wit, to be instructed by him, as Paul used to sit at the feet of Gamaliel, Acts 22.3. which is perhaps the rather added, to intimate, that it was by Elishaes' means, that the society of the prophets was not dissolved, but holy exercises were continued amongst them notwithstanding the famine.  
Vers. 39 And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, etc.] That is, going forth to gather herbs for the pottage, he lighted upon this wild vine, and not knowing it, yet gathered thereof; now it is generally thought that this was Coloquintida, a plant that grows in fields and hedg-rowes, somewhat like a vine, the gourds, that is, the leaves and branches whereof are bitter and poisonous.  
Vers. 40. They cried out, and said, O thou man of God, there is death in the pot.] As fearing by their bitter and unsavoury razed there had been poison in the pottage.  
Vers. 42. And there came a man from Baalshalisha, and brought the man of God bread of the first fruits, etc.] The first fruits by the law were to be given to the priests, Numbers 18.12. but the priests were now driven away from the ten tribes, ever since Jeroboam had set up his golden Calves, and forbidden the people to go up to the temple at Jerusalem, 2. Chron. 11.14. and therefore this good man brought these twenty loaves of the first fruits, etc. to Elisha and the prophets, who instructed the people instead of the priests, and that the rather out of a care to supply their necessities in this great dearth that was now in the land.   

CHAP. V.  
Vers. 5. GO and I will send a letter unto the king of Israel.] Which was Jehoram the son of Ahab, chap. 3.1.  
Vers. 6. I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy.] That is, that thou mayest cause him to be recovered of his leprosy, for what any prophet in Israel could do, he doubted not but that the king might command.  
Vers. 7. He rend his clothes, and said, Am I a God, to kill and to make alive? etc.] His words show what was the cause of his grief; namely, the fear that Benhadad the king of Syria, the old enemy of Israel, sought in this to pick a quarrel that he might invade the land; yet likely enough it is, that to cover this, he pretended the blasphemy of requiring that of him, which was the only proper work of God, and in the mean season never thought of what Elisha could do.  
Vers. 8. Wherefore hast thou rend thy clothes?] And thus Elisha covertly taxed the king for so little regarding the miracles which Elisha had wrought, that now he never entertained a thought of consulting with him, and gave him to understand that even the Syrians should know that there was a prophet in Israel, though he and his courtiers would take no notice of him: Let him come now to me, saith he, and he shall know there is a prophet in Israel.  
Vers. 10. And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, etc.] Not going out to him, First, that the miracle might be the more remarkable, the prophet doing no more but send him a message, that he should go and wash in Jordan, and he should be clean: Secondly, that Naaman might the more plainly see, that he did it not to ingraciate himself with so great a peer of Syria, or out of a hope to get any thing from him, but only to advance the glory of the God of Israel: Thirdly, the better to try the faith and obedience of Naaman, which was happily also the reason why he appointed him to wash seven times.  
Vers. 13. And his servants came near and spoke unto him and said, My father, etc.] Some conceive, that because Naaman had wrought some great deliverance for Syria, vers. 1. therefore he was usually styled the father of his country, and that hence it was that his servants gave him this title, My father: others think that it was in relation to the gentleness of his government, in that he was to them more like a father then a lord and master: but I rather think that the great princes and nobles of Syria were usually called fathers, and that thence it was that Naaman's servants used this expression when they spoke to him.  
Vers. 14. And his flesh came again like unto the flesh of a little child.] Because leprosy used to eat away and consume the flesh, therefore it is said here of Naaman, that being cured his flesh came again, and that it was like unto the flesh of a little child; that is, full, clear and fresh▪ without any scar or mark of his former disease; ●his former storming at the prophet's directions hindered not the cure, because God intended mercy to him, and would not have the word of his prophet fail of success.  
Vers. 16. As the Lord liveth, before whom I stand, I will receive none.] Though the prophets used to receive presents of those that came to them; yet here Elisha would receive none of Naaman: and that happily, first, that Naaman might not think that the prophet had done what he did in hope and expectation of receiving a reward: and secondly, that he might honour the God whom he served, and the religion he professed, by slighting and rejecting that earthly pelf, which worldly men do so much adore, and so might thereby gain Naaman to embrace the true relition together with them.  
Vers. 17. Shall there not then, I pray thee, be given to thy servant two mules burden of earth? etc.] Here was zeal in this new convert without knowledge: as conceiving that the God of Israel would be the better pleased with his sacrifices, if they were offered on an altar made of Canaan mould; or at least, desiring by this outward ceremony openly to confess, that he was an Israelite in religion though he dwelled in Syria; and that he had joined himself in the unity of one faith to the people of God, he makes known these his thoughts to the prophet, as seeking his approbation herein. The mould of Canaan, more than he required, he might have taken without ask leave of Elisha; who would have opposed him? but it was not so much the gift of the earth, as the giving of it for that use, (with the approbation of the prophet) which he required.  
Vers. 18. When my Master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself, etc.] To wit, only that the king leaning on his shoulder might bow, which he could not if he stood upright and would not bend his body: and that it was usual with kings in those times to lean on the shoulders of their nobles, is evident, Chap. 7.2. Then a lord on whose hand the king leaned, etc. This bowing of his, though he did it only upon this ground, his own conscience told him was not justifiable, yet because he could not avoid this, and yet keep his place and favour with the king, therefore herein he desires to be excused: the Lord, saith he, pardon thy servant in this thing; so intimating, that he desired the prophet's prayers to God for him in this regard.  
Vers. 19 And he said unto him, Go in peace.] Not as approving that his bowing in the house of Rimmon doth the prophet bid him Go in peace, for to make a semblance or do that which should have show of adoring the idol could not be lawful, 1 Thess. 5.22. Abstain from all appearance of evil, 1 Cor. 6.20. For you are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods: only as glad to see him thus fare, and rather thinking it fitting to forbear the checking of him for this reservation in hope of Gods pardoning him, then by pressing too much upon him in the weakness of his first conversion, to endanger the beating him off; he only dismisseth him with a civil valediction, biding him farewell, Go in peace; or at the most, he doth but intimate that he did indeed desire that God would be merciful to him, if he should through weakness of faith do so, or that he hoped that the Lord would direct him, so that he should not offend God with any such thing▪  
Vers. 20. Behold my master hath spared Naaman this Syrian, etc.] Thus contemptuously did Gehazi speak of Naaman; Naaman this Syrian: to intimate the reason why he disliked his masters refusing of Naaman's gifts; namely, that being a stranger, and of that nation that had always been enemies to the people of God, he should rather spare him, then take that which might have done so much good to him and his, and generally to the colleges of the poor prophets who had need of some support in those evil times.  
Vers. 23. And Naaman said, Be content, take two talents.] To wit, for each of the young men one; for Gehazi had told him of two young men of the sons of the prophets that were come to his master, as is expressed in the foregoing verse.  
Vers. 24. And when he came to the tower, he took them from their hand, etc.] This might be some fort standing in the high way, or some outhouse belonging to the place where the prophet dwelled; and here Gehazi took the silver and the garments from Naaman's servants, not suffering them to go any nearer to the house, lest Elisha his master should see them.  
Vers. 26. Is it a time to receive money, and to receive garments, etc.] He chargeth him with receiving olive-yards, and vine-yards, and sheep, and oxen, etc. because these things in his mind he had already purchased with his two talents of silver; and Elisha would have him see, that his very thoughts God had revealed to him, and he pressed withal the unseasonableness of this fact, because they had now to do with strangers, and Naaman himself was but newly won to God, and Elisha had purposely refused his gifts, to bring the more honour to God and their religion, all which Gehazi had crossed by his base covetousness.   

CHAP. VI  
Vers. 1. BEhold now, the place where we dwell with thee is too straight for us, etc.] The succession of two such famous prophets, Elijah and Elisha, and the many miracles which were wrought by them, could not but draw many in these corrupt times to join themselves to these sacred societies of the sons of the prophets: and hence it was, that their college had not now room enough for them; and therefore they desire liberty of Elisha their master to build another, and that they affected not either pomp or state, but were contented with a very homely dwelling, is evident by this, that themselves were to be the bvilders of it; Let us go, we pray thee, unto Jordan, and take thence every man a beam; and let us make us a place there, vers. 2.  
Vers. 8. In such and such a place shall be my Camp.] That is, the king of Syria resolved upon a place where he would lie in ambush with his army; knowing that the army of the Israelites was to pass that way, and so hoping on a sudden to fall out upon them.  
Vers. 9 And the man of God sent unto the king of Israel, saying, Beware thou pass not such a place, etc.] That is, he sent to Jehoram the son of Ahab, who was now king, and succeeded his brother Amaziah in the throne of Israel, Chap. 3.1. Had not Ahab his father spared the king of Syria, when he had him in his power, 1. Kings 20.34. the Syrians had not been (perhaps) such continual thorns in the sides of his son; but now he smarted for his father's foolish pity: only God was pleased to save his people by the prophet Elisha, that so they might thereby be rendered more careful to keep God for their friend, or else might be left without excuse.  
Vers. 13. And he said, Go and spy where he is, that I may send and fetch him.] A resolution that discovered no less folly than rage; for what a madness was it to lay a plot to surprise him, of whom they had said, that he knew every word that the king spoke in his greatest secrecy.  
Vers. 15. And when the servant of the man of God was risen early, etc.] Because Gehazi is after this Chap. 8.4. called the servant of the man of God, some Expositors hold, that it was Gehazi that the text here speaks of; and consequently that the leprosy of Gehazi was of that sort which did not make those that had it unclean, and so unfit to converse with others: But yet because Gehazi is no more mentioned in the story, as employed in the ministering to Elisha, therefore it is most probable, that upon that fact of his mentioned in the former chapter, being stricken with Leprosy, he was dismissed from his attendance upon Elisha, and this other servant here mentioned, was one that succeeded in his room.  
Vers. 18. And he smote them with blindness, according to the word of Elisha.] To wit, such a blindness as the Sodomites were stricken with, Gen. 19.11. which was not a deprivation of sight (for they would never have followed a man that promised to show them the city where the prophet was, if they had been stark blind) but rather a withholding of their sight from seeing that which they desired to see, or a dazzling and deluding the sense, that made them mistake what they saw, and apprehend it to be something else than what it was.  
Vers. 19 And Elisha said unto them, This is not the way, etc.] Elisha going forth of the city to meet them, when he saw them coming towards it, it seems they enquired of him both concerning the town and concerning the prophet, and hereupon he answered them, as secretly mocking them, and insulting over them with these ambiguous words, This is not the way; to wit, which you must go, Neither is this the city where you must meet with Elisha; Fellow me, etc.  
Vers. 21. And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? etc.] It is not likely that Elisha would bring such an army of Syrians into the city, but that first he would give warning to the king to arm themselves in a readiness, that when they came into Samaria, instead of being able to do any hurt there, upon the opening of their eyes, they should see themselves begirt with their enemies, ready upon a word given to cut all their throats: And hence is this speech of the kings to the prophet, My father, shall I smite them, shall I smite them? his repeating those words, showing that his fingers itched to make use of this advantage, to be revenged on the Syrians, though yet he would not do it without the prophet's leave.  
Vers. 22. wouldst thou smite those whom thou hast taken captive with thy sword, and with thy bow?] As if he should have said, if thou hadst taken them prisoners in the battle thou wouldst not have slain them, much less being cast into thy hands, not by any force and policy of thine, but only by this miraculous providence of the Almighty: Now thus God was pleased to have these bloody enemies of God's people dismissed in peace, that even they might publish these miraculous works of God in a strange land.  
Set bread and water before them, that they may eat and drink, and go to their master.] To wit, that both he and his Syrians might there hear what God had done to this army, whom they had sent to apprehend his prophet.  
Vers. 23. So the bands of Syria came no more into the land of Israel.] That is, they gave over those inroads into the land, which before had been usual with them; and that happily as overcome with the favour which was shown them, at least for the present, yea and when (perhaps some long time after) they did again invade the land, it was not by sending out such bands of boot-halers as formerly (fearing perhaps, lest they should be catched in a trap, as now they had been:) but the king gathered all his host, and went up against them with a power which he thought they would be no way able to resist.  
Vers. 24. Benhadad king of Syria gathered all his host, and went up, and besieged Samaria.] This was that Benhadad that had once before besieged Samaria in Ahabs' time, 1 Kings 20.1. Then the Israelites raised the siege, and made him fly with shame and loss; and the rather happily did he now attempt the besieging of this city again, that be might blot out the reproach of his shameful flight from the former siege, encouraged thereto by the great overthrow he had given the Israelites, in that battle wherein Ahab was slain, 1 Kings 22.34. It may indeed seem strange that Naaman, being so great with the king of Syria, did not keep him off from invading the land of Israel; But for this we must consider, first, that Naaman might in this time be dead; or secondly, that he durst not show himself so fare a friend to God's people, as to dissuade the king from this war; or thirdly, that perhaps he had lost his place and favour with the king, beacuse he had embraced the Religion of Israel. However, in this second siege of Samaria, we see how the Israelites still smarted for Ahabs impious pity, in sparing this Ben hadad when he had him in his power.  
Vers. 25. An ass' head was sold for fourscore pieces of silver, etc.] Which was as some account, about ten pound sterling But though it were very strange that so great a price should be given for an ass' head, and a clear evidence that they were put to exceeding great straits in Samaria to get food, not only because there could be but little meat in an ass' head, and ass' flesh must needs be very untoothsome; but especially, because it was an unclean meat, which the Israelites, by the Law of God, were forbidden to eat, Levit. 11.13. yet the second instance that is here given is fare more strange, to wit, that the fourth part of a kab of doves dung, was sold for five pieces of silver, to wit, about twelve shillings and six pence, and therefore some Expositors hold, that this doves dung was bought for salt or firing; (the inhabitants of the city being in as great straits for salt or firing, as for food) and others conceive that some few seeds of corn might be found in the dung, and that for this they bought it; or that the crop of pigeons, in which there will be some corn undigested, is here comprehended under the Hebrew word here translated doves dung. But indeed, why should we think it incredible that they should eat doves dung, when we find afterwards, vers. 29. that mothers did eat their own children; extremity of famine will force men to feed on any thing that is most loathsome; whence was that insulting speech of Rabshakeh to the inhabitants of Jerusalem, that he would make them eat their own dung, and drink their own piss, chap. 18.27.  
Vers. 26. As the king of Israel was passing by upon the wall, etc.] To wit, to see if he could descry the attempts of the enemy against the city; and especially to see whether the watches were kept, and the walls guarded by his own soldiers, as they ought to be.  
Vers. 27. And he said, If the Lord do not help thee, whence shall I help thee?] If we read this as it is in the margin of our Bibles, than it seems to be a passionate speech of the kings, wherein he curseth the poor woman for troubling him with her outcries (Let not the Lord save thee, etc.) as if he should have said, the Lord confound thee thou wretched woman; how can I help thee unless God send help? but according to the translation that is in our text the meaning is clear; namely, that he did in gentle terms seek to satisfy the woman, (as thinking she had cried to him for food) that it was not in his power to help her, unless the Lord would send them help from heaven.  
Vers. 29. I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.] To wit, to save her child alive, or with a purpose to eat him alone, and not to let her neighbour share with her.  
Vers. 31. Then he said, God do so and more also to me, if the head of Elisha, etc.] Joram the king being deeply affected with that sad complaint of the woman that had eaten her child (whereby he saw, to what extremities the inhabitants of the city were brought by the famine) in a rage presently vowed that day to cut off Elishaes' head, to wit, either because Elisha had threatened this judgement before it came, or, because the king persuaded himself that Elisha could have procured help by his prayers, as formerly he had done to the army of the Syrians at Dothan, and would not; or else, because he had persuaded the king to hold out the siege, and had assured him of timely help from God, and so now he looked upon him as the cause of all the misery they now lay under: And thus the prophet that erewhiles was respected by him as a father, vers. 21. My father, shall I smite them? is now in a fury designed to lose his head, as if he had been the sole cause of all their misery.  
Vers. 32. But Elisha sat in his house, and the elders sat with him.] That is, some of the godly magistrates of the city, who were come to consult with him concerning the misery of the city and to desire his prayers, and were now hearing him comforting them and instructing them what they should do.  
See ye how this son of a murderer hath sent to take away mine head?] As if he should have said, he is his father Ahabs own son, he was a murderer, to wit the murderer of Naboth and others, and so is this his son Joram; for behold he hath sent one to take away my head.  
Shut the door, and hold him fast at the door, is not the sound of his master's feet behind him? etc.] The most Expositors understand this thus; That the prophet persuaded the elders to shut the door against the king's messenger, and not to let him come in, and that because immediately his master would come to recall this sentence, which in his rage he had passed against him. But others again hold, that the elders were appointed by the prophet to hold fast the door, that the king's messenger might not enter in to take off the prophet's head, as his master the king had appointed him; and that because the king himself was coming immediately after him, and then the prophet meant to make known to him how suddenly the Lord would relieve them, by sending them all kind of provision in great plenty.  
Vers. 33. The messenger came down unto him: and he said, Behold this evil is of the Lord, what should I wait for the Lord any longer?] This may be the speech either of the messenger, or of the king that came immediately after the messenger; whosesoever it was, it seems the prophet had persuaded the king still to wait upon God; and received this answer, that having waited so long, it was altogether in vain to wait any longer; they might plainly perceive, that the Lord meant to deliver them into the hands of the Syrians, and therefore to what end should they suffer the people still to perish for hunger?   

CHAP. VII.  
Vers. 1. THen Elisha said, Hear ye the word of the lord] It may be this was spoken only to the elders, and that messenger mentioned in the latter end of this foregoing chapter, that was sent to take off Elishaes' head: But because, first, Elisha did there signify that the king was coming immediately after him; Is not the sound of his master's feet behind him? And secondly, because in the next verse it is said, that a lord on whose hand the king leaned, answered the man of God: I rather think, the king came presently after the messenger, and so this was spoken to the king and those that were come with him.  
To morrow about this time, shall a measure of fine flower be sold for a shekel, etc.] That is, for two shillings and six pence: before, an ass' head was sold for about ten pound, and a cab of doves dung for about twelve shillings and six pence; and yet now a measure of fine flower, (which was about a peck and a pottle, as most account it) should be sold for a shekel, which was about two shillings six pence, and so also two measures of barley, a mighty change.  
Vers. 2. Then a lord on whose hand the king leaned, answered, etc.] Some Expositors hold that this was that messenger mentioned in the latter end of the foregoing chapter, that was sent to slay Elisha: but me thinks it is plain, that these words describe a person not mentioned before, and that the king himself was present when the words of the prophet was thus slighted by his great favourite: As for the custom of kings leaning on their nobles hands, see chap. 5.18.  
If the Lord would make windows in heaven, might this thing be?] That is, if the Lord should cause the heavens to rain corn, if showers of flower and barley should from the clouds be poured down upon us, there could not be such plenty.  
Vers. 3. And there were four leprous men at the entering in of the gate.] For they might not be within the city, because they were lepers, Levit. 13.44, 46. but yet withal observable it is, how scrupulously careful the inhabitants of Samaria were to observe that law of God, of not suffering the lepers to come amongst them; yea though they were ready to perish for hunger, whilst in the mean season they made no bones of transgressing God's law in a matter of greater weight and consequence, by their gross idolatry.  
Vers. 5. And they risen up in the twilight, to go unto the camp of the Syrians.] That is, in the twilight of the evening, and it seems the Syrians were fled but a little before they came; for of them it is said too, vers. 7. that they arose and fled in twilight, and that both must be meant of the evening twilight is evident, because it was in the following night; that first, the lepers were getting themselves a booty in the tents of the Syrians, vers. 9 If we tarry, say they, till the morning light, some mischief will befall us: And secondly, that the city was raised by them, vers. 12. and the king arose in the night, etc.  
Vers. 6. For the Lord had made the host of the Syrians to hear a noise of chariots, &c,] Which yet the lepers nor none in the city heard; the Lord could easily have stricken these Syrians dead in the place, but he was pleased rather, as it were in a way of scorn and derision, to fright them with their own fancies, and to make them fly, not daring to take their very horses with them, like so many mad distracted men; when there was not a man near them to do them any hurt.  
Vers. 9 If we tarry till the morning light, some mischief will come upon us.] This they said, because they judged it so great a fault not to acquaint their brethren with that which God had done for them: when there were so many amongst them that were in danger every moment to perish with hunger.  
Vers. 10. So they came, and called unto the porter of the city: and they told them, etc.] That is, the porter of the gate and the watchmen that were with him.  
Vers. 11. And he called the porters, and they told it the king's house within.] That is, the city porter went to the king's palace, and called to the king's porters there, and acquainted them with the business, who presently went and told the king's servants within the tidings that were brought them.  
Vers. 13. Behold they are as all the multitude of Israel, etc.] That is, we need not scruple the exposing of these to danger, whether men or horse, that we send forth to see whether this be true which these Lepers report, for alas they are as all the multitude of Israel, consumed, and ready to perish for hunger; and as good dye by the sword of the Syrians, as stay behind to be starved here.   

CHAP. VIII.  
Vers. 1. THe Lord hath called for a famine, and it shall also come upon the land seven years.] And thus the people continuing in their sins, the judgements of God were doubled upon them. In Elijahs time, God sent a famine amongst them, but that lasted only three years and a half, James 5.17. Elijah was a man subject to the like infirmities, and he prayed, and it reigned not for the space of three years and a half, but now this continued full seven years.  
Vers. 2. And she went with her household and sojourned in the land of the Philistines seven years.] Because it is said of this good Shunamite, that she went with her household, etc. it is probably conceived, that her husband being dead, she was at present a widow; and a notable discovery it was of the Lords high displeasure against his people, that in the neighbour country of the Philistines there was no want, and yet in the kingdom of Israel a sore famine prevailed, yea and in Judah too: for it is not likely this good woman would have sought the preservation of her life amongst the Philistines, if she might have done it amongst her brethren of Judah: though the Philistines were a wicked people, yet they had not the means of grace as God's people had; and therefore it is no wonder, though God was most provoked with the idolatry and other wickedness of his own people.  
Vers. 4. And the king talked with Gehazi the servant of the man of God, etc.] When the Shunamite came to cry unto the king for her house and her land, (which in the time of her absence was seized upon by her kindred, or by the officers of state for the king's use) she found the king talking with Gehazi, concerning the miracles which Elisha had wrought, and so by that means found favour with the king, and recovered her estate. Some Expositors conceive that this was before Gehazi was stricken with leprosy, though that be inserted in the history before this, chap. 5.21. else they think the king would not have talked with him: But without very evident grounds, it is not fit to recede from the order of the history, I conceive not that lepers were ever so secluded from cohabitation with others, but that they might upon occasion have some conference with them; especially it might be so here, when the king had so great a desire to hear a true relation of all the wonders that Elisha had wrought; only indeed, if this were after Gehazi was a leper, observable it is, that notwithstanding Gehazi did here speak so honourably of his master, upon whose word so sore a judgement had seized upon him.  
Vers. 6. So the king appointed to her a certain officer, saying, Restore all that was hers, &c] The word translated officer signifies an eunuch, as it is in the margin of our bibles: kings it seems in former times had eunuches to be the chief officers in their courts, whereupon in process of time all their chief officers were called Eunuches. As we see Potiphar to whom Joseph was sold, though he were a married man, is termed an Eunuch. Gen. 37.36.  
Vers. 7. And Elisha came to Damascus, and Benhadad the king of Syria was sick, etc.] The most received opinion is, that Elisha went now to Damascus, according to a charge given him by Elijah, purposely to anoint Hazael king; but why was Elijah sent from mount Horeb to Damascus, if God meant not that he himself should anoint Hazael, 1. Kings 19.15. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus, and when thou comest anoint Hazael to be king over Syria: rather therefore I conceive that Elisha went now by the special instinct of God's Spirit, to confirm that to Hazael, by a second prediction, which formerly upon Elijahs anointing, he did not much believe: and that the rather because of the present famine in Israel, and so coming thither found Benhadad sick; whether his sickness was occasioned through grief (as Josephus saith) for the shameful flight of his army from the siege of Samaria, chap. 7.6. especially when he heard it was occasioned by a causeless fear, the Scripture expresseth not; but only notes how in his sickness he was glad to consult with the Prophet concerning his recovery, whom ere while he sent to apprehend in Dothan, chap. 6.13, 14. encouraged happily thereto also, by the miraculous cure that he had wrought upon the leprosy of his servant Naaman.  
Vers. 10. Go, say unto him, Thou mayest certainly recover, etc.] That is, thy disease is not mortal, Thou mayest certainly recover of thy sickness; that therefore which the Prophet adds concerning his death, howbeit the Lord hath showed me that he shall surely die, doth not contradict this which he said concerning his sickness. The question was whether he should recover of that sickness wherewith he was visited; to this a direct answer is given, that he might well recover, notwithstanding his sickness; but withal an intimation is given to the messenger that he should surely die, to wit, by another means, though not by his sickness.  
Vers. 11. And he settled his countenance steadfastly, till he was ashamed.] That is, Elisha did fix his eyes steadfastly upon Hazael, until he began to be ashamed, because he saw he could not forbear weeping; or rather, until Hazael began to blush, and to be ashamed, because he saw the Prophet look so earnestly upon him.  
Vers. 13. And Elisha answered, The Lord hath showed me that thou shalt be king over Syria.] Intimating, that in this regard it was likely enough he would exercise those cruelties upon the Israelites, which now he made so strange of; and that because he should then have power to do it, and withal, when once he sat in the throne of Syria, he would bear the same deadly hatred against God's people, which his predecessors had done before him, and thence is Damascus threatened under those terms, Amos 1.4. I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.  
Vers. 15. He took a thick cloth, and dipped it in water, and spread it on his face, etc.] And thus Benhadad was strangled by Hazael, and that so, that no sign or token could be seen in his dead body of any violence that was offered him, and perhaps too under a pretence of allaying the distemper of heat he was in, by reason of his sickness.  
Vers. 16. And in the fifth year of Joram the son of Ahab king of Israel, etc.] Jehoshaphat had designed his son Jehoram to be king, and appointed him to govern the kingdom in his absence in the seventeenth year of his reign, a little before he went with Ahab against Ramoth Gilead (and thence the year of Jehoram king of Israel his beginning to reign, is counted to be both the eighteenth year of Jehoshaphat, 2. Kings 3.1. and the second year of Jehoram the son of Jehoshaphat, 2. Kings 1.17.) but at his return he resumed the royal power wholly to himself, not communicating the same again to his son, until the fifth year of Joram king of Israel, which was the two and twentieth of Jehoshaphat: and then this old king took unto him this his eldest son, as partner in the government, himself yet living; the cause whereof, in all probability, was some discord and differences which broke out even then between him and his younger brethren, which as they moved Jehoshaphat to commit to his younger sons the custody of strong fenced cities in Judah, 2. Chron. 21.3. the better to assure them, if it might have been, against the power of their elder brother; so also on the other side, it caused him, to put this his eldest son in possession of the kingdom, whilst himself was living, for fear of tumult after his death.  
Vers. 17. And he reigned eight years in Jerusalem.] To wit, four years together with his father, and four years himself alone.  
Vers. 18. For the daughter of Ahab was his wife.] To wit, Athaliah, vers. 26.  
Vers. 19 Yet the Lord would not destroy Judah, for David his servant's sake, as he promised him to give him always a light, etc.] That is, one of his seed, in whom the sovereignty of Judah should be continued, though fare short of the glory that formerly they enjoyed, before the revolt of the ten tribes.  
Vers. 20. In his days Edom revolted from under the hand of Judah, etc.] The Edomites ever since David's time, 2. Sam. 8.14. had been tributaries to the kings of Judah, and had been governed by a Viceroy whom they set over them, 1. Kings 22.47. There was no king in Edom, a deputy was king. But now they cast off this yoke, and so the prophecy of Isaac began to take effect, Gen. 27.40. that Esau should break the yoke of his brother Jacob from off his neck. 2. Chron. 21.2, we read, first, that so soon as his father was dead, he presently made use of his power against his six younger brethren; and having gotten them into his hands slew them, and, together with them for company, many of the great men of the land, such belike, as either formerly or then had taken their part, & that withal he took upon him to make innovations in Religion, erecting high places in the mountains of Judah, and forcing the people to embrace that idolatry which himself had learned from the house of Ahab, vers. 10.11. And these combustions in the land of Judah, we may well think gave encouragement to the Edomites to revolt at this time, and so God punished these his abominable courses.  
Vers. 22. Yet Edom revolted from under the hand of Judah unto this day.] That is, though Joram overthrew the Edomites in that forementioned battle, vers. 21. yet they retiring into their places of advantage, persisted resolutely in their revolt, and so he was forced to return again into his own land; which indeed is not so strange, if we consider, that he might perhaps hear of the revolt of Libnah, a city in his own country, and then no wonder though he stayed not to prosecute his victory in the land of Edom.  
Then Libnah revolted at the same time.] Libnah was a great city within Judah, one of the royal cities of Canaan when Joshua entered it, Josh. 10.29, 30, It was by him given to the priests the sons of Aaron, Josh. 21.13. and now it rebelled against Joram, because he had made such innovations in Religion, and forced the people to idolatry, as is expressed, 2. Chron. 21.10, 11. which no marvel though the Levites were least able to endure. It is much indeed that one city alone should venture upon such an attempt; but perhaps the king's absence whilst he was in Edom, and the discontent of the people; yea perhaps some correspondence they might have with the Philistines (who ere long invaded the land, 2. Chron. 21.16, 17.) gave them hope of abettors, and how they sped in the conclusion, the Scripture expresseth not.  
Vers. 24. And Joram slept with his fathers, and was buried with his fathers in the city of David.] Before his death there was a prophecy in writing delivered him from Elijah the Prophet, 2. Chron. 21.12. which threatened both his people, his children, his wives, and his own body, and immediately what was threatened came to pass: for, first, the Philistines and Arabians broke into Judea, took the king's house, made spoil of his goods, and slew or carried away all his children, save the youngest only; and then afterwards the Lord smote him with a grievous disease in his bowels, which left him not till his guts fell out, and being dead, he was obscurely buried in the city of David, but not in the sepulchers of his Ancestors the kings of Judah; and that without the lamentations and solemnities that had been used in other prince's funerals, 2. Chron. 21.16. All the time of this kings reign another king of the same name reigned in Israel, to wit, Joram the son of Ahab his brother in law.  
And Ahaziah his son reigned in his stead.] He is elsewhere called Jehoahaz 2. Chron. 21.17. and Azariah, 2. Chron. 22.6. He was the youngest son of Joram, for all the elder sons were slain, or carried away by the Philistines, 2: Chron. 21.17. In S. Matthews catalogue of the kings of Judah, it is said, Matth. 1.8. that Jehoshapoat begat Joram, and Joram begat Ozias, and so this Ahaziah who succeeded Joram, and Joash who succeeded Ahaziah, 2, Kings 11.2. and Amaziah, who succeeded Joash, 2. Kings 12.21. and was the father of Ozias are quite left out; but this I conceive was only, because the Evangelist resolving to distribute the Ancestors of Christ into three several ranks (according to the three great changes that had happened in the state, and finding just fourteen in the first rank from Abraham to David, he laboured to reduce the other ranks to the same number too, as knowing that equal numbers are a help to the memory, and so to make just fourteen generations in that rank; also from David to the captivity he leaves out Ahaziah, Joash, and Amaziah, and them perhaps rather than others, because they were the next from Ahab, by Athaliah the daughter of Ahab and wife of Joram.  
Vers. 25. In the twelfth year of Joram the son of Ahab king of Israel, etc.] Yet chap. 9.29. it is said, that he began to reign in the eleventh year of Joram king of Israel, which is, because the year of Ahaziahs' reign did concur with the latter end of the eleventh, and the beginning of the twelfth year of Joram king of Israel.  
Vers. 26. Two and twenty years old was Ahaziah when he began to reign, etc.] In the 2. Chron. 22.2. it is said, that he was two and forty years old when he began to reign; we may reconcile this thus, that he was two and forty years old when he began to reign alone by himself, but that he was made king also when he was but two & twenty years old, his father yet living; but then that must be granted which is before noted upon 1. Kings 22.42. to wit, that Asa also was made king in his father's life time; and indeed, because this answer may have some strong objections made against it, therefore others do rather reconcile these two places thus, to wit, that those words in 2. Chron. 22.2. Forty and two years old was Ahaziah when he began to reign, must be understood of the continuance of Omries' pedigree, who was great grandfather to this Ahaziah. Omri reigned as sole king six years, 1. Kings 16.23. Ahab two and twenty, 1. Kings 16.29. Ahaziah his son two, 1. Kings 22.51. Joram twelve, 2. Kings 3.1. And thus Omries stock continued forty and two years; and therefore it is said, that Ahaziah (who was of that stock by his mother Athaliah) in his two and fourtieth year began his reign. But this answer methinks is more unsatisfactory than the other; the words in 2. Chron. 22.2. will hardly bear such an interpretation.  
And his mother's name was Athaliah, the daughter of Omri king of Israel.] That is, the grandchild of Omri, the daughter of Ahab, the son of Omri, vers. 18.  
Vers. 27. He was the son in law of the house of Ahab.] That is, the son of Ahabs' son in law, to wit, the son of Joram by Athaliah Ahabs daughter; yet perhaps even he also by his mother Athaliahs' persuasion married a daughter of the house of Ahab, though by another wife Joash was born, who succeeded him in the throne, chap. 12.1.  
Vers. 28. And he went with Joram the son of Ahab, to the war against Hazael the king of Syria in Ramoth Gilead.] Toward the latter end of his reign Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria (which Ahab his father had formerly attempted with ill success) and Ahaziah the king of Judah his sister's son joined with him in that expedition, as Jehoshaphat had formerly done with Ahab.  
Vers. 29. And king Joram went back to be healed in Jezreel, of the wounds which the Syrians had given him at▪ Ramoth, etc.] That is, Ramoth Gilead: having won the town, and then manned it strongly, leaving the chief of his army there behind him with his captains (of whom Jehu was the chief) he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead. See the note, chap. 9.14.   

CHAP. IX.  
Vers. 1. ANd Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, etc.] That is, prepare thyself, and go with speed: the execution that was to be done by Jehu upon the house of Ahab was to be dispatched presently, whilst Jehu had the army with him at Ramoth Gilead, and Jehoram was gone from thence to Jezreel: and therefore the prophet that was to give him his commission, was sent with such speed: which may also be the reason why aged Elisha went not himself, but sent one of the younger prophets.  
Vers. 2. And make him arise up from among his brethren, and carry him to an ●●nner chamber.] The message sent by this prophet to Jehu, was to be delivered thus secretly, first, that the prophet might do it without danger or fear: and secondly, that which was to be done by Jehu, might be done before there was any notice taken of it by any body that should endeavour to prevent it, and therefore he was enjoined to call him out from among his brethren; that is, his fellow captains, and to withdraw him into an inner chamber.  
Vers. 3. Then take the box of oil, and pour it on his head, etc.] See the note 1. Kings 19.15, 16. As for that following clause, then open the door, and flee, and tarry not, that is added to prevent any delay, by the captains propounding any questions to him, when he came out from anointing Jehu.  
Vers. 4. So the young man, even the young man the prophet, went to Ramoth Gilead, etc.] The doubling of this word, the young man, seems to hold forth this as observable, that though the service was perilous, and the prophet but a young man that was sent about it, yet he performed it exactly and boldly.  
Vers. 9 And I will make the house of Ahab like the house of Jeroboam, etc.] These former precedents of Gods dealing with Jeroboam and Baasha are alleged; first, to discover the more fully, with what severity God would wholly root out his posterity: secondly, to assure him the better that it should be so, by calling to mind Gods dealing with others before him in the like manner: and thirdly, to intimate to Jehu, what he might likewise expect if he were not more careful to walk in the ways of God's commandments.  
Vers. 11. And one said unto him, Is all well? wherefore came this mad fellow to thee?] Perhaps the troubled thoughts of Jehu were discerned in his countenance: however his fellow captains might easily guess that a prophet (for such it seems they knew him to be, perhaps by his habit) coming in such haste with an errand so secretly delivered, there was somewhat of importance in it: and therefore they inquire of him, whether all were well. And yet withal these Baalitish Russians cannot mention the prophet of God without a flout, wherefore came this mad fellow hither? for such the prophets were in those days esteemed, because they pleaded inspiration from God, and spoke and did sometimes what such carnal wretches thought none but mad men would speak or do, Jerem. 29.26. and Hos. 9.7.  
And he said unto them, Ye know the man, and his communication.] As not being able to resolve on such a sudden, whether it would be safe for him to discover what the prophet had said to him, he gives them at first an uncertain answer, Ye know the man, and his communication; that is, you know him to be a prophet, and by the man you may guess at his errand, and that what he says is from the Lord: or, a mad man indeed he is as you rightly guessed, and therefore it is no great matter what he said.  
Vers. 12. And they said, It is false, tell us now.] Hereby they give Jehu to understand that they knew him not, nor could guess at his errand; or rather, that they knew he came about some extraordinary business, which therefore they would have him truly to discover to them.  
And he said, Thus and thus spoke he to me, etc.] Being overcome by their importunity, and withal considering of what importance their aid might be to effect what was spoken, he resolved to put it to the venture, and told them exactly all that the prophet had said to him.  
Vers. 13. Then they hasted, and took every man his garment, and put it under him on the top of the stairs, etc.] Great houses have usually an ascent of stairs of the court into the first rooms, there (or else on some scaffold to which there was an ascent, and which they used at other times for some other occasions, (as happily, from thence to make proclamation or speeches in the hearing of the people) in stead of a throne, they set him on their garments laid on a heap; or else on something whereon he might be raised aloft in the sight of the soldiers, they spread their garments, so trimming it up by way of honouring him, and to signify their subjection to him, and their readiness to employ all that they had for the advancement of his kingdom (as in the like respect, we see the people spread their garments in the way, as Christ road in triumph into Jerusalem, Matth. 21.8.) and so having done this, they proclaimed him king: Nor need we wonder, that the greatest number of the captains should thus suddenly join with Jehu against Joram their king, and that upon the word of one, whom by way of derision they had erewhile termed a mad fellow: for first, it may well be that the house of Ahab was at this time odious to all, for their horrible wickedness: secondly, Jehu was now, it seems, commander in chief over the army in Ramoth Gilead, and so highly esteemed amongst the captains and soldiers: thirdly, when they compared that which was spoken by this prophet, who had now anointed Jehu, with that which it was well known Elijah had prophesied concerning the utter extirpation of Ahabs' posterity, this might much prevail with them: and fourthly, there was doubtless a special hand of God inclining them to the speedy furtherance of that which he had determined should be done.  
Vers. 14. Now Joram had kept Ramoth Gilead, he and all Israel, because of Hazael king of Syria, etc.] That Ramoth Gilead was a little before this in the possession of the Syrians, is evident, chap. 8.28. where it is said that Ahaziah king of Judah went with Joram the son of Ahab, against Hazael king of Syria in Ramoth Gilead: again, that Joram did in this expedition win Ramoth Gilead from the Syrians, is evident in this place, where it is said, that Joram kept Ramoth Gilead, and verse 15. where Jehu adviseth the captains, not to suffer any man to go out of the city: It seems therefore, that when they had taken the town, though Joram went away to Jezreel to be healed of his wounds: (which was a great advantage for the furtherance of Jehues advancement amongst the soldiers, and is therefore here mentioned) yet he left his army behind him in Ramoth Gilead, either because he feared lest Hazael should come with some forces to recover Ramoth Gilead again out of his hands, and therefore it is said here, that Joram kept Ramoth Gilead, because of Hazael; or else rather, because though they had taken the town, yet there was some fort or castle which the Syrians still held, and for the gaining thereof Jehu and the army was left in Ramoth Gilead.  
Vers. 16. So Jehu road in a chariot, and went to Jezreel, for Joram lay there, and Ahaziah king of Judah was come down to see Joram.] This is added both to clear the following story, and withal to imply, what state and jollity there was in Ahabs' court, when God wrought so great a change: doubtless the house of Ahab since the revolt of Moab, was never in a more flourishing condition: there were seventy princes of the blood royal at this time in Samaria, as many Expositors gather from that, chap. 10.7. And it came to pass, when the letter came to them, that they took the king's sons and slew seventy persons: Joram had by valiant fight recovered Ramoth Gilead from the Syrians, (which his father had attempted in vain) and was indifferently recovered of the wounds he had there received. The king of Judah was come thither to visit him, and forty princes of his blood were expected, cha. 10.13. for whose entertainment at a time of such rejoicing, no doubt both Joram and Jezebel made great preparations; and yet behold in the midst of this security, Eliahs' prophecy that was now forgotten, shall be fulfilled in their ruin.  
Vers. 17. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?] As fearing that some disaster had happened at Ramoth Gilead.  
Vers. 18. And Jehu said, What hast thou to do with peace? turn thee behind me.] He would not suffer the messenger to return, lest Joram being warned by him, should escape by flight, or arm himself for resistance; and therefore he wills the messenger not to talk of peace for Joram, but to follow him; as knowing, that it was in vain for him to attempt to fly back, when he commanded him to stay.  
Vers. 20. And the driving is like the driving of Jehu the son of Nimshi.] That is, the grandchild of Nimshi: for he was the son of Jehoshaphat, who was the son of Nimshi, ver. 2.  
Vers. 21. And Joram king of Israel, and Ahaziah king of Judah went out, etc.] It was strange that neither of these kings should apprehend that they were enemies that were descried, when they perceived that they detained the messengers that were sent to know who they were: but thus we usually find men infatuated whom God intends to destroy.  
Vers. 22. And it came to pass when Joram saw Jehu, that he said, Is it peace Jehu?] As if he had said, What is the cause of this thy unexpected coming hither? have ye taken the strong hold, which the Syrians held in Ramoth Gilead, by assault or composition? or have the Assyrians come upon you, and put you to flight? or what is the matter that ye are so suddenly come hither, and in so great haste?  
And he answered, What peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts are so many?] Idolatry is often in the Scripture called whoredom, Deut. 31.16. And this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among them; and Levit. 20.5. And I will cut him off, and all that go a whoring after him, to commit whoredom with Molech: and men's inveigling or compelling others to partake with them in their idolatry, is called witchcraft; because as harlots were wont with their enchanted cups and love-potions, to make men dote upon them; so these great ones that were idolaters did by their flatteries and threaten win others to their spiritual fornication: whence it is that in these very terms the idolatry of Nineveh in Nahums prophecy, is said to be the cause of her approaching misery, chap. 3.4. Because of the multitude of the whoredoms of the well favoured harlot, the mistress' of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts: and these, no doubt, are principally the whoredoms and witchcrafts wherewith Jezebel is here charged by Jehu, though withal it may well be that sh● was guilty (as Idolaters use to be) of whoredom and witchcrafts in the ordinary sense, and so Jehu used such expressions as might comprehend both the one an● the other.  
Vers. 24. And smote Jehoram between his arms, and the arrow went out at h●● heart.] That is, he shot the arrow and smote him betwixt his shoulders, as he was flying away, so that it went out at his breast through his heart.  
Vers. 25. When I and thou road together after Ahab his father, the Lord laid this burden upon him, etc.] To wit, that dogs should lick the blood of Ahab in the place where they had licked the blood of Naboth, 1 Kings 21.19. concerning which see the note there. Now such prophecies as this that contained threaten and curses, were usually called burdens, because the evil therein threatened was like to fall heavy upon those against whom they were denounced, as is evident, Isa. 13.1. and so in many other places.  
Vers. 27. But when Ahaziah the king of Judah saw this, he fled by the way of the garden house, etc.] To wit, choosing that as a secret way, though he fled toward Jezreel, yet he durst not enter the city, but in the suburbs, where their garden-houses were, he turned aside into some by way, hoping by that means to escape; but what the success was, the following words do show: Jehu and his captains at last overtook him, and so they smote him at a place by Ibleam, a town that belonged to Manasseh, Josh. 17.11: and so flying further after he was wounded, even to Megiddo, there they found him out, and slew him. Indeed the words here would seem to import, that he died in Megiddo of the wounds he received nigh Ibleam, and he fled to Megiddo and died there; but by the relation of this story in the book of the Chronicles, it is evident, that after the wound he received in his flight he hide himself in Samaria, 2. Chron. 22.9. that is, in the kingdom of Samaria; to wit, in Megiddo, whither he fled, and so Jehu with his men following him close, at length by making diligent search in the city, there they found him out and brought him to Jehu, and he slew him there, 2 Chron. 22.9.  
Vers. 28. And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre, etc.] Which Jehu permitted for his father Jehoshaphats, sake, 2 Chron. 22.9. When they had slain him, they buried him, because said they, he is the son of Jehoshaphat, who sought the Lord with all his heart.  
Vers. 29. And in the eleventh year of Joram the son of Ahab, began Ahaziah to reign over Judah.] See the note, chap. 8.25.  
Vers. 30. Jezebel heard of it, and she painted her face, and tired her head, and looked out at a window, etc.] To wit, as hoping with her stately and imperious looks to daunt the traitor, or at least to express a brave spirit even in this her desperate condition, and how little she feared what he or his could do to her.  
Vers. 31. And as Jehu entered in at the gate, she said, Had Zimri peace who slew his master?] Intimating, that as Zimri enjoyed not the benefit of his conspiracy against his lord and master, no more should Jehu; and that as Omri the grandfather of Joram was settled in the throne of Israel, after Zimri the traitor received his just reward; so the posterity of Omri, to wit, the sons of Joram, should be confirmed in the throne of Israel, when just vengeance had seized upon Jehu for this his treachery against Joram his lord and sovereign.  
Vers. 32. And there looked out to him two or three Eunuches.] Giving some sign of their readiness to do what he should enjoin them. Concerning Eunuches, see the note, chap. 8.6.  
Vers. 34. Go see now this cursed woman, and bury her: for she is a king's daughter.] This order Jehu gave, perhaps on a sudden, not remembering at that time the prophecy of Elijah; nor what the prophet that anointed him had lately said to him, vers. 10. for presently after, when they brought him back word, that the dogs had eaten all but her skull, her feet, and the palms of her hands, than he could say as it is. vers. 36. This is the word of the Lord which he spoke by his servant Elijah the Tishbite, saying, In the portion of Jezreel, shall dogs eat the flesh of Jezebel.   

CHAP. X.  
Vers. 1. ANd Ahab had seventy sons in Samaria.] That is, sons and grandchilds, and that by several wives: neither is it any wonder that these should be now altogether in Samaria, if we consider, first, that these princes of the blood might be by Jorams appointment assigned to stay there, when he undertook that late expedition against Hazael for the recovery of Ramoth Gilead, that if any thing should happen to him otherwise then well, yet they might be in a place of safety; and secondly, that perhaps now upon the tidings of Jehues killing of Joram, the nobles that had the charge of these princes, might presently fly with them thither for their better safeguard.  
Vers. 6. Then he wrote a letter the second time to them, saying, If ye be mine, etc.] And thus Jezebel that by a letter sent to the Elders of Jezreel, shed the blood of Naboth and his sons, hath the blood of all her sons shed by a letter, sent from Jezreel to the Elders of Samaria.  
Vers. 8. And he said, Lay ye them in two heaps at the entering in of the gate, until the morning.] To wit, that the people going out, and coming in the next morning at the gate of the city, might be eye-witnesses of the just judgement of God upon the house of Ahab; and that the people flocking together to see this rueful spectacle, he might find them there, and so might take that occasion to justify himself amongst them concerning all that he had done.  
Vers. 9 Ye be righteous, Behold, I conspired against my master, and slew him, but who slew all these? etc.] This speech of Jehues is diversely expounded by Interpreters: some conceive they were spoken to the people that were assembled together to gaze on the heads of Ahabs seventy sons, that were laid on two heaps at the gate of Jezreel; and that he began with those words, Ye be righteous: either hereby to show why he was willing to appeal to their judgement for that which he had done; as if he had said, you are surely innocent, and have had no hand in any thing that hath been done against the house of Ahab; and therefore I desire to appeal to you, whether it be not manifest, by this strange act done to the sons of Ahab, that God meant to have his vengeance executed upon this cursed family; or else, to assure them that he meant no evil to them; Ye be righteous, that is, I pronounce you innocent, think not that I intent any harm to you; and so he first quits the people from fear, and then afterwards seeks to clear himself in the following words, in that which he had done, by showing that he had only executed what God had determined should be done, as he proves was manifest, by the death of those seventy persons that could never thus have lost their lives, if there had not been a secret hand of God, furthering herein the accomplishment of that which he had long since threatened by the Prophet Elijah; Behold, I conspired against my master, & slew him, but who slew all these? But then again others conceive, that these words were spoken to those that had cut off these heads of Ahabs' sons; or to them jointly together with the rest of the people, and that ironically, Ye be righteous; as if he should have said, you take yourselves to be righteous, and would lay all the blame of that which is done upon me; but this fact of yours hath now made us equally sharers in this business; Behold, I conspired against my master, and slew him, but who slew all these? that is, suppose that I should be charged for conspiring against, and killing my master, yet these heads I am sure you cut off, and not I; yea indeed, neither you nor I have done any thing herein, but what God would have done; it was not my letter that could have won you so readily to perform such an act as this, seeing many ways you might have secured both yourselves and them; but that there was a special hand of God in it, who would have that fulfilled which he had threatened by Elijah; which is more fully expressed in the following verse; Know now that there shall fall unto the earth nothing of the word of the Lord, for the Lord hath done that which he spoke by his servant Elijah.  
Vers. 11. So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests.] That is, his houshold-priests, neither is it any wonder that this caused not the priests of Baal to suspect him, when afterwards he called them altogether to Samaria: because the special reference which these had to the family of Ahab, might be thought the only cause of his cutting them off, that they might not in time to come plot any thing by way of revenge against him.  
Vers. 13. Jehu met with the brethren of Ahaziah king of Judah, etc.] That is, the sons of his brethren, 2. Chron. 22.8. (for all his brethren, the sons of his father Jehoram, were either slain, or carried away by the Philistines and Arabians that had lately broken into Judah, 2. Chron. 22.1.) and these he slew too, lest they should hereafter revenge the death of Ahaziah, or lay any claim to the crown of Israel.  
Vers. 14. And he said, Take them alive.] That is, Jehu commanded his servants to take these brethren of Ahaziah alive, both that he might be sure that none but those of the stock of Ahab were slain; and withal, that they might be made to know why they were put to death; namely, because they were of the cursed stock of Ahab.  
Vers. 15. He lighted on Jehonadab the son of Rechab, etc.] This man was a Kenite of the stock of Jethro, 1. Chron. 2.55. the same that either now or afterward imposed upon his sons an austere rule of civility, Jer. 35.6. that they should drink no wine, nor build houses, nor sow seed, nor plant vineyards, nor have any; but should all their days dwell in tents, and that (as is most probable) the better to preserve them from being corrupted with the growing luxury of those times, and to inure them beforehand to hardness, that they might be the better able to bear the misery which he foresaw the sins of the people would bring upon them: It seems he was a man of great note, especially for his piety in these times, and therefore Jehu the rather desired to be countenanced by him, and to have his approbation of his zealous proceed: whence it was that he took him into his chariot, and carried him to Samaria; only, first he questioned him whether he did from his heart approve of his proceed or no, Is thine heart right, as my heart is with thy heart? that is▪ Is thy heart faithful towards me, as mine is towards thee?  
Vers. 19 But Jehu did it in subtlety, to the intent that he might destroy the worshippers of Baal.] When Jehu had slain Ahab and all his posterity, who had always been the great promoter and supporter of the Baalites, it is likely that in all places they began to shift for themselves, and to hid their heads, as fearing what he would do to them: because therefore it would have been then hard to have any way surprised them severally, and because withal the taking of any open way of violence against them, might have caused some sedition in the kingdom, he thought it the wisest way, thus to catch them in a snare altogether, by pretending for Baal, and proclaiming a solemn assembly for his service; but how fare this blemished his zeal against that horrible idolatry, we may judge by that rule of the Apostle, that we may not do evil that good may come of it; Rom. 3.8.  
Vers. 23. Search, and look that there be here with you none of the servants of the lord] This Jehu spoke, as pretending, no doubt, that he would not have the worship of Baal profaned by the presence of any that were not cordial to his service, but withal intending to save them from the sword, (what ever they might deserve) if curiosity perchance should have drawn any of them thither.  
Vers. 25. And it came to pass assoon as he had made an end of offering the  offering, etc.] That is, assoon as the chief priest of Baal had made an end of their sacrifice, which they had undertaken by Jehues' encouragement; so long it seems Jehu deferred the execution, that if they were not all yet come thither, he might be the surer to have them all there, ere the soldiers were let in upon them.  
And went to the city of the house of Baal.] Many Expositors take this indefinitely; to wit, that the guard and the captains went into every city where there was any temple dedicated to Baal, and beat down the temples, and destroyed the images, whence they say, that is added vers. 28. Thus Jehu destroyed Baal out of Israel: But me thinks the words seem here rather to imply their going first to some city near Samaria, which was particularly dedicated to Baal, where was Baal's chief temple; of which I conceive that is spoken vers. 27. that they broke down the house of Baal, and made it a draught-house unto this day; for it is not probable, that every house of Baal throughout the kingdom, was turned into a jakes, but only his chief temple, thereby to express their detestation of that idolatry, wherewith the kingdom of Israel had been defiled.  
Vers. 30. And the Lord said unto Jehu, etc.] To wit, by some prophet that he sent unto him, perhaps Elisha or the young prophet that was sent to anoint him: though Jehu continued in the idolatry of Jeroboam, yet because the suppressing of the idol-worship of Baal, and the rooting out of Ahabs' posterity, was in itself a good service, God promised here that kingdom to his heirs unto the fourth generation; which was accomplished in the mediate succession of Jehoahaz, and Jehoash▪ and Jeroboam, and Zachariah, chap. 13.1. and chap. 14.16. and vers. 29.  
Vers. 32. In those days the Lord began to cut Israel short, etc.] That is, to abate their power, and to make sore havoc amongst the people; for so this is explained in the next words, And Hazael smote them in all the coasts of Israel: and then no doubt did he exercise those inhuman cruelties upon the Israelites, of which Elisha had foretold him, chap. 8.12. I know the evil that thou wilt do unto the children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.  
Vers. 36. And the time that Jehu reigned over Israel in Samaria, was twenty and eight years.] Whereof six years Athaliah reigned in Judah, and Jehoash the son of Ahaziah the remaining two and twenty years.   

CHAP. XI.  
Vers. 1. ANd when Athaliah the mother of Ahaziah saw that her son was dead, she arose, and destroyed all the seed royal.] That is, all the princes of the blood royal that were left. Joram had killed his six younger brethren the sons of Jehoshaphat, immediately upon the death of his father, 2 Chron. 21.2, 4. after that all his own sons (save only Ahaziah the youngest, who succeeded him in the throne) were either slain, or carried away by the Philistines and Arabians, 2. Chron. 22.1. again, after that forty two princes of the royal blood Jehu had slain, chap. 10.13, 14. so that it may seem there were not many of the seed royal left. Athaliah therefore (that happily was left by her son Ahaziah to govern the kingdom, when he went to help Joram in his war) taking this advantage of the ruins of this royal family, did forthwith lay hold upon those few of the princes of the blood that were left, and slew them, that so she might occupy the royal throne herself, and so settle the worship of Baal in the kingdom of Judah, which to her grief she saw was now rooted out by Jehu in the kingdom of Israel. If these princes, whom she slew, had been only the grandchilds of Jehoshaphat, by some of his other sons, and not by her husband Joram; or had they been her husband's children by some other wives, this fact had been the less to be wondered at: but by the saving of her own son's son out of her hands, to wit, Joash the son of Ahaziah, it is manifest, that she spared not her own children: and this indeed is most strange, that she should be so unnatural, especially if we consider also, that under the title of being protector to her young grandchild Joash, she might with more ease and safety have done what she list in the kingdom, and so have made better use of his life then of his death: but for this it may be answered; first, that ambition and zeal for Idolatry do usually blind men and women, and make them most unnaturally cruel: Secondly, that there might be other reasons inducing her thereto (though they be not expressed in the Scripture) as for instance, perhaps she might have other sons and grandchilds; either by adultery, or by a former husband, or by some daughter of Jorams, upon whom she might rather desire to settle the crown of Judah, perhaps those that broke up the house of God, and bestowed the dedicated things thereof upon Baalim, 2. Chron. 24.7. For the sons of Athaliah that wicked woman, had broken up the house of God, and also all the dedicate things of the house of the Lord did they bestow upon Baalim. Thirdly, howsoever sure we are, that there is no wickedness so unnatural and unreasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people: and besides there was a special hand of God in it, that those that were descended from Ahab, (though only by the mother's side might be destroyed, save only Joash, who was left to succeed in the throne of Judah.  
Vers. 2. But Jehosheba the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, etc.] This Jehosheba, or Jehoshabeath, 2. Chron. 22.11. the sister of Ahaziah, and daughter of Joram, was married to Jehoiada the high priest, as is noted in that place of the Chronicles before cited; and therefore it is not likely that she was the daughter of Joram by Athaliah, but by some other of his wives, because we cannot well think that he would have taken a wife of that cursed idolatrous stock. But however, sister she was to Ahaziah the late king of Judah, and therefore hearing of Athaliahs' bloody project, she stole this young infant her brother's youngest son out of the nursery, and hide him with his nurse in the bedchamber, that is, in some bedchamber of the priests, which were adjoining to the Temple, and so kept him close six years together: how it came to pass that this young▪ late-born infant was not miss, or being miss, was not hunted after, and by diligent search discovered, it is hard to say; most probable it is, that some deceit or cunning was used, as by the substitution of some other child in his room, whether dead or living, or by corrupting those Athaliah had employed in this bloody service, or some such way, by which means Athaliah might verily think he was killed with the rest; or if she had same small ground to suspect any thing to the contrary, she might in policy forbear to make any noise of it, lest the people hearing such a rumour, should be the readier to hearken after innovations, and be the less conformable to the present government. However, because Joash this young infant thus miraculously saved, is expressly here called the son of Ahaziah, and so elsewhere constantly, vers. 4.12. chap. 12.18. 2. Chron. 22.11. 1. Chron. 3.11. it is therefore no way probable, which some affirm, that he was of the posterity of Nathan, and succeeded in the throne, because all Solomon's posterity was extinguished by Athaliah; especially if we consider that the reason intimated in these words why Jehosheba preserved him, was because of her near alliance to him, as being his aunt his father's sister.  
Vers. 4. And the seventh year Jehoiada sent and fet the rulers over hundreds, with the captains, and the guard, etc.] When Athaliah had usurped the crown of Judah six years, and somewhat more, without any disturbance either of domestical adversaries, or foreign enemy (for Jehu had enough to do at home to oppose the victorious armies of Hazael, wherewith he was so fare overcharged) at length Jehoiada began to think of settling him in the throne, to whom of right it did belong, who was now full seven years old, vers. 21. Seven years old was Jehoash when he began to reign; and had been hitherto hid in a cell of the Temple by his wife Jehosheba, not judging it fit to conceal him any longer, first, that his young sovereign might not want that princely education which was requisite, and whereof his years began now to be capable: and secondly, that the idolatry of Baal might not by her means take too deep root before it were weeded up; having therefore first imparted this secret to five of the chief captains of the land, in whose fidelity he had best assurance, and made a covenant with them, afterward by their means he drew in others of the principal men of the country (both the Levites and others) only at first procuring that they should repair to Jerusalem, where they should be further acquainted with the whole matter, 2. Chro. 23.1, 2. and so accordingly being met together as is here expressed) in the temple, having taken an oath of secrecy and fidelity of them, he shown them the king's son, made a covenant with them to advance him to the kingdom, and resolved how the business should be managed the next sabbath day in every particular, as is expressed in the sequel of the story. Indeed some Expositors conceive, that those five mentioned, 2. Chron. 23.1. to whom Jehoiada did first impart the business, were priests and Levites, and so also all that were employed in this service; and that because they managed this business in the temple, whither none (say they) but those of the tribe of Levi might enter; but yet considering that the court of the people was a part of the temple, and within the gates thereof, and withal because those five men are expressly termed captains of hundreds, and it is said, that they gathered to them not only the Levites, but also the chief of the fathers of Israel, 2. Chron. 23.1, 2. I see not why they should hold that they were only Levites that Jehoiada did now call in to his help.  
Vers. 5. This is the thing that ye shall do; a third part of you that enter in on the sabbath, etc.] This he spoke to the Levites, the Levites were by an order established long since amongst them by David, divided into four and twenty orders or companies, which did in their courses, each company a week discharge the service of the temple (the rest abiding the whilst in their own private dwellings, in the several cities of Judah) and so every sabbath day, they that had served the week before went out, and another came in that served in their room: and in each company or course there was in David's time a thousand Levites, besides the porters and singers. Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands, as would suffice to manage the business; to help this want, Jehoiada resolved to arm the Levites for the work, and to the end they might be the stronger, he took in the new company that were to come in on the sabbath, and did not discharge the old that should have then gone out, but retained them still, and so by that means without any noise he had made up such a number as would be able to deal with the queens ordinary guard; for in probability they might be about three thousand men; which accordingly under the command of their several captains, (either the chief of the Levites, or those commanders of soldiers whom he had sworn his associates in this design) he thus disposed of; those that were newly to enter in that sabbath unto the service of the temple, (for the work it seems was to be done on the sabbath day) he divided into three parts, one part whereof he assigned to watch at the gate of the outer court that led to the king's palace, which was the north gate, the same it seems which is called, vers. 19 the gate of the guard, where Athaliah now was, that no body might thence break in upon them: another part he assigned to be at the gate of Sur; which was the east gate that led into the city, called also the gate of the foundation, 2. Chron. 23.5: another part to ward at the south gate, called here the gate behind the guard; that is, the gate right opposite against that gate where the kings guard used to stand, which led to the king's house: Again, those that were to go out from the service of the temple that sabbath, he divided into two parts, and appointed them to be a guard in the temple unto the king's person, the one on his right hand, the other on his left: Many conjectures I find amongst Expositors very different from this which I have noted both concerning the disposing of the Levites, and concerning the gates at which they were set; but herein it is hard indeed to determine the certainty, because the passages are so obscure.  
Vers. 6, So shall ye keep the watch of the house that it be not broken down.] That is, that the watch be not disordered by the breaking in of any body; whereby the temple may be profaned by the rushing in of those, that ought not to enter into it; the person of our young king may be endangered, and the business we have in hand may be utterly overthrown.  
Vers. 8. And he that cometh within the ranges, let him be slain.] By the ranges are meant the ranks of the Levites thus ranged in their places, according to the order of military discipline; which if any should offer to break through by force, they were appointed to slay them.  
Vers. 10. And to the captains over hundreds, did the priest-give king David's spears, etc.] To wit, for themselves and for their men. These spears and shields might be such as David had taken in the wars, and had laid up in the tabernacle, as he did the sword of Goliath, as memorials of the great victories that God had given him, which were afterward by Solomon removed into the temple; but however I conceive, that there was an armoury in the temple provided purposely, that they might be in a readiness for the guarding and defence of that holy place upon all occasions, and that because there were now found there weapons for so many thousands as were at present employed; and happily because for this as for other things, David had given directions to his son Solomon, therefore they are called here, David's spears and shields that were in the temple: had they been to b●ing in men ready armed into the temple, they could hardly have carried the business so closely as they did, but the Levites being the men appointed for this exploit, and they coming in unarmed, as at other times for the service of God's house, and being there armed out of the Magazine that was in a readiness in the temple, there was not the least noise or suspicion of any thing that was intended, till it was put in execution.  
Vers. 12. And he brought forth the king's son, and put the crown upon him, and gave him the testimony, etc.] That is, the book of the law; as was enjoined, Deut. 17.18.  
Ver. 13. And when Athaliah heard the noise of the guard, and of the people she came to the people, into the temple of the lord] That is, when she heard the noise of the guard in the temple, shouting and clapping their hands when the king was crowned, and the people running in the streets, and making towards the temple with many unusual acclamations and expressions of joy (as it is expressed, 2. Chron. 23.12. Athaliah heard the noise of the people running and praising the king) she went to see what was done in the temple, not any whit suspecting that which was done, and so through the providence of God, did unwittingly cast herself into their hands: nor was it against the charge given by Jehoiada, vers. 8. he that cometh within the ranges, let him be slain: that she was suffered to come within the ranges, because she came not in an hostile manner, but quietly came in amongst them without any mistrust or fear, and it must needs be known to be of great advantage to get her within their power.  
Vers. 14. And when she looked, behold, the king stood by a pillar, as the manner was, etc.] Where it seems the throne for the king was erected; but the most of Expositors understand this of the brazen scaffold which Solomon made in the Temple, 2. Chron. 6.13. the like is noted afterward of Josiah, chap. 23.3. And the king stood by a pillar, and made a covenant, etc.  
Vers. 16. And they laid hands on her, and she went by the way by the which the horses came into the king's house, etc.] Some understand this of the way into the city, where was the horse gate, mentioned, Neh. 3.28. and Jer. 31.40. but the words do clearly enough show that it was the ordinary horse and cart way that led into the court, where were the stables and other outhouses that belonged to the king's palace, and therefore it is said, vers. 20. that they slew Athaliah with the sword beside the king's house: even in the place of her death they sought to cast reproach upon her; her mother Jezebel was trodden under the horse heels, and now she was dragged by the horse way, and slain amongst the stables and dunghills of the king's house.  
Vers. 18. And all the people of the land went into the house of Baal, and broke it down, his altars, etc.] And the more cheerfully no doubt they did this, because they would not be behind the Israelites, where Jehu had already suppressed the idolatry of Baal, as they did now in the kingdom of Judah.  
And the priest appointed officers over the house of the lord] That is, Jehoiada appointed officers for the watch of the Lords house; the rather, for fear of danger in this sudden change, and withal, perhaps reduced into order, whatever besides had been disordered in the days of Athaliah, 2. Chron. 24.7. For the sons of Athaliah that wicked woman, had broken up the house of God, etc.  
Vers. 19 They brought down the king from the house of the Lord, and came by the way of the gate of the guard to the king's house.] That is, the gate of the king's house, where the guard usually stood.   

CHAP. XII.  
Vers. 3. BUt the high places were not taken away, etc.] So long had the people been enured to this erroneous worship of God, that it seems even Jehoiada himself durst not advice the king to proceed to the reformation of this evil also, for fear of causing some tumult amongst them.  
Vers. 4. And Jehoash said to the priests, all the the money of the dedicated things, etc.] The Temple was at this time fallen into great decay, through the wickedness of former kings, but especially of Athaliah For the sons of Athaliah that wicked woman, 2. Chron. 24.7. had broken up the house of God, and also all the dedicate things of the house of the Lord did the bestow upon Baalim: the first act therefore that Jehoash took in hand when he began to rule without a protector, was the reparation of that holy place; as indeed most requisite it was that he should be careful to uphold the Temple, that had been the nursery of his infancy, and the best means to secure his life, and to uphold his just title to the crown of Judah, and to this end he enjoined the priests carefully to gather all the money of the dedicated things, that is, all the money dedicated to the service and repair of the Temple, and then the particulars are expressed (purposely I conceive to distinguish this money from that which was brought in for the use of the priests themselves, as the money for the redemption of the first born and such like) namely, first, the money of every one that passeth the account: that is, the half shekel that they were to pay when they were numbered from twenty years old and upward, Exod. 30.12, 13. which is therefore called, 2. Chron. 24.6. the collection of Moses the servant of the Lord, and of the congregation of Israel for the tabernacle of witness; and vers. 9 the collection that Moses the servant of God, laid upon Israel in the wilderness: concerning which, see the notes, Exod. 30.12, 13. secondly, the money that every man is set at; that is, the money which any man shall by the priest be appointed to pay for his redemption, when he hath vowed himself to God, according to that law, Levit. 27.2. etc. of which see the note there: and thirdly, all the money that cometh into any man's heart to bring into the house of the Lord; that is, which any man shall voluntarily give for the reparation of the house.  
Vers. 5. Let the priests take it to them, every man of his acquaintance. In 2. Chron. 24.5. it is said that Joash appointed them to go out unto the cities of Judah, and gather this money from year to year; this receiving it therefore every man of his acquaintance, is meant of their gathering it in the several cities where they dwelled; (for the Levites were dispersed in several cities of Judah) where they were acquainted, and well known amongst the people.  
Vers. 7. Now therefore receive no more money of your acquaintance, but deliver it in for the breaches of the house.] That is, he enjoined them to meddle no more with the receiving of the money, but to pay in that which they had already received, when the king first set on foot this work: as he appointed them to collect the monies above mentioned for the repairing of the temple, so also he charged them to hasten the work, 2. Chron. 24.5. Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter: when therefore in the twenty third year of his reign, he saw that yet nothing was done, he took it for granted that either they had been negligent in collecting the money, or that they did not faithfully pay in what they received; or at least, that the people suspecting their diverting of it to their own private uses, did not pay it so willingly as otherwise they would; and therefore he took the work out of their hands, and appointed another way for the gathering of the money as is afterward expressed.  
Vers. 9 But Jehoiada the priest took a chest, and bored a hole in the lid of it, etc.] To wit, by the command of the king, 2. Chron. 24.8. to prevent all suspicion for the time to come of any corruption in this business: first, they made this chest whereinto the money should be put, and wherein it should be kept; and then they made a proclamation throughout the kingdom, that every man should bring in the appointed contribution, which accordingly was done with much alacrity and willingness, 2. Chron. 24.9, 10.  
Vers. 10. The king's Scribe, and the high priest came up, and they put it up in bags, etc.] In 2. Chron. 24.11. it is, the king's Scribe, and the high priests officers came up, and emptied the chest, etc.  
Vers. 13. Howbeit, there were not made for the house of the Lord, bowls of silver, snuffers, etc.] That is, not till the temple was fully repaired, but when that work was finished, the money that was left was employed in making these vessels for the house, 2. Chron. 24.14.  
Vers. 16. The trespasse-money, and sinne-money was not brought into the house of the Lord: it was the priests.] That is, the money which by the law those men were to pay by way of satisfaction, according to the estimation of the priests that had any way wronged the Lord in his holy things, Levit. 5.15. whether it were done ignorantly or wittingly, in both the cases satisfaction was to be made, and the one of these is called trespasse-money, and the other sinne-money.  
Vers. 17. Then Hazael king of Syria went up.] Notwithstanding this fair beginning of Jehoash his reign, no sooner was Jehoiada dead, but by his flattering princes he was drawn away to the worship of idols, and so wrath came upon Judah and Jerusalem for this their trespass, 2. Chron. 24.17, 18. namely, by Gods letting lose Hazael king of Syria upon them, as is here said; from whom they were fain to purchase their peace by a great sum of money, as is expressed, vers. 18.  
Vers. 20. And his servants arose, and made a conspiracy, and slew Joash, etc.] Some other passages are recorded in the Chronicles not here expressed, as first, when sundry prophets had in vain laboured to reclaim both king and people from their idolatry, at length Zachariah the son of Jehoiada the priest, was by the Spirit of the Lord stirred up to admonish them of their wickedness, who did it accordingly with great courage, assuring them that this was the cause of Hazaels' prevailing against them: whereupon a conspiracy was made against him, and by the king's commandment (who forgot what his father Jehoiada had done for him) he was stoned to death: secondly, that according to the prayer of this blessed Martyr at his death, the Lord look upon it, and require it, before that year was expired, the Syrians invaded the land again, and executed the judgements of God with great severity, for though the Syrians it seems came rather to pillage, then to perform any great action (for they came with a small company of men) and Jehoash went out against them with a very great army, yet by the providence of God, this small band of Syrian rovers, overthrew that great host of Judah, wherewith being encouraged, they went up against Jerusalem, and destroyed all the Princes of the people, who had drawn away their king from the worship of the true God, and sent all the spoil of them to the king of Damascus; and as for Jehoash they left him in sore diseases (perhaps by tortures they had put him to) which advantage two of his servants apprehending they made a conspiracy against him, and slew him in his bed when he had reigned forty years, vers. 1. to wit, two and twenty years with Jehu, and the rest with his son Jehoahaz, and his grandchild Jehoash, which is largely related, 2. Chron. 24.18,— 25.  
Vers. 21. For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died.] This Jozachar was also called Zabad, 2. Chron. 24.26. where also it is expressed that Shimeah was an Ammonitesse, and that Shomer, there called Shimrith, was a Moabitesse; And these are they that conspired against him, Zabad the son of Shimeath an Ammonitesse, and Jehozabad the son of Shimrith a Moabitesse.  
And they buried him with his fathers in the city of David.] But not in the sepulchers of the kings, 2, Chron. 24.25.   

CHAP. XIII.  
Vers. 1. JEhoahaz the son of Jehu began to reign over Israel in Samaria, and reigned seventeen years.] Yet two years before his death he made his son Joash king, see vers. 10, 22.  
Vers. 3. And he delivered them into the hands of Hazael king of Syria, and into the hands of Benhadad the son of Hazael, all their days.] That is, all the time of the reign both of Jehu the father and Jehoahaz his son.  
Vers. 4, And Jehoahaz besought the Lord.] Namely, when he was brought so low by the Syrians that he had not left him above fifty horsemen, and ten chariots, and ten thousand footmen, as is afterward expressed, vers. 7.  
Vers. 5. And the Lord gave Israel a saviour, etc.] To wit, Joash the son of Jehoahaz, who afterward prevailed mightily against the Syrians, and after that also Jeroboam his son, chap. 14.27. so that afterward the children of Israel dwelled in their tents as beforetime; that is, they dwelled in their houses quietly and peaceably: see the note, 1 Kings 12.16.  
Vers. 7. The king of Syria had destroyed them, and had made them like the dust by threshing.] That is, he had broken them to pieces, and scattered them (as corn may be with too much threshing) so that scarce any where was there an army together, and they were become a people of no power and no esteem.  
Vers. 8. Now the rest of the acts of Jehoahaz, and all that he did, and his might, &c,] That is, with what courage and valour he resisted the Syrians, though they still prevailed against him; which is the rather noted to make it manifest that the calamities that befell the Israelites in his time, were of God's just judgement, because of their sins, rather than from any want of courage and might in their king.  
Vers. 9 And Jehoahaz slept with his fathers.] Having reigned seventeen years, vers. 1. all which time Jehoash the son of Ahaziah reigned in Judah.  
Vers. 10. In the thirty and seventh year of Joash king of Judah, began Jehoash the son of Jehoahaz to reign, etc.] Jehoahaz the father of Joash began his reign, in the three and twentieth year of Joash king of Judah, and reigned seventeen years, vers. 1. which must needs be till the nine and thirtieth year of Joash king of Judah complete; and how then did his son begin his reign in the thirty seventh year of Joash king of Judah, as is here said? I answer, that Joash was made king his father yet living, and reigned three years together with his father, but reigned not alone till the last; that is, the fourtieth year of Joash king of Judah; and hence it is also, that Amaziah the son of Joash king of Judah, is said to have begun his reign in the second year of Joash son of Jehoahaz king of Israel, chap. 14.1. either therefore because Jehoahaz being wearied and broken with long adversity, desired to discharge himself in part of those heavy cares that lay upon him; or because Elisha had perhaps foretold the victories of this his son, of which we read, vers. 14.15. etc. two years before his death he made his son king.  
Vers. 12. And the rest of the acts of Joash, and all that he did, etc.] As namely the three great victories which he obtained against the Syrians, of which Elisha foretold him, vers. 17, 18, 19 and his rescuing many cities of Israel from the Syrians, vers. 25. and how he prevailed against Amaziah king of Judah, which is related in the following chapter.  
Vers. 13. And Joash slept with his fathers.] Having reigned sixteen years, vers. 10. to wit, after his father's death, besides the three years that he reigned with his father: the first year of his sole government, Joash the son of Ahaziah reigned in Judah, and Amaziah his son the other fifteen years.  
Vers. 14. Now Elisha was fallen sick, of the sickness whereof he died.] To wit, about five and fifty years at least, as is generally thought, after Elijah was taken up into heaven; in which time, Jehoshaphat, Jehoram, Ahaziah, Athaliah, and Jehoash swayed the sceptre of Judah; and Jehoram the son of Ahab, Jehu, Jehoahaz his son, and Joash the son of Jehoahaz did successively sit in the throne of Israel: yet some Expositors hold, that Joash his visiting this sick prophet related in the following words, was whilst his father Jehoahaz was yet living, to wit, that when his father had sought unto the Lord, as is said before, vers. 4. then this his son Joash came both to visit the sick prophet, and to inquire concerning those sad calamities that had befallen the kingdom of Israel: and so when he saw him in so weak a condition, wept over his face, and said, O my father, my father, the chariot of Israel and the horsemen thereof; with the same words wherewith Elisha had bewailed the loss of Elijah, chap. 2.12. concerning which, see the note there. Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha, should yet thus passionately bewail the sickness of the prophet, if we consider in what a distressed condition his kingdom was at present, and how great things God had done for his predecessors the kings of Israel, by Elishaes' means.  
Vers. 16. And Elisha put his hands upon the king's hands.] The prophet putting his hands upon the king's hands when he was drawing the bow to shoot, was to signify, that through God's assistance, whose person the prophet did now represent, he should be victorious over the Syrians, according to those expressions, Psalm. 18.34, 35. He teacheth my hands to war, so that a bow of steel is broken by my arms: thou hast also given me the shield of thy salvation, etc. Psalm. 144.1. Blessed be the Lord my strength, which teacheth my hands to war and my fingers to fight. Gen. 49.24. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob.  
Vers. 17. And he said open the window eastward, etc.] To wit, because Syria lay eastward, and it was to signify the vanquishing of the Syrians by Joash, that the arrow was to be shot out at that window.  
The arrow of the Lords deliverance, and the arrow of deliverance from Syria, etc.] That is, by this arrow is signified, that the Lord by thy might will certainly deliver his people, and that from the Syrians, who have hitherto brought such calamities upon them; and thus even that kindness, which Joash had now shown to God's prophets was abundantly rewarded.  
Vers. 18. And he said, Take the arrows: and he took them. And he said unto the king of Israel, Smite upon the ground, etc.] Having by the former sign the arrow shot out at the window eastward, foreshown that he should vanquish the Syrians, now by another sign he undertakes to show him how often he should overcome them.  
Vers. 19 And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times, etc.] It seems the Lord had shown to Elisha, that so oft as Joash should voluntarily, after a general charge, smite the earth, so oft should Israel smite Syria; and hence was Elishaes' anger, that he smote the earth no oftener: But may some say, seeing the Prophet did not enjoin the king to smite it often, why should he be angry with him for this? I answer, because by the prophets explaining the meaning of his former action, to wit, his shooting out at the window, the king might have easily conceived, that even this second action that was enjoined of smiting the earth, was also intended as a parabolical sign of his smiting the Syrians, and so thereupon might have been eager to have given many strokes to the earth. Some Expositors indeed give another reason of the Prophet's anger; namely, that he was angry, not because the king smote the ground no oftener, but because by the kings smiting the earth so seldom, the Prophet foresaw his future slackness in pursuing the execution of God's vengeance upon the Syrians, and the deliverance of God's Israel: but the former reason of the Prophet's anger is I conceive most agreeable with the words of the text: And whereas this which is here said, Thou shouldest have smitten five or six times, then hadst thou smitten Syria till thou hadst consumed it; whereas now thou shalt smite Syria but thrice, may seem to contradict what was said before, vers. 17. where it was absolutely promised Joash, that he should smite the Syrians till he had consumed them: we must know, that the Prophet there spoke only of an utter consuming those armies of the Syrians, over whom he was to obtain three memorable victories; but here he speaks of an utter ruining the whole power of the kingdom of Syria in general, which should have been if he had smitten the earth five or six times, but now should not be.  
Vers. 21. And it came to pass as they were burying a man, that behold, they spied a band of men, and they cast the man into the sepulchre of Elisha, etc.] The meaning of this is, that as they were going to bury a dead man, they spied a band of Moabites that were broken into their land, to rob and spoil their country, and so not having time to carry him to the place prepared for his burial, they removed the stone that covered Elishaes' sepulchre, and cast him in there; whereupon the dead man revived so soon as he touched the bones of Elisha, and stood up upon his feet: for we must not think that the sepulchre of Elisha lay open so, that in their fear they could presently without any more ado cast the dead man upon the bones of the Prophet: however by this singular miracle the Lord was pleased; First, to teach the people that it was the mighty power of God, and not any power in Elisha himself, whereby in his life time he had wrought so many glorious miracles: And secondly, to strengthen the faith of Joash concerning those victories which this holy Prophet of God had foretold him a little before his death, in that hereby he might see that God could as easily revive their dead state, as he had now revived this dead man; yea and besides, in this miracle wrought by the dead body of Elisha, we have a lively figure of that life, which all believers do obtain, by applying to themselves by faith the death of Christ their Saviour.  
Vers. 22. But Hazael king of Syria oppressed Israel all the days of Jehoahaz.] That is, all the time he reigned alone.  
Vers. 23. Neither cast he them from his presence as yet.] The Lord did not as yet quite root out the Israelites from the land of Canaan, which he had chosen for his habitation; nor turned them off from enjoying any outward communion with him in his ordinances, as he did afterwards.   

CHAP. XIIII.  
Vers. 1. IN the second year of Joash son of Jehoahaz king of Israel, reigned Amaziah, etc.] That is, in the second year of his reign, after he began to reign alone, his father Jehoahaz being dead: for he began to reign three years before his father died, and that was the thirty seventh year of Joash king of Judah (the father of this Amaziah) who reigned forty years complete. See the note chap. 13.10.  
Vers. 2, And reigned twenty and nine years in Jerusalem.] Of which nine and twenty years, Joash reigned in Israel fifteen years complete, and something more; (for he began his reign the year before Amaziah, vers. 1. In the second year of Joash son of Jehoahaz king of Israel, reigned Amaziah: and he reigned but sixteen years in all, chap. 13.10. and the other, fourteen years complete, and something more, Jeroboam the son of Joash reigned in Israel; and therefore it is twice expressed, that Amaziah outlived Joash king of Israel fifteen years, vers. 17. of this chapter, and 2 Chron. 25.25.) but then may some say: if Amaziah lived but to the fifteenth year of Jeroboam the son of Joash; how is it said, that Azariah, or Uzziah the son of this Amaziah, began his reign in the seven and twentieth year of Jeroboam, chap. 15.1? I answer; either Jeroboam was designed king by his father Joash twelve years before his death, and so that which was but the fifteenth year of Jeroboams reign, to wit, when Azariah or Uzziah was made king of Judah, is counted the seven and twentieth from his first designation to the crown of Israel; or rather Azariah or Uzziah was not fully seated in the kingdom until twelve years after the death of Amaziah: see chap. 15.1,  
Vers. 3. And he did that which was right in the sight of the Lord, yet not like David his father, etc.] That is, he did, to wit, in the beginning of his reign, that which was for the substance of it approved of God; but he did not do it (as David did) with an upright and perfect heart, 2. Chron. 25.2. And he did that which was right in the sight of the Lord, but not with a perfect heart: he did that good he did, out of respect to men, or to his own advantage; not out of a sincere desire of pleasing God: such as his father was, such was he; his father a while out of a respect to men (as long as Jehoiada lived) did that which was right, but out of a false hollow heart, and so afterward fell away to idolatry, and so did he.  
Vers. 4. Howbeit the high places were not taken away, etc.] This is added by way of exception not to that which went immediately before, of his doing all things as Joash his father did, (for his father Joash did not take away the high places, no more than he did) but to that which is said in the beginning of the third verse, that he did that which was right in the sight of the Lord; to wit, in the beginning of his reign; for as concerning this outward conformity, which at first he yielded to the law of God, herein he failed, that he did not suppress that superstitious worshipping of God in the high places.  
Vers. 5. And it came to pass, assoon as the kingdom was confirmed in his hands, etc.] It seems the murder of his father Joash. chap. 12.20, 21. was at least so fare approved and applauded by many of the people, as the just judgement of God upon him for his apostasy to idolatry, and especially for the death of Zachariah the son of Jehoiada, that Amaziah at his first entrance upon the kingdom, thought it good policy to dissemble his displeasure, and give way to the time; and so forbore a while to punish the traitors: but assoon as he perceived his government well established, and found that the conspirators (howsoever the deed done was applauded as the handy work of God) had neither any mighty partakers in their fact, nor strong maintainers of their persons; he on a sudden called them to an account, and so without any tumult they were put to death.  
Vers. 6. But the children of the murderers he slew not, etc.] Which is noted, as one of those acts wherein he carried himself commendably in the beginning of his reign: he might well fear lest the children of those he now put to death, might seek in after times to be revenged on him, and yet he would rather hazard this, then transgress God's law: which enjoined that the children should not be put to death for any fault of their parents, Deut. 24.16.  
Vers. 7. He slew of Edom in the valley of salt, ten thousand, and took Selah by war, etc.] Of this valley of salt, see the note 2. Sam. 8.13. whether it were the happy success of Joash king of Israel, in his wars at this time against the Syrians, that kindled in Amaziah a desire of undertaking some expedition, wherein himself might purchase the like honour; or what else it was that first put Amaziah upon this invasion of the Edomites, it is not expressed: sufficient cause he had of making war upon them, because in his grandfather Jehorams time they had rebelled, and so continued unto this time; and therefore considering of what importance the reducing of them to their former subjection would be, he went forth against them, and obtained a notable victory, though he did not wholly subdue them: the particulars of which enterprise are more fully expressed, 2. Chron. 25.5— 16. as first, that though upon a view taken, he found in his own kingdom three hundred thousand serviceable men for the wars, yet thinking it the better way in point of policy, to wage this war chief by mercenaries, he hired an hundred thousand able valiant men of the Israelites for an hundred talents of silver, (who were in those times by reason of their successful wars against the Syrians, become famous soldiers) to go with him against the Edomites; for which being reproved by a prophet that came to him, and threatened with ill success, if he strengthened himself with the help of these men, whom God did not love, because they were idolaters, though he prospered them in their wars against the cruel Syrians; however he stuck a while at the loss of that great sum of money, wherewith he had hired them, yet at length he dismissed them; and they enraged hereby to revenge this high disgrace, (as they esteemed it) fell upon the cities of Judah in their return, and slew three thousand of them, and took much spoil. Secondly that entering afterwards courageously into the Edomites country with his own soldiers, he obtained against them a notable victory, wherein he not only slew of them ten thousand, as is here expressed; but also took other ten thousand prisoners, whom he threw from an high rock, that very place perhaps, which is here called Selah, or the rock: using it may be such severity against them, because notwithstanding this his victory, they still stood out, and would not be reduced again under the subjection of the crown of Judah: & thirdly, that when he returned home, besotted by I know not what strange witchcraft, he set up the idol-gods of the Edomites (which among the other spoils he had brought away) to be his gods, and worshipped them, and burned incense unto them; for which being reproved by a Prophet, he would not hearken to him, but checked him for daring to meddle with him, and so received from the Prophet that fearful doom, that God had determined to destroy him.  
Vers. 8. Then Amaziah sent messengers to Jehoash the son of Jehoahaz, etc.] That is, Amaziah puffed up with his late victory in his wars against the Edomites, sent a proud challenge to Joash, wherein he dared him to meet him with his best forces, and give him battle: most probable it is, that the injury done him by the Israelites, whom he had dismissed when he undertook the late expedition against mount Seir, was the first occasion that provoked him to quarrel with Joash, 2. Chron. 25.13. But the soldiers of the army which Amaziah sent back that they should not go with him to battle, fell upon the cities of Judah from Samaria, etc. and that this late wrong might also bring old matters into question; namely, the slaughter which Jehu the grandfather of this Joash, had made amongst the princes of Judah; and especially the title which the kings of Judah had to the kingdom of the ten tribes, as well as those of Judah and Benjamin, the advice which he took with his counsel, 2. Chron. 25.17. Then Amaziah king of Judah took counsel and advise, and sent to Joash the son of Jehoahaz the son of Jehu, saying, Come, let us see one another in the face, seems to imply, that they debated amongst them these just grounds, which he had to make war against the king of Israel: and most likely it is, that these things were objected by him in this challenge that he sent; but because he sent this message in an insolent manner, as one that did rather desire to decide the business by the sword, then to have it otherwise composed, and to try the strength and courage of the king of Israel in a pitched battle, therefore is this only expressed, that he challenged him to meet him in the field, and give him battle face to face; for that is the meaning of these words, Come, let us look one another in the face.  
Vers. 9 The thistle that was in Lebanon, sent to the cedar that was in Lebanon, etc.] Thus Joash answered Amaziah by a parable; and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak, and of little strength, easily overborne and trodden down, to entertain proud and aspiring thoughts concerning themselves, as if they were above the reach of danger; and he makes the thistles pride in this parable, to be the desiring of the cedars daughter for his son's wife, therein to couch secretly an argument from the less to the greater: if it were too much for the thistle to offer affinity with the cedar, much more than to make war against the cedar, which he would have Amaziah know was just his case; because he looked upon Amaziah as a poor, weak, and contemptible king in comparison of himself, though proud and quarrelsome, he compares him to a thistle, the basest of all shrubs, though full of prickles; and himself (who had ten of the tribes of Israel under his command, whereas the other had but two) to a cedar, the most noble of all trees; only, he compares Amaziah to a thistle in Lebanon, as well as himself to a cedar in Lebanon; because Amaziah was a king as well as he: again, from the foolish pride in the thistle in sending such a message, he implies how fare greater the pride and folly of Amaziah was, in sending such a challenge to him: and last of all, by showing what became of the thistle, There passed by a wild beast that was in Lebanon, and trod down the thistle, he gives Amaziah to understand what his end would be, if he persevered in his resolution to make war against him; to wit, that his forces would easily crush and ruin him; and indeed, the miseries that would befall him are well compared to the treading down of a wild beast; because war (bellum quasi bellua) doth usually destroy and tread down all before it: and soldiers, as men void of all reason, and carried on merely with fury and brutish passions, are wont without all consideration, in a rude and brutish manner, to beat, and trample down all where they come; and therefore is the time of war called a day of trouble, and treading down, Isa. 22.5.  
Verse 11. But Amaziah would not hear.] To wit, because God would have him punished for his idolatry, whereunto he was then newly fallen, upon his victory against the Edomites, 2. Chron. 25.20. But Amaziah would not hear, for it came of God, that he might deliver them into the hand of their enemies; because they sought after the Gods of Edom.  
Therefore Jehoash king of Israel went up, etc.] That is, he stay not till the enemy broke in, and spoiled his country, but entered the kingdom of Judah, and so encountered with him in Beth-shemesh which belonged to Judah; which is added, because there was another Beth-shemesh in the tribe of Naphtali, Josh. 19.38.  
Vers. 13. And Jehoash king of Israel took Amaziah, etc.] And thus, in this Amaziah the son of Joash, God did yet further revenge the death of Zachariah the son of Jehoiada, who was most inhumanely and ungratefully murdered in his father's days, according to that which he said at his death, the Lord look upon it, and require it, and withal Amaziah himself was severely punished for his Apostasy to idolatry upon his victory over the Edomites.  
And broke down the wall of Jerusalem, from the gate of Ephraim, unto the corner gate, four hundred cubits.] Some conceive that this part of the wall was broken down, that the inhabitants might be rendered hereby the more fearful to attempt any thing against the kingdom of Israel, the strength of the city being so fare impaired; but such a breach that might be so easily made up again, could be no great curb to them: others say that it was done at Joash his command, that at that breach he might enter the city in his chariot, carrying the king before him, as in triumph; but why should four hundred cubits of the wall be beaten down that he might enter with his chariot? more probable therefore it is, that the city at first standing out against him, he battered down that part of the wall by the north gate, which was towards Ephraim, and therefore called the gate of Ephraim, and so took the city by force.  
Vers. 14. And he took all the gold, and silver, etc. and hostages, and returned to Samaria.] These hostages he took for assurance of their performing the conditions he had imposed upon them; but having Jerusalem in possession, and their king his prisoner, why did he not seize upon the kingdom, and join the twelve tribes again under his government: I answer, that which lately had befallen Athaliah, shown plainly how constantly affected the people stood to the house of David, neither could he tell what forces the people abroad in the country might presently raise against him; no marvel therefore though he chose rather to go away with a certain spoil, then to hazard all by aiming at the crown of Judah, upon such weak and uncertain terms.  
Vers. 16. And Jehoash slept with his fathers.] See the note, chap. 13.13. It seems he outlived not long that sacrilegious act of his, in robbing the Temple of Jerusalem.  
Vers. 17. And Amaziah the son of Joash king of Judah, lived after the death of Jehoash son of Jehoahaz king of Israel, fifteen years.] To wit, un-unto the fifteenth year of Jeroboam the son of Joash king of Israel. See the note, verse 2.  
Vers. 19 Now they made a conspiracy against him in Jerusalem, etc.] Ascribing all the miseries that had befallen their city and kingdom to him, who had provoked the king of Israel to invade their land, whereupon Jerusalem was taken and pillaged, etc. they were enraged against him, and so conspired together to take away his life; which though he discovered, and fled to Lachish, yet they pursued him thither, and there they slew him.  
Vers. 21. And all the people of Judah took Azariah, (which was sixteen years old) and made him king, etc.] To wit, in the seven and twentieth year of Jeroboam, chap. 15.1. but his father died in the fifteenth year of Jeroboam, vers. 14. and then (it seems) this his son Azariah or Uzziah, being not above four years old. Concerning which, see the note chap. 15.1. In this king's reign Isaiah and Hosea began to prophesy, and Amos and Jonah, Isai. 1.1. Hos. 1.1. Amos 1.1. and verse 25. of this chapter.  
Vers. 22. He built Elath, and restored it to Judah, etc.] This Elath we find mentioned, Deut. 2.8. so that it was now only repaired, or at least enlarged or fortified. It was a city of Edom, near the red sea, and therefore it seems was recovered from them by Azariah or Uzziah.  
Vers. 23. Jeroboam the son of Joash king of Israel, began to reign in Samaria, and reigned forty and one years.] To wit, fourteen years and upwards with Amaziah (who reigned nine and twenty years, vers. 1.) and twenty seven years in the days of Uzziah or Azariah, who succeeded his father Amaziah. How this agreeth with that which is said chap. 15.1. see in the note on that place.  
Vers. 24. And he did that which was evil in the sight of the Lord, etc.] for this cause Amos in these days prophesied against the house of this Jeroboam the second, and when Amaziah the priest complained thereof to the king, he was enjoined not to prophesy any more at Bethel, Amos 7.10, 11, 12. Then Amasiah the priest of Bethel, sent to Jeroboam king of Israel, saying, Amos hath conspired against thee▪ in the midst of the house of Israel; the land is not able to bear all his words: for thus Amos saith, Jeroboam shall die by the sword, and Israel shall be led away captive out of their own land: Also Amaziah said to Amos, O thou Seer, go flee away into the land of Judah, and there eat bread, and prophecy there.  
Vers. 25. He restored the coast of Israel from the entering of Hamath, unto the sea of the plain.] Concerning Hamoth, see the note, Num. 13.21. and 34.8. The sea of the plain is that which was called the salt sea, Deut. 3.17. the utmost south bounds of the kingdom of Ephraim.  
According to the word of the Lord God of Israel, which he spoke by the hand of his servant Jonah, etc.] When Israel was brought so low, as is expressed in the following verse (which was in the days of Jehoahaz the son of Jehu, chap. 13.34, 7.) the Lord by Jonah foretold, it seems, how they should vanquish the Syrians, and enlarge the coast of Israel, which accordingly came to pass; first in the days of Joash, who obtained three great victories against the Syrians, chap. 13.25. but more fully in the reign of Jeroboam his son, the most prosperous and victorious king that ever reigned over the ten tribes.  
Vers. 28. He recovered Damascus, and Hamath, which belonged to Judah, for Israel.] Though these cities had been in the possession of the kings of Judah; yet he recovered them for his own kingdom, the kingdom of Israel.  
Vers. 29. And Jeroboam slept with his fathers, even with, etc.] Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah, as is above noted verse 21.   

CHAP. XV.  
Vers. 1. IN the twenty and seventh year of Jeroboam king of Israel, began Azariah, etc.] Manifest it is that Amaziah the father of this Aazariah or Uzziah, was slain in the fifteenth year of Jeroboam: for in the fifteenth year of Amasiah did Jeroboam begin his reign▪ chap. 14.23. and Amaziah reigned in all but nine and twenty years, chap. 14.2. so that the last year currant of Amasiah, was but the fifteenth of Jeroboam; and how then was it the seven and twentieth of Jeroboam ere his son began his reign? Some say, that Jeroboam was designed king twelve years before Joash his father's death, and so the first year of Azariah or Uzziah king of Judah, though it were the seven and twentieth year of Jeroboam, from his first being designed king▪ yet it was but his fifteenth year, accounting the years of his reign from his sitting in the throne after the death of his father. But better, I conceive, it is answered by others, that though Amaziah was slain in the fifteenth year of Jeroboam, yet his son Azariah was not settled in the throne by the general consent of the people, till the seven and twentieth year of Jeroboam, when he was sixteen years old, the foregoing twelve years either he reigned under Protectors, being but four years old when his father was slain; or perhaps, though he were acknowledged king by some, who in those troublesome times stuck to him, as the heir apparent of the house of David; yet generally by the people he was not acknowledged king, till some order was taken for the redress of those grievances, which had enraged them so fare against his father.  
Vers. 2. And he reigned two and fifty years in Jerusalem.] Besides therefore the twelve years spent in his minority, fifteen years more he reigned in Judah, whilst Jeroboam the second reigned in the throne of Israel three and twenty years, in the time of Zachariah the son of Jeroboam eleven years, with Shallum and Menahem (whereof Shallum reigned but a month) two years with Pekahiah, and a year and upwards with Pekah; so that he lived to see six kings in the throne of Israel.  
Vers. 3: And he did that which was right in the sight of the Lord, according to all that his father Amaziah had done.] To wit, in the beginning of his reign, as Amaziah had done whilst Zachariah the Prophet lived, he sought the Lord, and so long he prospered wonderfully (insomuch that considering the admirable success of Jeroboam at the same time in Israel; it is evident that the state of Israel did never so flourish since the division of the twelve tribes, as in the beginning of this king's reign: for having an army of three hundred and seven thousand men of war, under the command of two thousand six hundred captains (all whom he furnished with shields, and spears, and other arms requisite) he overcame the Philistines, of whose towns he dismantled some, and built others; also he got the mastery over some parts of Arabia, and brought the Ammonites to pay him tribute; he repaired also the wall of Jerusalem, which in his father's days Joash king of Israel had broken down, and fortified it with towers, whereon he set new invented engines to shoot arrows, etc. he improved also the riches he had gotten with all kind of husbandry, as keeping of much cattles, etc. and built towers in the wilderness for the defence of his cattles and herdsmen, and the wells of water he had digged there, by which means he might keep the command of the Arabian wilderness, which was hardly passable if men were kept from those few springs of water that were found there; all which is related, 2. Chron. 26.5, 15.  
Vers. 5. And the Lord smote the king, so that he was a leper, etc.] The cause of this is expressed, 2. Chron. 26.16, etc. to wit, that Uzziah or Azariah puffed up with his prosperity, would needs usurp the Priest's office, and went into the Temple to burn incense; whereupon Azariah the high Priest, attended with fourscore other priests, went in after him, and withstood him, and reprehended this his presumption: for which, whilst he was wrath with the Priest, the Lord smote him with a leprosy, and that in his forehead, (that every one might see the judgement of God upon him) and so he was presently thrust out of the temple. And thus because his sin was pride and arrogance, by striking him with such a loathsome disease in his very face, the Lord filled his face with shame and confusion, making him ashamed to show his face amongst men; and because he had sinned with so much impudence, coming openly into the Temple to burn incense, as it were to outface the Priests, therefore God struck him in the forehead (where impudence is wont to show itself, Jer. 3.3. Thou hadst a whore's forehead, thou refusedst to be ashamed:) and because not content with the Regal dignity, he would needs usurp the Priest's office, he was not suffered to abide in the throne: for by reason of his leprosy he dwelled in a several house, that is, in a private dwelling where he might be severed, as much as was possible, from the society of others: And Jotham the king's son was over the house, judging the people of the land: that is, he lived in the king's palace, and kept his court there in stead of his father, whose place he supplied, and as his Viceroy and deputy governed the whole kingdom; wherein yet there was something to mitigate the poor king's sorrows, in the midst of all these miseries that befell him; to wit, that his son did not take this advantage to depose his father, but was content to govern the people as his substitute under him. Besides all these particulars, one memorable passage we find mentioned elsewhere, that is not recorded either here, or in the book of the Chronicles, to wit, that in this king's reign there was also a most terrible earthquake, as we see Amos 1.1. The words of Amos, who was amongst the herdsmen of Tekoa; which he saw concerning Israel, in the days of Vzziah, etc. two years before the earthquake: and again, Zach. 14.5. Ye shall flee, like as ye fled from before the earthquake in the days of Vzziah king of Judah.  
Vers. 6. And the rest of the acts of Azariah, and all that he did, are they not written in the book of the Chronicles? etc.] The acts of Uzziah or Azariah were also written by Isaiah the Prophet, 2. Chron. 26.22. Now the rest of the acts of Vzziah, first and last, did Isaiah the prophet the son of Amos write.  
Vers. 7. And they buried him with his fathers in the city of David.] To wit, in the field of the burial▪ where the sepulchers of the kings were, but not in their sepulchers, because he was a leper: 2. Chron. 26.23. So Uzziah slept with his father, and they buried him with his fathers in the field of the burial, which belonged to the kings: for they said, He is a leper. When this king died, it seems the Philistines did greatly triumph and rejoice, because he had been such a scourge to them, as is related 2. Chron. 26.6, 7. And he went forth, and warred against the Philistines, and broke down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, etc. whereupon it was that Isaiah prophesied, that the grandchild of this Uzziah, to wit, Hezekiah, should sting them worse than ever he had done, Isa. 14.29. Rejoice not thou whole Palestina, because the rod of him that smote thee is broken; for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.  
Vers. 8. In the thirty and eighth year of Azariah king of Judah, did Zachariah the son of Jeroboam reign over Israel in Samaria six months.] The first of the fifty years of Azariahs' reign, was the seven and twentieth of Jeroboams reign: verse 1. In the twenty and seventh year of Jeroboams, Azariah the son of Amaziah king of Judah began to reign. Jeroboam reigned in all but one and forty years, chap. 14.23. so that the last year of Jeroboams reign, was but the fifteenth or sixteenth of Azariahs'. Now if Jeroboam died the sixteenth year of Azariahs' reign, how came it to pass that his son Zachariah began not his reign till the eight and thirtieth year of Azariah, which was two and twenty years after the death of his father Jeroboam? I answer, Some hold that the eight and thirtieth of Azariah here spoken on, was the eight and thirtieth from the time he began to reign with his father Amaziah: but rather, however it seems upon the death of Jeroboam, Zachariah found a party that stuck to him, to whom the crown of right did belong, and so the text speaks of his immediate succeeding his father, chap. 14.29. And Jeroboam slept with his fathers, and Zachariah his son reigned in his stead: yet two or three and twenty years did pass before he was by uniform consent received as king; whether it were the ambition of Jeroboams captains, each striving to keep what he held for himself; or some general dislike taken both by Prince and people against Zachariah, though he were the son of so deserving a father; yet they would not stoop to his government, till at length wearied with dissension, they were in a manner forced unto it, which was (as is here said) in the thirty eighth year of Azariahs' reign, after which time that he was by general consent settled in the kingdom, he enjoyed it only six months.  
Vers. 10. And Shallum the son of Jabesh conspired against him, and smote him before the people, etc.] In that little time that he reigned, it seems he carried himself so ill, that the displeasure of the people newly appeased, was soon stirred up again, and Shallum one of his captains taking the advantage hereof, conspired against him, and slew him before the people; that is, the people not opposing but rather approving what was done: they were not at first more unwilling to receive him, than they were now glad to be rid of him.  
Vers. 12. This was the word of the Lord which he spoke to Jehu, etc.] For Zachariah was in the fourth descent from Jehu. See the note, chap. 10.30.  
Vers. 16. Then Menahem smote Tiphsah, etc.] Many Expositors take this Tiphsah, to be that mentioned 1 Kings 4.24. but because that was upon the frontiers of Syria, as is evident, because it is there said of Solomon, that he had dominion over all the region on this side the river, from Tiphsah even unto Azzah: and this was not fare from Tirzah, (which was in the heart of the country, and therefore the royal city of the kings of Israel before Samaria) as is here clearly employed, in that it is said, that Menahem smote all the coast of Tiphsah, from Tirzah, that is as fare as Tirzah; therefore I conceive that this was some other Tiphsah that was not fare from Tirzah. The cause why Menahem smote this city is here said to be, because they opened not to him; it seems they refused to acknowledge him for their king, and would not open their gates to receive him; whereupon being enraged against them, like a true tyrant, to make the other cities afraid to follow their example, he smote not only the city, but all the coasts about it, destroying the inhabitants, and exercising therein all kind of cruelty, as appears by the particular instance here given: all the women therein that were with child he ripped up:  
Vers. 19 And Pull the king of Assyria came against the land, etc.] This was the first Babylonian Monarch, called in other writers Belosus, and Phul-Belosus. The Assyrians had hitherto been the great Monarches of the world: but this Pull or Belosus joining with Arbaces the Mede, besieged Sardanapalus the last of the Assyrian Monarches, an effeminate prince, and hated of all his subjects, until at last after two years' siege in despair he burnt himself: and thereupon his Monarchy was divided, Arbaces taking to himself the Empire of the Medes and Persians, and Pull or Belosus the Empire of Babylon and Assyria, and therefore called himself the king of Assyria, and this was he that now invaded the land of Israel; and though the cause of the invasion be not here expressed, yet most likely it is, that by the Arabians and Syrians from whom Jeroboam the second had taken much (chap. 14.28. He recovered Damascus and Hamath, etc.) he was now called in to invade the kingdom of Israel, when it had been many years together weakened by those civil and intestine broils before mentioned that were in the land.  
And Menahem gave Pull a thousand talents of silver, that his hand might be with them, etc.] That is, he not only purchased his peace with the Assyrian king by that gift, but also procured a promise of his aid upon all occasions, for the establishment of his kingdom; whereby it is evident, that though he had usurped the kingdom, yet he enjoyed it not without opposition.  
Vers. 25. And smote him in Samaria, in the palace of the king's house, with Argob, and Arieh, and with him fifty men of the Gileadites.] These it seems were Pekahs partners in his conspiracy against Pekahiah the son of Menahem.  
Vers. 29. In the days of Pekah king of Israel, came Tiglath-pileser king of Assryia, etc.] He is called Tilgath-pilneser, 1. Chron. 5.26. and was doubtless the son of Pull king of Assyria, that had not many years before invaded the land in the days of Menahem, vers. 19 and therefore called Tiglath-pull-assir: the cause why he now came into the land of Israel is expressed elsewhere, though it be not mentioned here: it seems this Pekah king of Israel combined with Rezin king of Syria, against Ahaz king of Judah, and did first severally invade his land, and sorely oppressed him, and then afterwards jointly went up to besiege Ahaz king of Judah in Jerusalem; whereupon Ahaz being at the same time invaded also in other parts of his kingdoms, by other neighbouring nations, sent to this great king of Assyria, to desire his help against these two kings, as is expressed in the following chapter, vers. 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I am thy servant and thy son, come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me; and thereupon he came as he desired into the land of Israel (the rather happily, because this Pekah had slain the son of Menahem, whom his father Pull had settled in the kingdom of Israel, as is before noted) and so took the several places here mentioned in the kingdom of Israel; to wit, Ijon, and Abel-beth-maachah, and Janoah, a town belonging to Ephraim, Josh. 16.6. and Kedesh, and Hazer cities of Napthali, Josh. 19.36, 37. and Gilead, that is, all the land without Jordan, where the Rubenites, and Gadites, and half tribe of Manasseh had their possessions, and Galilee, all the land of Napthali, and carried them captive to Assyria: so that indeed at this time he subdued in a manner five tribes of Israel; to wit, those without Jordan (who as they had first their inheritance given them, so they were now first carried away captives) and the tribes of Zebulon and Napthali who were seated in the land of Galilee. And this was the first captivity of Israel. Neither do we ever read that these that were now carried away, or their posterity did ever return again into the land of Israel, as those of Judah did, that were afterwards carried into Babylon; whence it is, that when the prophet Isaiah threatened the Jews with the captivity of Babylon, he added this as a comfort, that their calamity should not be such as when their brethren of Israel, were carried captive into Assyria, Isa. 9.1. Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulon, and the land of Naphtali, and afterwards did more grievously afflict her, by the way of the sea beyond Jordan in Galilee of the nations.  
Vers. 30. And Hoshea the son of Elah, made a conspiracy against Pekah, etc.] Doubtless the people of Israel were greatly enraged, because so many of their tribes were carried away captive into Assyria by Tiglath-pileser king of Assyria, and laid all the blame upon this their unfortunate king Pekah; partly, because by making war against Ahaz king of Judah causelessely, he had provoked Ahaz to call in the Assyrians to his help; and partly because he got the kingdom by slaying Pekahiah, the son of Menahem, whom the Assyrian king had settled in the throne of Israel. Now being thus fallen under the contempt and hatred of his people, it is no wonder that Hoshea should find enough that would join with him in a conspiracy to kill him, which accordingly they accomplished, and so the Lord cut him off by a conspiracy of his subjects, that himself got the crown by the murder of Pekahiah his Sovereign.  
And reigned in his stead, in the twentieth year of Jotham the son of Uzziah.] Here it is expressly said, that Hoshea having slain Pekah began his reign in the twentieth year of Jotham; and yet afterwards vers. 33. it is said that Jotham reigned but sixteen years: and in the first verse of the next chapter, it is said that Ahaz the son of Jotham began his reign in the seventeenth year of Pekah. But to reconcile these seeming contradictions, we must know that Jotham lived twenty years after he was settled in the throne of Judah, upon the death of his father Uzziah, but that four years before he died, he wholly resigned his kingdom to his son Ahaz; and so it was in the fourth year of Ahaz when Hoshea slew Pekah, and took upon himself the title of king of Israel; but this fourth year of Ahaz, is called the twentieth of Jotham, because Jotham had still the title of king, though he had four years before resigned his kingdom to his son Ahaz.  
Vers. 32. In the second year of Pekah the son of Remaliah king of Israel, began Jotham, etc.] To wit, after his father Uzziahs' death (for he had the government of the kingdom under his father a long time before this; to wit, ever since his father became a leper, as is noted verse 5.) About this time therefore did the prophet Isaiah see that glorious vision, Isa. 6.1. In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple, etc. and in this king's reign Hosea and Micah prophesied to the people.  
Vers. 33. Five and twenty years old was he when he began to reign, and he reigned sixteen years, etc.] Some Expositors conceive, that he was thus old when he began to reign in his father's life-time; which they hold, thereby to resolve that great difficulty concerning the age of his grandchild Hezekiah, when he began to reign; of which see the note chap. 18.2. But I rather think it must be understood (for so the words seem clearly to import) of his age when he began his sixteen years' reign, which was after his father's death; to wit, to the seventeenth year of Pekah, as is evident in the first verse of the following chapter: In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham king of Judah began to reign.  
Vers. 34. And he did that which was right in the sight of the Lord, etc.] This is more fully expressed, 2. Chron. 27.21. And he did that which was right in the sight of the Lord, according to all that Uzziah his father did; howbeit he entered not into the temple of the Lord, and the people did yet corruptly.  
Vers. 35. He built the higher gate of the house of the lord] Or, the high gate, 2. Chron. 27.3. which was (it seems) the outer east-gate, the gate whereby they went to the king's palace, 2. Chron. 23.20. And they came through the high gate into the king's house; the same, I conceive it was, which afterward for the stateliness of it, was called the beautiful gate of the Temple, Acts 3.2. and by Jeremy often the new gate, as Jer. 26.10. and 36.10, etc.  
Vers. 36. Now the rest of the acts of Jotham, etc.] Some of these are related in the Scripture Chronicles; as first, that he built divers cities in the hills of Judah, and in the forests, towers and palaces: and secondly, that he enforced the Ammonites to pay him tribute, to wit, of silver an hundred talents, of wheat and barley twenty thousand measures, 2. Chron. 27.4, 5.  
Vers. 37. In those days the Lord began to send against Judah, Rezin the king of Syria, and Pekah the son of Remaliah.] That is, towards the end of his reign, they began to conspire against the land of Judah; but it seems till his son's reign after his decease, they did not invade the land, the Lord herein showing mercy to good Jotham, that he took him away before those heavy calamities, that immediately after fell upon the kingdom of Judah.   

CHAP. XVI.  
Vers. 1. IN the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham, etc.] The seventeenth year of Pekah was the sixteenth year of Jotham, chap. 15.32. at which time Jotham did either resign the kingdom to his son Ahaz; or at least he left the government to him, but yet the lived at least four years after. See chap. 15.30.  
Vers. 2. Twenty years old was Ahaz when he began to reign, and he reigned sixteen years, etc.] If Ahaz was twenty years old when he began his reign, when he died, sixteen years after, he was but thirty six years old, and then was Hezekiah his son twenty five years old, chap. 18.2. Twenty and five years old was Hezekiah when he began to reign, and he reigned twenty and nine years in Jerusalem: whereby it may seem that Hezekiah was born to Ahaz, when he was yet but ten or eleven years old; which (say some Expositors) we need not wonder at, considering the singular blessing that nation had for generation: but because it is very unlikely that the Jews had children so young, therefore other Expositors do answer this objection two other ways; to wit, first, that Ahaz was twenty years old when he (that is, Jotham his father) of whom he had spoken in the former verse, began to reign, to wit, after the death of his father Uzziah: or secondly, (and I think thus it is better answered) that Ahaz began to reign when he was first designed king in the life of Jotham his father, and then he was but twenty years old; and the like must then be said of Jotham too, chap. 15.30. but when after his father's death he began to reign as absolute king himself (from which these sixteen years must be reckoned) he might be twenty five or twenty six years old, or perhaps more.  
Vers. 3. But he walked in the ways of the kings of Israel.] That is, he worshipped idols as they also did; for so it is expressed, 2. Chron. 28.3. He burned incense in the valley of the son of Hinnom, and burned his children in the fire, after the abominations of the heathen.  
Yea, & made his son to pass through the fire, etc.] Concerning this abominable idolatry of making their children to pass through the fire, see what is noted, Levit. 18.21. But the Ahaz did indeed burn his sons, at least some one of his sons, as by way of sacrificing them to his idol-gods, is evident 2. Chron. 28.3. where also the place is named where he offered this inhuman oblation, to wit▪ the valley of the son of Hinnom, a valley not fare from Jerusalem: Moreover he burned incense in the valley of the son of Hinnom, and burned his children in the fire. This high place was called Tophet, and was it seems especially used for this execrable idolatry, Jer. 7.31. They have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire: and by Josiah it was defiled, chap. 23.10. He defiled Tophet which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.  
Vers. 5. Then Rezin king of Syria, and Pekah son of Remaliah king of Israel, came up to Jerusalem to war.] No sooner was Ahaz settled in the throne of Judah, but both Rezin king of Syria, and Pekah king of Israel began straight to invade Judah; for Pekah reigned in all but twenty years, chap. 15.27. and Ahaz began not his reign till the seventeenth year of Pekah, vers. 1. In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham king of Judah began to reign; and as Ahaz exceeded all the kings before him in wickedness, so the judgements that God brought upon his kingdom, were most terrible. First, they each invaded the land severally, as is related in the Chronicles, and both of them prevailed against Ahaz, and exceedingly weakened and spoiled his country: for Rezin carried away many of the people captives to Damascus, and Pekah slew in one day one hundred and twenty thousand of them, (amongst whom was Maaseiah the king's son (he sacrificed one son to his idol-gods, and now another was slain by the sword of his enemies) and Azrikam the governor of his house, and Elkanah the second person to the king: who were slain by Zichri a mighty man of Ephraim, and carried away also two hundred thousand prisoners, women and children; though indeed by the counsel of the prophet Oded, they were returned and delivered back again, 2. Chron. 28.5— 15. but this invasion here spoken of was after them; when not content with what spoil they had made in Judah, they resolved to join their forces together, and to go up and besiege Jerusalem, and to depose Ahaz, and make the son of Tabeal king of Judah, Isa. 7.5, 6. Because Syria, Ephraim, and the son of Remaliah have taken evil counsel against thee, saying, Let us go up against Judah and vex it, and let us make a breach in it for us, and set up a king in the midst of it, even the son of Tabeal: for this is that confederacy of Rezin and Pekah, whereof the prophet speaks in that chapter: when as is there related, the king and people▪ being grievously affrighted at the tidings of it, Isaiah was sent to comfort Ahaz, and to assure him that they should not prevail against him; to which end, when he had given him liberty to ask what sign he would, and Ahaz refused to ask a sign, he had for a sign given him a most glorious promise of Christ: vers. 14. The Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son, and shall call his name Emmanuel, Isaiah 7.1— 16.  
And they besieged Ahaz, but could not overcome him.] And so these two kings that assured themselves of such success, because in their former invasions they had so spoiled and weakened the land of Judah; proved in the conclusion, but as two tails of smoking firebrands, as the prophet called them, Isa. 7.4. that is, their great attempts vanished into smoke, though they thought to have devoured, and burnt up all before them.  
Vers. 6. At that time Rezin king of Syria recovered Elath to Syria▪ etc.] That is, being forced to leave the siege of Jerusalem, he went (perhaps with their joint forces) to Elath, which Azariah or Uzziah the grandfather of Ahaz, had taken from the Syrians, chap. 14.22. and took it, and restored it to Syria.  
Vers. 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I am thy servant, and thy son, etc.] That is, he yielded to be his vassal, and tributary, upon condition he would come to help him; and hence it is said, chap. 18.7. that Hezekiah rebelled against the king of Assyria, just the same time when Rezin and Pekah vexed Judah on the north: the Edomites and Philistines laying hold on this advantage, entered upon them from the south, slew many people, carried away many prisoners; yea the Philistines took six cities which had formerly belonged to Judah: whereupon Ahaz seeing himself environed on all sides, he sent for aid unto the Assyrian king, 2 Chron. 28.16, 17, 18. At the same time did king Ahaz send unto the king of Assyria to help him. For again the Edomites had come and and smitten Judah, and carried away captives. The Philistines also had invaded the cities of the low country, and of the south of Judah: when he craved this aid, it is not certain; but certain it is, first, that he sinned in craving the Assyrians help, because the prophet Isaiah had assured him, that these two king should not be able to hurt him: secondly, that Rezin and Pekah were gone from Jerusalem, before the Assyrian came against them: (for else Rezin would not have gone with his army to Elath to recover that, as vers. 6. it is said he did) and thirdly, when the Assyrian did come, he distressed Ahaz, but he helped him not.  
Vers. 9 The king of Assyria went up against Damascus, and took it, etc.] Though Rezin and Pekah were gone from the siege of Jerusalem, before the Assyrians came to help Ahaz; yet when he came he invaded the land of Israel, where what havoc he made, we heard before chap. 15.29. In the days of Pekah king of Israel, came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maachah, and Janoah, and Ked●sh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria: and then at the same time, as is here said, he went against Damascus, and slew Rezin, and carried the people captives to Kir, of which Amos had long before prophesied in the days of Uzziah, Amos 1.3, 4, 5. Thus saith the Lord, For three transgressions of Damascus and for four, I will not turn away the punishment thereof, because they have threshed Gilead with threshing instruments of iron: But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad, I will break also the bar of Damascus, and cut off the inhabitants from the plain of Aven, and him that holdeth the sceptre from the house of Eden, and the people of Syria shall go into captivity unto Kir, saith the Lord: and after Isaiah foretold the same, Isaiah 8.3, 4.  
Vers. 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria.] To wit, to congratulate his success in taking Damascus, doubtless he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem, brought on a sudden so low; Rezin being slain, and his kingdom quite lost, and the king of Israel extremely weakened, and brought into contempt amongst his subjects, by the carrying away of five tribes of Israel captives into Assyria: and it is very likely, that he triumphed in the success of his own counsels, in sending for the king of Assyria, contrary to what the prophet Isaiah had advised, Isaiah 7.4. little thinking that within a few years that very nation, in whose victories he now triumphed, should utterly ruin the kingdom of Judah, as they had done other kingdoms; of which it seems, the prophet Isaiah gave Ahaz warning, Isaiah 7.17. The Lord shall bring upon thee and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.  
And saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, etc.] What moved him to this is expressed in the Chronicles, 2. Chron. 28.23. For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me; but they were the ruin of him, and of all Israel: and because he did this also at a time when God had so heavily afflicted him, his sin was the more grievous; as it is there noted, vers. 22. And in the time of his distress, did he trespass yet more against the Lord.  
Vers. 11. And Urijah the priest built an Altar according to all that king Ahaz had sent from Damascus, etc.] Though hitherto this Urijah had maintained the true worship of God in the Temple, and was not long before this chosen by the prophet Isaiah as a witness of his prophecy, which he fastened upon the doors of the Temple, Isaiah 8.1, 2. yet now he turned Apostate and yielded presently to further this wicked command of Ahaz.  
Vers. 12: And the king approached to the altar, and offered thereon.] To wit, to the gods of Assyria, 2. Chron. 28.23. He sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria, etc.  
Vers. 14. And he brought also the brazen altar which was before the Lord, from the forefront of the house, etc.] That is, having set up his new altar in the forefront of the Temple, where the brazen altar which Solomon had made stood; because he would not have the brazen altar stand above his, he removed that from the place where it stood betwixt his altar and the Temple, and set it in on the north side, as it were in a corner out of the way.  
Vers. 15. And king Ahaz commanded Vrijah the priest, saying, Upon the great altar burn the morning burned offering, etc.] That is, upon his new altar, which it seems was greater than Solomon's altar; or else more highly esteemed by him, and therefore so called: yet that it was not of brass, we may probably conceive, because in the foregoing verse, Solomon's altar is distinguished from this new altar, by the name of the brazen altar.  
And the brazen altar shall be for me to inquire by.] As if he should have said, meddle not with that but leave that to me, when I shall think fit I will make use of it, and otherwise there shall be no use made of it.  
Vers. 18. And the covert for the sabbath that they had built in the house, and the king's entry without, turned he, etc.] It is hard to say what this covert of the sabbath was; some think it was a place provided for the Levites, that kept the watch before the doors of the Temple, into which they entered every sabbath day in their courses: but the most probable opinion seems to be, that it was either some place provided for the priests, when they taught the people on the sabbath days; or rather some costly covered seat, wherein the kings of Judah used to hear the priests expounding the law on the sabbath day: whatever it was, both that, and the king's entry without, that is, the entry whereby the kings used to pass from their palace to the Temple, Ahaz turned them from the house of the Lord; that is, he took them from the Temple, and that for the king of Assyria; that is, either he broke them down, and sold the materials which were happily costly, to make up the money he gave to the king of Assyria; or else he diverted them to some other use, that the heathen king seeing him so estranged from the religion of his fathers, might be the faster friend to him: it is also added in the Chronicles, that he shut up the doors of the house of the Lord, and made him altars in every corner of Jerusalem, etc. 2. Chron. 28.24, 25.  
Vers. 20. And Ahaz slept with his fathers, and was buried with his fathers in the city of David.] But not in the sepulchre of the kings, 2. Chron. 28.27. And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem, but they brought him not into the sepulchre of the kings of Israel. He began his reign in the end of the seventeenth year of Pekah king of Israel, and reigned sixteen years vers. 1, 2. the first three years therefore of his reign, were the eighteenth, nineteenth, and twentieth of Pekah; the other thirteen years of his reign, Hoshea was partly striving to settle himself in the kingdom of Israel, and partly settled in the kingdom. See the note, chap. 17.1.   

CHAP. XVII.  
Vers. 1. IN the twelfth year of Ahaz king of Judah, began Hoshea the son of Elah to reign, etc.] It is manifest that Hoshea the last king of Israel, slew Pekah in the twentieth year of Jotham, and that then he assumed to himself the title of king of Israel, chap. 15.30. And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and slew him in the twentieth year of Jotham the son of Uzziah: and as manifest it is, that the year which is there called the twentieth of Jotham, was the fourth of Ahaz his son (for Jotham reigned but sixteen years, chap. 15.33. Five and twenty years old was he when he began to reign, and he reigned sixteen years in Jerusalem. Now if Hoshea succeeded Pekah in the kingdom of Israel, in the fourth year of Ahaz, how is it here said that he began to reign in Samaria in the twelfth year of Ahaz; surely, because though he thrust himself into the kingdom, yet he was not acknowledged king, but opposed as an usurper; and that perhaps not only by the Israelites, but also by the king of Assyria, who in the latter end of Pekahs' reign, had (upon the persuasion of Ahaz) entered into the land of Israel, and seized upon a great part of the kingdom, chap. 15.29. and thus the kingdom of Israel was in a manner unsettled, until the twelfth year of Ahaz his reign, when either by the people, or by the Assyrian king, Hoshea had, it seems, the crown of Israel confirmed to him; and so he reigned, as it is said here, nine years: for after the twelfth year of Ahaz his reign (which must not be reckoned, because it was well nigh ended ere Hoshea was established king) there are four years of Ahaz his reign remaining (for he reigned sixteen years, chap. 16.2.) and five years of Hezekiahs' reign, which makes nine years. Indeed chap. 18.1. it is said, Hezekiah began to reign in the third year of Hoshea: but of that see the note there.  
Vers. 2. And he did that which was evil in the sight of the Lord, but not as the kings of Israel that were before him.] To wit, because though he continued the idolatry of Jeroboam, yet he abandoned the grosser idolatries of many kings that had been before him; and then besides he suffered such of his subjects as would, to go up to worship in the Temple of Jerusalem, which the former kings of Israel would not permit: this we find, 2. Chron. 30.11. etc. where it is said, that when Hezekiah had proclaimed a solemn , many of the ten tribes went up to keep the  in Jerusalem.  
Vers. 3. Against him came up Shalmaneser king of Assyria, etc.] When Hoshea had slain Pekah in the fourth year of Ahaz, as is before noted, he found not so ready admittance into his throne, as perhaps he expected; and whilst the people were in this combustion amongst themselves, Shalmaneser (called by others Nabonassar) the son of Tiglath-pilezer, being either desired to come into the aid of that party that opposed Hoshea; or being of himself ready enough to take advantage of these civil broils, that he might wholly subdue that kingdom which his father had already in a great part ruined; he came up against Hoshea, and at length prevailed so fare, that Hoshea was content to become his servant, and to pay him tribute: and so was settled in the throne of Israel, which was (as is probable) in the twelfth year of Ahaz, as is above noted, vers. 1.  
Vers. 4. And the king of Assyria found conspiracy in Hoshea, etc.] That is, Shalmaneser the Assyrian king, discovered that Hoshea had practised with So king of Egypt, to wit, that Hoshea should cast off the yoke of the Assyrian king, and that he should be supported herein with succour from Egypt; and this he first suspected, by hearing that Hoshea had sent ambassadors to the king of Egypt, and then was confirmed in his suspicion, when he found that Hoshea neglected to pay the tribute, which formerly he had yearly paid: this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian, because in Ethiopia he had his education: the encroaching power of the Assyrian might be well terrible to Egyp● at this time, and therefore it is no wonder though he animated Hoshea against the Assyrian: the wonder only would be, that in a matter that so nearly concerned him, he should afford no more succour to the king of Israel: but that it is true indeed, that though this be not here expressed, yet perhaps he might afford him secure, however they proved too weak to support him against the overbearing power of the Assyrian Monarch.  
Therefore the king of Assyria shut him up, and bound him in prison.] To wit, when he had taken Samaria, as is afterwards related, vers. 6.  
Vers. 5. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.] To wit, in the seventh, eighth, and ninth year of Hoshea, which was the fourth, fifth, and sixth of Hezekiah king of Judah, chap. 18.9, 10. And it came to pass in the fourth year of Hezekiah king of Judah (which was the seventh year of Hoshea son of Elah king of Israel) that Shalmaneser king of Assyria came up against Samaria, and besieged it. And at the end of three years they took it, even in the sixth year of Hezekiah (that is the ninth year of Hoshea king of Israel) Samaria was taken.  
Vers. 6. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, etc.] And so now all the rest of the ten tribes were carried away captives, from which they never returned again, and the kingdom of Israel was utterly ruined, having continued from Jeroboam their first king about two hundred threescore and two years.  
Vers. 9 And the children of Israel did secretly those things that were not right, etc.] The idolatry of Israel was open and public; but yet because they covered over this their idolatry and superstition with pretences of worshipping the only true God, the God of Israel; therefore it is said, they did secretly, or covertly, those things that were not right; and besides there were many private idolatries and impieties practised amongst them, besides what were allowed or enjoined by public authority, to which these words may also have relation, according to that, Ezek. 8.12. Son of man, Hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? etc.  
And they built them high places in all their cities, from the tower of watchmen to the fenced city.] That is, in all places; not only in their cities, but also in the most solitary and unfrequented places; there was not so much as a tower built, where watchmen were appointed to be for the guarding of the castle, or for the defence of the country, but there they had their idols, and their high places to worship their idols in.  
Vers. 13. Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers.] That is, by all his messengers whom he sent to them, to whom he made known his will, partly by divine revelations, partly by visions.  
Vers. 15. And they followed vanity, and became vain, etc.] That is, they followed idols, and did that which argued most gross folly and weakness, according to that Psalm. 115.8. They that make them are like unto them, so is every one that trusteth in them.  
Vers. 17. And sold themselves to do evil, etc.] See the note 1. Kings 21.20.  
Vers. 18. Therefore the Lord was very angry with Israel, and removed them out of his sight, etc.] That is, he cast them out of the land, which he had chosen for the habitation of his people, and where he had placed the sacred signs of his presence among them: whereupon it follows, that there was none left but the tribe of Judah only: for the tribe of Benjamin, since the revolt of the ten tribes, was incorporated, as it were, with the tribe of Judah, as one people; and so were reckoned as one tribe together with them. See the note, 1. Kings 11.13.  
Vers. 19 Also Judah kept not the commandments of the Lord their God. etc.] This is added as a second cause why the Lord brought this heavy judgement upon the Israelites; to wit, because the kingdom of Judah was by their example corrupted and tainted with the same sins, whereby God was still the more offended: Hosea 4.15. Though thou Israel play the harlot, yet let not Judah offend, etc. and it may also be inserted as an aggravation of Judah's sin, who would not be warned by the punishment that was inflicted on the Israelites, according to that Jer. 3.8. when for all the causes whereby back-sliding Israel committed adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also.  
Vers. 20. And the Lord rejected all the seed of Israel, etc.] That is, all of the kingdom of the ten tribes, as is plainly employed in the former verses: and indeed though they of Judah were afterward carried away captives also, yet God did never reject and cast them off, as he did those of the ten tribes: for within a few years he brought them again into their own land.  
Vers. 24. And the king of Assyria brought men from Babylon, and from Cuthah, etc.] To wit, Shalmaneser, vers. 3. other colonies were also afterwards brought thither by Esarhaddon the son of Sennacherib, Ezra 4.2. We seek your God as ye do, and we do sacrifice unto him, since the days of Esarhaddon king of Ashur, which brought us up hither: but doubtless the first colonies of these heathen people were brought up thither by Shalmaneser, who now carried away the Israelites captives, and transplanted other nations in their room, and these were they that after this time were called Samaritans, vers. 29. betwixt whom and the Jews there was always a most deadly hatred, Luke 9.52. And they sent messengers before his face, and they went and entered into a village of the Samaritans, to make ready for him, And they did not receive him, because his face was as though he would go to Jerusalem. John 4.9. Then saith the woman of Samaria unto him, How is it that thou being a Jew, askest drink of me which am a woman of Samaria: for the Jews have no deal with the Samaritans.  
Vers. 25. And so it was at the beginning of their dwelling there, that they feared not the Lord etc.] They served him not, no not so much as with performing those outward duties of his worship and service, which he had enjoined the Israelites.  
Vers. 26. Wherefore they spoke to the king of Assyria, etc.] To wit, by those messengers, whom with this message they had sent to him. See vers. 27.  
Vers. 27. Carry thither one of the priests whom ye brought from thence, and let them go and dwell there, etc.] That is, let the messengers that are come to inform us, how the lions have devoured our new plantation in Samaria; go back with the priest that is assigned to go with them, and dwell there again as formerly; yet some understand these words, and let them go and dwell there, of a new plantation that were to be sent thither, in stead of those that were devoured by the lions; which was happily that which went in the days of Esarhaddon, Ezra 4.2.  
Vers. 28. Then one of the priests whom they had carried away from Samaria▪ came and dwelled in Beth-el, etc.] That is, one of the Israelites idolatrous priests: even they pretended the worshipping of the Lord Jehovah the God of Israel, though under the images of the golden calves; and doubtless, did retain most of the ceremonies and ordinances which the Lord had taught his people; and because in these things he instructed these heathens, therefore it is said, that he taught them how they should fear the Lord.  
Vers. 32. So they feared the Lord, etc.] That is, they worshipped the Lord Jehovah, the God of the Israelites, after the manner they were taught by that idolatrous priest of Israel, which the king of Assyria had sent to them; and because this worship was in many things according to the way of worship which God had prescribed his people; and because they did it for fear of being destroyed by lions, as formerly they had been; therefore it is said that they feared the Lord; yet withal, because they did not truly fear the Lord, but followed the way of Jeroboams idolatry, and withal worshipped their own Assyrian gods too, therefore it is said afterward also vers. 34. that they feared not the Lord.  
Vers. 33. They feared the Lord, and served their own gods, after the manner of the nations, whom they carried away from thence.] This last clause may be read as it is in the margin, after the manner of the nations who carried them away from thence, and then the meaning must needs be, that as they feared the Lord Jehovah, the God of the Israelites; that is, as they did outwardly serve him, so they did also serve other false gods, as did the nations that had carried them away, and planted them in the land of Samaria: but if we read it as it is in our bibles, after the manner of the nations whom they carried away from thence, than the meaning may be, either, that these new colonies in Samaria, served both the Lord Jehovah, and withal their own gods, each after the manner of the several nations, of whom the kings of Assyria had taken some, and carried them into the land of the Israelites; or else, that these Samaritans did fear the Lord, and served their own gods, even as the idolatrous Israelites that were there before them had done; whom the Assyrians had carried away into captivity: for the word nations may have reference to the idolatrous Israelites, as in respect of their several tribes; or as jointly considered, with other bordering nations that were carried captive by the Assyrians, when the Israelites were carried captive.  
Vers. 34. Unto this day they do after the former manner, etc.] All that follows from hence unto the end of the fourtieth verse, may be understood of the Israelites, that were carried captive into Assyria; even after this heavy judgement they continued still obstinate, and feared not the Lord: yet I see not but that it may be also understood of the Samaritans, and that to show, that though they lived in the land of Israel, yet they were fare from doing what God had required his Israel to do.   

CHAP. XVIII.  
Vers. 1. NOw it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.] Hoshea slew Pekah in the fourth year of Ahaz, as is before noted, chap. 15.30. and though he were not immediately acknowledged king of Israel, yet in the twelfth year of Ahaz he began his reign in Israel, chap. 17.1. and Ahaz reigned in all but sixteen years, chap. 16.2. so that the last of Ahaz his reign seems to have been the fift year of Hoshea, and the first of Hezekiah perhaps the sixth of Hoshea; and yet here it is said, that the first of Hezekiah was the third of Hoshea: I answer, that though Hoshea was confirmed king in the twelfth year of Ahaz, and so it is said in the twelfth of Ahaz he began to reign in Samaria; yet because he reigned then only as a viceroy under the king of Assyria, the nine years of his absolute reign are not reckoned, till he cast off the Assyrian yoke, and took upon him to reign as absolute king; which was it seems two years after, to wit, in the fourteenth year of Ahaz: and so the third of Hoshea was indeed the first of Hezekiah.  
Vers. 2. Twenty and five years old was he when he began to reign, and he reigned twenty and nine years in Jerusalem.] If we compare this place with chap. 16.2. where it is said that Ahaz Hezekiahs' father was twenty years old when he began to reign, and that he reigned sixteen years, and consequently was thirty six years old when he died; it may seem that Ahaz begat Hezekiah when he was little above eleven years old: for if Hezekiah was five and twenty years old when his father was but thirty six, it must necessarily follow that Ahaz was but eleven years old when his son Hezekiah was born: to avoid this inconvenience some hold that Ahaz was one and twenty years old, or nigh so much, when he began to reign, the incomplete year not being reckoned, chap. 16.2. the like also they say concerning the years of his reign, to wit, that he reigned seventeen years well nigh complete, and so was thirty eight years old when he died; on the other side they say that Hezekiah was but twenty four years old when he began to reign; only because he was four and twenty years old complete, and something more, it is here said, that he was five and twenty years old when he began to reign. Now according to this computation Ahaz being thirty eight eight years old when he died, and Hezekiah twenty four, it will follow that Ahaz was fourteen years old when Hezekiah his son was born, which, say they, was possible enough; but because we find elsewhere that it was so usual with the kings of Judah and Israel, to cause their sons that were to succeed them to be designed kings in their life; I should rather conceive, that what is said both of Ahaz and Hezekiah, concerning their age when they began to reign, is meant of the time when they were first designed kings, as is before noted, chap. 16.2.  
His mother's name was Abi, the daughter of Zachariah.] Or Abijah 2. Chron. 29.1. and if she were, as is supposed by many, the daughter of that Zachariah, by whom so long as he lived Uzziah was kept in the way of truth, chap. 26.5. we may well think that her piety, manifested in the careful education of this her son, was a chief means under God that he proved so zealous for the cause of the true Religion, though his father was so extremely wicked.  
Vers. 4. He removed the high places, and broke the images, etc.] Other particulars are expressed in the Chronicles which are not here mentioned; as first, that in the first month of the first year of his reign he opened the doors of the Temple, which Ahaz had shut up, and repaired them, to wit, by overlaying them with gold where they were decayed. Secondly, that having called together the priests and Levites, he exhorted them to sanctify themselves, and to cleanse the house of God, willing them to consider that all the calamities which had lately fallen upon them, were for those foul corruptions in Religion which were crept in amongst them, and that this the priests and Levites did carefully, as he enjoined them; and so the king, with the rulers of the city, came up immediately to the Temple, and offered sacrifices there in a most solemn manner unto the Lord. Thirdly, that upon advice taken, because they could not keep the  at the usual time, they resolved to keep it on the fourteenth day of the second month, to this end proclamation was made throughout the kingdom for the assembly of the people; yea the king sent posts with letters to the Israelites of the ten tribes, to persuade them also to return unto the Lord, and to come up unto Jerusalem to keep the , and the feast of unleavened bread; wherein he prevailed with divers of them (though the most of them laughed his messengers to scorn) and so there was a great assembly both of the men of Judah and Israel, in Jerusalem, where they kept the feast with exceeding great joy: at which time it was that the people by the king's encouragement beginning first in Jerusalem, and afterward procceeding to the other cities of Judah, yea, and to some cities of the Israelites too, broke down all the idols and their appurtenance, as is here relalated; yea, and removed the high places too, which had hitherto stood in the days of their best king. And fourthly, that he ordered the courses of the priests and Levites, and provided both for their work and maintenance, wherein he sound the people very forward.  
And he called it Nehushtan.] That is a lump or little piece of brass: to intimate the folly of the people in worshipping the brazen serpent, when he had broken it, he called it Nehushtan.  
Vers. 5. After him was none like him among all the kings of Judah, nor a●y that were before him.] That is, he excelled all that were before him, and all that were after him: for the kings that were before him the case is clear; for the comparison is not betwixt him and David or Solomon, but betwixt him and the kings of Judah, that sat in the throne of David, ever since the kingdom was rend into two kingdoms, the kingdom of Judah, and the kingdom of the ten tribes: now all these he excelled, in that he removed the high places, which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done. But how did he excel all that were after him? seeing of Josiah his grandchild it is said, chap. 23.25. that there was no king before him like unto him? I answer; this needs not seem strange, if we consider, that though Josiah might excel him in some things, as indeed he did; yet Hezekiah might excel Josiah in other things: as first, in that Hezekiah was the first that removed the high places, though none before him had done it, yet he would not suffer them to stand; but when Josiah removed the high places, he had the example of this his good grandfather to encourage him: and secondly, in his many victories over the Philistines, wherein Josiah was never so successful.  
Vers. 7. And he rebelled against the king of Assyria, and served him not.] If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria, and Pekah king of Israel, chap. 16.7. he did not only hire him thereto with a great sum of money, but did al●o covenant to become his vassal, and to pay him a yearly tribute; and yet within a while after, when Hezekiah succeeded his father Ahaz in the kingdom, encouraged with his victories over the Philistines and others, he resolved to cast off the yoke of the Assyrian, and so withheld the tribute that had been formerly paid; then no wonder it is, though it be said here of Hezekiah, that he rebelled against the king of Assyria: some Expositors excuse, yea, commend this fact of Hezekiahs; and that either by supposing that Ahaz had covenanted to pay tribute for some certain years, and so that term of years being now expired, Hezekiah was free; or else by pleading that it was unlawful for Ahaz to subject Gods free people to the yoke of a heathen prince; and therefore it was lawful for Hezekiah to cast off his yoke: but rather I conceive, it was a weakness and error in Hezekiah to do this, though he did it out of a zeal against the subjection of God's people to a foreign power: and that first, because it is here expressly termed rebellion▪ and he rebelled against the king of Assyria, and served him not: secondly, because Hezekiah did himself acknowledge afterwards, that he had offended herein, vers. 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish▪ saying, I have offended, etc. and thirdly, because we find elsewhere, that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Babylonian king, contrary to the covenant that had been made with him; as is largely expressed▪ Ezek. 17.12, 13. etc.  
Vers. 8. He smote the Philistines even unto Gaza, etc.] The Philistines had taken many strong cities from his father Ahaz, 2. Chron. 28.18. The Philistines also had invaded the cities of the low-country, and of the south of Judah, and had taken Beth-shemesh▪ and Aialon, and Gederoth, and Shocho with the villages thereof. Hezekiah therefore did now make war upon them, and did mightily prevail, taking from them all that they had gotten, as fare as Gaza, from the tower of the watchmen to the fenced city. Concerning which expression see the note, chap. 17.9.  
Vers. 13. Now in the fourteenth year of king Hezekiah, did Sennacherib king of Assyria come up against all the fenced cities of Judah, etc.] Because Hezekiah had rebelled against the Assyrian Sennacherib, therefore the son of Shalmaneser in the fourteenth year of Hezekiah, which was eight years after Shalmaneser had taken Samaria, and carried away the Israelites into captivity, raised a mighty army and invaded the kingdom of Judah; and thus did the Lord both punish the wickedness of the people, which was the more insufferable because it was under the government of so pious a prince; and withal exercised the patience, and tried the faith of good Hezekiah.  
Vers. 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended etc.] At the first entrance of Sennacherib into the kingdom, Hezekiah buckled himself with all diligence to defend himself and his kingdom against him; and to that end by the advice of his counsel and captains, he cut off the waters that were likely to be useful to the Assyrian army, and fortified Jerusalem● and calling together his soldiers and men of war, he spoke comfortably to them, and assured them of God's assistance, 2. Chron. 32.2, 8. but it seems, when he saw how suddenly the Assyrian had taken many cities of Judah, and that proceeding on in his victories he had also besieged Lachish; he began to fear the worst, and so resolved to try if he could buy his peace, and sent his ambassadors to acknowledge his offence, and to entreat his favour, yielding withal to pay what ever tribute he would impose upon him.  
Vers. 17. And the king of Assyria sent Tartan, and Rabsaris, and Rabshakeh from Lachish, etc.] Having gotten the money above mentioned into his hands, vers. 14. The king of Assyria appointed unto Hezekiah king of Judah, three hundred talents of silver, and thirty talents of gold: he notwithstanding went forward in his enterprise of subduing them; and therefore not only continued the siege of Lachish, but also sent a good part of his army under the command of three of his captains, whereof Rabshakeh was chief (and therefore is only mentioned by Isaiah, chap. 36.2.) And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah:) to besiege Jerusalem, 2. Chron. 32.9. After this did Sennacherib king of Assyria send his servants to besiege Jerusalem, but he himself laid siege against Lachish: even now he had a purpose, as it seems, to invade Egypt, and was therefore resolved not to leave this kingdom of Judah behind him, to join with the Egyptian, and so to annoy him: rather he desired to make Jerusalem a place of retreat for his army; and therefore though he thought good to dissemble with Hezekiah, and to condescend seemingly to accept of a tribute; yet so soon as he had gotten the gold and silver into his hands, he perfidiously went forwards in his wars, and now nothing would serve him, but to have Jerusalem delivered up into his hands.  
Vers. 18. There came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the Scribe, etc.] This Eliakim was he of whom Isaiah had prophesied, that he should be advanced to that place of dignity in Hezekiahs' court, which at that time Shebna did enjoy, Isaiah 22.20▪ 21. And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah, and I will  him with thy robe, and strengthen him with thy girdle, and commit thy government into his hand: and indeed what is there said of Shebna, that he was over the house, Isaiah 22.15. (Get thee unto this treasurer, even unto Shebna, which is over the house:) is here said of Eliakim; and for the Shebna here mentioned, the king's scribe or secretary, it was not (as I conceive) that wicked Shebna, in whose place the Prophet foretold that Eliakim should succeed, but another officer of Hezekiah of the same name; and therefore perhaps it is so expressed, Isaiah 22.15. Get thee unto this treasurer, even unto Shebna, which is over the house, to distinguish him from this Shebna the secretary or scribe.  
Vers. 19 Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria.] It is conceived, that this manner of speech they might use by way of deriding the prophets of Israel, who in their prophesying did ordinarily begin after this manner, Thus saith the Lord God.  
Vers. 25. Am I now come up without the Lord against this place to destroy it? etc.] This Rabshakeh might speak only to terrify the people, though in truth he had never any such thought concerning the all-ruling providence of God; but besides having heard of Hezekiahs' taking away the high places and altars, whereon for many years together the people had worshipped the God of Israel, he might persuade himself that this marvellous success, which the Assyrians had had in their wars against Judah, proceeded from the wrath of the God of Israel against his people; and so urgeth them with this, that doubtless their own God had brought his master against them, to punish them for this which Hezekiah had done.  
Vers. 26. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, etc.] That is, one of them in the name of them all: though these three men came out to parley with Rabshaketh and the other Assyrian captains, yet it seems Rabshaketh when he spoke to them, spoke so loud, and that in the Jews language, that all the soldiers that were on the wall might hear what he said; which he did purposely to affright the people, as is expressly noted, 2. Chron. 32.18. Then they cried with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them, that they might take the city: Eliakim therefore, and those that were with him, desired Rabshaketh to speak in the Syrian and not in the Jews language, Speak I pray thee to thy servants in the Syrian language (for we understand it) and talk not with us in the Jews language, in the ears of the people that are on the wall: a strange request indeed this may seem, to be made to an enemy, who they might be sure would do what he could to discourage the people, and to raise sedition amongst them: but first, it is no wonder, that men in danger should seek to help themselves in those ways, whereby there is little or no likelihood that they should do themselves any good: and secondly, perhaps they desired this of him as refusing to continue the parley, unless he would speak to them in the Syrian language; upon which ground they might conceive he would yield to them, as hoping that upon this parley they would surrender the city to him peaceably.  
Vers. 32. Until I come and take you away to a land like your own land, etc.] Because the Assyrian king had lately carried away the Israelites captives into a strange country, this people could not but fear the like measure, by way of answering these their fears; therefore he adds these words, wherein he yields indeed, that they might expect that at his return (for their purpose was to go against Egypt, assoon as they had perfected the conquest of Judea) they should be removed out of their country; but withal he adds that they should be carried to a land as good as their own.  
Vers. 36. But the people held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.] To wit, lest they should rashly either exasperate the enemy, or discover their fears, or give any other advantage to them, by any thing they should say; and because there was no better way to pull down the swelling pride of this insolent tyrant, than thus to seem not to mind what he said, or at least, not to judge his words worthy an answer.  
Vers. 37. Then came Eliakim the son of Hilkiah which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rend, etc.] To wit, because of the blasphemy of Rabshakeh, and the great distress whereinto they were all like to fall.   

CHAP. XIX.  
Vers. 3. THis is a day of trouble, and of rebuke, and of blasphemy.] That is, this is a day wherein the poor people of God are in great trouble, wherein the Lord hath testified his displeasure against us, and rebuked us for our sins, and wherein the proud enemy hath blasphemed God's name.  
For the children are come to the birth, and there is not strength to bring forth.] That is, such as is the condition of a woman in travel, when the child is come to the very birth, and then her strength fails her, that she cannot be delivered; such is our condition: our sorrow is extreme, our danger desperate; as being brought to such extremities, that unless help come presently, we are sure to perish, and no power or ability we have to help ourselves; so that unless God do miraculously help us, we must needs perish, both prince and people: and in such extremities God is wont to come in to the help of his poor distressed people.  
Vers. 4. It may be the Lord thy God will hear all the words of Rabshakeh, etc.] That is, it may be he will manifest that he hath heard them by punishing him for them.  
Wherefore lift up thy prayer for the remnant that are left.] That is, pray earnestly unto God, for those few that are left of the people of God: he calls them a remnant, first, with respect to the captivity of the ten tribes who were carried away into a strange land; and so only Judah and Benjamin were left: secondly, with respect to the havoc that had been made amongst the people of Judah, both in the days of Ahaz his father, and now also by Sennacherib in many of their cities which he had taken; and for these he desires him to lift up a prayer; that is, to pray fervently: for in fervent prayer the soul of a man mounts up as it were to heaven, and is above all thinking of earthly things, according to that of David, Psal. 25.1. Unto thee, O Lord, do I lift up my soul.  
Vers. 7. Behold, I will send a blast upon him, etc.] That is, I will drive him out of the kingdom, even as the dust or chaff is driven by a blast of wind; and thus the Lord shows how unable the Assyrian should be to stand against his indignation notwithstanding he thought his power could not be resisted. What this blast was wherewith the Assyrian was driven out of the land, may be probably gathered by that which is related afterward: it may be meant either of the report of the king of Ethiopia's arming against him, or of the slaughter which was made by the Angel in his army, vers. 35. or of the fear and terror wherewith he was stricken of God upon those occasions, or of all these together: and so likewise for the rumour that is mentioned in the next words, and he shall hear a rumour, etc. it may be mean● both of the rumour that the king of Ethiopia was come out against him, vers. 9 and of the rumour of the slaughter made in the Assyrian army, perhaps the tumult, and shrieking, and groans that were then amongst them.  
Vers. 8. So Rabshakeh returned, and found the king of Assyria warring against Libnah.] Rabshakeh finding that the inhabitants of Jerusalem would not yield to open their gates unto him, went presently to Sennacherib to Libnah; either to inform him of their resolution, or rather to confer with him concerning the army of Tirhakah the Arabian, or Ethiopian king, whereof it seems he had heard. Whether he raised the siege, and went away with that army he carried against Jerusalem, chap. 18.17. it is not expressed. The threatening letters which Sennacherib immediately sent to Hezekiah, by terrifying him to make him yield, is a probable argument that Rabshakeh had left his army still before Jerusalem, under the command of the other captains, and only went himself to Sennacherib, to consult with him concerning their affairs.  
Vers. 9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to sight against thee: he sent messengers again unto Hezekiah.] And withal he gave them letters written to Hezekiah, containing in effect the same message, vers. 14. and the reason why he thus sought by all means to terrify Hezekiah, was to make him yield presently to him, that if it were possible he might be possessed of Jerusalem, before they should hear of the coming of the Ethiopian army; and that the rather, because that city would be the most convenient place for him to retreat unto with his army, if need were to shelter themselves against the Ethiopians.  
Vers. 14. And Hezekiah went up into the house of the Lord, and spread it before the lord] That is, he spread Sennacheribs letter before the altar, the sign of God's presence amongst them; and this he did, partly, to quicken his own spirit, and to strengthen his own faith in prayer, by the sight of that blasphemous writing; and partly, by that outward sign, to imply what he desired of God; namely, that God would take notice of, and revenge the horrible blasphemies of that daring wretch, against his great and glorious name.  
Vers. 16. And hear the words of Sennacherib, which hath sent him to reproach the living God.] That is, the messenger that brought his letter.  
Vers. 21: This is the word that the Lord hath spoken concerning him, The virgin, the daughter of Zion hath despised thee, etc.] That is, the inhabitants of Zion & Jerusalem shall laugh thee to scorn. The people inhabiting any city, or country, are in the Scripture usually called the daughter of that city or country, Psal. 45.12. And the daughter of Tyre shall be there with a gift: Psal. 137.8. O daughter of Babylon who art to be destroyed: because they have been bred, born, and nourished the●e, and have lived under the defence & government thereof, and aught to be faithful and obedient to the government under which they live; whence naturally all nations are wont to style their country, their mother, 2. Sam. 20.19. Thou seekest to destroy a city, and a mother in Israel: and they are called the virgin daughter of Zion, not so much because they were not now defiled with idolatry, which is spiritual fornication (for even heathen people are so called Isa. 47.1. Come down and sit in the dust, O virgin-daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: Jer. 46.11. Go up into Gilead, and take balm; O virgin the daughter of Egypt: and where had been grosser idolatry, then amongst the inhabitants of Jerusalem in the days of Ahaz?) nor because she had never yet been subdued and brought under the command of any foreign prince (for after they were under the Babylonian command, they are still called so, Lam. 1, 15. the Lord hath trodden the virgin the daughter of Judah, as in a winepress, and 2.13. What thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion?) but rather, because of their constant abode in those places; for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother; tenderly and delicately brought up by her: yea, perhaps in this place this phrase is used also to imply the weakness of Jerusalem at this time.  
Vers. 23. By thy messengers thou hast reproached the lord] By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib: that he set his servants to blaspheme the holy name of God.  
With the multitude of my chariots I am come up to the height of the mountains, etc.] That is, the strongest places of the kingdom I have subdued, and passed through as a conqueror, even those that seemed to them most inaccessible; and am now come to the sides of Lebanon, that is, their chief city and strength, the city Jerusalem: and hereby is intimated that nothing could or should stand in the way of his armies; that as he had hitherto, so he would still subdue the land before him, take possession of their forts and castles, cut down the tall cedar trees, and the choice fir trees, that is, destroy there Princes, Nobles, and great men, enter the lodgings of his borders, and into the forest of his Carmel; that is, possess himself of their frontier towns, and all the fruitful and pleasant places of their country; even as conquerors in a land subdued are wont to do, as they go along, what they please themselves.  
Vers. 24. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.] That is, when I have come in places most destitute of water, it hath been no hindrance to me, because even there I have digged up strange waters, that is, fountains, & waters, where never any were seen before; & on the other side where cities have been environed with great & deep waters, no sooner have I set my foot there to besiege them, but with the multitude of my soldiers I have dried them up. Thus he boasts, that nothing could be a let to his numerous army, and laughs to scorn Hezekiahs' policy in cutting of the waters, 2. Chron. 32.3.  
Vers. 25. Hast thou not heard long ago, how I have done it, and of ancient times that I have form it? etc.] As if the Lord should have said, Thou boastest of the conquest of many nations, but didst thou never hear that there is a God in heaven that ruleth the world, by whose providence and decree all such things are done: surely thus it is with thee, now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps; that is, that which I before determined, I have now by thee brought to pass, using thee as my scourge to punish the wickedness of men, and to turn their strong fenced cities into ruinous heaps; which agrees with that which the Prophet saith elsewhere, Isaiah 10.5, 6. O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation, I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire in the streets: there is indeed another translation of these words, which is set in the margin of our Bibles, Hast thou not heard how I have made it long ago, and form it of ancient times, should I now bring it to be laid waste, and fenced cities to be ruinous heaps? and according to this translation the meaning may be, that God had long ago and of ancient times made and form the Israelites to be his peculiar people, and had planted them in the land of Canaan, which he had provided for their inheritance (a thing so famously known, that Sennacherib must needs have heard of it) and that therefore it was not likely that God would now suffer him wholly to lay waste their country, and to turn their cities into ruinous heaps: but the first exposition doth fare best agree with the scope of the Lords upbraiding the pride of Sennacherib, in boasting of what he had done to so many nations.  
Vers. 26. Therefore their inhabitants were of small power, they were dismayed and confounded, they were as the grass of the field, etc.] That is, because I gave them up into thy power, therefore they were soon and easily destroyed.  
Vers. 27. But I know thy abode, and thy going out, etc.] That is, I know all thy counsels and erterprises; there is nothing thou dost advise upon, or determine, nothing thou dost attempt or accomplish, but it is known to me; yea, thou dost nothing but what I have determined shall be done: and this is fully that which David acknowledgeth concerning himself, Psalm. 139.2, 3. Thou knowest my down sitting and mine uprising, thou understandest my thoughts afar off, thou compassest my path, and my lying down, and art acquainted with all my ways.  
Vers. 29. And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, etc.] That is, though ye have been hindered from sowing and planting this year, by reason of the Assyrians that have invaded your land; yea, though there be no sowing nor planting the next year, (to wit, either because it was the sabbath year, the year of the lands rest; or because the Assyrians left not the country till seed time was past) yet there shall be sufficient that shall grow of itself of the scattered seeds of corn that fell upon the earth; and hereby some infer, that the Assyrians continued a time in the land, even after this promise was made to Hezekiah by the prophet Isaiah, at least, till the seed time of the second year was passed: and a very miraculous passage this was, that for three years they should live of that which grew of itself; nor is it any wonder that the Lord gives that for a sign to strengthen their faith, which was not accomplished till the Assyrians had left the land: we see the like Exod. 3.12. And he said, Certainly I will be with thee, and this shall be a token unto thee, that I have sent thee, when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. (Concerning which, see the note there.)  
Vers. 30. And the remnant that is escaped of the house of Judah, shall yet again take root downward▪ etc.] Because though they should at present be delivered from the Assyrians, they might fear that being brought to such a poor number, their nation would never be able long to subsist; this promise is added concerning future times, to wit, that that small remnant of them which had escaped the sword of the Assyrians, should like a thriving flourishing tree, grow and prosper, and replenish the land again, as in former times.  
Vers. 31. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion.] That is, that poor remnant that now for fear of the Assyrians, is shut up within the walls of Jerusalem, shall go forth thence (the enemies being fled) and shall again replenish the land.  
The zeal of the Lord of hosts shall do this.] The Lord's zeal for his own glory, the fervent love he bears to his people, and his just indignation against the enemy, shall move him to do this, however his people have deserved no such favour at his hands.  
Vers. 32. He shall not come into this city, nor shoot an arrow there, etc.] It is evident that Rabshaketh came up against Jerusalem with a great army, chap. 18.17. if he removed his army thence when he went to Sennacherib to Libnah, vers. 8. (which perhaps he did, having heard of the Ethiopian that was coming against them) than the meaning of this place is clear, that notwithstanding the threatening letters he had sent, he should not return again to lay siege unto Jerusalem; but if the army of Rabshakeh lay still before Jerusalem, than the meaning of these words may be, that though the army of Rabshakeh had blocked up Jerusalem, and waited for the coming of Sennacheribs army, who was happily gone against the Egyptian and Ethiopian army, intending then with their joint forces to assault Jerusalem; yet he should never cast a bank against it, but should return the way he came, which accordingly came to pass, vers. 35. as was formerly prophesied by Isaiah, chap. 14.25. I will break the Assyrian in my land▪ and upon my mountains tread him under foot; then shall his yoke departed from off them, and his burden departed from off their shoulder.  
Vers. 34. For I will defend this city to save it, for my own sake, and for my servant David's sake.] That is, because of my promise made to David concerning the perpetuity of his throne, which had respect chief to Christ the son of David, of whom David was a type.  
Vers. 35. And it came to pass that night, that the angel of the Lord went out, etc.] That is, that very night, after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem, or that night when the Lord performed this which the prophet had foretold, the angel of the Lord went out, and smote in the camp of the Assyrians, one hundred fourscore and five thousand; and amongst others the captains and leaders of his camp, perhaps even Rabshakeh amongst the rest who had lately belched forth such execrable blasphemies against the God of Israel, 2. Chron. 32.21. And the Lord sent an Angel, which cut off all the mighty men of valour, and the leaders, and captains, in the camp of the king of Assyria, etc.  
Vers. 36. So Sennacherib king of Assyria departed, etc.] With shame of face, 2. Chron. 32.21. So he returned with shame of face to his own land. etc. the book of Tobit also telleth us, that at his return, he in a rage slew many of the Israelites in Nineveh, Tobit 1.18. but of this we find no mention in any of the canonical books of Scripture.  
Vers. 37. And Esarhaddon his son reigned in his stead.] Who in the beginning of his reign, sent new troops out of Syria into Samaria, to fortify the colony therein planted by his grandfather Shalmaneser▪ Ezra 4.2.   

CHAP. XX.  
Vers. 1. IN those days was Hezekiah sick unto death.] That is, immediately after the slaughter made in the Assyrian army by the angel, related in the end of the former chapter: and indeed manifest it is, that Hezekiah sickened in the fourteenth year of his reign (which was the year wherein Sennacherib invaded Judea, chap. 18.13. Now in the fourteenth year of Hezekiah, did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them:) for he reigned in all but nine and twenty years, chapter 18.2. now a promise was made him of living fifteen years longer, vers. 6. and withal it is most probable, that he fell not sick before the departure of the Assyrian army; because not long before that, when he had received those blasphemous letters from Sennacherib, he went into the temple and prayed unto the Lord, etc. chap. 19.14. though he was newly delivered from so great fears, yet partly for the further trial of his faith, and partly to render him yet better, and to honour him with the ensuing miracle, God was pleased to visit him with this dangerous sickness.  
Thus saith the Lord, Set thy house in order, etc.] That is, make thy will, and dispose of those things which it is fit should be set in order before thy death. Hezekiah had not yet a son to succeed him in the throne, for Manasseh was borne three years after this, as being but twelve years old at his father's death, chap. 21.1. and therefore it is probable, that this was one chief thing which Isaiah had respect to in these words, that he should advise and determine what was requisite concerning his successor, for (saith he) thou shalt die and not live, that is, thou art but a dead man by the ordinary course of nature; there is no way of recovery for thee, unless the Lord shall be pleased by his almighty power to deliver thee: it is true indeed, this condition was not expressed, yet was it understood; the Lord purposely (or else where) concealing this part of his will, that Hezekiah receiving the sentence of death in himself, might the more earnestly seek for help unto the Lord: and that Hezekiah took it for a conditional threatening, and not a declaration of what God had absolutely determined, is evident by his praying to God for mercy herein.  
Vers. 2. Then he turned his face to the wall, and prayed, etc.] To wit, either because that wall was towards the Temple, or rather to hid his tears, and that being thereby the freer from distractions, he might the more freely pour forth his requests unto God, to whom he now turned, as to his only hope and comfort.  
Vers. 3. I beseech thee, O Lord, remember now, how I have walked before thee in truth, etc.] Besides that love of life, and horror of death, which is naturally in all men, and which grace hath much ado to overmaster, even in the best of God's servants, there were many things that made the sentence of death in a special manner terrible to Hezekiah: as first, because he had yet no son to succeed him in the throne, chap. 21.1. and it must needs be very grievous to him to think that the promise made to David and Solomon, 1. Kings 8.25. There shall not fail thee a man in my sight, to sit on the throne of Israel, should not be made good to him in his posterity, who had to his utmost endeavoured to keep the condition required of God at the giving of that promise: Secondly, because he could not but fear, lest upon his death Religion would go to wrack again, lest the reformation newly begun, would soon come to nothing, and the poor Church of God would quickly be overgrown with superstition again: Thirdly, because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdom in his time, to his suppressing their high places, altars, and idols, would be now much more bold to insult over him, if God should thus suddenly cut him off: And fourthly, especially because his own faith must needs be sorely assaulted, and shaken with these temptations, and that the rather, because the coming of the Prophet to him in such a manner, as God's Herald, to threaten him with death, Thou shalt die, and not live, might seem to imply, that God meant to hue him down in displeasure: doubtless, in these regards the heart of Hezekiah was almost overwhelmed with terrors; (as himself afterward expressed in his song, Isa. 38.10.— 14.) and hence it is, that in this his prayer he pleads his integrity, that what he had done in the reformation of his kingdom, he had done with an upright heart, because he knew it was good in his eyes; not by way of expostulation or pleading his merits, but to support and strengthen his faith against these temptations, that he might with the more hope and confidence call upon God, and might by this argument move the Lord to show him mercy.  
Vers. 4. And it came to pass afore Isaiah was gone out into the middle court, etc.] Some read this, afore Isaiah was gone out into the middle city: and indeed it is by many held, that Jerusalem was divided into three parts; whereof one was the city of David▪ which is called Zion; another that which was of old called Jebus, or Salem; and a third, that which lay betwixt these two and joined them together, and was called the middle city, the same where Huldah the prophetess dwelled, chap. 22.14. for so some read that place, she dwelled in Jerusalem in the second part, and accordingly they understand this place that before the Prophet was gone out of the city of David into the middle city, the Lord sent him back to Hezekiah with a promise of recovery: but because the text seems most plainly to speak of the Prophets going out of the king's house, and the tender compassion of God in the speedy sending back of the Prophet to comfort the afflicted soul of Hezekiah, is the more eminently discovered by this, that afore Isaiah was gone out into the middle court of the king's house, he was sent back again to the king, this translation is justly put into the text of our Bibles, as the best; and this middle court I take to be the same which is called the court within the porch, 1. Kings 7.8.  
Vers. 5. Thus saith the Lord, the God of David thy father, I have heard thy prayer, etc.] In sending to Hezekiah the promise of his recovery, the Lord styles himself the God of David his father, because the promise made to David concerning the continued succession of his seed in the throne of Judah, should by this means be made good to Hezekiah, who should now live to have an heir to succeed him; even as in former time, to imply that God would perform to the Israelites what he had promised to Abraham, Isaac, and Jacob, he used to style himself the God of Abraham, the God of Isaac, and the God of Jacob.  
On the third day thou shalt go up unto the house of the lord] The suddenness of his recovery makes it evident that it was miraculous, and the mention of his going to the house of the Lord, sweetens the tidings of his recovery, since nothing could more glad his heart then to hea●e that having received the sentence of death in himself, he should yet again praise God in his holy Temple.  
Vers. 6. And I will deliver thee, and this city out of the hand of the king of Assyria, etc.] Though Sennacherib were returned (as is most probable) into his own country: yet, first, there might be some garrisons left behind here and there in the cities he had taken: and secondly, just cause had Hezekiah to fear, that having reinforced his army, he would return again, and endeavour to wipe of the stain of his present flight; and to remove those fears, the Lord assures him, that as he had, so he would still deliver both him and Jerusalem out of the hand of the Assyrian.  
Vers. 7. And Isaiah said, Take a lump of dry figs, etc.] That is, a mass made of dry figs. Both the boil that Hezekiah had in this dangerous sickness, and the mass of figs appointed to be laid to the boil, which are ordinarily used for the ripening of such hard, purulent, pestilential tumors, make it very probable it was the plague, whereof Hezekiah was now sick; and though therefore the medicine prescribed was proper for the cure in a natural way; yet if we consider how speedy the cure was, we may well think that there was a miraculous and supernatural virtue added of God, to hasten the operation of these natural means.  
Vers. 8. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me? &c,] Not because he believed not, did Hezekiah desire this sign, but for the strengthening of his faith; the rather, because the promise he now made, did so directly contradict what he had said before. See the note Judg. 6.15.  
Verse, 9 Shall the shadow go forward ten degrees, or go backward ten degrees?] Because it is left to Hezekiahs' choice, whether the shadow should go forward, or backward ten degrees, and both are propounded, as equally miraculous, for the confirmation of his faith; hence I conceive it is evident, first, that the Prophet meant it, of the retiring, or going forward of the shadow so many degrees in an instant, for the leisurely going forward of the shadow, would not have had any wonder in it, and could not therefore be proffered to him as a miraculous sign to assure him of his recovery: secondly, that the degrees that it was to go forward, or backward, were not the lines, wherewith in the dials the hours are marked out (for there could not be ten hours for it to go forward, and ten to go backward, since the day was never twenty hours long in the climate of Judea) but it must be meant of those lesser lines or degrees, where with half hours, or quarter of hours are marked; yea rather I conceive it is meant of the quarters, and that because this miraculous motion of the sun was to be observed in the dial of Ahaz: now had the sun gone backward ten hours, or five hours, it might have been as well observed in the motion of the sun; but going back no more than ten of these smaller degrees it could not be so well observed in the sun itself, as in the shadow of the dial.  
Vers. 10. And Hezekiah answered, It is a light thing for the shadow to go down ten degrees, etc.] The very going downward or forward of the sun or shadow ten degrees, would have been a wonderful miracle, to wit, being done on a sudden, or in an instant; yet because it is natural for the sun or shadow to go forward, though it had removed fare faster away forward then at other times, it had not been so great a miracle as to remove backward, which was a course directly against nature; and therefore doth Hezekiah reject this, and choose the going backward of the shadow to be his sign.  
Vers. 11. He brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.] Though the sun's going backward were the cause of the shadows going backward, as is expressed, Isaiah 38.8. Behold I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward; so the sun returned ten degrees, by which degrees it was gone down: yet the retiring of the shadow is only expressed, because this miraculous turning of the sun ten degrees backward, was not so easily discerned in the sun itself, as in the shadow of the dials, and though doubtless the shadow went backward alike in all dials, yet the dial of Ahaz is only mentioned; either, because it was the court dial, and so in that the sick king or his servants by his appointment, were to observe the miracle; or because it was set up by Ahaz in some public place for common use, and so the miracle was therein most generally observed by the people.  
Vers. 12. At that time Berodach-baladan the son of Baladan king of Babylon sent letters and a present unto Hezekiah.] This Berodach-baladan is called Merodach-baladan, Isai. 39.1. by other writers Mardocempadus; and is by many good writers counted the first Babylonian Monarch, at least he is the first that took that title: for Esarhaddon succeeding his father Sennacherib in the monarchy of Assyria, chap. 19.37. it seems this Merodach Sennacheribs lieutenant in Babylon, taking advantage of the loss of the Assyrians before Jerusalem (where an Angel had slain so many thousands) and withal of the young king's weakness, and his contention with his brothers, revolted from him, and made himself king of Babylon. Now his Chaldeans the great Astronomers of those times, having observed with astonishment, this strange alteration in the sun's motion, and hearing a report that it was done by the God of the Jews, to assure their king of his recovery; Merodach took this occasion to send his Ambassadors to Hezekiah, both to inquire of the wonder, 2. Chron. 32.31. Howbeit in the business of the Ambassadors of the princes of Babylon, who sent unto him, to inquire of the wonder that was done in the land, etc. and to congratulate the recovery of Hezekiah; and withal doubtless to assure to himself the friendship of Hezekiah, a known enemy to the Assyrian kings, from whom he was revolted; and therefore it may well be that it was some years after that miracle was wrought.  
Vers. 13. And Hezekiah harkened unto them, and shown them the house of his precious things, etc.] Though a little before he had been brought low enough, yet now he was greatly enriched, partly by the spoil of Sennacheribs camp, and partly by the rich presents brought him from many places, 2. Chron. 32.23. And many brought gifts to the Lord to Jerusalem, and presents to Hezekiah king of Judah: and these riches he shown to the Ambassadors in a vainglorious ostentation, as being puffed up in his mind, in that he was become the wonder of the world, for the sun's going backward for his sake; and sought to by a prince so fare remote from him, whose Ambassadors he would have see, that their master had cause enough to desire to be in league with him; and of this pride is that spoken, 2. Chron. 32.25. Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up, etc.  
Vers. 14. And Hezekiah said, They are come from a fare country, even from Babylon.] This is spoken by way of boasting.  
Vers. 17. All that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon, etc.] Thus he is threatened, both because his heart was lifted up, 2. Chron. 32.25. and because his ambition to assure himself of the Babylonian friendship, argued too much trust in his aid; a great sin, in him that had such experience of God's defence.  
Vers. 19 Is it not good, if peace and truth be in my days?] However it be grievous to think that these things should befall our posterity in future times, yet it is God's mercy, that yet it shall not be in my days.  
Vers. 20. And how he made a pool, etc.] This was it seems, a great pool in the city of David, and the water was brought in pipes under the ground from the fountain of Gihen▪ when Sennacherib did first besiege Jerusalem, 2. Chron. 32.30. Hezekiah also stopped the watercourse of Gihen, and brought it to the west side of the city of David: and is therefore called the king's pool.   

CHAP. XXI.  
Vers. 1. MAnasseh was twelve years old when he began to reign, etc.] So that he was borne three years after his father's recovery from his dangerous sickness, chap. 20.6. and he began to reign about four and twenty years after the ruin of the kingdom of the ten tribes: for Samaria was taken in the sixth year of Hezekiah, chap. 18.10. after which he reigned three and twenty years, chap. 18.2. and then Manasseh succeeded him, being then but a child; (of whose tender years it seems the princes took advantage, that never in their hearts had approved the reformation that Hezekiah had made, and so drew him to re-establish his grandfathers idolatry) yet he reigned, as is noted in the following words, longer than any of the kings of Judah to wit, fifty and five years.  
Vers. 2. And he did that which was evil in the sight of the Lord, after the abominations of the heathen, etc.] Considering all the particulars that are here afterwards mentioned, it is evident that he did worse than all that had been before him: it is noted, chap. 20.5. that one of the chief things that made Hezekiah mourn so bitterly, when the Prophet told him he should die of his sickness, was because he had then no son to succeed him; but alas, could he have foreseen what a son he should leave behind him, the want of an heir could not be so bitter, as this would have been:  
Vers. 5. And he built altars for all the host of heaven, in the two courts of the house of the lord] That is, not only in the people's, but in the priests court also he built altars for the worship of the sun, moon, and stars.  
Vers. 6. And he made his son pass through the fire.] See the note chapter 16.3.  
Vers. 7. And he set a graven image of the grove that he had made in the house, etc.] That is one of the idols of the grove which he had made, he set up in the Temple; or a graven image made as a representation of the grove which he had made: and indeed that there was an image with a carved grove about it, seems to be most probable, because it is said, chap. 23.6. that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron, and burned it, etc.  
Vers. 9 Manasseh seduced them to do more evil, then did the nations whom the Lord destroyed, etc.] To wit, because the Israelites set up more idols than ever the Canaanites had; but especially, because they sinned against more light and means of grace then ever the other enjoyed,  
Vers. 13. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab, etc.] That is, I will deal with Jerusalem as I have dealt with Samaria, and with the house of Manasseh as with the house of Ahab; as I did utterly destroy Samaria and the family of Ahab; so will I utterly destroy Jerusalem, and the house of Manasseh: and indeed the posterity of Manasseh was cut off, as was the posterity of Ahab, Jer. 22.30. because workmen do try places, which they would have to be leveled, with the line and with the plummet, therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were level with the ground, as he had already dealt with Samaria, and the house of Ahab; he expresseth it with this phrase, that he would stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: the like phrase is used, Isai. 34.11. He shall stretch out upon it the line of confusion, and the stones of emptiness: and to the same purpose is the next expression here used; and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down; that is, as a man wipeth a dish that hath had some oil, or other thing in it, turning it upside down, and wiping it, that he may be sure the least drop or crumb may no where be found upon it; so the Lord will utterly overthrow the state of Jerusalem, turning it upside down, and will clear her of all her wealth, yea of all her inhabitants, so that there shall be nothing left not carried away.  
Vers. 14. And I will forsake the remnant of mine inheritance, etc.] That is, the tribes of Judah and Benjamin: and because they flattered themselves in this, that they were the Lords inheritance, therefore by calling them the remnant of his inheritance, he implies that though they were his inheritance, yet he would forsake them.  
Vers. 16. Moreover Manasseh shed innocent blood very much, etc.] To wit, the blood of the prophets that condemned his evil courses, and others that opposed his evil ways.  
Vers. 17. Now the rest of the acts of Manasseh, and all that he did, etc.] Some of these we have added, 2. Chron. 33. as first, that the captains of the host of the king of Assyria invaded the land, and carried away Manasseh prisoner to Babylon: Secondly, how being in that affliction, he repent him of his sins, and so the Lord brought him again to Jerusalem; the king of Babylon being content, as it may seem, to set him free upon condition that he should oppose the Egyptian king, which may be the cause, why Josiah would needs fight against Pharaoh Necho, 2. Chron. 35.20. And thirdly, that being returned, he fortified Jerusalem, suppressed idolatry, and did again set up the true worship of God.  
Vers. 18. And was buried in the garden of his own house, in the garden of Uzzah.] It is likely this was done by the king's appointment after his repentance; as judging himself unworthy to be buried in the sepulchre of the kings of Judah, because of the abominations of his younger years. Why this garden was called the garden of Uzzah, we cannot say: yet some Interpreters held that it was called so, because it was in the place where Uzzah was smitten, for touching the ark with his hand, 2. Sam. 6.7. or because it had been formerly his garden.  
Vers. 26. And he was buried in his sepulchre, in the garden of Vzzah.] That is Amon: to wit, because his father Manasseh was buried there.   

CHAP. XXII.  
Vers. 2. ANd he did that which was right in the sight of the Lord, etc.] Wherein doubtless he was much encouraged by the Prophet Zephaniah, who prophesied in his days, Zephan. 1.1. The word of the Lord came unto Zephaniah in the days of Josiah the son of Amon: but especially, by the prophet Jeremiah, of whom it is expressly noted, that he began to prophesy in the thirteenth year of Josiahs' reign, Jerem. 1.1, 2. The words of Jeremiah, to whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign: 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 cried against the altar in the word of the Lord, and said, O altar, alter, 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, etc.  
Vers. 3, And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan, etc.] That is, in the eighteenth year, not of his age, but of his reign, for so it is expressed, 2. Chron. 34.8. Now in the eighteenth year of his reign when he had purged the land and the house, he sent Shaphan the son of Azaliah, etc. 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 year of his reign 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 year of his reign, he began to purge Judah and Jerusalem of all their idolatry, which he did also with a great deal of zeal, 2. Chron. 34.3. For in the eight year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, etc. and then thirdly, that in the eighteenth year of his reign, 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 sum the silver, etc.] The prophet Jeremiah was the son of Hilkiah a priest, Jer. 1.1. but whether he were the son of this Hilkiah the priest it is uncertain.  
Vers. 5. And let them deliver it into the hand of the doers of the work, etc.] 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, etc.  
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 authentic and original 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 recompense their zeal for the repair of his Temple, by bringing to their hands this precious jewel: 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 faithful 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 year of his reign, and so piously reform what was amiss, and never see the law of God till now) rather because this was the original 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 jewel: indeed Josiahs' astonishment, vers. 11. And it came to pass, when the king had heard the words of the book of the law, that he rend his clothes, makes it clear, that he had not formerly read or heard read those dreadful 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 original of Moses writing, might make him desirous to hear it all read, and so he might hear those terrible passages now, which he had not read or heard before.  
Vers. 12. Achbor the son of Michaiah, etc.] Or Abdon the son of Micah, 2. Chron. 34.20.  
Vers. 14. Now she dwelled in Jerusalem in the college] 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 city, or the suburbs of Jerusalem, which was encompassed with walls and gates several from the city: 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 inquire of the Lord, went to Huldah the prophetess, rather than to Jeremiah or Zephaniah, who at this time prophesied in the land of Judah, it was because she dwelled in Jerusalem, and so was near at hand, whereas they were at present in other parts of the kingdom; and indeed we read that Anathoth was the place of Jeremiahs' usual dwelling, Jer. 29.27.  
Vers. 20. Thou shalt be gathered into thy grave in peace, etc.] That is, before these troubles and miseries fall upon this place and the inhabitants thereof, whilst the kingdom 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, etc.] 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 prophetess 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 only the prophets that at this time prophesied 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, etc.] That is, on the brazen scaffold erected by Solomon, which was made with pillars; or on a throne, which was according to the custom erected by a pillar in the Temple for the king to stand on; of which see the note chap. 11.14. and therefore 2. Chron. 34.31. it is said of Josiah that he stood in his place.  
And all the people stood to the covenant.] That is, they consented to renew their covenant with God, and promised that they would do according to the covenant.  
Vers. 4. And the king commanded Hilkiah the high priest, etc.] Josiah did begin to purge Judah and Jerusalem from the high places, and the groves, and the idols which the people had worshipped in the twelfth year of his reign which was six years before the book of the law was found, 2. Chron. 34.3. but upon his hearing of those grievous threaten in the book of the law against idolatry, he now proceeded further and perfected that work of reformation which was then began; and therefore it is that in the Chronicles, the penman of the sacred history, undertaking to relate the reformation that Josiah wrought in the twelfth year of his reign, he adds also what was done afterward when the book of the law was found; and on the other side, speaking here how he suppressed idolatry upon the hearing of the law, he joins also many things which were done of the same nature, in the twelfth year of his reign, that all his zealous acts in rooting out idolatry might be related together. As here that he commanded Hilkiah the high priest, and the priests of the second order, etc. to bring out all the idolatrous trash that was in the Temple: where by the priests of the second order, may be meant the inferior priests; called priests of the second order, with respect to the high priest, or rather the first two chief priests of the two stocks of Eliazer and Ithamar, of whom see the note, 2. Sam. 8.17. Some Interpreters understand it of the priests of the order of Jedaiah, the second of those twenty four orders of the priests appointed by David, 1. Chron. 24.1.7. but it is hard to say why they should be employed in purging the Temple, rather than the rest of the priests.  
And he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el.] Therewith to defile the prime seat of Jeroboams idolatry, and withal to express his detestation of these idols, and that idolatry there first erected; from whence the infection had overspread the whole land, and had been the main cause of all the evil that was fallen upon the people of God. By the Law whatever touched the graves of dead men it was unclean; and thus he manifested his detestation of these idolatrous monuments, and that he esteemed them as most filthy things, fi●▪ only for such unclean places. Nor need it seem strange that Josiah should have this power in Beth-el, which was a city of Samaria the kingdom of the ten tribes: for, first, Abijah the son of Rehoboam, had long since taken Beth-el from Jeroboam, and annexed it to the kingdom of Judah, 2. Chron. 13.19. And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof: and so perhaps it had ever since continued: and secondly, it seems that the greatest part of the kingdom of Samaria was at this time under the dominion of Josiah, whence is that vers. 19 And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el: of which two reasons probable enough may be supposed: for, first, it may be after the flight and death of Sennacherib, when Merodach opposed himself against Esarhaddon his son, Hezekiah took advantage of this faction in the North, and laid hold upon so much of the kingdom of Israel, as he was able to people: or secondly, perhaps the same reason that moved the Babylonian king to set Manasseh free, when he was his prisoner in Babylon, did also persuade him to give him with his liberty the dominion of the greatest part of the country of Samaria; to wit, that he might defend these territories against the Egyptian, who begun in these times with great power and success, to oppose the Babylonians; and indeed the earnestness of Josiah in the king of Babel's quarrel, notwithstanding the kings of Judah, had so long held great amity with those of Egypt, 2. Chron. 35.20, 21, 22. doth argue that the composition which Manasseh had made with that king or his Ancestor, was upon such friendly terms, as required not only a faithful observation, but also a thankful requital.  
Vers. 5. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense, etc.] The word in the original, here translated idolatrous priests, is Chemarim; and because we find them mentioned, Zeph, 1.4. as distinct from the priests, I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; therefore many Expositors hold, that they were certain ministers of their idolatry different from the priests, such as the monks are among the papists; or at least, that they were a peculiar sort of priests so called, either because they wore black or coloured garments, or because they lived a retired life in cells and cloisters, or because of their fiery zeal, and fervency in their Religion, or because they were peculiarly employed in burning incense.  
Vers. 6. And he brought out the grove from the house of the Lord, etc.] By the grove is meant, either the image or similitude of a grove, which was hanged up in the Temple; or rather a very grove, which idolatours for devotion had planted near unto the Temple, contrary to the commandment of the Lord, Deut. 16.21. Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God: which therefore Josiah did now cut down, and removed from the Temple, burning it at the brook Kidron without Jerusalem, and then cast the powder thereof upon the graves of the children of the people; to wit, both in contempt of the idols, and in reproach of those that had worshipped them in their lives, for this is plainly implied, 2. Chron. 34.4.  
Vers. 7. And he broke down the houses of the sodomites that were by the house of the Lord, etc.] These Sodomites 〈◊〉 were kept, and maintained, not only for the satisfying of men's unnatural lust, but also for the honour of their idol-gods, whom they thought pleased with such horrid uncleanness, and therefore were their houses built close to the Temple, and here the women wove hang for the grove, with which hang they compassed in many several places in the groves, as so many several tents and chappels● darker, the fit for those horrid deeds of darkness which were there done: for there they worshipped their idols, and defiled themselves with all kind both of spiritual, and bodily uncleanness,  
Vers. 8. And he brought all the priests out of the cities of Judah, and defiled the high places, etc.] To wit, by beating down their altars, etc. and turning the places to profane and unclean uses; or doing something to them, which in the judgement of those that esteemed them sacred, must needs render them unfit for any sacred employment, as by burning dead men's bones in them, vers. 14. or any thing of the like nature.  
And broke down the high places of the gates that were in the entering of the gate of Joshuah the governor of the city, etc.] It is very probably thought by some Expositors that these high places of the gates, were high places built for the worship of some tutelary gods, whom they esteemed the Gods that were the guardians and protectors of their city, which were therefore erected nigh to the gate of Joshua the governor of the city, that is, one that was at that time the chief captain, or the chief Magistrate of Jerusalem: now the breaking down of these high places, is particularly expressed, to show that Josiah regarded not the greatness of any that had any special interest in any idolatrous monuments, but suppressed them all.  
Vers. 9 The priests of the high places came not up to the altar of the Lord in Jerusalem, but they did eat of the unleavened bread, etc.] These priests were such as were of the lineage of Aaron, that yet had defiled themselves with the idolatry of the high places, where they worshipped the true God in a false manner: now though these were deposed from their offices, nor were ever suffered more to serve at God's altar, yet they were allowed to eat of the unleavened bread, that is, of the provision allowed for the maintenance, and nourishment of the priests.  
Vers. 10. And he defiled Tophet, etc.] This Tophet was a high place on the east side of Jerusalem, in a very pleasant valley, called the valley of the children of Hinnom; or as it is Josh. 15.8. the valley of the son of Hinnom, where the sacrificed their children to Molech, and it was called Tophet, as it is generally held, from an Hebrew word that signifies a drum, or a timbrel, either because of the music and dances which they used at the time of those sacrifices, or rather because by the noise of drums and tabrels they sought at those times to defen● the ears of the parents, that they might not hear the shrieks and cries of their children; and hence it was that the prophet Jeremy threatened, that in that very valley there should be a mighty slaughter of the people, so that it should be no more called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter, Jer. 7.31, 32. yea and the prophet Isaiah as in allusion to the shrieks or torments of those that were slain here, calls hell Tophet, Isaiah 30.33. for Tophet is ordained of old, yea for the king it is prepared; he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it: and so the Evangelist calls hell Gehenna, as Mat. 5.22. and so in divers other places as in relation to the Hebrew word Gehinnom; that is, the valley of the son of Hinnom.  
Vers. 11. And he took away the horses that the kings of Judah had given to the sun, etc.] By these horses of the sun, some conceive is meant only a carved statue, or representation of the sun sitting in a chariot drawn with fiery horses: but why is it then distinctly said, that he took away the horses, and burned the chariots, and that these horses were kept in the suburbs of the city? others conceive that they were horses kept to be offered in sacrifice to the sun, as judging the horse for his swiftness, a fit sacrifice for the sun that runs so swiftly about the earth: but for what use then were the chariots? more probable therefore it is, that they were horses consecrated to the sun, wherewith in chariots either the princes were wont to ride forth, when they went to worship the rising sun; or else the image of the sun was carried about the city at some certain times, for which only use, they were still kept at the charge of the kings of Judah in the suburbs of Jerusalem.  
Vers. 12. And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made.] For on the roofs of their houses they used to sacrifice to sun, moon, and stars, as we see, Jer. 19.13. And the houses of Jerusalem, and the houses of the kings of Judah shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burnt incense unto all the host of heaven, etc. Zeph. 1.4, 5. I will also stretch out my hand against Judah, and upon the inhabitants of Jerusalem, and will cut of the remnant of Baal from this place, and the name of the Chemarims, with the priests, and them that worship the host of heaven upon the house tops, etc.  
And the altars which Manasseh had made in the two courts of the house of the Lord, etc.] It is expressly said, 2. Chron. 33.15. that Manasseh repenting him of his former wickedness, took away all the altars which he had built in the mount of the house of the Lord, and in Jerusalem; and cast them out of the city: but though he cast them out of the city, yet his son Amon, after his death restored them, it seems, to their former places; or if they were demolished and ruined, yet at least he built others in their room; and yet these which Josiah now did beat to dust, are called Manassehs altars; because he first set them up in the two courts of the Temple.  
Vers. 13. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, etc.] This mount whereon Solomon's high places stood, was the mount Olivet near unto Jerusalem, 1 Kings 11.7. called here, the mount of corruption; because it was so full of idols, wherewith the people had corrupted themselves, according to that expression, Deut. 32.5. they have corrupted themselves; yet it is but a weak conceit to think that Solomon's high places erected to these heathen gods, had continued to this day as some men hold, seeking hence to infer, that Solomon did never repent and turn unto the Lord: for what likelihood is there, that neither Asa, nor Jehoshaphat, nor Hezekiah did meddle with defacing these idolatrous monuments, which were doubtless in most esteem amongst the people; questionless, Asa that would not spare his grandmother's idol, and Hezekiah that broke in pieces the brazen serpent would not suffer these execrable high places to stand undemolished, in the very face of the Temple; but what these good princes pulled down, the idolatrous kings that succeeded in the throne of Jupah, did soon set up again; and because they were erected as in the room of those which Solomon did at first set up, therefore they were still called the high places which Solomon built.  
Vers. 15. Moreover the altar that was at Beth-el, etc.] See the notes above upon vers. 4.  
Vers. 16. And sent, and took the bones out of the Sepulchers, and burned them upon the altar, etc.] That is the bones of the priests that were there buried out of a superstitious respect to the holiness of the place, 2. Chron. 34.5. And he burned the bones of the priests upon their altar: above three hundred years it was now since a Prophet sent from God had foretold, that the bones of the priests should be burnt upon Jeroboams altar, 1. Kings 13.1, 2. which was now accordingly accomplished.  
Vers. 17. Then he said, What title is that that I see?] Because the man of God sent to prophecy against Jeroboams altar, had foretold that the bones of the priests should be burnt upon the altar, the old prophet that seduced him both buried him in the sepulchre provided for himself, and gave order to his sons to bury him there also, and withal took order to erect a statue or pillar in the sepulchre whereon was engraven, that there the man of God was buried, that had prophesied against the altar, and was afterwards torn with a lion, that so when the time came, of which the man of God had prophesied, his sepulchre might hereby be known from the rest, and so his bones with the bones of that man of God, might lie at rest; this was the title or inscription which Josiah now espied, and being satisfied what it was, he accordingly gave order to let their bones alone, and so the old prophet had his desire. See 1. Kings 13.31, 32.  
Vers. 18. So they let his bones alone, with the bones of the prophet that came out of Samaria.] See the note, 1 Kings 13.11.  
Vers. 19 And all the houses also of the high places that were in the cities of Samaria, etc.] See the note above, vers. 4.  
Vers. 20. And he slew all the priests of the high places that were there, upon the altars, etc.] Though upon the priests the sons of Aaron that had worshipped the true God in a false manner, in the high places, he laid no other punishment but this, that they should be for ever disabled from coming up to the altar of the Lord in Jerusalem, vers. 8, 9 yet these he slew as not being the Lords priests, but made priests after the order and institution of Jeroboam, 1 Kings 12.31. and such as sacrificed to false gods, and perhaps obstinately opposed Josiah in this reformation; yea, he slew them upon the altars, and therein fulfilled what was long since prophesied of him, 1. Kings 13.1, 2. and hereby it appears, that even after the ten tribes were carried away captive into Assyria; yet there were some both of the priests and people, that either were left behind, or returned again into the land of Samaria.  
Vers. 22. Surely there was not holden such a Passeover, from the days of the Judges, etc.] In 2. Chron. 35.18. it is from the days of Samuel the prophet, etc. doubtless there could not be so great a concourse of the people to eat the Passeover now, when ten of the twelve tribes were carried captive into Assyria, as there had been in former ages when all the tribes of Israel lived under the government of Saul and David, and Solomon successively; but this is spoken with respect to the multitude of sacrifices that were offered at this , given bountifully by the king and princes to the people; but especially with respect to the exceeding joy of the good people, because religion was restored again in its purity amongst them, and the solemnity of all the service that was then performed in the house of God: Josiah gave then to the people for the  offering, thirty thousand lambs and kids, and three thousand bullocks, and his princes and the chief of the Levites, gave proportionably many thousands more, as is largely set down, 2. Chron. 35.7, 8, 9 and all the service of the feast was performed with very great solemnity.  
Vers. 25. And like unto him was there no king before him, etc.] See the note, chap. 18.5.  
Vers. 26. His anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal.] So it is said Jer. 15.4. And I will cause them to be removed into all the kingdoms of the earth, because of Manasseh. It is evident that Manasseh repent him of his sins, 2. Chron. 33.12— 19 and therefore as sure it is that the Lord did fully pardon him all his sins, Isa. 1.16, 17, 18. Wash ye, make you clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well, relieve the oppressed, judge the fatherless, plead for the widow; come now and let us reason together saith the Lord, though your sins were as scarlet, they shall be made as white as snow: yet here the wrath of God against Judah is ascribed to the sins of Manasseh; which is because the Lord doth many times correct his servants for their sins, though he hath fully pardoned them, and that not only in their own persons, but in their posterity too. Secondly, because those sins of Manasseh were still secretly harboured amongst the people, though they yielded to Josiahs' reformation for fear; yet in their hearts, and many of them secretly in their practices too, they did still uphold Manassehs wicked ways; as was indeed most remarkably evident in that so soon as ever Josiah was dead, even all his children with the people did soon return to Manassehs idolatry again: whence it was that the Lord complained of Judah, Jer. 3.10. that they had not turned to him with their whole hearts but feignedly; and it was in the days of Josiah the king, vers. 6.  
Vers. 29. In his days Pharaoh Necho king of Egypt went up against the king of Assyria, etc.] To wit in the last year of Josiahs' reign, which was thirteen years after he kept that solemn , and perfectly suppressed idolatry both in Judah, and in a great part of Samaria: it is hard to say who this king of Assyria was against whom the king of Egypt went up. Some conceive it was Esarhaddon the son of Sennacherib, and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his country, but others fare more probably hold that it was Nebulasser the son of Ben-meradach king of Babylon: for the Babylonians had now gotten the empire from the Assyrians, and therefore it is no wonder that he should be here called the king of Assyria.  
And king Josiah went against him.] To wit, to hinder him from passing through his country: Pharaoh sent Ambassadors to him to desire him that he might quietly pass through his country, protesting that he directed himself against the Assyrians only, without any harmful purpose against Josiah, but all suffered not to prevail with him, 2. Chron. 35.21, 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his country, as because he thought himself bound in faith and honour to hinder him in his enterprise against the Babylonians, to whom he was obliged, either by covenant made at the enlargement of Manasseh, or by gift of such part as he held in the kingdom of the ten tribes: but the success was, that Pharaoh slew Josiah, he slew him at Megiddo, when he had seen him: that is, at the first encounter when he had fought with him, according to that phrase, chap. 14.8. Come let us look one another in the face; of which see the note there: and thus God punished the wickedness of the people by taking their good king from them.  
Vers. 30. And his servants carried him in a chariot dead from Megiddo, etc.] They took him out of the chariot wherein he was wounded, and put him in his second chariot, and so went presently to Jerusalem with him, but being mortally wounded, he died by the way: hence it is said here that they carried him dead from Megiddo, and yet in 2. Chron. 35.29. that they brought him to Jerusalem, and he died, and was buried, etc. what great mourning there was for his death, we may see 2. Chron. 35.24. And Jeremiah lamented for Josiah, and all the singing men, and singing women spoke of Josiah in their lamentations unto this day, and made them an ordinance in Israel, and behold they are written in the Lamentations, whence is that, Zach. 12.11. In that day shall there be great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo.  
And the people of the land took Jehoahaz the son of Josiah, and anointed him, etc.] We read of four sons that Josiah had, 1. Chron. 3.15. Johanan, Joakim, Zedekiah, and Shallum; of Johanan, we find not where else any mention: either Jehoahaz must therefore be the same that is called there Johanan, and Shallum, Jer. 22.11. and then it were no wonder though the people made him king being the first born: or else rather we must hold, that happily Johanan the first born died before his father, and so was never king, and that this Jehoahaz was the same that is called Shallum, 1. Chron. 3.15. and was anointed king by the people, though he was not the eldest of Josiahs' sons, of which see the note vers. 36. either perhaps because he was best affected to the king of Babel, or because he was most warlike and valiant, and the most likely therefore to defend them against Necho king of Egypt.  
Vers. 32. And he did that which was evil in the sight of the Lord, etc.] He presently set up again the idolatry which his father Josiah had suppressed, and most grievously oppressed the people, perhaps the faithful that disliked this alteration; and in regard of this, he is compared to a young lion that devoured men, Ezekiel 19.2, 3, 4.  
Vers. 33. And Pharaoh Necho put him in bands at Riblath, etc.] Pharaoh Necho returning with victory from Charchemish where he had vanquished the Babylonian, was willing to revenge the opposition that was made against him at his going forth by Josiah and his people, who sought to stop him in his passage through Judea: and so making use of the dissension betwixt Jehoahaz the son of Josiah by his wife Hamutall and Eliakim the son of Josiah by his wife Zebudah, who being the elder (of which see the note, vers. 36.) is probably thought to have stormed that his younger brother should get the kingdom from him: he soon got Jehoahaz or Shallum into his power, and the rather to testify that the kingdom was now at his disposing, he deposed him, giving away his kingdom to Eliakim his elder brother, to whom of right it did belong; only imposing a tribute upon him and the people, and so carried away Jehoahaz or Shallum prisoner into Egypt, where he died, according to the prophecy of Jeremiah, Jer. 22.10, 11. Thus saith the Lord, touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place, He shall not return thither any more.  
Vers. 36. Jehoiakim was twenty and five years old when he began to reign.] Hereby it is gathered, that Eliakim called by Pharaoh Jehoiakim, was the elder brother; because Jehoahaz when he was made king by the people three months before this, was but twenty three years old: indeed they that hold that Jehoahaz was the elder brother, as being the same that is called Johanan the first born, 1. Chro. 3.15. they say that the beginning of Jehoiakims reign, is accounted from the death of Jehoahaz in Egypt, because till he was dead he governed but as a viceroy in stead of his brother; but because he was by Pharaoh made absolute king, more probable it is that he was the elder brother.  
Vers. 37. And he did that which was evil in the sight of the Lord, etc.] As being an idolator and a cruel oppressor of the people; the rather happily in revenge, because they had formerly preferred his younger brother before him, which is largely expressed, Jer. 22.13— 19 and Ezek. 19.5, 6, 7. but herein was his impiety chief discovered, because when the prophets denounced judgements against him and his people for their evil ways, he would not endure it, but persecuted them for it; one remarkable instance whereof, which happened in the beginning of his reign, we have, Jer. 26.20.23. There was also a man that prophesied in the name of the Lord, Vrijah the son of Shemaiah of Kiriath-jearim, who prophesied against this city, and against this land, according to all the words of Jeremiah. And they fet forth Vrijah out of Egypt, and brought him unto Jehoiakim the king, who slew him with the sword, and cast his dead body into the graves of the common people.   

CHAP. XXIV.  
Vers. 1. IN his days Nabuchadnezzar king of Babylon came up, etc.] About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah, whereon Pharaoh Necho king of Egypt had set him: for it was the third year of Jehoiakim ere the Babylonians came up against him, Dan. 1.1. In the third year of Jehoiakim king of Judah, came Nabuchadnezzar king of Babylon, etc. and the better to prevent all changes, and to settle the kingdom in his line, according to the accustomed policy practised by his forefathers, in the second year of his reign he made his son Jehoiachin or Jeconiah king with him, when the boy was but eight years old, 2. Chron. 36.9. of which see the note, vers. 8. but after he had three years peaceably enjoyed his kingdom, paying tribute to the king of Egypt, in his fourth year Jeremiah prophesied that Nabuchadnezzar king of Babylon should invade the land, and that both they and all the neighbouring nations about them, should become his servants, Jer. 25.1.11. which accordingly came to pass; for immediately after this, Nabuchadnezzar the second entered Judea with a strong army, besieged and forced Jerusalem, and having Jehoiakim in his power, did at first intent to carry him to Babylon, 2. Chron. 36.6. but was at last entreated to leave him as his vassal, taking with him for pledges, Daniel, being but yet a child, with Ananias, Misael, and Azarias, with a great deal of the Temples treasures: nor need we stumble at it, that this is said to have been done in the third year of Jehoiakim, Dan. 1.1. whereas the fourth year of Jehoiakim is accounted the first of Nabuchadnezzar, Jer. 25.1. The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchad-rezzar king of Babylon: since first, the first year of Nabuchadnezzar might well concur with the end of the third, and the beginning of the fourth year of Jehoiakim; and again, secondly, perhaps as some hold, Nabuchadnezzar the second came first against Judea, whilst his father was yet living, in the third year of Jehoiakim, and prevailed against Jehoiakim; but returning soon upon the report of Necho the king of Egypt's preparations against him, and especially upon the news of his father's death, that he might prevent all commotions at home, in the fourth year of Jehoiakim (having first vanquished the forces of the Egyptians about the banks of Euphrates, Jer. 46.1, 2. The word of the Lord that came to Jeremiah the prophet against the Gentiles, against Egypt, against the army of Pharaoh Necho king of Egypt, which was by the river Euphrates in Charchemish, which Nebuchad-rezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah) he soon brought Jehoiakim to acknowledge himself his vassal and tributary, and so as it is said here Jehoiakim became his servant three years, to wit, the fifth, sixth, and seventh years of his reign; the Egyptian king could not like of this, and therefore it seems began to think of restoring Jehoahaz (now prisoner in Egypt) and setting him up as a domestical enemy against his ungrateful brother: the rumour whereof when it came to Judea (though Jeremiah prophesied that it should prove idle, Jer, 22.11, 12. Thus saith the Lord touching Shallum the son of Josiah king of Judah, which reigned in stead of Josiah, which went forth out of this place, He shall not return thither any more. But he shall die in the place whither they have led him captive,) did much perplex them, being now in danger both of the Egyptians, if they kept faith with the Babylonians, and of the Babylonians, if they should revolt again to the Egyptians (and this I conceive might be the cause of the fast, kept in the fifth year of Jehoiakims reign, in the ninth month, Jer. 36, 9 At which time Baruch, sent by Jeremiah, did publicly read the roll of Jeremiahs' prophecy before all the people, which being by the Princes carried to Jehoiakim, he having heard part of it, cut it in pieces with a penknife, and cast it into the fire) but at length, to wit, in the eighth year of his reign, which was the fourth of Nabuchadnezzar, hearing of many glorious rumours of the Egyptians preparations against the Babylonians, emboldened hereby, he renounced his subjection to the Babylonian, as is expressed here, that he turned, and rebelled against him, and so sided with the Egyptians again.  
Vers. 2. And the Lord sent against him bands of the Chaldees, etc.] That is, Nabuchadnezzar (not without the special counsel of God) came up against him, and that as Josephus saith from that siege of Tyre, whereof the Prophet speaks, Ezek. 26.7. For thus saith the Lord God, Behold, I will bring upon Tyrus Nebuchad-rezzar king of Babylon, a king of kings, from the North, with chariots, and with horses, and companies, and much people: and bringing thence with him some part of his army, consisting of companies, and bands of several nations, he entered Jerusalem, and laid hold on Jehoiakim, and being enraged against him for his perfidiousness in revolting from him, caused him to be slain, and cast out into the fields without Jerusalem, to be devoured by birds and beasts; for so Jeremy had prophesied it should be, Jer. 22.18, 19 Therefore thus saith the Lord concerning Jehoiakim the son of Josiah king of Judah, They shall not lament for him, saying, Ah my brother, or ah sister, They shall not lament for him saying, Ah Lord, or ah his glory. He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem: and 36.30. Therefore thus saith the Lord of Jehoiakim king of Judah, He shall have none to sit upon the throne of David, and his dead body shall be cast forth in the days to the heat, and in the night to the frost. This was the eleventh year of Jehoiakim, and so the seventh year of Nabuchadnezzar, three years after Jehoiakims revolt (for either the siege of Tyre, or some other occasions had hitherto detained Nabuchadnezzar, from coming against him) and hence it is, we read of three thousand and three and twenty Jews, carried away by him in the seventh year of his reign, Jer. 52.28. This is the people whom Nebuchad-rezzar carried away captive in the seventh year, three thousand and three and twenty Jews.  
Vers. 3. Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight, for the sins of Manasseh, etc.] See the note, chap. 23.26.  
Vers. 6. So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.] For when Nabuchadnezzar had slain Jehoiakim, as is before noted, and was returned again into his own country, it seems the people made this Jehoiachin king in his stead, who is also called Jeconiah, 1. Chron. 3.16. and Coniah by way of contempt, Jer. 22.24. In the genealogy of Christ, Matth. 1.11. Jehoiakim the son of Josiah, seems to be quite left, at least in our most usual translations; for though in some few copies it is thus set down, and Josias begat Jakim, and Jakim begat Jechonias; yet generally in all other copies it runs thus, And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon; and after they were brought to Babylon, Jechonias begat Salathiel: and for the resolving of this doubt, many several answers are given by Expositors; but the most satisfying one I conceive is this; to wit, that Jehoiakim the father was called Jeconiah, as well as Jehoiachin the son; and so whereas Mat. 1.11. it is said that Josias begat Jechonias and his brethren, that is meant of Jehoiakim the son of Josias, who had many brethren; whereas Jehoiachin had none: and then that which follows vers. 12. and after they were brought to Babylon, Jechonias begat Salathiel; that is meant of Jehoiachin the son of Jehoiakim, and so the several generations of these kings are fully expressed.  
Vers. 7. And the king of Egypt came not again any more out of his land, etc.] To wit, against Jerusalem: indeed in the latter end of Zedekiahs' reign (Jerusalem being then besieged) the king of Egypt came up to help him against the Babylonians, Jer. 37.5. Then Pharaohs army came forth out of Egypt, and when the Chaldeans that besieged Jerusalem, heard tidings of them, they departed from Jerusalem: but this here is spoken of his coming to subdue the Jews to reduce them again under his subjection: this Jehoiakim thought he would have done, when he heard such glorious rumours of the great preparations he made against Nebuchadnezzer, and thereupon had revolted from the Babylonian; and for this very cause it is here expressed that he came not, and that the king of Babylon had taken from the river of Egypt unto the river Euphrates, all that pertained to the king of Egypt; to show upon what vain grounds Jehoiakim had trusted in Egypt, and so thereby had brought all this misery both on himself and on his kingdom.  
Vers. 8. Jehoiachin was eighteen years old when he began to reign.] To wit, when he began to reign alone after his father's death; for in his father's life time he was crowned king ten years before this, when he was yet but eight years old, 2. Chron. 36.9. Jehoiachin was eight years old when he began to reign, etc.  
And he reigned in Jerusalem three months.] In 2. Chron. 36.9. it is three months and ten days; but the odd days, as usually elsewhere in the Scripture, are here omitted. Indeed there in the Chronicles vers. 10. it follows that when the year was expired, king Nebuchadnezzer sent and brought him to Babylon, whereby some may conceive, that it was a twelvemonth ere Nebuchadnezzer took him away; and why then should it be said, that he reigned but three months: but that which is said there is spoken of the year absolutely considered, and not of the year of Jehoiachins reign; when the year was expired, that is, at the spring or beginning of a new year, king Nebuchadnezzer sent and brought him to Babylon: which was when he had reigned about three months, as is here said: so that that place in the Chronicles is parallel with that, 2. Sam, 11.1. and it came to pass that after the year was expired, at the time when kings go forth to battle, that David sent Joab, etc.  
Vers. 9 And he did that which was evil in the sight of the Lord, etc.] For which cause he was threatened by the prophet Jeremiah, that he should die childless, and should be carried with his mother and others into Babylon, Jeremiah 22.21.30.  
Vers. 10. At that time the servants of Nabuchadnezzar king of Babylon came up against Jerusalem, etc.] It is not expressed whether this Jehoiachin were made king by Nabuchadnezzar when he took Jerusalem, and slew his father; or whether he was made king by the people, when Nabuchadnezzar had left the city: if he were set in the throne by Nabuchadnezzar, it may well be (as Josephus saith) that Nabuchadnezzar bethinking himself how dangerous it was to leave him in the throne whose father he had slain, and cast out unburied, he changed his purpose presently, and sent his captains with an army against Jerusalem; to whom himself in person came within a while after, as intending to depose him, and to set up another king in his room.  
Vers. 12. And Jehoiachin the king of Judah went out to the king of Babylon, etc.] That is, he yielded up both him and his to Nabuchadnezzar, as the prophet Jeremiah had advised him.  
And the king of Babylon took him in the eighth year of his reign.] That is, in the eight year of Nebuchadnezars reign.  
Vers. 13. And he carried out thence all the treasures of the house of the Lord, and the treasures of the king's house, etc.] And thus was that accomplished which God had threatened, when Hezekiah shown his treasures to the king of Babylon's Ambassadors, Isaiah 39.6. Behold, the days come, that all that is in thine house, and that which thy father's have laid up in store until this day, shall be carried to Babylon; nothing shall be left: yet this particle all so often mentioned here and in the following verse, all the treasures, etc. must be understood with some limitation, as namely, that he carried away all in a manner, or all that he pleased; for that he carried not all away now when he carried away Jechoniah, is evident, Jer. 27.18. etc. where there is mention made of vessels that remained in the house of the Lord, and in the house of the king of Judah even after this, in the days of Zedekiah the succeeding king; which after this were carried away as is related in the following chapter, vers. 13.14. etc.  
And cut in pieces all the vessels of gold which Solomon king of Israel had made, etc.] Ezra 1.7. it is said, that Cyrus the king brought forth the vessels of the house of the Lord which Nabuchadnezzar had brought forth out of Jerusalem, etc. but for the resolving of this doubt, see the note on that place.  
Vers. 14. And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, etc.] To wit, out of the whole kingdom; of which seven thousand were carried out of Jerusalem, that were men of might, and a thousand craftsmen and smiths, vers. 16. the rest were carried from other places of the land: and at this time it was that Ezekiel was carried away captive, Ezek. 1.1, 2. In the fifth day of the month (which was the fifth year of king Jehoiachins captivity.  
Vers. 15. And he carried away Jehoiachin to Babylon, and the king's mother, etc.] Yet he had no cause to repent that he had harkened to Jeremiah in yielding up himself to Nabuchadnezzar; for it fared better with him, then with those that stayed behind: yea in the thirty seventh year of his captivity he was greatly honoured by Evilmerodach the son of Nabuchadnezzar; see ch. 25. ver. 27. In the seven and thirtieth year of the captivity of Jehoiachin, etc. Evilmerodach king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin king of Judah out of prison, and he spoke kindly to him, and set his throne above the throne of the kings that were with him, etc.  
Vers. 16. And all the men of might, even seven thousand, etc.] See the note above on vers. 14.  
Vers. 17. And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.] So Pharaoh Necho gave Eliakim a new name when he made him king in stead of his brother, chap. 23.34. and Daniel and his companions had new names given them, Dan. 1.6, 7. whereby it may appear that by imposing new names the conqueror shown his power over them; and caused them to acknowledge as it were, that they were his servants: indeed this new name of Zedekiah, which signifies the justice of God, was very proper for this new king, to put him in mind to be just in keeping the covenant he had made with the king of Babylon, and that God would be just in punishing him if he proved perfidious, but that Nabuchadnezzar intended any such thing by giving him this new name, we cannot say.  
Vers. 18. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah.] So that he was the brother of Jehoahaz (the first of Josiahs' sons that was king of Judah, and was afterwards by Pharaoh Necho carried into Egypt) both by father and mother: for this Hamutal was also the mother of Jehoahaz, chapter 23.31.  
Vers. 19 And he did that which was evil in the sight of the Lord, etc.] In 2. Chron. 36.12. this is added in particular, that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord.  
Vers. 20. Zedekiah rebelled against the king of Babylon, etc.] About the beginning of Zedekiahs' reign, the people began to insult over Jeremiah, seeing Jehoiachin carried captive into Babylon, that had yielded to Nabuchadnezzar upon his persuasion; whereupon the Prophet under the type of good and bad figs, foreshowed that it should be better with those in the captivity, than those that were left behind, Jerem. 24. After that in the fourth year, Zedekiah went to Babylon to Nabuchadnezzar, at which time the Prophet gave Sheraiah a prince that went with him a book, wherein was written all the evil that should fall upon Babylon, willing him to read it to the Jews, and then to bind it to a stone, and throw it into Euphrates, in token of the perpetual sinking of Babylon, Jerem. 51.59, 64. at his return as we see in the 27. and 28. chapters of Jeremiah, all the bordering princes sent messengers to Zedekiah, persuading him as it seems, to revolt from Nabuchadnezzar; but Jeremiah did earnestly dissuade both him and them, sending to each of those prince's yokes in token of the Babylonian yoke, whereunto the Lord would have them submit, and assuring them, that if they would not stoop to his yoke, they should all perish by sword, fire, and pestilence: at which time also Hananiah having broken Jeremiahs' wooden yoke, and vaunting that in like manner within two years' Nebuchadnezars yoke should be broken, and Jeconiah with all the vessels and riches of the Temple, should be brought again to Jerusalem; Jeremiah foretold of an iron yoke, and to assure the people that Hananiah had prophesied falsely, he foretold his death, which that year accordingly in the second month seized upon him▪ yet at length in the eighth year of his reign, Zedekiah practised more seriously with his neighbours, and in confidence of great aids promised from Egypt, he rebelled against Nabuchadnezzar, though he had formerly taken an oath to be faithful to him, 2. Chron. 36.13. And he also rebelled against king Nabuchadnezzar.   

CHAP. XXV.  
Vers. 2. ANd the city was besieged unto the eleventh year of king Zedekiah, etc.] The city was surrounded on the tenth day of the tenth month, in the ninth year of Zedekiahs' reign, verse 1. and was taken by storm on the ninth day of the fourth month of the eleventh year, the siege therefore continued a full year and an half: when Nabuchadnezzar first came against the city, Jeremiah had prophesied that the city should be taken and burnt, and Zedekiah carried away captive though not slain, as Jehoiakim was; for which he was by the instigation of the princes clapped up in prison; see Jer. 32, 1, 5.34.1, 7. Jer. 17.38. etc. Indeed a while the Chaldeans left the siege, for Pharaoh Hophre a king of Egypt entering the borders of Judah with his army to succour Zedekiah, Nabuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army, whilst they lay before Jerusalem, where the Jews might also assail them from within the city, they resolved rather to raise the siege for a time. At this time the Jews begun to entertain great hopes again, and (as it is probably thought) having in their former extremity set free their bondmen (as the law required) by the advice of Zedekiah, when the Chaldeans were gone, they repent them of their charity, and reduced them again into their former slavery; see Jerem. 34.8, 9, etc. but Zedekiah knowing that if the Egyptians prevailed not, they should soon be surrounded again with the Chaldean army; he sent to Jeremiah the prophet to pray for him. and received this message from him by his servants; that the Chaldeans should return again, and take the city, and burn it with fire; and being cast for this by the enraged princes into the dungeon, under a pretence at first of his attempting to fly unto the Chaldeans; he often earnestly persuaded Zedekiah to yield himself to the Chaldeans, and so to save both himself and the city. See Jerem. 37. and Jerem. 38. but he not harkening to him, what the Prophet had said came exactly to pass, for the Egyptians not daring to encounter with Nabuchadnezzar, did soon return again into Egypt, and abandon their enterprise, and on the other side the Chaldeans did as speedily return to the siege of Jerusalem, and never after that left it till they had taken it.  
Vers. 3. The famine prevailed in the city, and there was no bread for the people of the land.] Insomuch, that as Ezekiel had prophesied, who begun to prophesy in the fifth year of Zedekiahs' reign, Ezekiel 1.2. parents did eat their own children, and children their parents, Ezekiel 5.10. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat the fathers, etc. Lament. 4.10. The hands of the pitiful women have sodden their own children, they were their meat in the destruction of the daughter of my people.  
Vers. 4. And the city was broken up, etc.] And so the middle gate was immediately taken, Jerem. 39.3. And all the princes of the king of Babylon came in, and sat in the middle gate, etc. and then as it follows, all the men of war fled by night, by the way of the gate between two walls, which is by the king's garden; for there was it seems a secret gate in some place near to the king's garden, closed upon each side with a false wall, provided on purpose for a means of escape in such a time of danger, and through this therefore the soldiers with the king, Jerem. 39.4. fled now out of the city, being helped in their flight, either by the darkness of the night, or by the advantage of a cave or vault under ground, into which the secret gate led them, and through which they might steal away, the besiegers not seeing them; and thus it came to pass as Ezekiel had foretold, Ezek. 12.12. And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth; they shall dig through the wall to carry out thereby; he shall cover his face that he see not the ground with his eyes.  
Vers. 5. And the army of the Chaldees pursued after the king, etc.] Having by some means received some information of his flight.  
Verse, 6. So they took the king, and brought him up to the king of Babylon to Riblah, etc.] Though therefore it be said vers. 1. that Nabuchadnezzar came against Jerusalem; yet it seems he himself stayed at Riblah, or at least, thither he was retired in the time of the siege, that so he might there take care of his own country, and might supply his army at Jerusalem with men and provision, as need required.  
Vers. 7. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, etc.] And then was that prophecy of Ezekiel fulfilled, Ezek. 12.13. My net will I spread upon him, and he shall be taken in my snare, and I will bring him to Babylon, to the land of the Chaldeans, yet shall he not see it, though he shall die there.  
Vers. 8. And in the fifth month, on the seventh day of the month, etc.] Zedekiah being brought to Riblah to Nabuchadnezzar, in the fourth month, and there used as abovesaid, on the seventh day of the fifth month, Nebuzaradan was sent away by the king, with a commission to ruin the city, and carry away the people; who arriving at Jerusalem the tenth day of the month, did accordingly effect what the king had commanded, Jer. 52.12. Now in the fifth month, in the tenth day of the month, (which was in the nineteenth year of Nebuchadnezars reign) came Nebuzaradan captain of the guard, which served the king of Babylon to Jerusalem; and hence▪ is, that seeming contradiction between these two places; whereas here it is said, that it was in the nineteenth year of Nabuchadnezzar when these things were done; yet Jer. 52.29. it is said, that these Jews were carried away to Babylon in the eighteenth of Nebuchadnezars reign; this is only because these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezars reign, for with both these years of his reign did the eleventh of Zedekiahs' concur.  
Vers. 9 And he burned the house of the lord] To wit, about four hundred and fifty years after it was first built by Solomon.  
Vers. 11. Now the rest of the people that were left in the city, did Nebuzaradan captain of the guard carry away, etc.] To wit, eight hundred thirty two persons, Jer. 52.29. In the eighteenth year of Nebuchad-rezzar, he carried away captive from Jerusalem eight hundred thirty and two persons.  
Vers. 12. But the captain of the guard left of the poor of the land, to be vinedressers, and husbandmen.] Yet about four or five years after this, even these also as it seems were carried away, to wit, in the three and twentieth year of Nebuchad-rezzer, Jerem. 52.30. In the three and twentieth year of Nebuchad-rezzer, Nebuzaradan captain of the guard carried away of the Jews seven hundred forty and five persons; all the persons were four thousand and six hundred; that so the land might enjoy her Sabbath: 2. Chron. 36.20, 21. And them that escaped the sword, carried he away to Babylon, where they were servants to him and his sons, to fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her Sabbaths, &c:  
Vers. 13. And the pillars of brass that were in the house of the Lord, and the bases, and the brazen sea, etc.] Indeed that these things should be carried into Babylon Jeremiah had beforehand prophesied, Jer. 27.21, 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord, and in the house of the king of Judah and Jerusalem, They shall be carried to Babylon, etc.  
Vers. 17. And the height of one pillar was eighteen cubits, etc.] See the note 1. Kings 7.15.  
And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, etc.] Seraiah was the grandchild of Hilkiah, who was high priest in Hezekiahs' time, and father of Jehozadak, who was carried into Babylon, 1. Chron. 6.14. and Zephaniah called here the second priest, (concerning which title see the note, Numb. 3, 32.) was it seems in great esteem with the king, and therefore usually sent by him to Jeremiah, Jer. 21.1. and 37.3. now because the priests were always bitter enemies to Jeremiah, Jer. 26.7, 8. hence we may conceive that both he, and all the rest here mentioned, were picked out by Nebuzaradan, not for captivity, but for the sword; because Zedekiah had been much led by their counsels in resisting the king of Babylon, contrary to what Jeremiah had commanded them.  
Vers. 19 And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence, etc.] Jeremiah saith seven, Jer. 52.25. he took also an Eunuch which had the charge of the men of war, and seven men of them that were near the king's person; adding two more to these here mentioned, which were not perhaps of so great note, as these five were.  
And threescore men of the people of the land, that were found in the city.] That is, of the common people, such as it seems were of the richer sort, and had most opposed the king of Babylon.  
Vers. 22. Over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.] Both the favour which Nebuzaradan showed to this Gedaliah by Nebuchadnezars appointment, Jer. 40.5. and Jeremiahs' making choice to live with him, when Nebuzaradan had taken him out of prison, as Nabuchadnezzar had given him order to do; and had given him liberty to go with him into Babylon, or to stay where he pleased in his own country, Jer. 39.11, 12. and 40.1— 6, I say both these make it probable, that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest; to wit, to yield themselves to the Babylonian, Jerem. 21.8, 9, 10. Thus saith the Lord, I will set before thee the way of life, and the way of death, he that abideth in this city shall die by the sword, famine, and pestilence, but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, etc. and that therefore he was now made provincial governor of Judea by Nebuchadnezzers command, to rule over them that were carried away captive.  
Verse, 23. And when all the captains of the armies, they, and their men, heard that the king of Babylon had made Gedaliah governor, etc.] To wit, amongst others those that fled out of the city when Jerusalem was taken vers. 4.  
And Jaazaniah the son of a Maachathite.] Or Jezaniah, Jer. 40.8.  
Vers. 25. Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, etc.] This Ishmael (as it seems) during the siege of Jerusalem, had kept himself out of the storm, with Baalis king of the Ammonites, Jer. 40.14. and being of the king's seed, he now envied that the government should be committed to Gedaliah; and stirred up also by the king of Ammon, he made a conspiracy with some few more to slay Gedaliah, this Johanan mentioned above, vers. 23. discovered to Gedaliah, and offered his help to slay Ishmael, Jer. 40.13, 14. but Gedaliah being incredulous, Ishmael had the better advantage to effect his purpose; for whilst he was feasting with him, he slew him, and those that were with him, Jer. 41.1, 2, 3. Ishmael the son of Nethaniah of the seed royal, and ten men with him, came to Gedaliah, and they did eat bread in Mizpah together: and Ishmael arose, and ten men with him, and smote Gedaliah the governor, and all the Jews that were with him, etc. after this, fourscore men coming from several places of the kingdom, in a most sad and mournful manner, because of the desolation that was fallen upon Jerusalem, having certain offerings, and incense with them, which they purposed to offer to the Lord, in the place where the Temple had stood, the place which God had chosen, though now ruined by the Chaldeans; Ishmael having notice of it went forth to meet them, and with counterfeit tears, making show that he also bare a part with them in their sorrow, he invited them to go with him to Gedaliah, (thereby to try how they stood affected to him) and so having gotten them into the city, he slew them all, ten of them only excepted; whom he spared because they promised to discover unto him some treasures hidden in the fields during the wars: he also addressed himself presently to return to the Amonites, and carried with him as captives all the inhabitants of that place, and amongst the rest Zedekiahs' daughters committed to the care of Gedaliah, by Nebuchadnezzer; but Johanan hearing of it with such forces as he could get pursued him presently, and overtaking him at Gibeon, the captives fell off him, and Ishmael with eight men only escaped by flight: all which is largely related in the 40. and 41. chapter.  
Vers. 26. And all the people both small and great, and the captains of the armies arose and came to Egypt, etc.] Fearing the Babylonian would take occasion upon the murder of Gedaliah, and the Chaldeans that were with him utterly to destroy all the Jews that remained in the land, Johanan and the other captains resolved to fly with the people that were left into Egypt; first indeed they came to Jeremiah, and asked counsel of him, vowing to do as he should direct them from the Lord, but when he answered them, that if they stayed in the land God would show them mercy, but if they went down into Egypt, they should all perish there, they charged him with prophesying falsely in the name of the Lord, and despising the oracle of God, they went away to Egypt, and carried both Jeremiah and Baruch along with them, and inhabited near unto Taphnes'; where when Jeremiah continued to reprove them for their idolatry, and to foretell the destruction of Egypt, and of the Jews, that sought to shelter themselves there (for this, with all before mentioned, is largely related by jeremiah in the 41, 42, 43, and 44. chapters of his prophecy) he was at length there (as other histories report) stoned to death by his own ungrateful countrymen.  
Vers. 27. And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin, etc.] Zedekiah died in prison in Babylon, Jer. 52.11. Then he put out the eyes of Zedekiah, and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death: and had only the honour of being buried as a prince, and lamented at his burial by his people, Jer. 34.5. But thou shalt die in peace, and with the bury of thy fathers the former kings which were before thee: so shall they burn odours for thee, and they will lament thee, saying, Ah Lord; for I have pronounced the word, saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs' counsel to Nebuchadnezzer, was at length by Evilmerodach the son of Nebuchadnezzer, taken out of prison, and used with all princely respect: indeed whereas here it is said, this was done on the seven and twentieth day of the twelfth month, Jerem. 52.31. it is said to have been done on the five and twentieth day; but the reason of this may be, because order was given for his release on the five and twentieth day, but it was not done till the seven and twentieth day, as is here said.    

ANNOTATIONS Upon the first book of the CHRONICLES.  

CHAP. I.  
ADam, Sheth, Enosh, etc.] In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah, as 1. Kings 14.19. and 1. Kings 15.23. and in many other places. But it is clear that these books of the Chronicles, which are a part of the sacred Scriptures, are not the very same that are there mentioned, because many things which are there said to have been related are not here to be found, as we see 1. Kings 14.19. Yet these were happily collected out of those, and that by Ezra, as it is generally thought. Their chief scope is to give us the history of the kings of Judah entirely by itself, without intermingling the story of the kings of Israel, as it is in the books of the kings; and especially to add such remarkable passages concerning Judah's kingdom, as were omitted in the books of the kings: whence they are called by the Greek Interpreters Paralipomena, that is, passages formerly passed by and omitted. In the first four verses we have the line of Adam to Noah, no other of the posterity of Adam being mentioned, because they were all destroyed in the flood.  
Vers. 5. The sons of Japhet; Gomer, etc.] See Gen. 10.1.  
Vers. 10. And Cush begat Nimrod: he began to be mighty upon the earth.] See Gen. 10.8.  
Vers. 18. And Arphaxad begat Shelah.] The Septuagint in their Greek translation of the old Testament, do both here, and also Gen. 10.14. insert one generation more than is in the Hebrew, reading the text thus, And Arphaxad begat Cainan, and Cainan begat Shelah. And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation, rather than the Hebrew copies, Luke 3.35, 36. making Salah (or Shelah) the son of Cainan, and Cainan the son of Arphaxad. Now to this it is answered that the Evangelist did this, because the Septuagint translation was then of great esteem, and of most frequent use amongst the Jews; and therefore he would not for so small a matter, and of no importance, minister any occasion of contention, it being sufficient for him to show that Christ was the son of David, even according to the genealogy of David set down by the Septuagint, which in those times passed for currant amongst them; and that the rather happily, because even to this that clause may be referred, Luke 3.23. (as was supposed) namely, that in those days it was supposed by them that followed the Septuagint translation, that Shelah was the son of Cainan, and Cainan the son of Arphaxad. It is indeed true that some Interpreters do leave Cainan out of the genealogy of Luke, and allege that in some Greek copies it is not found, which being granted we cannot say but they had strong inducements to leave it out. But on the other side admitting our translation of the Evangelist to be just and warrantable, the answer formerly given for the reconciling of this difference, is doubtless the most satisfying that I any where find amongst the Expositors both of the Old and New Testament.  
Vers. 35. The sons of Esau; Eliphaz, Revel, etc.] Eliphaz was the son of Esau by his wife Adah, and Revel by his wife Bashemath, Gen. 36.10.  
Vers. 36. The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.] Amalek was the son of Eliphaz by Timna his concubine, the sister of Lotan, the son of Seir; of which see Gen. 36.12. But this Timna here mentioned was the son of Eliphaz, though of the same name with his concubine.  
Vers. 38. And the sons of Seir; Lotan, etc.] This Seir was Prince of the Horites, who at first inhabited the land of Edom, till the children of Edom destroyed them, and dwelled in their room, Deut. 2.12. The Horims also dwelled in Seir before time, but the children of Esau succeeded them, when they had destroyed them from before them, and dwelled in their stead; and therefore is the genealogy of the Horites here recorded, only because Esau and his son Eliphaz were joined in affinity with these Princes of the Horites; and perhaps thence the Edomites took some occasion of quarrel against them, and so seized upon their country. The posterity of Seir here mentioned were dukes in mount Seir, as is noted, Gen. 36.30.  
Vers. 43. Now these are the kings that reigned in the land of Edom, &c,] See Gen. 36.31.   

CHAP. II.  
Vers. 6. ANd the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara.] Zimri as is most probable, was the immediate son of Zerah, as being the same that is called Zabdi, the father of Carmi, the father of Achan, Josh. 7.1. But the rest, if they were the same Ethan, and Heman, and Calcol, and Dara, mentioned, 1. Kings 4.31. that were so famous for their wisdom (as it is commonly held they were) then were not these the immediate sons of Zerah, but reckoned here amongst his sons, only because they were of his posterity, and men famous in their time; but the sons of Mahol, as is expressly noted, 1. Kings 4.31.  
Vers. 7. And the sons of Carmi, etc.] Who was the son of Zimri, or Zabdi, Josh. 7.1.  
Vers. 15. Ozem the sixth, David the seventh.] It is evident that Jesse had eight sons when David was anointed king by Samuel, 1. Sam. 16.10. but concerning that see the note there,  
Vers. 17. And the father of Amasa was Jether the Ishmeelite.] See the note 2. Sam. 17.25.  
Vers. 18. And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth.] This was not Caleb the son of Jephunneh, who was but forty years old when he searched Canaan, Josh. 14.7. but another of the same name, the son of Hezron, of whom, see Gen. 46.12. and his genealogy is here largely set down, because there were many men of renown amongst his posterity, and the chief aim of this chapter is to show how God blessed the tribe of Judah, according to his promise, Gen. 49.8, etc. Judah thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies, thy father's children shall bow down before thee, see also Exod. 31.2.  
Her sons are these; Jesher, and Shobab, and Ardon.] This may be referred either to Azubah or Jerioth; yet by most Expositors it is referred to the last; to wit, that these were the sons of Jerioth, and that Calebs' sons by Azubah, are those mentioned, vers. 42.  
Vers. 21. And afterward Hezron went in to the daughter of Machir, the father of Gilead, etc.] See Josh. 17.1. Numb. 26.29.  
Vers. 22. And Segub begat Jair, who had three and twenty cities in the land of Gilead.] The grandfather of Jair was Hezron of the tribe of Judah, but his grandmother was of the tribe of Manasseh, the daughter of Machir; and it seems his father Segub, was by Machir his mother's father, adopted for his son, and so Jair is called the son of Manasseh, Deut. 3.14. and joining with his brethren by the mother's side, in subduing that portion of land which was assigned to them without Jordan, he had there his portion amongst them, though he were by the father's side of the tribe of Judah, see the note upon Numb. 32.41.  
Vers. 23. And he took Geshur, and Aram, with the towns of Jair, etc.] That is, he took Geshur and Aram from those that were the ancient inhabitants. But this was Geshur without Jordan, in the portion of the half tribe of Manasseh there seated; for there was another Geshuri within Jordan, that was not subdued when Joshua began to divide the land amongst the Israelites, Josh. 13.2. As for Kenath he took that (as it seems) by means of Nobah, who happily was one of his posterity or captains, and fought against Kenath under the command of Jair, Numb. 32.41, 42. And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair. And Nobah went and took Kenath, and the villages thereof, and called it Nobah after his own name.  
Vers. 24. Abiah Hezrons' wife bore him Ashur the father of Tekoa.] That is, the Prince of Tekoa, or rather the father of the inhabitants of Tekoa.  
Vers. 34. Now Sheshan had no sons, but daughters, etc.] Ahlai therefore the son of Sheshan mentioned, vers. 31. died it seems his father yet living; or else, Ahlai was his daughter, whom he married to his Egyptian servant.  
Vers. 42. Now the sons of Caleb the brother of Jerahmeel were, Mesha his firstborn, which was the father of Ziph.] These were his sons by Azubah his first wife, of whom mention was made, vers. 18. and Mesha his firstborn is called the father of Ziph, because he was the father of the inhabitants of Ziph.  
And the sons of Maresha the father of Hebron.] That is, the sons of Maresha were also the posterity of Caleb by Azubah.  
Verse 49. And the daughter of Caleb was Achsah.] Caleb the son of Jephunneh had a daughter also named Achsah, Josh. 15.17. but this must needs be the daughter of Caleb the son of Hezron.  
Vers. 50. These were the sons of Caleb the son of Hur, etc.] This is the posterity of a second Caleb, the son of Hur, mentioned before, vers. 20. and the first mentioned is Shobal the father of Kirjath-jearim, which may be understood as that above, vers. 42.  
Vers. 54. The sons of Salman; Bedlam, 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' soldiers, 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 father's side.  
Vers. 55. And the families of the Scribes which dwelled at Jabez. By Scribes here, Expositors 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, etc.] The Kenites were doubtless 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 dwelled in Tabernacles) were Kenites (as is here expressly 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 read, Jer. 35.2. yet because they dwelled with the sons of Salmah, and perhaps matched themselves with their daughters, they are here inserted amongst Salmahs' posterity.   

CHAP. III.  
Vers. 1. NOw these are the sons of David, which were born unto him in Hebron, etc.] What is to be noted in these first four verses, see 2. Samuel 3.2, 3, 5.  
Vers. 5. Shimea, and Shobab, and Nathan, and Solomon, four of Bathshua the daughter of Ammuel.] Solomon is here named last, because his posterity is immediately to be expressed, verse, 10. but he was the eldest of these four sons which David had by Bathshua, or Bathsheba, as is evident, 2. Sam. 12.24. and therefore Bathshebaes only darling, Prov. 4.3. For I was my father's son, tender, and only beloved in the sight of my mother.  
Vers. 6. Ibhar also, and Elishama, etc.] 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 sons (perhaps by two several 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 sons of Josiah were, the firstborn Johanan, etc.] Either Johanan was indeed the firstborn of Josiahs' sons, but died before his father, and so never came to the kingdom, 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 firstborn, either because he was indeed the eldest of Josiahs' sons, (of which see the notes on 2. Kings 23.36) or else because he was the eldest by his wife Hamutal, (who was happily his first and principal wife) or at least because he first succeeded in the throne as the firstborn, 2. Kings 23.30.31.  
Vers. 16. And the sons of Jehoiakim; Jeconiah his son, Zedekiah his son.] 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 son 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 son of Jeconiah or Jehojachin, only because he succeeded him (as his heir) in the throne of Judah; or else this Zedekiah here mentioned, is not Zedekiah the son of Josiah king of Judah, but another of that name, the son of Jehoiakim, and brother of Jehojachin, or Jeconiah, who is not where else mentioned in the Scriptures.  
Vers. 17. And the sons of Jeconiah; Assir, Salathiel his son, etc.] Though it was prophesied concerning Jeconiah, that he should be as a man that was childless, in regard of having the royal dignity continued in his posterity; because none of his seed should sit in the throne of David, Jer. 22.30. Thus saith the Lord, Writ ye this man childless, a man that shall not prosper in his days: 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 several sons after he was carried into Babylon; to wit, Assir, and Salathiel, and Malchiram, etc. eight in number; unless we should conceive, that Salathiel and those that follow were the grandchilds of Jeconiah, by his son Assir, as the words seem to imply, Assir, Salathiel his son; or that Salathiel was called Assir Salathiel, which may seem 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 son 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 only mentioned as a son 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 fare more probable that this Salathiel here mentioned, and so again, Matth. 1.12. was indeed the true son of Jeconiah, and that both Salathiel and Zerubbabel mentioned by Luke, chapter 3.27. are divers from these mentioned here, and in Matthew.  
Vers. 19 And the sons of Pedaiah were, Zerubbabel and Shimei.] Pedaiah is mentioned in the former verse, as a son of Jeconiah, and made here the father of Zerubbabel; evident indeed it is, that Salathiel had also a son called Zerubbabel, Matth. 1.12. and Salathiel begat Zorobabel. Hag. 1.1. In the second year of Darius— came the word of the Lord by Haggai the prophet, unto Zerubbabel the son of Shealtiel. But this Zerubbabel was it seems the son of Pedaiah, who was the brother or uncle of Salathiel.  
And the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister.] Probable it is that these two sons 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 sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, &c,] That is, all these families were of the stock of Hananiel.  
Vers. 22. And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six.] That is, the sons of Shechaniah were six, to wit, reckoning his son Shemaiah, and his five grandchildren, the sons of Shemaiah.   

CHAP. FOUR  
Vers. 1. THe sons of Judah; Pharez, Hezron, etc.] That is, the posterity of Judah: for only Pharez was Judah's son immediately, and Hezron was the son of Pharez, and Carmi called also Chelubai and Caleb was the son of Hezron, chap. 2.9, 18. and Hur was the son of Carmi or Caleb, chap. 2.19. and Shobal was the son of Caleb, the son of Hur, chap. 2.50. and Reaiah, or Haroe, chap. 2.52. was the son of Shobal; and because this Shobals posterity were here to be more fully expressed, vers. 2. therefore in the first verse it is shown briefly, how he was lineally descended from Judah; from hence unto the tenth chapter the families of all the several tribes are expressed besides Zebulon and Dan; and Dan some say is omitted, because there was but one family of that tribe, to wit, the family of Hushim, Gen. 46.23. But why the genealogies of these two tribes are omitted, I conceive we cannot certainly say; yet see what is noted afterwards, chap. 7.6.  
Vers. 3. And these were of the father of Etam, etc.] It is not expressed who was this father of Etam, that is, this father of the inhabitants of Etam; only by the last words of the fourth verse it is clear, that both he and his sons were of the posterity of Hur, and perhaps by Shobal the son of Caleb, the son of Hur, as those were, mentioned in the former verses; for in the latter end of the fourth verse, with reference to that which went before, it is said, These are the sons of Hur the firstborn of Ephratah, that is, the first born of Caleb by his wife Ephratah, chap. 2.19. the father of Bedlam for he was the grandfather of Salmah, who was the father of the inhabitants of Bedlam, chap. 2.50, 51.  
Vers. 5. And Ashur the father of Tekoa, had two wives, etc.] This Ashur was the posthumus son of Hezron, born of his wife Abiah after Hezron was dead, chap. 2.24.  
Vers. 8. And Coz begat Anub, and Zobebah, and the families of Aharhel, etc.] It is not expressed here who was the father of this Coz; but by the joining of these words to those that went before, it may seem that he was the son of Helah or Ethnan, the last mentioned in the former verse, and so of the posterity of Ashur.  
Vers. 9 And Jabez was more honourable than his brethren, etc.] Jabez is here mentioned as the father of one of the forenamed families of Aharhel.  
Vers. 11. And Chelub the brother of Shuah, begat Mehir, etc.] This Chelub is, (as I conceive) added as another head of the families of Aharhel, mentioned vers. 8.  
Vers. 12. These are the men of Recah.] That is, these sons of Chelub were the inhabitants of Rechah.  
Vers. 13. And the sons of Kenaz; Othniel, etc.] It is not expressed whose son Kenaz was, but probably it may be thought by the adding of this to that which went before, that he was the son of Chelub, vers. 11.  
Vers. 14. And Meonothai begat Ophrah.] Who was also (as it seems) the son of Othniel, as was also Hathath, mentioned in the former verse.  
And Seraiah begat Joab, the father of the valley of Charashim, etc.] Or craftsmen; which stood in the confines of Judah and Benjamin. See Neh. 11.31 35.  
Vers. 15. And the sons of Caleb the son of Jephunneh, etc.] Who was the son of Kenaz, or at least of his posterity, and therefore called the Kenezite, Numb. 32.12.  
Vers. 16. And the sons of Jehaleleel; Ziph, and Zipha, Tyria, and Asareel.] And Jehaleleel was also it seems the son of Kenaz, mentioned the last in the foregoing verse.  
Vers. 17. And the sons of Ezra were, Jether, etc.] The son (as it seems) of Asareel.  
And she bore Miriam, etc.] To wit, the wife of Ezra.  
Vers. 18. And his wife Jehudijah bore Jered, etc.] This was a second wife of Ezra.  
And these are the sons of Bithiah the daughter of Pharaoh, which Meredith took, etc.] The sons of Ezra being named, here we have next expressed the sons of Meredith, who was one of Ezra's sons, vers. 17. He had it seems also two wives, the first Bithiah the daughter of Pharaoh, as here it is expressed; the second Hodiah the sister of Maham, vers. 19 and by these Meredith had the father of Keilah the Garmite, and Eshtemoa the Maachathite, vers. 19 This I conceive is the plainest exposition of this intricate place.  
Vers. 20. And the sons of Shimon were, Amnon, and Rinnah, Ben-hanan, and Tilon.] It is not expressed whose son this Shimon was, only it is generally thought that he is reckoned as one of Chelubs posterity, mentioned vers. 11.  
And the sons of Ishi were, Zoheth, and Ben-zoeth.] This Ishis was happily the son of Filan before mentioned.  
Vers. 22. Who had the dominion in Moab, etc.] It seems that in the times when the Moabites were tributaries to the kings of Judah, these sons of Shelah before mentioned, were by their appointment governor's in Moab.  
Vers. 23. These were the potters and those that dwelled amongst plants and hedges: there they dwelled with the king for his work.] That is, of these sons of Shelah came also those that were potters, and those that dwelled amongst plants and hedges; that is, those that were gardiner's and husbandmen to the kings of Judah.  
Vers. 24. The sons of Simeon were, Nemuel, etc.] Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah, Josh. 19.1. therefore is their genealogy here joined with Judah's. Here are but five sons of Simeon mentioned, whereas Gen. 46.10. there are six mentioned, which may be, because happily one of them never came to be reckoned, as the head of a family; yea happily died without issue: nor need we be troubled that their names are not the same, since the Israelites had usually two or three several names.  
Vers. 31. These were their cities, unto the reign of David.] Either this is added, because there was in the cities of Simeon some alteration in David's time, to wit, because one of these cities, namely Ziklag, having been in the possession of the Philistines, was by Achish given to David, and thenceforth being a part of the crown land of the kings of Judah, it was ordinarily reckoned one of Judah's cities; or else only to express, that even unto David's time (not excluding the times following) they were esteemed the inheritance of Simeon, as here is said. Yet some understand this clause thus; These were their cities, unto the reign of David, that is, so long as the kingdom of Judah remained in David's posterity, to wit, until the captivity of Babylon.  
Vers. 32. And their villages were, etc.] That is, their towns or cities unwalled.  
Vers. 34. And Meshobab, and Jamlech, etc.] These are mentioned because they were in their time great men, and because of that particular exploit they did, vers. 39, 40, etc. though it be not expressed from which of his sons they descended.  
Vers. 41. And these written by name, came in the days of Hezekiah king of Judah, and smote their tents, etc.] To wit, the tents of the children of Ham; that is, the Canaanites that dwelled there before, vers. 40. and so the posterity of Simeon dwelled in their room. This must needs be done in the beginning of Hezekiahs' reign, for in the sixth year of his reign, the ten tribes were carried away captive, 2. Kings 18.10, 11. And at the end of three years they took it: even in the sixth year of Hezekiah (that is the ninth year of Hoshea king of Israel) Samaria was taken. And the king of Assyria did carry away Israel unto Assyria. So that it seems they did not long enjoy these their new conquests, unless happily this new colony of the tribe of Simeon, were part of that small remnant of the ten tribes that were not carried away (and that happily because they dwelled fare up in the kingdom of Judah) but remained in the land even in the days of Josiah, Hezekiahs' grandchild; whence is that. 2. Chron. 24 9 And when they came to Hilkiah the high Priest, they delivered the money that was brought into the house of God, which the Levites that kept the door had gathered of the hand of Manasseh, and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin, and they returned to Jerusalem.   

CHAP. V.  
Vers. 1. HE was the first born, but forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph, etc.] Because it might be questioned why the genealogy of Reuben was not first set down, who was jacob's firstborn son, this clause is inserted, wherein two reasons are given why Judah's genealogy was first set down, and not Reubens; the first, because though Reuben was jacob's firstborn, yet for his incest with his father's concubine, he lost his birthright, and it was given to the sons of Joseph▪ Gen. 48.5. who was the eldest son of Rachel, that should have been his first wife, concerning which see the note there: the other, because the genealogy was not to be reckoned after the birth right; that is, either as it was Reubens by nature, or as it was the sons of Joseph by jacob's gift (to wit, in regard of a double portion of inheritance) but Judah's genealogy was to have the pre-eminence, because the tribe of Judah had always the honour of being esteemed the chief of the tribes, Judah prevailed above his brethren, and of him came the chief ruler, to wit, David and his successor's kings of Judah; yea, at last Christ also the promised Messiah, of whom David was a type.  
Vers. 4. The sons of Joel; Shemaiah his son, etc.] Amongst the posterity of Reuben Joel is here particularly mentioned, because of him Beerah descended, v. 6. who was the prince of the Reubenites at the time of the captivity, and then amongst others carried away captive. Whose son Joel was it is not expressed, only it is thought most probable, that he was of the stock of Hanoch Reubens eldest son; because Beerah who descended from him, was Prince of the Reubenites at the time of the captivity.  
Vers. 7. And his brethren by their families, (when the genealogy of their generations was reckoned) were the chief, jeiel, and Zechariah, etc.] That is, the chief of the rest of the Reubenites his brethren (when the genealogy of their generations was reckoned, to wit, either in the days of Jotham, vers. 17. or rather at the captivity) were Jeiel, and Zechariah, and Bela, the three heads happily then living of the other three families of the Reubenites, descended of Pallu, Hezron, and Carmi.  
Vers. 8. Who dwelled in Aroer, etc.] That is, the Reubenites before mentioned.  
Vers. 10. And in the days of Saul they made war with the Hagarites, etc.] That is, the Ishmaelites, the posterity of Abraham by Hagar: and the Gadites and half tribe of Manasseh, joined with them in this war, vers. 18, 19 The sons of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilful in war, were four and forty thousand seven hundred and threescore that went out to the war. And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.  
Vers. 12. Joel the chief, and Shaphan the next, etc.] These were heads either of several families or houses in the tribe of Gad, either at the time of the captivity, or in the days of Jotham, ver. 17. when they were reckoned by their genealogies.  
Vers. 14. These are the children of Abihail the son of Huri, etc.] That is, the seven before mentioned were of the stock of Abihail, who was the son of Huri, etc.  
Vers. 16. And they dwelled in Gilead in Bashan, etc.] But how then was all Bashan given unto the half tribe of Manasseh, Deut. 3.13. And the rest of Gilead and all Bashan being the kingdom of Og gave I unto the half tribe of Manasseh: all the region of Argob, with all Bashan, which was called the land of giants. I answer, that it was all that Bashan that was the kingdom of Og that was given to them; but it seems some other part of the country adjoining, which was not of Ogs' kingdom, was also called Bashan, wherein the Gadites dwelled; or, the Manassites had all Bashan, that is, all in a manner.  
Vers. 17. All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.] That is, towards the latter end of the reign of Jeroboam the second, when Jotham the son of Uzziah governed the kingdom, because his father was stricken with leprosy, 2. Kings 15.1, 5. or else the words may be meant of two several times when the genealogies of the Israelites were taken and reckoned, one in the days of Jeroboam, the other in the days of Jotham.  
Vers. 19 And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.] Which were several families or plantations of the Ishmaelites or Hagarites, as is evident Gen. 25.15.  
Vers. 24. And these were the heads of the house of their fathers, even Epher, etc.] See the note above, ver. 12.   

CHAP. VI  
Vers. 1. THe sons of Levi; Gershon, etc.] Levi was next in age to Reuben (Simeon only excepted, whose genealogy was joined with Judah's, chap. 4.24. because they dwelled amongst the tribe of Judah) and therefore is Levies genealogy next recorded: for the genealogy of Gad, and the half tribe of Manasseh is only inserted with Reubens in the former chapter, because they dwelled together with the Reubenites without Jordan.  
Vers. 4. Eleazar begat Phinehas, Phinehas begat Abishua, etc.] Eleazar succeeded his father Aaron in the high priesthood, in the fourtieth year after their coming out of Egypt, Numb. 20.25, etc. and 33.18. and was high priest all the time of Joshua, and died immediately after him, as may seem by the relation of their deaths together, Josh. 24.29, 33. Phinehas his son that succeeded him, was he that slew Zimri and Cozbi in the wilderness, and had thereupon a promise from God, that the high priesthood should be settled upon him and his seed for ever: see Numb. 25.7.— 13. He succeeded his father Eleazar about the death of Joshua, Josh. 24.29, 33. How long he lived high priest it is not where expressed; but probable it is he was high priest all the time that the people served the Lord after Joshuahs' death, in the days of the elders that outlived Joshua, Judg. 2.7. and perhaps in the time of the first revolting of the people in the time of the Judges (which must needs then be a matter of much grief to a man of such zeal as he was) for it is evident that when the Israelites made war against Benjamin, he was high priest, Josh. 20.28. And Phinehas the son of Eleazar, the son of Aaron stood before it in those days. As for the next three that follow, Abishau, & Bukki his son, and Vzzi his son, they were it seems high priests in those corruptest times of Israel under the Judges: whereto agrees that which is by some said, that in the days of Uzzi it was that Eli (and so his posterity after him) got the high priests office, not being of Eleazar's stock, but of the stock of Ithamar: and if so it were, than the four next following of the stock of Eleazar were never high priests, to wit, Zerahiah, and Meraioth, and Amariah, and Ahitub; but Zadok the son of Ahitub, vers. 8. was the first that recovered that dignity again, which was in the days of Solomon, who thrust out Abiathar of the posterity of Eli, and of the stock of Ithamar, from being high priest, and put Zadok the son of Ahitub in his room, 1. Kings 2.27, 35.  
Vers. 10. And Johanan begat Azariah, (he it is that executed the priest's office in the temple that Solomon built in Jerusalem.] That is, this is that Azariah of whom such honourable mention is made in the book of the Chronicles, 2. Chron. 26.16. etc. who did so worthily execute & maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah; and it is expressly noted that it was in the temple which Solomon built in Jerusalem, because at the time when this was written, there was another Temple in Jerusalem built by Zerub-babel. Yet some understand these words of Johanan the father of Azariah, that he was that Jehoiada that was high priest in the days of Athaliah, by whom both the Temple and Commonwealth were preserved, when they were in danger to be ruined by her.  
Vers. 13. And Shallum begat Hil●iah.] Who found the book of the Law in the days of Josiah, 2. Kings 22.8.  
Vers. 14. And Azariah begat Seraiah, etc.] Seraiah was the high priest whom Nabuchadnezzar slew: see 2. Kings 25.18,— 21. He was also the father or grandfather of Ezra, Ezra 7.1. Now after these things in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, etc. and then Jehozadak his son was the father of Josuah, who was so famous at the return of the Jews, and the rebuilding of the Temple, Hag. 1.1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the Prophet, unto Zerubbabel the son of Shealtiel, governor of Judah, and to Josuah the son of Josedech the high priest.  
Vers. 19 And these are the families of the Levites according to their fathers.] That is, of these before named were the several families of the Levites called, to wit, the family of the Libnites, etc.  
Vers. 20. Of Gershom; Libni his son, Jahath his son, Zimmah his son, etc.] Here follows a catalogue of those that were successively the Heads both of the Gershonites, Kohathites, and Merarites; perhaps unto the days of David, who did dispose of the Levites into new orders: and whereas Zimmah is here said to be the son of Jahath, thereby is meant that he was his grandchild: for Shimei was the son of Jahath, and Zimmah the son of Shimei, vers. 42, 43.  
Vers. 25. And the sons of Elkanah; Amasai, and Ahimoth.] The sons of Elkanah are here more particularly expressed, because from him descended that Elkanah, who was the father of Samuel.  
Vers. 26. As for Elkanah, the sons of Elkanah; Zophai his son, etc.] This is another Elkanah, who was the son of Mahath, and grandchild of Amasai, mentioned in the former verse, as is evident, vers. 35, 36.  
Vers. 27. Jeroham his son, Elkanah his son.] The father of Samuel.  
Vers. 31. And these are they whom David set over the service of song in the house of the Lord, etc.] That is, these are they that David made chief in the three quires of singers after the Ark had rest, that is, after it was brought to David's house (for before it was removed from one place to another) to wit, these mentioned in the sequel of this chapter; Heman of the Kohathites, ver. 33. who was the chief, and therefore had the middle choir, and Asaph (who stood on Hemans right hand) v. 39 and was of the Gershonites; and Ethan, who was also called Jeduthun, chap. 25.1. and was of the Merarites, and stood on Hemans left hand, ver. 44. These were in their times famous men, as being the chief singers, and withal Prophets, and penmen of some of the Psalms; 2. Chron. 29.30. Moreover, Hezekiah the king, and the princes commanded the Levites to sing praise unto▪ the Lord with the words of David, and of Asaph the seer.  
Vers. 33. Heman a singer, the son of Joel, the son of Shemuel.] That is, Samuel; for Heman was samuel's grandchild.  
Vers. 50. And these are the sons of Aaron; Eleazar his son, Phinehas his son, etc.] By occasion of the mention that is made of the several offices and employments of the priests in the foregoing verse, the catalogue of the sons of Eleazar is here again set down unto the days of David, by whom the priests were divided into four several orders.  
Vers. 57 And to the sons of Aaron they gave the cities of Judah, etc.] And Simeon, Josh. 21.9. And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name.  
Vers. 60. All their cities throughout their families, were thirteen cities.] To wit, the eleven here mentioned, and Ain in Judah's portion, and Gibeon in Benjamins, which are reckoned amongst the rest, Josh. 21.16, 17. but are not here mentioned.  
Vers. 61. And unto the sons of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, etc.] That is, to the rest of the sons of Kohath, to wit, those that were not of the priests the sons of Aaron, there were cities given out of the half tribe of Manasseh, that was placed within Jordan; yea, and by lot there were given them in all ten cities, to wit, four out of the tribe of Ephraim, and four out of the tribe of Dan, and two out of the half tribe of Manasseh, most of which are expressed by name, vers. 67, etc. and more fully, Josh. 21.21.  
Vers. 65. And they gave by lot— these cities which are called by their names.] To wit, above, ver. 57, etc.  
Vers. 66. And the residue of the families of the sons of Kohath, had cities, etc.] Here the cities that were given to the rest of the Kohathites are expressed also by name, which were before spoken of, ver. 61. as they are also Josh. 21.20. though indeed many of the names there and here differ; concerning which see the notes there.  
Vers. 69. And Aijalon with her suburbs, etc.] These were given them out of the tribe of Dan; as also Eltekeh and Gibbethon, which are not here mentioned, Josh. 21.23, 24.   

CHAP. VII.  
Vers. 1. NOw the sons of Issachar were, Tola, and Puah, Jashub, etc.] This Puah and Jashub we called Phuvah and Job, Gen. 46.13. Having before set down the genealogies of Reuben, Simeon, Levi, and Judah, issachar's is next here related, because Issachar was jacob's next son by Leah.  
Vers. 2. Whose number was in the days of David two and twenty thousand and six hundred.] To wit, when he appointed Joab to number the people, 2. Sam. 24.1.  
Vers. 3. And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five.] That is, there were five descended of Uzzi, to wit, Izrahiah, and his four sons.  
Vers. 4. And with them, by their generations, after the house of their fathers were bands of soldiers, etc.] Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone; so that the two and twenty thousand six hundred, mentioned before vers. 2. was the number of the posterity of Tola by his other sons, Uzzi being excepted, whose posterity are here numbered by themselves, as being more than all the rest together.  
Vers. 5. And their brethren among all the families of Issachar, were men of might, etc.] That is, all the children of Issachar together, were fourscore and seven thousand men of might when Joab numbered them.  
Vers. 6. The sons of Benjamin; Bela, and Becher, and Jodiael, three.] Jediael is called Ashbel, Gen. 46.21. Zebulun was the sixth son of Leah, born next after Issachar; but neither Zebuluns' nor Dans genealogy is at all here mentioned; perhaps because at the return of the people out of Babylon, (when it is thought that Ezra wrote this book) their genealogies were not found. Benjamins' genealogy is therefore next inserted, who was the son of Rachel; yet here are but only three of Benjamins ten sons mentioned, perhaps because the posterity of these only were numbered, when Joab numbered the people, vers. 2.  
Vers. 12. Shuppim also, and Huppim, etc.] That is, these also were of Benjamins' posterity.  
Vers. 13. The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.] That is, the grandchildren; for Bilhah Rachel's handmaid was the mother of Naphtali, whose sons these were.  
Vers. 14. The sons of Manasseh; Ashriel whom she bore, etc.] There was an Ashriel that was the son or one of the posterity of Gilead, Numb. 26.30, 31. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites: either therefore this was another Ashriel, the immediate son of Manasseh by his wife; whereas Machir was Manassehs son by his concubine the Aramitesse: or else Ashriel is here reckoned only as one of the posterity of Manasseh; whom she bore, that is, either the wife of Gilead, or the wife of Hepher, the mother of Zelophehad, and thence it follows, vers. 15. that Zelophehad (who was the son of Hepher, the son of Gilead, Num. 27.1.) was the second, that is, the second son of Hepher, the younger brother of Ashriel. And if we thus take Ashriel for one of the posterity of Gilead the son of Machir, than we must understand that the following words, But his concubine the Aramitesse bore Machir, etc. are only added, to show that this Ashriel, and the rest afterward mentioned, were not the posterity of Manasseh by his wife, but by his concubine the Aramitesse:  
Vers. 17. These were the sons of Gilead, etc.] To wit, Ashriel and Zelophehad above mentioned; but not Peresh, and Sheresh, and his posterity the last here mentioned: for they were the sons of Machir by Maachah, and so the brethren of Gilead.  
Vers. 18. And his sister Hammoleketh bare Ishhad, etc.] That is, Gileads sister.  
Vers. 19 And the sons of Shemida were Ahian, etc.] And Shemida was also the son (or of the stock) of Gilead: see Numb. 26.30, 32.  
Vers. 21. Whom the men of Gath that were born in that land slew, etc.] Either this must be referred to all those before named, vers. 20. the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, etc. to wit, as taking them all to be the several sons of Ephraim; namely that Shuthelah, vers. 20. was the son of Ephraim, and so also bere (who seems to be mentioned as the son of Shuthelah) was another son of Ephraim, and Tahath another, and so on forward: who were all slain by the men of Gath, when the Israelites were in Egypt: or else (if this seems not so probable, because than Ephraim should have two sons called Shuthelah, and two called Tahath) then though those in the twentieth verse be taken as several generations, to wit, that Shuthelah was the son of Ephraim, and Bered his grandchild, and Tahath his grandchild, and so forward, yet Zabad the first mentioned vers. 21. must be reckoned another son of Ephraim, and Shuthelah, and Ezer, and Elead his grandchilds, whom the men of Gath slew: or thirdly, if all those before mentioned be reckoned as several succeeding generations, to wit, that Shuthelah the son of Ephraim begat bere, and Bered Tahath, and Tahath Eladah, and Eladah Tahath, and Tahath Zabad, and Zabad Shuthelah, and Ezer, and Elead, than the words (whom the men of Gath slew, etc.) must be referred only to some of the former of these here mentioned: or fourthly, that which follows, vers. 22. And Ephraim their father mourned many days, and his brethren came to comfort him, must be meant of Zabad, who was called also Ephraim, perhaps only because he was the head of that tribe; for it is not possible, that Ephraim should live to see these last here mentioned, if they be all taken as several succeeding generations, to wit, seven generations. However, though this which is said concerning the cause why the men of Gath slew them; to wit, because they came down to take away their cattles, may be meant of the Philistines of Gath, that coming upon the Israelites dwelling then in Egypt, to take away their cattles, they slew these sons of Ephraim, that armed themselves to resist them; yet rather I think it is meant of the sons of Ephraim, to wit, that there being usually war betwixt Egypt and the Philistines their neighbours (to which those places may have reference, Exod. 1.10. Come on, let us deal wisely with them, lest they multiply, and it come to pass, that when there fall out any war, they join also unto our enemies, and fight against us, and so get them up out of the land, and 13.17. And it came to pass when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near: for God said, Lest peradventure the people repent when they see war, and they return to Egypt.) the sons of Ephraim at a certain time armed themselves to make an inroad upon the land of the Philistines, and were slain by the men of Gath; for why is it said, the men of Gath that were born in that land, but to intimate, that they inhabited the land that was invaded by the sons of Ephraim? and of this slaughter of the Ephraimites, some understand that place, Psal. 78.9. The children of Ephraim being armed and carrying bows, turned back in the day of battle.  
Vers. 24. And his daughter was Sherah, who built Bethhoron the nether, and the upper, etc.] That is, Sherah famous in her time for building, that is, rebuilding, beautifying, and fortifying these cities, (for the upper and nether Bethhoron were cities in Canaan before the Israelites possessed them, Josh. 16.6.) she was also of the stock of Beriah: for had she been the immediate daughter of Beriah, the son of Ephraim, she could not have lived to enter the land of Canaan.  
Vers. 26. Ammihud his son, Elishama his son.] Who was prince of the children of Ephraim at their going down out of Egypt. Numb. 7.48. On the seventh day, Elishama the son of Ammiud, prince of the children of Ephraim, offered.  
Vers. 35. And the son of his brother, Helem.] That is, Helem was the son of Shomers' brother, called before vers. 32. Hotham.  
Vers. 38. And the sons of Jether, etc.] This Jether is called Ithran in the former verse, as most conceive.  
Vers. 39 And the sons of Ulla, etc.] Who was happily another son of Jether, or else his grandchild the son of Ara before mentioned.  
Vers. 40. And the number throughout the genealogy of them that were apt to the war and to battle, was twenty and six thousand men.] To wit, happily when they were numbered in the days of David, as above vers. 2.   

CHAP. VIII.  
Vers. 1. NOw Benjamin begat Bela his firstborn, etc.] Some thing was before said concerning three of Benjamins' sons, chap. 7.6. but here the genealogy of Benjamin is more fully expressed. 1. Because the tribe of Benjamin did always most constantly adhere to the house and kingdom of David. And secondly to discover the stock of Saul the first king of Israel. Indeed Gen. 46.21. there are ten sons of Benjamin named, but the genealogy of five of them only is here recorded; because happily of the others there were no men of any great renown, or perhaps because their genealogies were lest, Ashbel the second, is called also Jediael, chap. 7.6. and Aharah Ahiram. Numb. 26.38. and Ehi, Gen. 46.21. and Nohah Naaman, Gen. 46.21. and Rapha Rosh, Gen. 46.21.  
Vers. 3. And the sons of Bela were, Addar, and Gera, etc.] Five other sons of Bela are mentioned, chap. 7.7. to which here are added nine more, neither is it necessary that we should think that all these were the immediate sons of Bela; (for here we see are two Geraes mentioned, and men do not use to call two sons by one name) but only that they were men of renown of his posterity.  
Vers. 6. And these are the sons of Ehud, etc.] The meaning of this place (I conceive) is, that some of these before mentioned that were of the posterity of Bela, were more immediately the sons of Ehud, chief of the fathers of the inhabitants of Geba, who finding that place too straight for them, removed themselves to Manahath, together with Naaman, and Ahiah called Ahoah vers. 4. and Gera, and dwelled there.  
Vers. 7. He removed them, and begat Vzza, and Ahihud.] That is, Ehud or Gera removed them, and being seated in Manahath, he begat Uzza and Ahihud.  
Vers. 8. And Shaharaim begat children in the country of Moab, after he had sent them away.] That is, after Ehud or Gera had sent away this colony from Geba to Manahath, Shaharaim (who was it seems one of them) begat children in the land of Moab, whither it seems upon some occasion he was removed.  
Hushim and Baara were his wives.] Hushim called also Hodesh, vers. 9  
Vers. 12. The sons of Elpaal; Eber, etc.] To wit, besides those that dwelled in Jerusalem mentioned, vers. 17, 18, 28.  
Vers. 13. Beriah also and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath.] To wit, that they might dwell in their room; yet some understand it, that they came upon the men of Gath, when they had slain the sons of Ephraim, and put them to flight, so revenging the death of their brethren.  
Vers. 14. And Ahio, Shashak, and Jerimoth, etc.] Here gins the catalogue of the heads of the several families of Benjamin that inhabited Jerusalem. First, the sons of Beriah the son of Elpaal, vers. 14, 15, 16. Secondly, the sons of Elpaal, vers. 17, and 18. Thirdly the sons of Shimhi, or vers. 13. Shema the son of Elpaal, vers. 19, 20, 21. Fourthly, the sons of Shashak, vers. 22, 23, 24, 25. who was a son of Beriah, vers. 14. And fifthly, the sons of Jeroham, who is not where else mentioned, vers. 26, and 27.  
Vers. 33. And Ne'er begat Kish, etc.] This Ne'er the grandfather of Saul, was also called Abiel, 1. Sam. 9.1. Now there was a man of Benjamin whose name was Kish, the son of Abiel, the son of Zeror, etc. and he had (besides Kish) a son also called Ne'er, the father of Abner, 1. Sam. 14.50.51.  
Vers. 36. And Ahaz begat Jehoadah.] Called also Jarah, chap. 9.42.  
Vers. 37. Rapha was his son.] Called also Rephaiah, chap. 9.43.   

CHAP. IX.  
Vers. 2. NOw the first inhabitants, etc.] In the former chapters we had the genealogies of those that were before the Babylonian captivity; but here now we are told who they were that returned out of Babylon, Now the first inhabitants that dwelled in their possessions in their cities were the Israelites; that is, those who first returned from Babylon, and were again settled in their several possessions were the children of Israel (for not only those of Judah and Benjamin, but some also of the other tribes returned thence, vers. 3. to wit, such as fled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser; and such as did at first leave the land of Israel, when Jeroboam did first set up his golden calves there: the priests also, the Levites and the Nethinims, that is, (as the word signifieth) men given, to wit, to God and to the service of the Temple, and it is meant of the Gibeonites; see the note Josh. 9.21.  
Vers. 3. And in Jerusalem dwelled of the children of Judah, and of the children of Benjamin, etc.] To wit, every tenth man amongst them chosen by lot, and such as did besides voluntarily offer themselves to dwell there, Nehem. 11.1, 2. And the rulers of the people dwelled at Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem, the holy city, and nine parts to dwell in other cities. And the people blessed the men, that willingly offered themselves to dwell at Jerusalem.  
Vers. 5. And of the Shilonites; Asaiah the first born, etc.] That is, the sons of Shiloni, Neh. 11.5. and he that is here called Asaiah, is in likelihood the same that is there called Maaseiah.  
Vers. 7. Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah, etc.] Nehem. 11.7. Meshullam is said to be the son of Joed, the son of Pedaiah; either therefore Meshullams father was called both Joed and Hodaviah, and his grandfather both Pedaiah and Hasenuah; or else these here mentioned were his father and grandfather, and those mentioned in Nehemiah were his progenitors farther off.  
Vers. 9 And their brethren, according to their generations, nine hundred and fifty and six.] Nehem. 11.8. they are said to have been nine hundred twenty and eight; but there (it may seem) only those are numbered that were chosen by lot to dwell in Jerusalem, here those also that did voluntarily proffer themselves to dwell there. Nehem. 11.2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem.  
Vers. 11. And Azariah the son of Hilkiah, etc.] Called also Seraiah, Neh. 11.11. and it is said here that this Azariah or Seraiah was the ruler of the house of God, to wit, at the return of the people from Babylon: whereby is not meant that he was high priest, (for Joshua was then high priest, Hagg. 1.1.) but that he was the chief, or one of the chief of the inferior priests, who were called the second priests, Numb. 3.32. And of his brethren there were when they returned from Babylon, eight hundred twenty and two, Nehem. 11.12.  
Vers. 12. And Adaiah the son of Jeroham, the son of Pashur, etc.] Neh. 11.12. it is evident that there were three descents between Pashur and Jeroham; and there also, vers. 13. it is expressed, that of his brethren there were two hundred forty and two.  
And Maasiai the son of Adiel, the son of Jahzerah, etc.] Nehem. 11.13. he is called Amashai, the son of Azareel, the son of Ahasiai, the son of Meshilemoh, the son of Immer: and of this family it is said that there were, vers. 14. an hundred twenty and eight.  
Vers. 14. And of the Levites, Shemaiah, etc.] Having formerly set down the chief of the priests that returned from Babylon, here he also adds who were the chief of the Levites that returned; of whom there were at Jerusalem (besides those that were seated elsewhere, and the porters, and others afterwards mentioned) two hundred fourscore and four, as is noted Nehem. 11.18.  
Vers. 15. Mattaniah the son of Micah, the son of Zichri.] Called also Zabdi. Nehem. 11.17.  
Vers. 16. And Obadiah the son of Shemaiah, that dwelled in the villages of the Netophathites.] Who were of the tribe of Judah, amongst whom the Levites were seated at first, till their citys could be assigned them.  
Vers. 17. And the porters were Shallum and Akkub, etc.] That is, these were the chief; for of them in all there were an hundred seventy and two, Nehem. 11.19. besides those that were porters in the inner entries, vers. 21, 22.  
Vers. 18. Who hitherto waited in the king's gate eastward.] That is, Shallum the chief of them, and those of his course or family, unto the time of the writing of this book, waited in the east gate, which was called the king's gate, because formerly the kings of Judah used to go into the Temple at that gate.  
Vers. 19 And Shallum the son of Kore and his brethren: (of the house of his father) the Korahites were over the work of the service, keepers of the gates of the Tabernacle.] That is, he and the rest of the Korahites, were keepers of all the outer gates of the tabernacle or Temple; for even the Temple is sometimes called the tabernacle.  
And their father's being over the host of the Lord, were keepers of the entry.] That is, and the fathers of them, the heads and chief of them kept the entry, that is, the entry by which they passed from the outer court into the court of the priests, the inward gate: or else it may be meant of the fathers of these Levites, who waited upon the tabernacle before the Temple was built, and so is added only to show, that these Levites were now keepers of the gates of the temple, as their fathers in former times had waited at the entry of the Tabernacle; and were over the host of the Lord, that is, over the Levites, when after the manner of an host or army they pitched about the Tabernacle, when the Israelites went through the wilderness. And indeed this exposition seems the more probable, because of that which follows in the next verse.  
Vers. 20. And Phinehas the son of Eleazar was the ruler over them in time past.] That is, Phinehas the son of Eleazar, the son of Aaron, had the chief command over the Levites in time past.  
Vers. 21. And Zechariah the son of Meshelemiah, was porter of the door of the Tabernacle of the congregation.] That is, he (and perhaps his brethren) was porter of the door that led out of the priests court into the Temple, so that his was of all the chief place; see chap. 26.1, 2.  
Vers. 22. All these which were chosen to be porters in the gates, were two hundred and twelve.] See the note above, vers. 17. and Nehem. 11. and chap. 23.5.  
These were reckoned by their genealogies in their villages: whom David and Samuel the seer did ordain in their set office.] That is, whereas before the days of Samuel, the Levites did all promiscuously intent the whole service of the Tabernacle, when Samuel judged Israel, 1. Sam. 7.6. he it seems began to divide the work amongst them, and to appoint them their several charges and employments, which David afterward did much perfect, appointing so many several courses for the several services of the Temple, and so by their turns they attended, in their several places, the work of God's house.  
Vers. 23. So they and their children had the over sight of the gates of the house of the Lord, namely, the house of the Tabernacle, by wards.] Some at one gate, and some at an other.  
Vers. 25. And their brethren, which were in their villages, were to come after seven days from time to time with them.] That is, the brethren of the four chief porters mentioned, vers. 17. served by turns; and every week one company went out, and another company came in.  
Vers. 31. And Mattithiah, one of the Levites (who was the first born of Shallum the Korahite,) had the set office over the things that were made in the pans.] That is, to look to the provision of flower and such things as were kept in the treasuries and store-chambers requisite for these uses, and to deliver them at times convenient to the priests, by whom they were made ready, and offered to the Lord.  
Vers. 33. And these are the singers, chief of the fathers of the Levites, who remaining in the chambers, were free.] That is, the Levites; they were also the singers in the Temple, who were freed from all other employments, because they were continually employed in that work.  
Vers. 35. And in Gibeon dwelled the father of Gibeon, etc.] The stock of Saul is here again repeated, to make way to the story of the kings, which is begun with the death of Saul in the following chapter.  
Vers. 37. And Gedor, and Ahio, and Zechariah.] Called Zacher, chap. 8.31.  
Vers. 39 And Ne'er begat Kish, and Kish begat Saul, etc.] See the note, chap. 8.33.   

CHAP. X.  
Vers. 2. ANd the Philistines slew Jonathan, etc.] See the note 1. Sam. 31.2. in which chapter many other passages of this chapter are explained.  
Vers. 6. So Saul died and his three sons, and all his house died together.] That is, all his servants and attendants that accompanied him in this war, 1. Sam. 31. 6.  
Vers. 10. And they put his armour in the house of their gods, etc.] That is, in the house of Ashtaroth. See 1. Sam. 31.10.  
Vers. 12. And buried their bones under the oak, etc.] Having first burned their bodies. See 1. Sam. 31.12, 13.  
Vers. 13. So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, etc.] To wit, both in not staying samuel's coming, as he was appointed, seven days, when he warred against the Philistines, and also in sparing Agag and the best of the spoil, contrary to the Lords command, in his war against Amalek.  
Vers. 14. And enquired not of the lord] See 1. Sam. 28.6.   

CHAP. XI.  
Vers. 1. THen all Israel gathered themselves to David unto Hebron, etc.] To wit, Ishbosheth being slain, when David had already reigned seven years in Hebron: for betwixt the death of Saul and this anointing of David by all the tribes of Israel, many things are recorded in the four first chapters of the second of Samuel, which are here omitted: now what needs explanation in these three first verses, see in the notes upon 2. Sam. 5, 1, 2, 3.  
Vers. 4. And David and all Israel went to Jerusalem, etc.] To wit, to take the strong hold of Zion, a part of Jerusalem which was still in the Jebusites possession; see 2. Sam. 5.6.  
Vers. 5. And the inhabitants of Jebus said to David, Thou shalt not come hither.] Adding withal by way of derision, except thou take away the blind and the lame; of which see 2. Sam. 5.6.  
Vers. 6. So Joab the son of Zeruiah went first up, and was chief.] Joab was before one of David's chief captains, 2. Sam. 3.22, 23. but not the General over all his forces, or if he were, it was not over all the forces of Israel, but only over the forces of Judah (for till now the other tribes had not taken them for their king:) that honour was now conferred upon him for this service of his, in taking the fort of Zion.  
Vers. 8. And he built the city round about, even from Millo round about, etc.] See 2. Sam. 5.9.  
Vers. 10. These also are the chief of the mighty men whom David had, &c,] See 2. Sam. 23.8.  
Vers. 11. Jashobeam an Hachmonite, the chief of the captains, he lift up his spear against three hundred, etc.] Called also Adino the Eznite, and the Tachmonite, 2. Sam. 23.8, 9  
Vers. 12. And after him was Eleazar the son of Dodo the Ahohite, who was one of the three mighties, etc.] The second of the first three; see 2. Sam. 23.9. the third was Shammah, 2. Sam. 23.11. whose name is not here expressed; concerning whom, and the brave exploit here mentioned of this Eleazar and Shammah, see 2. Sam. 23.11. Eleazar when he had done slaying them, was not able to take his hand from his sword  
Vers. 15. Now three of the thirty captains went down to the rock to David, etc.] See 2, Sam. 23.13.  
Vers. 17. And David longed, and said, Oh that one would give me drink of the water of the well of Bedlam, etc.] See the notes concerning this passage, 2. S●●. 23.15, 16.  
Vees. 19 These things did these three mightiest.] That is, David's three chief worthies; yet some conceive that it is meant of the second three, whereof Abishai was the chief. 1. Because the words immediately following, vers. 20. And Abishai the brother of Joab he was chief of the three, etc. seem to have respect to that which went before. 2. Because this is only expressed thus, 2. Sam. 13.17. These things did these three mighty men, whence they infer that they are here called the mightiest only with respect to the thirty; of whom, or in regard of whom, they were the mightiest, not that they were the three chief of his worthies: but the first exposition I conceive most probable, see 2. Sam. 23.13.  
Vers. 20. And Abishai the brother of Joab, he was chief of the three.] See 2. Sam. 23.18.  
Vers. 22. Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, etc.] See 2. Sam. 23.20.  
Also he went down and slew a lion in a pit in a snowy day.] This may be added to intimate how the lion came to be shut up in a pit, to wit, the pits mouth being covered with snow, as he was going over it he fell into it.  
Vers. 24. These things did Benaiah the son of Jehoiada, and had the name among the three mighty.] See 2. Sam. 23.22.  
Vers. 27. Shammoth the Harorite.] 2. Sam. 23.25. he is called Shammah the Harodite. So also are many other of the following names much different from those in Samuel, as may be observed by comparing both places together,  
Vers. 34. The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite.] And Shammah the other son of Hashem, or Jashen, as is expressed, 2. Sam. 23.32, 33. though here omitted.  
Vers. 41. Uriah the Hittite, Zabad the son of Ahlai, etc.] 2. Sam. 23. Uriah is the last mentioned; but to those some other are here added, because though they were not of the thirty, yet they were captains of great note and esteem in David's armies.   

CHAP. XII.  
Vers. 3. THe chief was Ahiezer, etc.] To wit, of the children of Benjamin that came to help David, as is said in the foregoing verse.  
Vers. 4. And Ishmaiah the Gibeonite, a mighty man among the thirty, and over the thirty.] That is, among and over the thirty warriors of the tribe of Benjamin here mentioned, that came to David to Ziglag, whose colonel he was.  
Vers. 8. And of the Gadites there separated themselves unto David into the hold to the wilderness, etc.] This may be meant of the hold at Ziklag, which was in the wilderness of Judea, whither these Gadites came, men whose faces were like the faces of lions, that is, undaunted, fierce and terrible to their enemies.  
Vers. 14. One of the least was over an hundred, and the greatest over a thousand.] That is, they were all captains of bands, (to wit, before they came to David, or after David began to reign in Hebron) some of them over an hundred, some over a thousand.  
Vers. 15. These are they that went over Jordan in the first month, when it had overflown all his banks.] Jordan did usually in the first month overflow all his banks; see Josh. 3.15. and 4.19. yet these Gadites (that must necessarily pass the river to come to the help of David, because they dwelled in the land of Sihon and Og beyond Jordan) would not hereby be kept from the succour of David, but made some shift to get over, either by swimming, or by boats, etc. and this is here noted, to show how zealous they were in David's cause: yet were there any enemies appointed to hinder their passage, happily this inundation of Jordan was an advantage to them, as making the enemy secure, when they thought because of the flood there was no danger of their coming over, and to that end happily it is expressed.  
And they put to flight all them of the valleys, both toward the east, and toward the west.] This is either meant of such of saul's soldiers as were in these troublesome times appointed to be in the valleys, that lay upon the banks of Jordan, to guard the fords and passages of Jordan, lest any well-affected to David should from those parts come over to his aid, upon whom these Gadites came suddenly, and scattered them, some flying one way, and some another; or rather (as some conceive) it is meant of the Philistines and others, who prevailing in the last war wherein Saul was slain, had seized upon certain towns and villages in the valleys, whence they were immediately driven by these warlike Gadites.  
Vers. 18. Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we David, etc.] That is, God by his spirit moved him to answer with such confidence, and detestation of all thoughts of treachery, as is afterward expressed, and that in the name of them all, that all jealousies concerning those of the tribe of Benjamin that were in their company, vers. 16. might be removed.  
Vers. 21. And they helped David against the band of the rovers, etc.] To wit, the Amalekites that had burnt Ziklag, 1. Sam. 30.1, 2. whom David with his four hundred men pursued, vers. 10. taking these seven captains of Manasseh along with him that at that time were newly come to him for his help.  
Vers. 22. For at that time day by day, there came to David to help him, until it was a great host, like the host of God.] That is, innumerable as the Angels; Dan. 7.10. A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgement was set, and the books were opened. Besides, the Hebrews say a thing is of God when it is excellent, as Cedars of God, etc.  
Vers. 24. The children of Judah that bare shield and spear, were six thousand and eight hundred, etc.] In many of the other tribes there are many more, yet was the tribe of Judah the greatest of all, and most zealous for David; but they had formerly anointed David to be their king, neither was it therefore necessary that they should now approve their desire of him, by coming in such multitudes to be present at Hebron, at this solemnity of his being anointed king there over all Israel, as the other tribes did.  
Vers. 27. And Jehoiada was the leader of the Aaronites.] The meaning of this is not, that Jehoiada was the high priest (for certainly Abiathar that came to David in his troubles, and brought the Ephod with him, 1. Sam. 23.6. was at this time highpriest) but the meaning is, that he was the chief of those of Aaron's family that came now with the tribes of Israel to Hebron, to submit themselves to David's government, and to attend the solemnity of his inauguration there.  
Vers. 28. And Zadok, a young man mighty of valour, etc.] That is, he was another chief man, and leader amongst these sons of Aaron, in bringing them in to submit themselves to David's government. And the rather, as I conceive, is he and the two and twenty captains of his father's house here particularly mentioned, because he was afterward the high priest in the days of Solomon; 1. Kings 2.35, Zadok the priest did the king put in the room of Abiathar.  
Vers. 29. For hitherto the greatest part of them had kept the ward of the house of Saul.] That is, unto this time the greatest part of this tribe of Benjamin, had sought to keep the kingdom in saul's family, and so could not yet be from their hearts contented with settling David in the throne, and therefore there came but a few (in comparison) of this tribe to David.  
Vers. 31. And of the half tribe of Manasseh, eighteen thousand, etc.] That is, of that half of Manasseh which was seated within Jordan (for the other half are spoken of afterward vers. 37.) there were eighteen thousand which were expressed by name, that is, which were chosen by name to be employed in this service.  
Vers. 32. And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do, etc.] Some refer this to their knowledge in Astrology, by which they might be able to foresee the air and seasons, a matter of great consequence in many affairs; and this they judge the more probable, because the children of Issachar were for the most part much exercised in husbandry, as is noted upon Gen. 49.14. and Deut. 33.18. and such men in old time were very skilful in the knowledge of the stars, etc. But I rather think it is meant of men that were singularly prudent, and able to give advice for the doing of every thing that was to be undertaken, in the fittest time and season; and that, first, because we find the like phrase used concerning Ahasuerus his counsellors, Esth. 1.13. to wit, that they were wise men which knew the times; and secondly, because it is said in the next words, that all their brethren were at their commandment, that is, that out of the high esteem they had of these men's wisdom and singular prudence, they were still willing to be directed and ordered by them.  
Vers. 38. All these men of war, that could keep rank, etc.] To wit, all those before mentioned, which are in all three hundred twenty two thousand two hundred twenty two.  
Vers. 39 And there they were with David three days, eating and drinking for their brethren had prepared for them.] That is, the rest of the Israelites.   

CHAP. XIII.  
Vers. 1. ANd David consulted with the captains of thousands, etc.] See 2. Sam. 6.1.  
Vers. 2. And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the Lord our God, etc.] That is, if it shall appear to you that this counsel which I give is of the Lord our God; or if you like of it, and God shall also approve of it by blessing and assisting us therein, and that he doth not by any oracle or rub laid in our way cross us herein, let us send for the people from all places (it is in the text, our brethren every where that are left in all the land of Israel, to wit, because the Philistines had lately slain and driven away many of them,) that we may remove the ark to Jerusalem; for thither they were now removed from Hebron, and had vanquished the Jebusites there, as is noted before, chap. 11.4.  
Vers. 3. And let us bring again the ark of our God to us; for we enquired not at it in the days of Saul.] That is, from the days of Saul hitherto, we have suffered the ark to continue in a private house, no man regarding it, and have contented ourselves to worship God in the Tabernacle at Gibeah, though the ark, the testimony of God's presence were not in it. But why doth he not also say in the days of Samuel, since ever since his days the ark had been in the house of Abinadab? Surely, first, because he desired to accuse themselves that were then living, rather than their forefathers: And secondly, because in the days of Samuel by reason of the continual wars they had with the Philistines, they had not so good opportunity to remove the ark, as they had afterward.  
Vers. 6. And David went up, and all Israel to Baalah, etc.] The several passages that need any light of explication concerning this removal of the ark; see in the 1. Sam. from vers. 2. to vers. 10.   

CHAP. XIIII.  
Vers. 1. NOw Hiram king of Tyre sent messengers to David, etc.] See the notes of this chapter in 2. Sam. 5.11, 12. etc.   

CHAP. XV.  
Vers. 1. ANd prepared a place for the ark of God, and pitched for it a tent.] To wit, before he fetched the ark from Kiriath-jearim, or Baalah, chap. 13.6. for then his purpose was (vers. 12.) to have brought it home to his own house, where he had prepared a tent for it, see 2. Sam. 6.17.  
Vers. 2. Then David said, None ought to carry the ark of God but the Levites, etc.] See 2. Sam. 6.12.  
Vers. 5. Of the sons of Kohath: Vriel the chief, etc.] Those mentioned afterwards, vers. 8, 9, 10. were also the posterity of Kohath; but these Kohathites of whom Uriel was the chief were of other families than those there mentioned, perhaps of the family of Amram and Izehar, Numb. 3.27.  
Vers. 8. Of the sons of Elizaphan: Shemaiah the chief, and his brethren two hundred.] This Elizaphan is thought to be the same that is called Elzaphan the son of Uzziel, Leu. 10.4. the rest of the sons of Uzziel are mentioned vers. 10. but the Levites of Elzaphans' posterity are here particularly mentioned, happily because they were so many of them.  
Vers. 11. And David called for Zadok and Abiathar the priests, etc.] Some conceive that Abiathar here mentioned was the high priest, and Zadok his great deputy, the same that is called the second priest, 2. Kings 25.18. and indeed certain it is that Abiathar was at this time the high priest, and so continued till Solomon's reign, 1. Kings 2.27. But I rather conceive that these two were the two heads (under the high priest) of the two families of Eleazar and Ithamar, even the same that are elsewhere called Zadok and Ahimelech, 2 Sam. 8.27.  
Vers. 17. Ethan the son of Kushaiah.] Or Kishi. chap. 6.44.  
Vers. 18. And with them their brethren of the second degree, Zachariah, etc.] These Levites here mentioned are said to be of the second degree, either only because they were inferior in dignity to those three before mentioned, vers. 17. that were the chief of the choir; or happily because those three of the first degree went before the ark, and these followed after it; or those three of the first degree began the music, and then these of the second degree answered them. Ben the second of those here mentioned seems to be left out, vers. 20, 21. where the rest are named again. But I conceive rather, that he it is, that is there also called Azariah, vers. 21. And whereas it is added in the close of this verse, that all these that were thus now appointed to play on several instruments, at least the two last of them, were such of the Levites, as were also the porters; hereby I conceive is meant, not only that their office was to keep the doors at other times; to wit, either in the Tabernacle of Moses that was at Gibeon, chap. 16.39. or in the tent which David had prepared at his house, to which they were now carrying the ark; but also that at present they had the charge of keeping off those that might otherwise have pressed in upon the ark.  
Vers. 19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass.] Here is expressed what instruments they were severally to play upon.  
Vers. 20. And Zachariah, and Aziel— with psalteries on Alamoth.] By Alamoth is meant either some musical instrument, or tune so called; or else, as most Expositors hold, that part in music which we call the triple, we find it in the title of the forty sixth Psalm, To the chief musician for the sons of Korah. A song upon Alamoth. The word in the original signifieth young maidens, or virgins, and so Expositors do therefore the rather think it is meant of the triple, because their voice is shrill, and fittest for that part in music.  
Vers. 21. And Mattithiah, and Eliphaleh— with harps, on the Sheminith to excel.] Hereby is meant a several tune also, or instrument of eight strings: for the original word signifieth the eight, it is mentioned in the title of the sixth Psalm, To the chief musician on Neginoth, upon Sheminith, a Psalm of David; but most hold that it was the base which being the most graceful part of music, is therefore said to excel.  
Vers. 23. And Berechiah, and Elkanah were doorkeepers for the ark.] That is, they were appointed to keep the door of the tent where the ark was afterwards kept, and accordingly were employed now in observing that no body should press in upon the ark; the like is again said vers. 24. of Obed-Edom, and Jehiah; and happily two went before the ark, and two came after it.  
Vers. 26. And it came to pass when God helped the Levites that bore the ark, etc.] That is, so soon as they perceived that God was with them in the business, and did not strike them with death as Uzza was, by way of thankfulness they offered up sacrifices, and this was so soon as they had gone six paces, 2. Sam. 6.13. yet others very probably understand this place thus, that when the Levites that had carried the ark, did by the Lord's appointment set it down, that so others might take it up, and they might be eased, at every such resting place, they offered seven bullocks and seven rams.  
Vers. 27. David also had upon him an ephod of linen,] See 2. Sam. 6.14.   

CHAP. XVI.  
Vers. 1. SO they brought the ark of God, and set it in the midst of the tent, etc.] See 2. Sam. 6.17.  
Vers. 5. Asaph the chief, etc.] Heman is named in the first place as chief of the three principal singers, chap. 6.33. but Asaph it seems was the chief of those that were deputed to this service in the house of David, where the ark was now placed; the rest being employed at present in the Tabernacle at Gibeon, vers. 39, 40. And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place that was at Gibeon, to offer burnt offerings unto the Lord, upon the altar of the  offering continually morning and evening, and to do according to all that is written in the law of the Lord which he commanded Israel:  
Vers. 7. Then on that day David delivered first this Psalm to thank the Lord etc.] That is, this was the first Psalm he delivered them to sing, the several parts whereof were afterward much enlarged by David, and reduced into several Psalms, as we may see Psal. 105. and Psal. 96.  
Vers. 8. Give thanks unto the Lord, etc.] From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalm, and the sum of it is, to praise God for the public benefits afforded to his Church and people, the children of Israel; in regard whereof in times of any great joy God's people used to sing this Psalm, as may be probably gathered from that which we read, Isa. 12.4. And in that day shall ye say, Praise the Lord, call upon his name, etc.  
Vers. 11. Seek the Lord and his strength, seek his face continually.] That is, seek to know and to assure unto yourselves the Lord and his strength, (by which you can only hope to be strengthened, defended, and delivered in times of trouble) and his favourable presence; and that by resorting to the ark, which is the outward sign of his presence amongst you, to counsel and instruct you (and therefore from thence he used to give his oracles, Exod. 25.22.) and to be your strong fortress and defence; in regard whereof the ark is elsewhere called, the strength of God, Psal. 78.61. And he delivered his strength into captivity; and the ark of his strength, Psal. 132.8. Arise O Lord into thy rest, thou and the ark of thy strength; yea, and this must be done with perseverance, and therefore is the word continually added, seek his face continually.  
Vers. 12. Remember his marvellous works that he hath done, his wonders, and the judgements of his mouth.] That is, his law and statutes given on mount Sinai, or rather, the judgements which he executed upon the adversaries of his people, called the judgements of his mouth, because they came by his decree and appointment, and because of many of them he spoke beforehand to Moses, and Moses as God's herald threatened Pharaoh and his people, Exod. 7.1.  
Vers. 13. O ye seed of Israel his servant, etc.] Psalm. 105.6. it is O ye seed of Abraham, and then, O ye children of Jacob his chosen ones, that is, his adopted and peculiar people, and that merely of God's free grace and election.  
Vers. 15. Be ye mindful always of his covenant.] Psal. 105.8. it is, He hath remembered his covenant for ever.  
The word which he commanded to a thousand generations.] That is, the conditions of the covenant, which on Israel's part was the law of faith and obedience, & on God's part the promises, which for the greater certainty may be also said to be commanded, Psal. 133.3. There the Lord commanded the blessing, even life for evermore.  
Vers. 19 When ye were but few even a few, etc.] Psal. 105.12. it is, when they were but few: & this is expressed, first, to imply the freedom of God's grace in choosing them to be his people, Deut. 7.7. secondly, to magnify the more the Lords protecting them.  
Vers. 20. And when they went from nation to nation, etc.] To wit, when they went up and down in the land of Canaan, where were seven mighty nations, Deut. 7.1. and sometimes removed thence to other kingdoms, as to Egypt, Gen. 12.10. and Gerar, Gen. 20.1. for under this clause all the travels of the Patriarchies are comprehended.  
Vers. 21. Yea, he reproved kings for their sakes.] As Pharaoh, Gen. 12.17. and Abimelech, Gen. 20.3.  
Vers. 22. Saying, Touch not mine anointed, and do my prophets no harm.] That is, wrong not those whom I have consecrated to myself by the anointing of my holy spirit (my Christians) according to that 1. John 2.20. But ye have an unction from the holy one, etc. and vers. 27. But the anointing which ye have received of him abideth in you, etc. to whom therefore I do familiarly reveal my will, that they may teach & instruct others, Gen. 20.7. Restore therefore to the man his wife, for he is a prophet, and he shall pray for thee, and thou shalt live, etc. and thus the Prophet implies that the Lord did thus defend them, not only because they were poor helpless miserable men, unjustly oppressed; but also because by special covenant God had taken them into his protection.  
Vers. 23. Sing unto the Lord all the earth, etc.] From hence to the 34. verse is the ninety sixth Psalm, and the chief drift of it is to stir up all nations to praise the Lord, and consequently it includes a prophecy of Christ, and of the gathering of all nations into the Church by the preaching of the Gospel: and therefore Psal. 96.1. to express the strange and unlooked for change that should be then in the Church, these words, a new song, are added, and sing unto the Lord a new song.  
Vers. 27. Glory & honour are in his presence, strength & gladness are in his place.] That is, God is a king of infinite majesty, glory, and honour, most strong and mighty, and the fountain of all strength and gladness to his people; such his people find him in his sanctuary where he reveals himself unto them, and such therefore with glad hearts they acknowledge him to be, Psal. 96.6. Honour and majesty are before him, strength and beauty are in his Sanctuary.  
Vers. 29. Bring an offering and come before him, worship the Lord in the beauty of holiness.] Thus the Prophet speaks of the worship of God in the days of the Gospel, under these figurative expressions of the Legal worship; for his meaning is only this, that in those days the Gentiles, should have as free access to the worship of God as the Jews, as being then one people with them, fellow citizens of the Saints, and of the household of God: and so equally admitted with them to offer unto God in the assemblies of his people (the beauty of holiness) those Evangelicall sacrifices which should be acceptable to God, as were these legal offerings under the Law.  
Vers. 30. Fear before him all the earth.] To wit, especially when you present yourselves before him in the assembly of his Saints.  
The world also shall be stable that it be not moved.] That is, this is the benefit that shall follow upon men's subjecting of themselves to the government of God in Christ, that whereas by rebellion against God, the whole world tends to confusion and ruin, by submitting themselves to God's Sceptre all shall be established, and the state of the Church shall be unmoveable and eternal.  
Vers. 31. Let the heavens be glad, and let the earth rejoice?] So blessed and happy shall those times be, and shall yield such abundant matter of exceeding great joy, that if the very senseless creatures could shout and rejoice it were well: for this is an hyperbolical expression of the bliss and joy of these times.  
And let men say among the nations, the Lord reigneth.] That is, the happiness of those times shall be that men shall stoop to God's Sceptre: which therefore it is fit men should confess to God's glory; yea, and by publishing it to seek the drawing in of others, and so to enlarge the kingdom of God.  
Vers. 35. And say ye, Save us, O God of our salvation, and gather us together, etc.] This may have respect, first, to the firm knitting together of the people that had been divided, some favouring saul's posterity, and some Davids: secondly, to the reducing of the captived Israelites to their own land, if at any time carried away (and so it is prophetically spoken) or thirdly, to the gathering of Gods elect out of all nations to be his people in the days of the Gospel; and then the reason of this request is added in the following words, that we may give thanks to thy holy name, and glory in thy praise, that is, in thy praise-worthy-works, or in our praising of thee: for indeed the faithful servants of God do count it their happiness that they may praise God, and do therefore glory in it.  
Vers. 41. And with them Heman, and Jeduthun, etc.] See the note before vers. 5.  
To give thanks to the Lord, because his mercy endureth for ever.] This last clause (because his mercy endureth for ever) is therefore added, because in many of their Psalms of praise, this was still the foot of the song, as is evident, 2. Chron. 5.13. and 7.3. Ezra 3.11. Jer. 33.11. and in many other places.  
Vers. 42. And with musical instruments of God.] That is, with holy musical instruments, such as were set apart for the service of God.  
Vers. 43. And David returned to bless his house.] See 2.6.20:   

CHAP. XVII.  
Vers. 1: NOw it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, etc.] See the notes upon these four first verses in the 2. Sam. 7.1. etc.  
Vers. 5. For I have not dwelled in an house since the day that I brought up Israel, unto this day.] That is, I have never caused a house to be built to my dwelling place: so that though the ark, the sign of God presence had been a while in the house of Obed-Edom, chap. 13.13. that doth not imply any contradiction to this which God here saith, see other things noted concerning this, 2. Sam. 7.6.  
But have gone from tent to tent, and from one tabernacle to another.] That is, in a tent removed too and fro, and so it is expressed, 2. Sam. 7.6. Even to this day I have walked in a tent, and in a tabernacle: yet withal these words may imply the removing of the ark to several tents, at least the last removal of it, to that new tent or tabernacle which David had prepared for it.  
Vers. 7. Thus saith the Lord of hosts, I took thee from the sheep cote, etc.] See 2. Sam. 7.8. where also we shall find all other passages in this chapter explained, that need any explanation.   

CHAP. XVIII.  
Vers. 1. NOw after this, it came to pass, that David smote the Philistines, etc.] What is to be noted in this chapter we may find in the notes upon the 2. Sam. 8.1. etc.   

CHAP. XIX.  
Vers. 2. I Will show kindness unto Hanun the son of Nahash, because his father shown kindness to me, etc.] See the notes for this chapter, in 2, Sam. 10   

CHAP. XX.  
Vers. 1. ANd it came to pass, that after the year was expired. etc.] See 2. Sam. 11.1.  
But David tarried at Jerusalem.] And then he commited adultery with Bathsheba, which with other passages thereto belonging, are largely related in the 11. and 12. chapters of the second book of Samuel.  
And Joab smote Rabbah, and destroyed it.] See 2. Sam. 12.26. etc.  
Vers. 2. And David took the crown of their king from off his head, and found it to weigh a talon of gold, etc.] Concerning this crown of the king of the Ammonites, and the severity which David used in punishing the people. See 2. Sam. 12.30.31.  
Vers. 4. And it came to pass after this, that there arose war at Gezer with the Philistines, etc.] In the 2. Sam. 21.15. there is mention made of another battle with the Philistines together with these three here expressed, wherein Abishai slew Ishbybenob a giant that was likely to have slain David: but that is here omitted, and that happily, because only in these three there was something to be added, which was not there expressed.   

CHAP. XXI.  
Vers. 1. ANd Satan stood up against Israel, and provoked David to number Israel.] He provoked David to this sin, whereby wrath came upon all Israel. See also 2. Sam. 24.1.  
Vers. 2. And David said to Joab, and to the rulers of the people, Go, number Israel, etc.] See 2. Sam: 24.1.  
Vers. 3. But my lord the king, Are they not all my lords servants?] That is, there is no need therefore to make enquiry how many are thy people, and how many are not, since they are all my lords servants, and ready always to be employed in thy service.  
Vers. 4. Joab departed, and went throughout all Israel, and came to Jerusalem.] To wit, after nine months and twenty days, 2. Sam. 24.8.  
Vers. 5. And all they of Israel were a thousand thousand, and an hundred thousand, etc.] See 2. Sam. 24.9.  
Vers. 6. But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab.] That is, because what Joab did in this business, he did it altogether against his mind and in a manner was forced to do it: therefore these two tribes he left unnumbered, emboldened herein by the pretences he might make for it: as for Levi, that the enquiry being only to know the numbers of those that were fit for war, there was no need of taking the number of that tribe: and for Benjamin, Jerusalem being the chief city of that tribe, the number of them might be taken there, and that afterward at more leisure; as likewise because the plague was begun, c. 27.24.  
Vers. 7. And God was displeased with this thing, therefore he smote Israel.] Concerning these following passages unto the 18. verse, see the notes 2. Sam. 24.10. etc.  
Vers. 18. Set up an altar unto the Lord, in the threshing floor of Ornan the Jebusite.] See 2. Sam. 24.17. and thus the Lord did both begin the discovery of his purpose to David, that this was the place wherein he would have the Temple built, see chap. 22.1. and also brought the people to make the more precious account, and the more reverently to esteem of that place, by causing that sacrifice to be offered there whereby this grievous plague was stayed, in which so many thousands in so short a time had been taken away: yea, happily at this very time the Lord made known to David by Gad, that in that place the Temple should be built; which seems the more probable, because David would needs purchase the threshing floor of Ornan, which he needed not have done, if he had not intended to set it apart for God's service in future times also.  
Vers. 25. So David gave to Ornan for the place, six hundred shekels of gold by weight.] See 2. Sam. 24.24.  
Vers. 26. And he answered him from heaven by fire upon the altar of burnt-offering.] A sign both of Gods accepting of his sacrifice, and granting his desire for the staying of the plague, and likewise of his purpose to have that place set apart for the building of the Temple.  
Vers. 30. But David could not go before it to inquire of God, etc.] This is added, to show the reason both why David did not of himself go presently to Gibeon, when he saw the Angel of the Lord stand with a drawn sword threatening Jerusalem, that there he might offer up sacrifices to appease his wrath, but only fell down and prayed unto him; and also why the Lord did not send him to Gibeon to sacrifice, when he meant to accept a sacrifice for the staying of the plague. Concerning which see the notes 1. Sam. 24.18.   

CHAP. XXII.  
Vers. 1. THen David said, This is the house of our Lord God, and this is the altar, etc.] That is, this is the place of which God spoke long since by his servant Moses, where he intended to have a house built which must be the settled place of his worship and service, and where there must be an altar instead of this I have now set up; wherein only they must offer up sacrifices unto him, Deut. 12.11. There shall be a place which the Lord your God shall choose to cause his name to dwell there, thither shall you bring all that I command you, your  offerings and your sacrifices, etc. And this David knew, either by the discovery of the prophet Gad, who happily acquainted him with God's purpose herein, or else through the special instinct of God's spirit, himself gathered so much from Gods sending him to sacrifice there, and from God's miraculous testifying his acceptance of the service there done him, by sending fire from heaven to consume the sacrifice, chap. 21.26, 28.  
Vers. 2. And David commanded to gather together the strangers that were in the land of Israel, and he set Masons to hue, etc.] And the building of the Temple by the help of strangers, was a notable type of the calling of the Gentiles: As for David that set them on work, he had received from God the pattern whereby the Temple was to be built, and every part thereof, chap. 28.11, 12, 19 and accordingly therefore he prepared many materials, and set these workmen on work about them, to which Solomon afterward added what was not done, when he came to enter upon the work, 1. Kings 5.17, 18.  
Vers. 3. And brass in abundance without weight.] So much that they weighed it not; it would have been too great a trouble and charge to receive it in, and deliver it out by weight.  
Vers. 5. And David said, Solomon my son is young and tender, etc.] See 1. Kings 3.7.  
Vers. 8. Thou hast shed blood abundantly, and hast made great wars; thou shalt not build an house unto my name, etc.] Because the Temple was to be a type of Christ, and of the Church, and Christ is the king of peace, Heb. 7.2. and the Church was to be gathered not by war and bloodshedding, but by the preaching of the Gospel the tidings of peace, therefore the Lord would not have the Temple built by David but by Solomon, who was a peaceable prince; this is doubtless the principal ground of this reason given why David might not build the Temple, as is evident, because there is mention of the wars of David, in the prosecution whereof David did God good service; yet withal, because David was the cause of shedding the blood of Urijah and those that were slain with him, the Lord might also have respect to that, and by way of correction for it, to show how displeasing it was to him, might take in that amongst the reasons, why David might not have the honour to build the Temple.  
Vers. 10. He shall build an house for my name, etc.] See the notes upon 2. Sam. 7.13, 14.  
And I will establish the throne of his kingdom over Israel for ever.] A great question may be made how this promise made to David concerning his son Solomon, was accomplished in Solomon's posterity, especially if we hold that which many eminent Divines do with much earnestness maintain; namely, that Christ was not the son of David by Solomon, but by Nathan: It is most probable, that none of the posterity of Solomon did ever sit in the throne of David, after Zedekiah was carried captive into Babylon; nor yet ever had the supreme power of government, after they returned from Babylon again: now therefore if this promise were not made good in the eternity of Christ's kingdom, than it seems it was not made good at all: but to this I answer; First, that by the Hebrew word, which is here translated for ever, there is no more intended in many places, than a continuance for a long time, as here happily, that so long as the kingdom of Judah should continue, one of Solomon's posterity should sit in the throne: Secondly, that this promise might be conditional; to wit, that if his posterity should keep covenant with God, than they should for ever sit in the throne of David: And thirdly, that the promise might be made good in the eternity of Christ's kingdom, in that Christ was that king of whom Solomon was a type; though he was not lineally descended out of the loins of Solomon.  
Vers. 12. Only the Lord give thee wisdom and understanding, and give thee charge concerning Israel, etc.] That is, and the Lord instruct thee, and direct thee how thou oughtest to govern his people Israel; and in remembrance of this we see Solomon begged wisdom of God, 1. Kings 3.9.  
Vers. 14. Now behold, in my trouble I have prepared for the house of the Lord, etc.] That is, I have prepared materials for the building of the house (that when thou comest to the crown, thou mayest the more readily set upon the work) not according unto my desire, nor according to that which the transcendent Majesty of God might require, but according as I was able, by reason of my continual troubles.  
Vers. 18. And the land is subdued before the Lord, and before his people etc.] The Lord is here joined with Israel, as the king with his people; and that the rather, because by the subduing of the land the people enjoyed their possessions and dwellings, and the Lord his worship and service.   

CHAP. XXIII.  
Vers. 1. SO when David was old and full of days, he made Solomon his son king over Israel.] That is, he declared his mind to his people and princes, that after his death, his will was that Solomon should be king, and that because the Lord had so appointed, as is more fully expressed, chap. 28— 1— 6. where also it is evident, that this was done before David was bedrid, vers. 2. Then David the king stood up upon his feet, and said, Hear me my brethren, etc. and consequently, that Adonijahs attempt 1. Kings 1.5. was against the express command of David, emboldened therein only by David's weakness, and the encouragement of such princes of his faction, as misliked David's preferring Solomon before his elder sons; and therefore we see that David caused Solomon to be actually anointed king, 1. Kings 1.33.34.  
Vers. 2. And he gathered together all the princes of Israel, with the priests and the Levites.] To wit, to make known unto them that Solomon by the Lords express appointment was to succeed him in the throne: Secondly, to persuade the princes to assist Solomon in the building of the Temple: Thirdly, to establish a settled order for the attendance and service of the priests and Levites in the Temple; for the number of the Levites being exceedingly increased, and they being then to serve not in several places as before, some at the Tabernacle in Gibeon, some before the ark in David's tent, chap. 16.37. etc. but altogether in the Temple, as the Lord was pleased to appoint an order for their service to prevent confusion, so it was requisite the princes and people should be informed of Gods will herein, and that David did nothing herein without direction from the Lord, chap. 28.11, 12, 13— 19  
Vers. 3. Now the Levites were numbered from the age of thirty years and upward, etc.] David's numbering of the Levites from the age of thirty years, was according to the directions that God gave to Moses when they were first numbered, only than they numbered not any above fifty years, Numb. 4.2, 3. Take the sum of the sons of Kohath, etc. from thirty years old and upward, even until fifty years old; but now it seems they numbered all from thirty years and upward, not staying at those that were above fifty years; and that because they were not now to carry the holy things as they did in Moses time; and therefore even those above fifty years though weakened with age, might serve in the Temple, as well as those that were younger: and for the same cause also it seems when he had distributed the thirty eight thousand, that were numbered from thirty years old and upward, to their several employments; to wit, four and twenty thousand for the ordinary service of the Temple, and six thousand for officers and Judges, vers. 4. four thousand for porters, and four thousand for the choir, vers. 5. afterward he gave order that all their posterity from twenty years old and upward, should in each rank be taken in vers. 24. First, because they were not any longer to carry the tabernacle and the vessels thereof; and therefore such strength of body was not now necessarily requisite as before: as is expressed, vers. 24, 25. And secondly, because now when they were to serve only in their courses, the service of the Temple, would employ them all, even those from twenty years being taken in.  
Vers. 4. And six thousand were officers and Judges.] And these were dispersed in several places of the land, to judge of causes that were brought before them (for having no other civil and judicial laws, but those of Moses, the Levites were always joined with the other elders of the people in this work) and happily to train up the young Levites and other officers belonging thereto, of which see what is further added in note, chap. 26.29.  
Vers. 5. Moreover, four thousand were porters.] So many were at this time set a part by David to this employment; yet of these it seems there were found at their return from Babylon, only two hundred and twelve, chap. 9.22.  
And four thousand praised the Lord with the instruments, etc.] Whereof two hundred eighty eight were eminent men for cunning, and happily teachers of the rest, see the note, chap. 25.7.  
Vers. 6. And David divided them into courses, etc.] To wit into twenty four courses, as were also the priests, according to the command of the Lord by Gad and Nathan the prophets, 2. Chron. 29.25. And he set Levites in the house of the Lord, etc. according to the commandment of David, and of Gad the king's seer, and Nathan the prophet; for so was the commandment of the Lord.  
Vers. 8. The sons of Laadan, the chief was Jehiel, etc.] That is, the chief of the posterity of Laadan, heads of families at this time when David divided them to their several employments and their several courses, were Jehiel, and Zetham and Joel, and so this word sons must be understood hereafter in this chapter.  
Vers. 9 The sons of Shimei; Shelomith, etc.] This is not Shimei the son of Gershon, vers. 7. (for his posterity are spoken of afterward in the following verse,) but another that was it seems the head of a family amongst the sons of Laadan, perhaps one of those mentioned also in the foregoing verse, though called there by another name.  
Vers. 11. But Jeush and Beriah had not many sons: therefore they were in one reckoning, etc.] That is, they were joined together and counted as one family, and that because there were not many of their posterity.  
Vers. 13. Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, etc.] That is, he and his posterity were set apart to the work of the priesthood, to be employed about the most holy things, according to the holy ordinances which God had appointed.  
Vers. 24. These were the sons of Levi, etc. 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 several employments, they were only numbered 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 numbered 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, etc. see the note, ver. 3.  
Vers. 28. Because their office was to wait on the sons of Aaron, for the service of the house, etc. and in the purifying of all holy things, etc.] 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 of the Temple, as fine flower, and wine, and oil, for the meat offerings, etc. 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 less, 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 Expositors conclude from hence, that the Levites had the overseeing of all public 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 sons of Eleazar, etc.] That is, David distributed all the priests the sons of Aaron into two parts; all that were of the sons of Eleazar in one, over whom Zadok was the chief; and all that were of the sons 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 sons of Eleazar, then of the sons of Ithamar, etc.] That is, there were more heads of families found among the sons of Eleazar, then among the sons of Ithamar; and consequently being to divide the priests into twenty four 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 sons of Eleazar, and but eight among the sons of Ithamar.  
Vers. 5. Thus were they divided by lot, one sort with another, etc.] That is, having divided the priests into twenty four parts, those of Eleazar 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, etc.] 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 sons of Eleazar and Ithamar now in their courses discharge the same work, after the same manner: or else the meaning of these words is only 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 several courses did all discharge the work of the inferior 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 sons of Levi were these, etc.] Having in the former part of the chapter expressed the several courses of the priests, here now are added the several families of the rest of the sons 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 several 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 sons 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 sons of Aaron.] That is, as the priests being divided into twenty four companies, there were lots cast for them, as is abovesaid, vers. 5. so was it on the other side with the Levites too, according to the several employments whereto they were set a part; they were divided into twenty four 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, etc. 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 principal fathers over against their younger brethren.] There may be a double sense of these last words, to wit, either that as the principal fathers sat with David, and Zadok, and Abimelech to see this work done, so on the other side their younger brethren stood to be distributed to their several courses, as the lot fell amongst them; or rather, that as the chief of the fathers were chosen by lots, as heads over the rest, so were their young brethren also.   

CHAP. XXV.  
Vers. 1. DAvid and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, etc.] By the captains of the host, here some understand the chief of that sacred host of the priests and Levites who served in the Temple: but the most of Expositors understand it of those princes of Israel mentioned chap. 23.2. whom David called together when he went about this work of establishing an order for the service of the priests and Levites, who are here called captains of the host; because indeed the chief Nobles and Princes of Israel, were captains of David's host. However, that which is said of these captains is, that they separated to the service of the sons of Asaph, and of Heman, and of Jeduthun who should prophesy with harps, etc.] That is, that having appointed the four and twenty sons of Asaph, Heman, and Jeduthun (called also Ethan, chap. 15.17.) to be the chief in the four and twenty quires of singers, that were to perform that service in their several courses (which is here called prophesying with cymbals, etc. of which see the note 1. Sam. 10.5.) after that they also separated such other of their brethren the Levites here after mentioned, as were to be instructed by them, and to join in that service under them in their several courses.  
Vers. 2. The sons of Asaph under the hands of Asaph, which prophesied according to the order of the king.] For he gave order for the several courses of the singers, yea and happily too for the tunes and times of singing, and withal the most of the Psalms they sung were penned by David, and by him were assigned some for the sons of Asaph, others for the sons of Jeduthun and Heman, as by the title of many Psalms is evident.  
Vers. 3. The sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, and Hashabiah, and Mattathiah, six, etc.] That is, there were six of Jeduthuns posterity that were heads of several courses of the singers. Indeed here are but five named (unless, as some think, Jeduthun the father be reckoned into the number) but the sixth was Shimei, mentioned ver. 17. who is omitted here, happily because he was not the son, but the grandchild of Jeduthun, and this is indeed the more probable, because that Shimei mentioned verse 17. is not where here named.  
Vers. 5. All these were the sons of Heman the king's seer in the words of God, to lift up the horn.] By the king's Seer may be meant, either that he was a Prophet, as Na●●an and Gad were; or at least that he was employed in that prophetical work of setting forth the praises of God, as the other in Psalms, and Hymns, and spiritual songs, composed by men that were inspired by God, and therefore called here the words of God, and that to lift up the horn, whereby some musical instrument is meant; or else the meaning is, that these sons of Heman were chief employed in singing those Psalms which concerned some glorious victories that God had given his people or the exalting and strengthening of David's kingdom, which was especially accomplished in Christ, and consequently contained many glorious promises concerning the kingdom of Christ the promised Messiah.  
Vers. 7. So the number of them, with their brethren that were instructed in the songs of the Lord, even all that were cunning, etc. That is, the numbers of these sons of Asaph, Jeduthun, and Heman, together with their brethren which were cunning and expert in music, leaders and teachers of others, was two hundred eighty eight. It is manifest that there were four thousand Levites set apart for singers, chap. 23.5. If all these therefore served in the Temple (as is most probable, though some Expositors hold indeed that some of them were employed in the Synagogues) being divided into twenty four courses, there must needs be about eight score in every course: but under each of the twenty four sons of Asaph, Jeduthun, and Heman, there were appointed eleven that were cunning men of the sons and brethren of these chief singers, to be leaders end instructers of the rest, which indeed with the twenty four heads of each courses, do make two hundred eighty eight: for twenty four times twelve amounts to two hundred eighty eight.  
Vers. 8. And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar.] That is, for every course of the Priests there was also a course of the Levites that were singers and so all were assigned to their several courses by lot, as well the chief of them that were of the sons and brethren of Asaph, Jeduthun, and Heman, and teachers of the rest, as those that were of an inferior rank, the Levites that served under them, and were instructed by them.  
Vers. 9 The second to Gedaliah, who with his brethren and sons were twelve.] And the like must be understood of Joseph, who had the first lot. See the note upon vers. 7.   

CHAP. XXVI.  
Vers. 1. OF the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.] This was not Asaph the chief musician, but another Levite of the same name, called also Ebiasaph, chap. 6.37.  
Vers. 2. And the sons of Meshelemiah were, Zechariah the firstborn, etc.] Here are named seven sons of Meshelemiah, vers. 2, 3. and of Obed Edom also seven sons (besides Shemaiah) vers. 4, 5. and six grandchildren the sons of Shemaiah, vers. 7. and four sons of Hosah, vers. 10, 11. which together make twenty four; and therefore I conceive they are here named, because they were the heads of the twenty four orders and courses of the porters that came up in their turn to do their service, together with the twenty four courses of the priests and singers: though it be not noted which had the first course, and which the second, as is before noted of the priests and singers.  
Vers. 5. For God blessed him.] That is, Obededom, because he received the ark into his house, therefore the Lord blessed him, as is noted before, chap. 13, 14. to wit, not only with a numerous issue, but with great prosperity in all other regards, and hence it was, that eight of his sons (besides his grandchilds by Shemaiah) were heads in the four and twenty courses of the porter or guard of the Temple.  
Vers. 6. For they were mighty men of valour.] The work of the porters was not only to keep all unclean persons from entering into the holy place; but also to prevent all confusion at the resorting of the people on their solemn festivals to the Temple, when they came in great multitudes, as also to be a guard to the holy place upon all other occasions; and therefore it was requisite that they should be men of might and valour: and the sons of Shemaiah being men eminent this way, they were appointed to be heads of the several divisions and courses of the porters.  
Vers. 8. Threescore and two of Obed-Edom] The number of these, as also of those, vers. 9, 11. is expressed I conceive, because in every division they were the chief; for there were in all of the porters four thousand, chap. 23.5.  
Vers. 12. Among these were the divisions of the porters, even among the chief men, having wards one against another.] That is, amongst these chief men of these families, were their several courses of porters, divided ward against ward, answerable to those of the singers and other Levites, to wit, in four and twenty courses.  
Vers. 13. And they cast lots as well the small as the great, according to the house of their fathers for every gate.] Being divided into twenty four divisions (which were to come up in their several courses and orders for the service of the Temple, and having waited a week, to departed to their dwellings, and another to come in their steads) they did also cast lots to know how the service should be divided amongst them, and in particular, which of them should have the charge of the several gates of the Temple. But may some say, being there were but eighteen of the sons and brethren of Meshelemiah vers. 9 to whom by lot the charge of the east gate fell, vers. 14. how could there be in each of the twenty four courses some of the sons and brethren of Meshelemiah to take the charge of the east gate: I answer; first, that those eighteen of Meshelemiahs' sons and brethren, vers. 9 were happily the chief, and besides these there were many more: yea, secondly, happily under the lot of Meshelemiah many other Levites were comprehended, besides his sons and brethren, for there were of these porters four thousand in all, chapter 23.5.  
Vers. 14. And the lot eastward fell to Shelemiah, etc.] That is to Shelemiah or Meshelemiah, vers. 1. and his company, there fell the custody of the east gate, which was the chief gate, as being in the front of the Temple, and to Zechariah his son the custody of the north-gate.  
Vers. 15. To Obed-Edom , and to his sons, the house of Asuppim.] That is, the house of gatherings, so called, either because this, was the house where the seventy Elders did use to assemble and gather themselves together, and sit in council; or else because here the gifts of the people were gathered and laid up: this house was also in or at the south gate, and so Obededom and his sons had also the charge thereof; and indeed that here in following times the greatest part of the Temples treasures were laid up, may be probably gathered from that which is said, 2. Chron. 25.24. And he took all the gold and silver, and all the vessels that were found in the house of God with Obededom.  
Vers. 16. To Shuppim and Hosah, the lot came forth westward, with the gate Shalleeheth, by the causes of the going up, ward against ward.] The families of these two, were it seems joined together under one head. It is generally held that there was no gate westward either into the court of the priests or the people; but yet out of the court of the Gentiles it seems there was a gate westward, and therefore it is expressly said, chap. 9.24. In four quarters were the porters toward the east, west, north, and south; and here that Shippim and Hosah were designed by lot to be porters westward: we find no mention of this gate Shallecheth elsewhere in the Scripture: but that it was on the west side is clear by the words in this place, and that it was by the causey of the going up, which needs must be some causey on the west side whereby they went up to the Temple, and therefore could not be, as some think it was, that ascent mentioned 1. Kings 10.5, which was doubtless on the east side towards the frontispiece of the Temple, and because the word Shallecheth signifieth casting out, therefore it is held that out of this gate they used to cast forth all their ashes and sweep, etc. out of the Temple. However, it seems clear by the words, that there was another gate westward, besides this that was called Shallecheth, because it is said that the lot westward fell to Shuppim and Hosah with the gate Shallecheth, ward against ward, whereby I conceive is meant that whilst one company waited at the gate Shallecheth, another company waited at the other west gate, and this I take to be that which vers. 18. is called Parbar, for there it is said that Parbar was west ward, and that of these porters there still waited four at the causey, that is the gate Shallecheth which was by the causey, and two at Parbar.  
Vers. 17.  four a day, and toward Asuppim two and two.] That is, at the house of Asuppim were still successively two waiting, besides the four that were at the south-gate where this house of Asuppim was; or else the meaning is, that of the four that waited , two were still at the south gate, and two at the house of Asuppim.  
Vers. 18. And Parbar westward, etc.] See the note above, vers. 16.  
Vers. 20. And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicate things.] Even those that had the custody of the treasures were comprehended under the four thousand that were called porters, chap. 23.5. and having therefore expressed who were the chief porters, that had the custody of the several gates and doors of the Temple, in these following verses is expressed, to whom by lot it fell to be the porters for the custody of the sacred treasures, and there being two divisions of them, some that had the charge of the treasures of the Temple, to wit, the holy vessels, and vestments, etc. and some that had the custody of the dedicate things, to wit, the free will gifts that were given, and the money that at certain times for the repairing of the Temple and for the daily sacrifices, was collected amongst the people; first in these words is expressed who was chosen to have the oversight of those that were employed in both these services, to wit, Ahijah.  
Vers. 22. Zetham, and Joel his brother, which were over the treasures of the lord] That is, which had the custody of the holy vessels and vestments, and such other things as were used in the Temple. See the former note.  
Vers. 23. Of the Amramites, and the Izharites, etc.] That is, these that are mentioned in the sequel of the chapter were of these families, and were employed, as is afterward expressed.  
Vers. 24. And Shebuell the son of Gershom, the son of Moses, was ruler of the treasures.] That is, the treasures of the dedicate things, not the treasures of the house of God, to wit, the holy vestments, and vessels, etc. which were in the custody of Jehiel and his sons, as is before noted vers. 21, 22. but the treasures of the dedicate things which were in the custody of Shelomith and his brethren, vers. 25, 26. over whom this Shebuell was the ruler.  
Vers. 25. And his brethren by Eliezer: Rehabiah his son, and Jeshaiah his his' son, etc.] The meaning is, that all these were the sons of Eliezer.  
Vers. 29. Of the Izrahites, Chenaniah and his sons were for the outward business over Israel, etc.] Besides those Levites that attended on the priests in their service, and the porters and singers, there were six thousand that were dispersed throughout the land for Officers and Judges, chap. 23.4. whose charge was for the outward business over Israel; that is, to take care of those things that were to be done abroad out of the temple; as to give judgements in matters of doubt concerning the Law, to train up the younger Levites in the knowledge of the Law, to look to the gathering, and receiving of such moneys as was to be collected amongst the people for the service of the Temple (as when they were numbered, and upon other occasions) and to make provision throughout the land for wood, and all other provision necessary for the sacrifices, and all other services for the Temple: and these were some of the family of the Izharites, and some of the Hebronites, vers. 30.31. and because there the number of the Hebronites is expressed, and where there charge lay, to wit, that seventeen hundred were Officers among them of Israel, on this side Jordan westward, vers. 30. and two thousand seven hundred without Jordan eastward, vers. 31, 32. It may be probably inferred that there were of the Izharites sixteen hundred (which makes up the just number of the six thousand Judges and Officers, mentioned chap. 23.4.) and that all these were employed (under Chenaniah the chief of them) within Jordan westward, because otherwise there would be fare more employed amongst the two tribes and a half without Jordan, then in all the land of Israel besides.  
Vers. 30. A thousand and seven hundred, were officers among them of Israel on this side Jordan westward, in all business of the Lord, and in the service of the king.] That is, in providing such sacrifices as the king offered (which were indeed many, upon many occasions) or by the service of the king, may be meant the service they did for the Temple, only with respect to the king's command and jurisdiction, or the putting of the king's decrees in execution for the observing of God's Laws; for other Officers the king had that were employed in the king's civil affairs.  
Vers. 31. Among the Hebronites was Jerijah the chief, etc.] That is, amongst those Hebronites that were without Jordan.  
And there were found among them mighty men of valour, at Jazer of Gilead.] Where there number was taken.  
Vers. 32. And his brethren, men of valour, were two thousand and seven hunred chief fathers, whom king David made rulers over the Reubenites, etc.] There were in all of these judges and officers but six thousand, chap. 23.4. so that though all the Isharites ver. 19 were employed within Jordan; (as is probable they were) yet there were almost as many in the two tribes and an half without Jordan, as were amongst the other nine tribes and an half within Jordan. To wit, because being divided (as it were) from God's people by the river Jordan, there was the more care requisite to retain them in their obedience to the Law, and to prevent any back-sliding or remissness in the worship of God at Jerusalem, whither with the other Israelites they were bound at certain times to resort.   

CHAP. XXVII.  
Vers. 1. NOw the children of Israel after their number, etc.] As in the former chapters is shown, how David distributed the Priests and Levites into twenty four courses, so here we are told how the Militia of the kingdom were also divided into twelve courses, twenty four thousand in each course, who in their turns one month in the year, were still in arms ready to be employed in any service for the State, as the king should appoint them: by which means all the able men of the kingdom were still trained up to be expert in the use of their arms, and there was always a sufficient number ready in arms, if on a sudden there should be any occasion to make use of them: neither was it any great burden to the people though for that month they bore their own charges, because all the rest of the year they were free to follow their own employments.  
Vers. 3. Of the children of Perez, was the chief of all the captains of the host for the first month.] To wit, Jashobeam of whom in the former verse, who was also chief of David's Worthies. See chap. 11.11. It seems he was of the posterity of Perez or Pharez the son of Judah, Gen, 46.12. and therefore he had the pre-eminence of being commander in chief over the first course, and it may be had some command over the captains in the other courses.  
Vers. 4. And of his course was Mikloth also the ruler.] To wit, after the death of Dodai. Some understand that he was Dodai his Lieutenant; but why then is not the Lieutenant of every course and company likewise named? Rather therefore I conceive, that Mikloth was the captain of this course after Dodai, as is said of Zebadiah, vers. 7. that he was captain the fourth month after his father Asahel was dead, who died in the beginning of David's reign.  
Vers. 5. The third captain of the host for the third month, was Benaiah the son of Jehoiadae a chief priest.] If the words be read as it is in the margin (the son of Jehoiada a principal officer) there is no difficulty at all in them; but if we read them as in our text (the son of Jehoiada a chief priest) by the son of Jehoiada, must be meant the son in law of Jehoiada: for it is not likely that the priests were in ordinary course captains and commanders of David's bands of soldiers, though sometimes indeed upon extraordinary occasions it is evident that the priests did arm themselves.  
Vers. 22. These were the princes of the tribes of Israel.] That is, these were the heads of the tribes, who had chief power in the civil government. The Princes of Gad and Asher are not here expressed, perhaps because the Gadites and the Reubenites, or the half tribe of Manasseh without Jordan, had but one Prince over them both, and so likewise the children of Asher might be joined with some tribe that bordered upon them.  
Vers. 23. But David took not the number of them from twenty years old and under.] Having set down the Princes of the tribes, it might be expected that in the next place should be set down the number of each tribe that were under these Princes: especially because the people had been so lately numbered by David. In answer whereto therefore this clause is inserted, and two things concerning this are affirmed: First, that David gave order to number only those of twenty years old and upwards; and that because the Lord had said he would increase Israel like to the stars of the heavens, and so David would not attempt to have them so numbered, to wit, because he would not seem to question the truth of that promise; and withal because he did indeed think it would be an endless and tedious work. And secondly, vers. 24. Joab the son of Zeruiah began to number, but finished not, because there fell wrath for it against Israel, to wit, because the plague being begun, he saw the work was displeasing to God, and so gave it over, chap. 21.6. But Levi and Benjamin counted he not: for the king's word was abominable to Joab.  
Vers. 24. Neither was the number put in the account of the Chronicles of king David.] To wit, both because the work was not finished, and because their proceeding so fare in it, had brought so great wrath upon Israel.  
Vers. 32. And Jehiel the son of Hachmoni was with the king's sons.] That is, their tutor, one that was to see that they were in all things trained up and instructed as beseemed the princes of Israel.  
Vers. 33. And Hushai the Archite was the king's companion.] That is, his chief favourite, in whose company he most delighted.  
Vers. 34. And after Ahithophel, was Jehoiada the son of Benaiah, and Abiathar.] That is, after Ahithophels' death, Jehoiada and Abiathar were his chief counsellors.   

CHAP. XXVIII.  
Vers. 1. ANd David assembled all the Princes of Israel.] Here is repeated what was said before, chap. 23.2. for both that and this are meant of the same assembling of the princes.  
Vers. 2. Then David the king stood up upon his feet, and said, etc.] This phrase here used for David's standing up upon his feet, may seem to imply, that though he were now in the general assembly of the princes and people, yet even now he began to be so fare enfeebled with age, that he used to lie along upon a bed or couch; only being now to be speaker in the assembly, to make known the will of God concerning Solomon his son, he strengthened himself (being happily assisted therein by his nobles or servants) to stand up upon his feet. And indeed within a while after this, we see he lay bedrid in great extremity of weakness. 1. Kings 1.1.  
I had in my heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God.] That is, the ark, or the propitiatory, or mercy-seat wherewith the ark was covered: for elsewhere also we find the ark termed God's footstool, as Psal. 99.5. Exalt ye the Lord our God, and worship at his footstool: and Psal. 132.7. We will go into his tabernacle, we will worship at his footstool. And the reasons why the ark is so called, may be first, because the Lord being represented as sitting between the wings of the Cherubims as in a throne, the body of the ark was in that respect in stead of a footstool to him: and secondly, to intimate how they ought to judge of God's presence there in a spiritual manner; that the people might not entertain any carnal and earthly conceits of God's presence there, not consonant to the infinite glory and majesty of God: the ark is called God's footstool, so to raise their thoughts of God above the world, and to teach them so to conceive of God's presence in the ark, as withal to acknowledge that he dwelleth on high, and filleth heaven and earth with his glory; yea, that the heaven and heaven of heavens cannot contain him, 1. Kings 8.27.  
Vers. 4. Howbeit, the Lord God of Israel chose me before all the house of my father, to be king over Israel for ever.] To wit, in my posterity: and this was accomplished in Christ. See Luke 1.32, 33.  
Vers. 14. He gave of gold by weight, for things of gold, for all instruments of all manner of service, silver also for all instruments of silver, etc.] To wit, the golden vessels for the service of the holy place, the silver vessels for the Priest's court.  
Vers. 15. Even the weight for the candlesticks of gold.] For the holy place were these candlesticks made: for though there was but one candlestick in the tabernacle of Moses, yet in the Temple there were ten candlesticks of pure gold for the holy place, 1. Kings 7.49. As for the candlesticks of silver here also mentioned, they were doubtless for the porch of the courts, and happily also for the chambers that were about the courts.  
Vers. 16. And by weight he gave gold for the tables of shewbread, etc.] For in the temple there were several tables of shewbread, 2. Chron. 4.19. As for the silver tables here mentioned also, they were for the chambers of the Priests, and other places of the temple.  
Vers. 18. And gold for the pattern of the chariot of the Cherubims, etc.] This must needs be meant, not of the two Cherubims that were upon the Mercy-seat, one at each end (for they were made in Moses time, and now carried by Solomon into the Temple▪) but of those two greater Cherubims made by Solomon's appointment of Olive wood, and covered over with plates of gold, and that to stand before the ark, to hid and cover it even from the eyes of the high Priest, when he came into the most holy place, 1. Kings 6.23. And it is called the chariot of the Cherubims, not only because it was the representation of God's presence there attended with his holy Angels, who are called the Lords chariots: Psal. 68.17. The chariots of God are twenty thousand, even thousands of Angels: but also happily because there was in these Cherubims thus standing before the ark, some resemblance of the chariots used in those times; yea and some add, that hereby was signified also that God's presence in the ark was not so fixed amongst them, but that he would leave them if his people should too fare provoke him by their sins.   

CHAP. XXIX.  
Vers. 1. SOlomon my son, whom alone God hath chosen, is yet young and tender, etc.] See 1. Kings 3.7.  
Vers. 4. Three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overly the walls of the house withal.] To wit the gold to overly the walls of the Temple; and the silver to overly the walls of the other houses and buildings adjoining to the Temple: and as ordinarily we account the value of the talents there was prepared by David of gold, eleven millions two hundred and fifty thousand pound sterling, and of silver two millions six hundred twenty five thousand pound sterling; and accordingly we may compute what the Princes gave, vers. 7.  
Vers. 11. Thine, O Lord, is the greatness, and the power, and the glory, etc.] That is, thou art great, and powerful, and glorious, etc. And all greatness and power and glory that is conferred upon any man comes from thee, and therefore aught to be employed to thy service at thy command.  
Vers. 15. For we are strangers before thee, and sojourners, as were all our fathers, etc.] As if he should have said, even the land wherein we live, it is but lent to us for a time, and but a short time do we continue in it, being all as a shadow that passeth suddenly away, and continueth not: so that the very land being thine, and we but as wayfaring men, that only make use of it for a while; consequently, all that we enjoy is thine, and not ours, and of thine own have we given thee. But besides, the drift of this clause may be also to show another motive that made them willing to give so freely to the building of the Temple; to wit, because they by reason of the brevity of their lives, could not hope long to enjoy these things, and therefore could not but think them better bestowed upon this service of God, then kept for themselves.  
Vers. 18. Keep this for ever in the imagination of the thoughts of the heart of thy people.] That is, this readiness to consecrate themselves, and all that they have to thy service.  
Vers. 21. And they sacrificed sacrifices unto the Lord, etc.] To wit, before the ark which which was now in David's house, in the tent which there he had prepared for it: and therefore it is said, vers. 22. that the people did eat and drink before the Lord on that day.  
And sacrifices in abundance for all Israel.] That is, the sacrifices were offered in the name of all the people, and in such abundance, that all the Israelites present might eat of the peace-offerings that were then offered to the Lord.  
Vers. 22. And they made Solomon the son of David king the second time, etc.] This, though subjoined immediately to that which went before, concerning their sacrificing the next day after that David had made known his mind to the people, is yet to be understood of the anointing of Solomon after David's death, as is evident: first, because the making of Zadok the sole high priest instead of Abiathar, is here joined with it, and it cannot be denied but that was done after David's death, 1. Kings 2.35. secondly, because it followeth in the next verse, that Solomon sat on the throne as king instead of his father David: thirdly, because when David made these things known in a public assembly of his Princes, he was not yet bedrid, chap. 18.1, 2. so that Adonijahs attempting to make himself king (at which time Solomon was first anointed, 1. Kings 1.33, 34.) was after this. And last of all, because it followeth vers. 24. that the other sons of David submitted themselves to Solomon, which was not till Adonijahs usurpation was defeated, 1. Kings 1.9.49.50.  
Vers. 23. Then Solomon sat on the throne of the lord] All kingdoms and thrones are the Lords, because all kings are the Lords vice-gerents, and have their power from him; but the throne of the kingdom of Israel is upon more peculiar grounds called the throne of the Lord; to wit, first, because the disposing of this throne the Lord wholly challenged to himself, Deut. 17.15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose: and secondly, because the kings of Judah were figures of Christ the true anointed, to whom the throne of David was promised, that is, that he should be king of the Israel of God for ever, Luke 1.33. And he shall reign over the house of Jacob for ever, etc.  
Vers. 28. And he died in a good old age.] To wit, when he was seventy years old; for David was thirty years old when he began to reign, and he reigned forty years, 2. Sam. 5.4.  
Vers. 29. Now the acts of David the king, first and last, Behold, they are written in the book of Samuel the Seer, and in the book of Nathan, etc.] Some understand this thus, that the acts of David were related in the history or books of Samuel, which are written by Nathan the prophet, and Gad the Seer.    

ANNOTATIONS Upon the second book of the CHRONICLES.  

CHAP. I. Vers. 3.  
SO Solomon and all the congregation with him, went to the high place that was at Gibeon, etc.] To wit, because being now settled in his kingdom, maugre the opposition of those that favoured not his cause, he desired now in a solemn manner to praise God for his mercies, and to seek unto the Lord for wisdom, that he might be the better able to govern the people committed to his charge.  
Vers. 5. The brazen altar that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the lord] That is, Moses: of whom mention was before made vers. 3.  
Vers. 7. In that night did God appear unto Solomon.] To wit, in that night after they had made an end of sacrificing those thousand  offerings mentioned in the former verse; (for it is not likely they offered a thousand  offerings in one day upon one altar) and that in a dream, as is expressed, 1. Kings 3.6. where see also what is to be noted, either in Solomon's prayer, or God's answer to him.  
Vers. 14. And he had a thousand and four hundred chariots, etc.] See 1. Kings 10.26. and 1. Kings 4.26.  
Vers. 16. And Solomon had horses brought out of Egypt, and linen yarn, etc.] See 1. Kings 10.28, 29.   

CHAP. II.  
Vers. 2. ANd Solomon told out threescore and ten thousand men to bear burdens.] See 1. Kings 5.15, 16.  
Vers. 3. And Solomon sent to Huram the king of Tyre, saying, As thou didst deal with David my father, etc.] In the 1. Kings 5.3. it is said also that he alleged to Huram, that he knew that David could not build an house for the worship of God by reason of his continual wars, whereof himself being eased, he was now resolved to undertake the work; where also such other passages in this message of Solomon to Huram, as need any exposition, are already explained.  
Vers. 8. For I know that thy servants can skill to cut timber in Lebanon.] That is, excellently; better than any of my servants, see 1. Kings 5.6.  
Vers. 10. I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, etc.] Or if this did not like him, whatsoever hire himself did appoint, 1. Kings 5.6.  
Vers. 12. Huram said moreover, Blessed be the Lord God of Israel, etc.] See 1. Kings 5.7.  
Vers. 13. And now I have sent a cunning man, etc.] His name was Huram, chap. 4.16. or Hiram 1. Kings 7.13. concerning which, and what is further herein to be noted, see the note there.  
Vers. 15. The wheat, and the barley, the oil, and the wine which my lord hath spoken of, let him send unto his servants.] Thus he accepts of the hire for his servants, which Solomon had proffered, vers. 10. but withal he made a request to him for a certain yearly provision for his own household, which Solomon granted him also, 1 Kings 5.9, 11. Of which, and some other passages in the king of Tires answer, see the note there.  
Vers. 17. And Solomon numbered all the strangers that were in the land of Israel.] See 1. Kings 5.15, 16.   

CHAP. III.  
Vers. 1. THen Solomon began to build the house of the Lord at Jerusalem in mount Moriah, etc.] See the notes for the first part of this chapter, in the sixth chapter of the first of Kings.  
Vers. 14. And he made the vail of blue and purple, etc.] Which was hung upon chains of gold, betwixt the holy and the most holy place, see 1. Kings 6.21.  
Vers. 15. Also he made before the house two pillars, etc.] Concerning these two pillars, see the notes, 1. Kings 17.15. etc.  
Vers. 16. And he made chains, as in the oracle, and put them on the heads of the pillars.] That is wreaths of chain-work. See 1. Kings 7.17.  
And made an hundred pomegranates, and put them on the chains.] That is, an hundred in each of the two rows that went round about upon the network of each chapter, see 1. Kings 7.18.   

CHAP. FOUR  
Vers. 1. ANd ten cubits the height thereof.] If their cubits contained a foot and an half, as is usually held, then according to our measures this altar was five yards high, and consequently there was some way for the priests to ascend up to offer their sacrifices on this altar, though they might not ascend by such steps as are in a ladder, lest their nakednesses should be thereby discovered, Exod. 20.26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon, See the notes, Exod. 27.1. etc.  
Vers. 2. Also he made a molten sea of ten cubits, etc.] Concerning this sea, see the notes, 1. Kings 7.23. etc.  
Vers. 6. He made also ten lavers, and put five of them on the right hand, etc.] See the notes, 1. Kings 7.39. etc. they were set upon so many several bases, which are there also largely described.  
Vers. 7. And he made ten candlesticks of gold according to their form, etc.] To wit, which the Lord made David to understand in writing, much alike to that in the Tabernacle, as it seems by the description which is given of them, 1. Kings 7.49. And the candlesticks of pure gold, five on the right hand, and five on the left, before the oracle, with the flowers, and the lamps, and the tongues of gold; concerning which, see the note there.  
Vers. 9 Furthermore, he made the court of the priests.] Called the inner court, 1. Kings 6.36.  
Vers. 16. All their instruments did Huram his father make to king Solomon, etc.] To wit, Solomon's father: so Solomon it seems called him out of the great respect he bore him for his singular wisdom and skill, and the good service he did him in making all these things for the Temple.   

CHAP. V.  
Vers. 2. THen Solomon assembled the elders of Israel, etc.] What needs explanation in this chapter is already explained in the nine first verses of the eight chapter of the first book of the Kings.   

CHAP. VI  
Vers. 1. THen said Solomon, The Lord hath said that he would dwell in the thick darkness.] The annotations of this chapter unto the 41. verse, see 1. Kings 8.12. etc.  
Vers. 41. Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength.] In these words Solomon doth as it were invite the Lord in the ark, the sign of his presence, to enter and take possession of the Temple as his resting place, that is, the place of his settled abode; and that because the ark was now no longer to be removed from place to place, but to continue there: and herein he seems to allude to the prayer which Moses used at the removal of the ark, as they traveled through the wilderness, Numb. 10.35. Rise up, O Lord, and let thine enemies be scattered, etc. And he calls the ark, the ark of God's strength, as elsewhere it is called God's strength and glory, Psal. 78.61. He delivered his strength into captivity, and his glory into the enemy's hand, because it was the sign of God's presence amongst them, as their strength and defence, which had been manifested by many mighty works which the Lord had wrought, as it were by the presence of the ark; as the dividing of Jordan, and the fall of the walls of Jericho, etc. Now because we find this last clause of Solomon's prayer, Psal. 132.8, 9, 10. that Psalm it may well be was composed by Solomon upon this occasion of the dedication of the Temple. See the note, 1. Kings 8.54:  
Let thy priests, O Lord, be clothed with salvation, and let thy saints rejoice in goodness.] The first clause may be understood two several ways, either of Gods saving and preserving the priests, Let thy priests, O Lord, be clothed with salvation, that is, let thy salvation be as a garment to defend them, or as a robe to adorn them, (for it is indeed an honour and glory to men, that the great God of heaven and earth should make such precious account of them, as to be always watchful over them to preserve and save them) or else of the preservation and salvation of the whole people, this being a decking and glorious ornament to the priests, that they stood as typical mediators betwixt God and them, and were the instrumental means of their preservation and, salvation; even as it is now the glory of the ministers of the Gospel, that they are the means of saving souls: whence it is, that S. Paul saith of the converted Thessalonians, that they were his joy, his glory, and crown of rejoicing, 1. Thes. 2.19.20. Indeed in Psal. 132.9. this clause is expressed thus, Let thy priests be clothed with righteousness; but even that also the most Expositors understand of God's righteousness in saving and defending his priests: as for that last clause of this verse, it is meant doubtless of the goodness of God▪ let thy saints rejoice in goodness, that is, let thy holy people rejoice in thy goodness and bounty to them in all regards; yet because the goodness of God to his people consists chief in his making them good, even this may be also comprehended in this request of solomon's, that God's people may rejoice in goodness and grace, rather than in outward blessings.  
Vers. 42. O Lord God, turn not away the face of thine anointed.] That is, deny not the request of me thine anointed; because when petitioners are denied their requests, their faces are turned away with shame and confusion: hence is this phrase, turn not away the face of thine anointed.  
Vers. 42. Remember the mercies of David thy servant.] That is, the mercies which thou hast promised to David.   

CHAP. VII.  
Vers. 1. NOw when Solomon had made an end of praying, the fire came down from heaven, etc.] See the notes, Levit. 9.24. and 1. Kings 8.54.  
Vers. 3. And praised the Lord, saying, For he is good, for his mercy endureth for ever.] That is, they sang Psalms of praise, the burden and foot whereof was this, for he is good, for his mercy endureth for ever. And such we see the 136. Psalm was, and therefore happily that was sung at this time: the like expression we have again, vers. 6.  
Vers. 6. David praised by their ministry.] That is, the Levites sung the Psalms which David composed and appointed to be sung.  
Vers. 7. Moreover, Solomon hallowed the middle of the court, etc.] See 1. Kings 8.64.  
Vers. 8. Also at the same time Solomon kept the feast, etc.] Concerning this feast, see also the notes. 1. Kings 8.65.66.  
Vers. 12. And the Lord appeared to Solomon by night, etc.] See 1. Kings 9.1, 2.   

CHAP. VIII.  
Vers. 2. THe cities which Huram had restored to Solomon, Solomon built them, etc.] Solomon had given them to Huram, and Huram not liking them had restored them to Solomon, and so Solomon built them. See 1. Kings 9.11, 12. In which chapter we have also most of the other passages of this chapter; and therefore I must refer the reader to the annotations there.  
Vers. 11. For he said, My wife shall not dwell in the house of David, etc.] In the foregoing words it is said, that Solomon brought up the daughter of Pharaoh out of the city of David, unto the house that he had built for her: and here the reason given for this is, for he said, My wife shall not dwell in the house of David king of Israel; and why so? Because the places are holy whereunto the ark of the Lord hath come: Concerning which, a question of great difficulty may be moved, to wit, why the house of David should be counted so holy, that Solomon's wife might not be suffered to dwell there? and that even after the ark was already removed thence into the Temple: we read not any where else that the presence of the ark made any place holy any longer than it continued there; (for was the house of Obededom holy after the ark was carried from thence?) yet here thirteen years after the ark was carried into the Temple, (for so long it was after the finishing of the Temple, ere Solomon had built his own house, and the queen's house, 1. Kings 7.1.) Solomon refused to let his wife dwell in David's house, because the ark had been there; yea, the words seem to imply, that all places were esteemed holy where the ark had been, the places are holy saith Solomon, whereunto the ark of the Lord hath come. But for resolving of this, two answers may be given: First, that those words, for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, etc. contain the reason why Solomon resolved to build an house for his wife (at which time the ark was yet in the house of David) not why he brought up his wife into the house he had built for her, when indeed the ark had been long before removed into the Temple, and so must be referred to the words immediately foregoing (the house that he had built for her) Solomon brought up the daughter of Pharaoh out of the city of David, unto the house that he had huilt for her: and then to show, what moved him to build an house for her, this clause is added, for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy whereunto the ark of the Lord hath come. Or secondly, that Solomon resolved that because the places were holy, whereunto the ark was brought, therefore it was not fit that his wife who was born of heathen parents, and had not herself perhaps at that time, embraced the faith of Israel, should dwell in the house which had been holy in this regard: though David's house ceased to be holy after the ark was removed thence, in regard of the Symbolical sign of God's presence, yet out of his superabundant respect unto that sign of God's presence, he thought it not fit to make that a dwelling place for her and her followers, that were aliens and strangers to the house of Israel, which had been the holy dwelling place of the most high God: and this I conceive to be the best and most satisfying answer.   

CHAP. IX.  
Vers. 1. ANd when the Queen of Sheba heard of the fame of Solomon, etc.] See 1. Kings 10.1. where also many other passages of this chapter are explained in the Annotations upon the several passages there.  
Vers. 8. Which delighted in thee to set thee on his throne.] That is, the throne of Israel, 1. Kings 10.9. All thrones are Gods, because all power is of God, and he disposeth all the kingdoms in the world to whom he pleaseth, Daniel 4.32. The most high ruleth in the kingdom of men, and giveth it to whomsoever he will. But the throne of Israel was the Lords in a more special respect, because there was a special covenant betwixt God and Israel, in regard whereof he was more peculiarly their God and king, and their kings his deputies, and types of Christ, Psal. 2.6. I have set my king upon my holy hill of Zion.  
Vers. 10. And the servants of Huram, etc.] See 1. Kings 10, 11, 12.  
Vers. 12. And king Solomon gave to the Queen of Sheba, all her desire, whatsoever she asked, besides that which she had brought unto the king.] That is, besides what he gave her of his own royal bounty, 1. Kings 10.13. in lieu of those gifts which she had brought to him; or rather, besides what he gave her in gifts of the same kind with those which she had given him, to wit, gold, and spices, and precious stones, he gave her also other things that were greater rarities to her, because she had them not in her own country.  
Vers. 13. Now the weight of gold that came to Solomon, etc.] See 1. Kings 10.14. etc.  
Vers. 25, And Solomon had four thousand stalls for horses, and chariots, etc.] See 1. Kings 4.26.  
Vers. 28. And they brought unto Solomon horses out of Egypt, etc.] See 1. Kings 10.28.  
Vers. 29. Now the rest of the acts of Solomon first and last, are they not written in the book of Nathan, etc.] See 1. Kings 11.41.   

CHAP. X.  
Vers. 1. ANd Rehoboam went to Sechem.] This story is related as here in 1. Kings 12.1. Concerning which therefore see the Annotations there.   

CHAP. XI.  
Vers. 4. ANd they obeyed the words of the Lord, etc.] See 1. Kings 12.24.  
Vers. 11. And he fortified the strong holds, and put captains in them, etc.] That is, many places that were by situation and nature strong, he fortified also by art, and made them castles, and put captains in them, some of which were perhaps his sons whom he dispersed unto every fenced city throughout Judah and Benjamin, vers. 23. And he dealt wisely, and dispersed all his children throughout all the countries of Judah and Benjamin, unto every fenced city,  
Vers. 12. And in every city he put shields and spears.] That is, weapon's both for defence and offence.  
Vers. 14. For Jeroboam and his sons had cast them off from executing the priest's office unto the lord] To wit, by forbidding them to go up to Jerusalem to execute the priest's office in the Temple, as by the Law they were enjoined: and this is ascribed not only to Jeroboam, but also to his sons, because he used them as his instruments in restraining them from going up to sacrifice at the Temple, having happily given them the charge and command of the fenced cities, as Rehoboam did his sons, vers. 23.  
Vers. 15. And he ordained him priests for the high places, and for the devils, and for the calves which he had made.] Hereby it appears that Jeroboam set up other idols besides his golden calves, in which he pretended the worship of the true God, and why he said in them to have served devils, see Levit. 17.7.  
Vers. 17. So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years.] That is, by the access of these Levites and others of the ten tribes the kingdom of Judah was strengthened, and so continued three years. Indeed till the fifth year Shishak invaded not the land of Judah, chap. 12.2. But in the fourth year they began to corrupt themselves; and because so soon as they forsook God, God also forsook them, therefore even then are they counted as a weakened people, their defence being then departed from them: as was evident in the preparations which Shishak immediately made against them.  
For three years they walked in the way of David and Solomon.] To wit, before his fall, and after his repentance: for by this place amongst others, it appears that Solomon before his death repent him of his idolatry, and turned unto the Lord, though he could not so soon purge the land of those idolatrous monuments which himself had raised; as it was with Manasseh, chap. 33.18. For it is not likely that the beginning of Rehoboams reign would have been David-like, if Solomon had died and left the kingdom in so corrupt a condition. Yet some conceive that Solomon is here joined with David, because himself continued incorrupt from idolatry, though he suffered high places to be set up for his wives.  
Vers. 18, And Rehoboam took him Mahalath the daughter of Jeremoth, etc.] Though Rehoboam had eighteen wives, vers. 21. yet three of them only are expressed by name: the third, because he had by her Abijah who succeeded him in the throne, and the first two only to make way to the mention of the third, because he married them first, and then afterward took the third to wife, to wit, Maachah the daughter of Abishalom the mother of Abijah. Concerning whom, see the notes, 1. Kings 15.2.  
Vers. 22. And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren, etc.] That is, he gave him the preeminency in all respects above his brethren, as intending that he should succeed him in the throne. Now if he were not his eldest son, unless, he had express direction for this from God, it was doubtless against that Law, Deut. 21.15.  
Vers. 23. And he dealt wisely, and dispersed all his children throughout all the countries of Judah and Benjamin, unto every fenced city.] The wisdom and policy of Rehoboam in dispersing his other sons into the several fenced cities in the out-skirts of his kingdom was this, that hereby they were kept, either from variance amongst themselves, or from consulting together against their brother Abijah, and perhaps under a pretence of honouring them with the charge of those places, were little better than prisoners there, under the eye of some that were appointed to watch over them; (for indeed otherwise there would have been little policy in putting the strong places of the kingdom into their hands) to which purpose also it was (as I conceive) that the better to content them, he allowed them most liberal and princely maintenance in all regards, which is employed in the following clause, he gave them victuals in abundance.   

CHAP. XII.  
Vers. 1. ANd it came to pass when Rehoboam had established the kingdom, etc.] See the notes for these two verses, 1. Kings 14.22. and 25.  
Vers. 7. They humbled themselves, therefore I will not destroy them, etc.] This humiliation of Rehoboams (and so it is likely of his Princes too) proceeded only from a base slavish fear of the wrath that he saw was coming upon him, and therefore it said after this, that he did evil because he prepared not his heart to seek the Lord; yet so fare did the Lord regard this, that he resolved so fare, or so long to deliver them, that he would not now utterly destroy Jerusalem, and the Temple by the hand of Shishak, as he did afterward in a like case with Ahab, 1. Kings 21.27. Concerning which see the notes there.  
Vers. 8. Nevertheless, they shall be his servants, etc.] That is, they shall become tributaries to the king of Egypt, (upon which condition it seems Shishak rendered up to Rehoboam the cities which he had taken) that they may know my service (saith the Lord) and the service of the kingdoms of the countries; that is, that they may know how much better it had been to have served me, then by sin to bring themselves into bondage to other nations, which indeed they had cause to complain of, as Isaiah 26.13. O Lord, other lords besides thee have had dominion over us.  
Vers. 9 So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the Lord, etc.] Not the holy vessels, but the treasures of the Temple, and the treasures of the king's house, which were yielded it seems for the ransom of Jerusalem, and those other cities which he had taken.  
Vers. 12. And also in Judah things went well.] That is, after this time things began again to prosper and go well with the kingdom of Judah. But some read it as in the margin, and yet in Judah there was good things; and than it is added as another reason, why God did not utterly destroy Jerusalem at this time, to wit, because there were some in Judah that feared God, and continued constant in that way of his worship which he had prescribed: for that which is said, vers. 1. that he forsook the Law of the Lord, and all Israel with him, must be understood only of the generality of the people, that all in a manner had corrupted themselves.  
Vers. 15. And there were wars between Rehoboam and Jeroboam continually.] See 1. Kings 12.24.   

CHAP. XIII.  
Vers. 1. NOw in the eighteenth year of king Jeroboam, began Abijah to reign over Judah, etc.] Or Abijam, see the notes, 1. Kings 15.1, 2.  
Vers. 4. And Abijah stood upon mount Zemaraim, which is in mount Ephraim, and said, Hear me thou Jeroboam, and all Israel, etc.] To wit, having first by his Heralds or messengers desired a parley, or at least liberty to say somewhat that he had to say, both to Jeroboam and the people, for otherwise being so near the enemy that they might hear what he said, he could not have stood thus to speak to them without danger.  
Vers. 5. The Lord God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt.] See Numbers 18.19.  
Vers. 7. And there are gathered to him vain men, the children of Belial.] See Deut. 13.13.  
And have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tender hearted, etc.] That is, when Rehoboam was newly entered upon his kingdom, unexperienced in matters of state, and much more in warlike affairs, as having always been brought up in his father's peaceable reign, delicately and daintily; and being not yet settled in that throne (as a plant that hath not yet taken root) was easily shaken and terrified with the insolences of his rebellious subjects; that thus we must understand these words is evident, because Rehoboam was one and forty years old when he began to reign, as we may see, 1. Kings 14.21.  
Vers. 10. The Lord is our God, and we have not forsaken him, etc.] Though he walked in all the sins of his father Rehoboam 1. Kings 15.3. and suffered idolatry in his kingdom (which his son Asa did afterwards reform, 1. Kings 15.12, 13.) yet because withal the true religion was openly professed, and the true worship of the true God openly and incorruptly maintained in the Temple at Jerusalem, he boasts of their assurance of God's favour, and seeks to scare the Israelites from hoping to maintain their party against them.  
Vers. 11. The shewbread also set they in order upon the pure table, etc.] That is, upon the tables of the shewbread. And so we must also understand the next clause, and the candlestick of gold, etc. for there were in the Temple ten candlesticks, and ten tables, chap. 4.7, 8. and it is but a poor conceit of some, that because but one table here is mentioned, therefore Shishak had carried away the rest: for thus also table is put for tables, 1. Kings 7.48.  
Vers. 17. So there fell down slain of Israel, five hundred thousand.] And yet, the men of Judah that slew them, were but four hundred thousand in all, vers. 3.  
Vers. 19 And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof, etc.] Which stood in the borders of Benjamin and Ephraim, Josh. 18.13. and had in it one of Jeroboams calves, 1. Kings 12.29. some conceive that this is meant of another Beth-el, because Jeroboams idol stood still, and was not destroyed in the days of Asa, etc. but this is no sufficient argument, since perhaps this Beth-el was afterwards recovered from the kings of Judah, and perhaps was now taken by composition, etc.  
Vers. 20. Neither did Jeroboam recover strength again in the days of Abijah: and the Lord struck him, and he died.] That is, Jeroboam: for of Abijahs death the text speaks after, chap. 14.1. perhaps he was struck in the days of Abijah, but he died not till the second year of Asa the son of Abijah.  
Vers. 21. But Abijah waxed mighty, and married fourteen wives, and begat twenty and two sons, and sixteen daughters.] Partly before he was king, and partly after; for he reigned in all but three years, 1. Kings 15.2.   

CHAP. XIIII.  
Vers. 1. SO Abijah slept with his fathers, etc. and Asa his son reigned in his stead.] In the twentieth year of Jeroboam, 1. Kings 15.9. where also are many several Annotations that may serve for the explaining of several passages in this chapter.  
Vers. 9 And came unto Mareshah.] A city in Judah, Josh. 15.44.  
Vers. 13. And Asa and the people that were with him pursued them unto Gerar.] Which was a city of the Philistines; whereby it seems very probably that they also joined with the Ethiopians in invading the land of Judah; especially because it is expressly also said in the following verse, that they smote all the cities round about Gerar.  
Vers. 15. They smote all the tents of cattles, etc.] That is, the tents of the Arabians, who indeed were wont to dwell in tents, and so to remove from place to place for the feeding of their cattles. It seems the Ethiopians passing through Arabia, the Arabians aided them in their invasions of the land of Judah; and so now Asa and his soldiers smote their tents and carried from them abundance of .   

CHAP. XV.  
Vers. 2. THe Lord is with you, whilst ye be with him, etc.] As if he should have said, By experience you now see in this your victory over the Ethiopians, that whilst you walk in God's ways he will not fail to bless you.  
Vers. 3. Now for a long season Israel had been without the true God, etc.] That is, now for a long time, ever since their revolting from Rehoboam, the ten tribes have lived under Jeroboam in a manifest apostasy from the true God, not having God's priests to instruct them, and not regarding the law of God, according to which they ought in all things to have ordered themselves.  
Vers. 4. But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them.] That is, in former times when the Israelites in their trouble did repent and return unto the Lord, he was always ready to receive them into his favour again. And this is added to imply, that though the ten tribes had thus forsaken the Lord, yet if they would as in former times have returned to the Lord, he would have pardoned them.  
Vers. 5. And in those times there was no peace, etc.] That is, ever since the revolting of the ten tribes from Rehoboam, and their apostasy from the true God; whereof he had before spoken, vers. 3.  
Vers. 6. And Nation was destroyed of nation, etc.] To wit, in the wars betwixt the kingdom of Judah and the kingdom of Israel; wherein they also made use of the auxiliary forces of other nations.  
Vers. 7. Be ye strong therefore, and let not your hands be weak, for your work shall be rewarded.] That is, go courageously and constantly forward in the reformation begun amongst you, and the Lord shall be still with you.  
Vers. 8. And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols, etc.] Either this is meant of some prophecy of Oded the father of this Azariah, which he declared unto them at this time, together with this his own exhortation; or else of some prophecy of Azariah himself, he also being here called by the name of his father Oded. As for that which is said, that when Asa had heard these words, and this prophecy, he took courage, and put away the abominable idols out of all the land, etc. 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 kingdom, he put away the remainder of the idols that were found amongst them; and that not only 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 beauty 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 solemn 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 kingdom 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 clavae to the party of the other tribes, yea, though they had their dwelling within Judah's portion.  
Vers. 10. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign 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 year 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 war against Asa. As for the third month, 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, etc.] 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 war unto the five and thirtieth year of the reign of Asa.] Unto the five and thirtieth year (that is, until the five and thirtieth year was ended, whence is that chap. 16.1. In the six and thirtieth year of the reign of Asa, Baasha king of Israel came up against Judah, etc.) of the reign of Asa, that is of the kingdom of Judah since it was divided from that of Israel; which was the fifteenth year of Asa: for that thus these words must be expounded is evident, because Baasha died in the six and twentieth year of Asa, 1 Kings 16.8. and therefore could not come up in the six and thirtieth year of Asa, as is expressly 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 year of the reign of Asa, Baasha king of Israel came up against Judah, and built Ramah, etc.] That is, in the thirty sixth year of the kingdom of Judah, which was the sixteenth year 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 several other passages in the five first verses of this chapter, are already explained.  
Vers. 7. Because thou hast relied on the king of Syria, and not relied 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 didst the Ethiopian; now thou hast deprived thyself of this glory and booty.  
Vers. 9 Therefore, from henceforth thou shalt have wars,] To wit, with Bassa, 1. Kings 15.16. And there was war betwixt Asa and Baasha king of Israael all their days.  
Vers. 12. And Asa, in the thirty and ninth year of his reign, was diseased in his feet.] About the six and twentieth year of his reign Baasha died, and Elah his son succeeded him 1. Kings 16.8. about the seven and twentieth year of his reign Zimri one of his captains slew Elah, and all the house of Baasha, 1. Kings 16.9. etc. and within a few days Omri being made king by the soldiers, forced Zimri desperately to burn himself, and about the one and thirtieth year 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 year wherein Asa fell sick of the gout, Omri died, and Ahab his son succeeded him, 1. King. 16.29.  
Vers. 14. And laid him in the bed, which was filled with sweet odours and divers kinds of spices, etc.] 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 burned sweet prefumes at his burial in very great plenty.   

CHAP. XVII.  
Vers. 1. ANd Jehoshaphat his son reigned in his stead, and strengthened himself against Israel.] In the latter days of Asa, after he fell into those grievous sins mentioned in the former chapter, the kings of Israel (as God threatened, chap. 16.9.) did it seems in their several times renew their wars against Judah, to wit, Baasha, Omri, and Ahab, and had happily often the better of them; but about the third or fourth year of Ahab, Asa dying, 1. Kings 22.41. Jehoshaphat succeeded him, and making great preparations to withstand them, he was greatly strengthened against the kingdom of Israel.  
Vers. 3. And the Lord was with Jehoshaphat, because he walked in the first ways of his father David.] Which were purer and freer from sin than were his latter days: for whilst he was in continual troubles, we read not any such foul sins he fell into, as afterwards being settled in his kingdom, when he committed adultery with Uriahs' wife, and many other ways 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 general, or in particular the the idols of Baal, the God of the Sydonians, 1. Kings 16.31, 32. for that these words are spoken by way of comparing of Jehoshaphat to Ahab, we may see by that which follows, vers. 4. But sought to the Lord God of his father, and walked in his commandments, and not after the do of Israel.  
Vers. 6. And his heart was lifted up in the ways of the lord] That is, he became zealous, and very courageous in God's cause, and went forward with an high, and magnanimous spirit, without any baseness, fear, or carnal respects.  
Moreover, he took away the high places and groves out of Judah.] The high places, whereon the God of Israel was worshipped, though contrary to his Law, were not by Jehoshaphat taken away, chap. 20.33. and therefore this must be meant of such high places and groves, wherein they worshipped idol-gods. These indeed Asa his father had taken away, chap. 14.3. but it seems in the latter and declining days of Asa, when he lay sick, some of the people that lingered still after their former idolatry, made use of the advantage of these times, and did secretly set up their high places and groves again: and these they were that Jehoshaphat after search made did now take away.  
Vers. 7. And in the third year of his reign, he sent to his princes, etc. to teach in the cities of Judah.] To see that they were taught. We may not think, that at other times the people of God did now live in the kingdom of Judah without any ordinary teaching; but because he found that the people were in many places so inclined to idolatry (as having set up their high places, which his father Asa had pulled down) these choice priests and Levites mentioned, vers. 8. were sent as visitours into the several parts of his kingdom, to see whether they were truly taught, and by their own personal teaching, both to confirm those that were rightly instructed, and to convince those that were corrupt, and to show them how expressly the Law did forbid, and threaten all idolatry whatsoever. And with them these princes were sent to countenance, and encourage them, and happily to punish those that should oppose them, or that should be found obstinate in their errors.  
Vers. 13. And the men of war, mighty men of valour, were in Jerusalem.] That is, his Generals, and captains, and some companies of their soldiers still attended with them.  
Vers. 14. Adnah the chief, and with him mighty men of valour, three hundred thousand.] That is, under his command.  
Vers. 16. Amasiah the son of Zichri, who willingly offered himself unto the lord] To wit, to fight his battles, some say as a Nazarite.  
Vers. 19 These waited on the king, besides those whom the king put in the fenced cities, throughout all Judah.] That is, these captains before mentioned, and some of their bands by course: for it is not likely that so many hundred thousand did at one time attend on the king's person at Jerusalem. Yea, because the total number of the soldiers here mentioned, amounts to eleven hundred and threescore thousand (and it seems not probable that Jehoshaphat would have been so affrighted with the multitude of the Moabites and Ammonites that came against him, chap. 20.12. if he had had eleven hundred and threescore thousand trained men in his kingdom, besides those wherewith his strong cities were manned) Therefore some conceive it more likely, that he had not all these at one time, but successively; the trained band of Judah being first under the command of Adnah, and then Adnah being dead, under the command of Jehohanan; and so likewise the trained band of Benjamin, under the command of Amasiah first, than Eliada, and then Jehozabad, and were in the several times of these Generals, sometimes more, and sometimes less.   

CHAP. XVIII.  
Vers. 1. NOw Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.] To wit, by marrying his eldest son Joram to Athaliah Ahabs daughter, chap. 21.6. and 2. Kings 8.18.  
Vers. 2. And after certain years, he went down to Ahab to Samaria.] To wit, about the seventeenth year of his reign. See the notes for this chapter, 1. Kings 22.1. etc.   

CHAP. XIX.  
Vers. 2. ANd Jehu the son of Hanani the seer went out to meet him.] Who reproved Asa Jehoshaphats father, see chap. 16.7.  
And said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord?] That is, oughtest thou thus to join thyself in such strict ways of love and friendship with such a wicked idolatrous wretch, such an enemy to God and all goodness as Ahab is? In some cases to join in league with infidels and idolaters, is not unlawful, Gen. 14.13. when it is done only to uphold peace, to maintain mutual traffic, or for the common defence of their countries; but otherwise unnecessarily, as out of love and friendship to join with them and help them, is doubtless unlawful; and so it had been now with Jehoshaphat.  
Therefore is wrath upon thee from before the lord] That is, God is highly displeased with thee, and hath determined to pour forth his displeasure upon thee: and this might have respect to that invasion of the Moabites and Ammonites, which followed not long after, chap. 20.1. or happily to some dissension that began at present betwixt his sons, the seeds of that horrid slaughter which his eldest son did afterwards make amongst them, chap. 21.4.  
Vers. 3. Nevertheless there are good things found in thee, etc.] This is added to intimate, that because of this the Lord would deal gently with him, and even in judgement remember mercy.  
Vers. 4. And he went out again, etc. and brought them back unto the Lord God of their fathers.] That is, where he found any idolatry, or any corruptions amongst the people, he reduced them to the true worship of God, and reform what was out of order amongst them.  
Vers. 5. And he set judges in the land, etc.] To wit, where he found any wanting.  
Vers. 6. Ye judge not for man, but for the Lord, who is with you in the judgement.] That is, whose person ye represent, and who is present seeing all you do; and accordingly ready to stand by you and defend you if you judge aright, and to punish you if you deal unjustly:  
Vers. 8. In Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Jerusalem, etc.] See above vers. 5. This is meant of the high senate or council of the Sanhedrim in Jerusalem, to which all appeals were made from inferior courts, and to which all causes of difficulty were referred, both for ecclesiastical and civil affairs; and therefore it is said here that they were for the judgement of the Lord, that is, for ecclesiastical causes, concerning which God had determined in his law what should be done; and for controversies, to wit, in causes merely civil. See Deut. 17.8, 9, 10.  
Vers. 10. And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, etc.] That is, where each party shall pretend that they have the law or statutes on their side; and so one shall allege one law, and another an other, see Deut. 17.8. etc.  
Vers. 11. Amariah the chief priest is over you in all matters of the lord] That is, in all matters ecclesiastical, or which are determined in the law of the Lord.  
And Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters.] For all civil affairs, or those things which were determinable by the civil statutes of the king and kingdom.  
Also the Levites shall be officers before you.] That is, they shall be officers in every city, subordinate to the great Sanhedrim in Jerusalem, from whom they should receive their power and directions.   

CHAP. XX.  
Vers. 1. THe children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat in battle.] That is, the Edomites of mount Seir, vers. 10.  
Vers. 2. There cometh a great multitude against thee from beyond the sea, on this side Syria.] That is, the dead sea, which lay betwixt Judah and Syria: and because they came from those parts, some Expositors conceive it to be very probable, that Jehoshaphats aiding of Ahab in his wars against the Syrians, chap. 18. was the first occasion of this invasion of his land.  
Vers. 5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord before the new court.] Some Expositors understand this of a new court added of late years to the Temple, for those that were strangers and unclean amongst the Israelites to worship God in: but because of this we have no mention at all in the Scriptures, it is better by others expounded of the court of the priests, which Solomon built; and that it is here called the new court, because it was of late newly repaired and beautified, and that happily by Asa when the altar of  offerings was also renewed, chap. 18.8. Others again understand it of the court of the people, and that this had been lately repaired, and perhaps divided into two courts, the one being appointed for the men and the other for the women (as it is generally held, that though at first when Solomon built it it was but one court, yet afterwards it was divided into two) or that having been ever since the revolt of the ten tribes alienated to other uses (because then there was no use of so large a court as was provided for the meeting of the twelve tribes) now upon the coming in of so many of the ten tribes to the kingdom of Judah, it was opened and restored again to the service of the Temple. But because it is most probable that Jehoshaphat stood to pray amongst the people upon the brazen scaffold which Solomon had built, 2. Chron. 6.13. which was in the court of the people, therefore I rather think this new court before which he stood, was the priests court newly repaired.  
Vers. 13. And all Judah stood before the Lord with their little ones, their wives and their children.] In times of public humiliation they used to bring their little ones to the assemblies, Joel 2.16. Gather the children, and those that suck the breasts. First, that the bowels of the people might be the more moved by the sight of those their little ones, now in danger to be cruelly butchered by these enemies, and so they might be rendered the more serious and vehement in their prayers, and more courageous in withstanding the enemy, when they should come to fight against them. And secondly, being presented before the Lord, as a pitiful object of his mercy, he might also be moved to take compassion on them.  
Vers. 16. Behold they come by the cliff of Ziz, and ye shall find them at the end of the brook, etc.] By telling them beforehand the place where they should meet their enemies the next day, he let them see with what assurance they might believe whatever else he said unto them.  
Vers. 20. Believe his prophets, so shall ye prosper.] This it is likely was spoken with special reference to the prophecy of Jehaziel the Levite, which they had heard the day before, concerning their subduing the mighty army that was coming against them.  
Vers. 21. And when he had consulted with the people, etc.] That is, when he had advised with the heads and rulers of the people, concerning their ordering of the battle, etc. he appointed singers unto the Lord to go before the army, as it were to triumph beforehand for the victory promised, and that should praise the beauty of holiness; that is, God's most holy majesty, the glory of God's sanctuary his dwelling place (which also is therefore called the beauty of holiness, Psal. 29.2. Worship the Lord in the beauty of holiness, and Psal. 96.9. O worship the Lord in the beauty of holiness.) and to say praise ye the Lord, for his mercy endureth for ever, which was the foot of several Psalms of thanksgiving composed by David and others, as in particular, of the 136. Psalm, wherein there is an enumeration of many several mercies which God afforded to his people; and that therefore was happily at this time sung by the Levites.  
Vers. 22. And when they began to sing and to praise, the Lord set ambushments against the children of Ammon, Moab, and Mount Seir, etc.] That is, the Lord did suddenly and unexpectedly cut them off, as when men are cut off by enemies that lie in ambush against them, and that by sending some unexpected strife amongst those nations, whereupon they fell out amongst themselves, and slew one another; and so that was accomplished which the Levite had foretold, vers. 17. Ye shall not need to fight in the battle, etc. Yet some Expositors understand this ambushment of the holy angels that came suddenly in upon them by the Lords command, and slew them; whereupon they mistaking the matter, and supposing it had been their own companions, flew upon them, and so sheathed their swords in one another bowels.  
Vers. 31. He was thirty and five years old when he began to reign, etc.] See 1. Kings 22.41.  
Vers. 33. Howbeit the high places were not taken away.] See the notes, chap. 17.6.  
For as yet the people had not prepared their hearts unto the God of their fathers.] That is, though Jehoshaphat did endeavour to reform what was amiss, chap. 19.4. yet from the high places the people would not be reclaimed.  
Vers. 36. And he joined himself with him to make ships to go to Tarshish, etc.] See 1. Kings 22.48.   

CHAP. XXI.  
Vers. 2. ALl these were the sons of Jehoshaphat king of Israel.] That is, king of the Israelites in the kingdom of Judah. Usually in the sacred history the kings of the ten tribes are only called kings of Israel: it may be therefore that Jehoshaphat is here so called, because many of the ten tribes had now joined themselves to the kingdom of Judah, chap. 15.9. They fell to him out of Israel in abundance, when they saw that the Lord his God was with him.  
Vers. 3. And their father gave them great gifts of silver and of gold, and of precious things, with fenced cities in Judah.] See the Annotations for most passages in this chapter, 2. Kings 8.16. etc.  
Vers. 11. And caused the inhabitants of Jerusalem to commit fornication, etc.] That is, to worship Baal; and herein this sin of Jehoram is aggravated, that he set up this idolatry in Jerusalem, where was the Temple, Gods dwelling place.  
Vers. 12. And there came a writing to him from Elijah the prophet, etc.] Elijah was taken up into heaven in Jehoshaphats time, and Elisha was succeeded in his room, 2. Kings 3.11. either therefore this is meant of some other Elijah, or of Elisha, and that he is here called Elijah as the Baptist afterward was, because he came in the spirit and power of Elijah or else (which is more probable) this prophecy was written by Elijah whilst he lived upon the earth (as Isaiah wrote beforehand concerning Cyrus. Isaiah 45.1. and the prophet that was sent to Jeroboam prophesied of Josiah 1. Kings 13.2.) and committed either to Elisha, or the other prophets, and by them now sent to Jehoram; whose insolent cruelty was such, that the prophets durst not show themselves in his presence.  
Vers. 14. Behold, with a great plague will the Lord smite thy people, and thy children, etc.] See the event, vers. 16, 17, 18. and thus his slaying his brethren was punished with the loss of his own children.  
Vers. 19 And his people made no burning for him, like the burning of his fathers.] See chap. 16.14.   

CHAP. XXII.  
Vers. 1. ANd the inhabitants of Jerusalem made Ahaziah his youngest son, king in his stead, etc.] See the Annotations of most of this chapter, in 2. Kings 8.24. etc.  
Vers. 9 And he sought Ahaziah and they caught him, (for he was hid in Samaria) and brought him to Jehu.] He was first wounded in his flight from Israel not fare off from Ibleam, which was not fare from Megiddo, and being wounded fled to Megiddo, and at Megiddo he was at length slain, 2. Kings 9.27. But how is it then said that he was h●d and taken in Samaria? I answer; 1. That by Samaria here may be meant only the kingdom of Samaria, as is noted on the 2. Kings 9.27. Or, 2. that not thinking himself safe in Megiddo, whither he at first fled to hid himself, he thence fled to Samaria, where he was found, and thence brought back to Megiddo and slain there.  
So the house of Ahaziah had no power to keep still the kingdom.] That is, there was none of his children of years to maintain their right to the kingdom against such as would usurp the regal power as Athaliah immediately did.  
Vers. 10. She arose, and destroyed all the seed royal of the house of Judah.] See the Annotations for this and the following verses, in 2. Kings 11.1, 2.   

CHAP. XXIII.  
Vers. 1. ANd in the seventh year Jehoiada strengthened himself, etc.] See 2. Kings 11.4. etc.  
Vers. 4. A third part of you entering on the sabbath of the priests and of the Levites, shall be porters of the doors.] This third part here spoken of seems to be the same that in 2. Kings 11.6. are said to have had the charge of the gate behind the guard, which was the south-gate. Whereas therefore it is here said, that they were porters of the doors, it is either because this gate was called the gate of the doors or thresholds (for some cause unknown to us;) or else because besides the charge of the keeping of the gate behind the guard, mentioned in the book of the Kings, they were also appointed to be porters of the doors of the Temple. See the notes on 2. Kings 11.5.  
Vers. 5. And a third part at the gate of the foundation.] That is the east-gate called also the gate of Sur, 2 Kings 11.6. it was happily called the gate of the foundation, because it stood lower than the rest, and from thence they went up by an ascent into the great court.  
And all the people shall be in the courts of the house of the lord] That is, in the court of the people which was divided into several courts; for we cannot think that the people were appointed to be in the priest's court.  
Vers. 6. Let none come into the house of the Lord, save the priests, etc.] That is, into the priest's court.  
But all the people shall keep the watch of the lord] That is, shall guard the holy place, that no man enter it, or they shall observe to do in this service of the Lord what is given them in charge.  
Vers. 8. And took every man his men that were to come in on the sabbath, etc.] That is, every man that was the head of the family took those that belonged to them.  
For Jehoiada the priest dismissed not the courses.] See 2. Kings 11.5.  
Vers. 9 Moreover, Jehoiada the priest delivered to the captains of hundreds, spears, etc.] See 2. Kings 11.10. where also are many several notes for the following passages of this chapter.  
Vers. 11. And Jehoiada and his sons anointed him, and said, God save the king.] Zechariah therefore the son of Jehoiada, that was afterwards slain at the command of this king, chap. 24.21. had now an hand in setting the crown upon his head.  
Vers. 13. Also the singers with instruments of music, and such as taught to sing praise.] That is, that lead the song, as being the most skilful, and at other times teachers of the younger sort.  
Vers. 16. And Jehoiada made a covenant between him, and between all the people, etc.] That is, between the Lord (of whom mention was made before, vers. 14. and again in the last words of this verse) and the king and the people, as it is expressed, 2. Kings 11.17. or betwixt himself and the king and the people, to wit, in God's behalf.  
Vers. 20. And they came through the high gate into the king's house.] That is, the chief gate of the king's house, called the gate of the guard, 2. Kings. 11.19.   

CHAP. XXIV.  
Vers. 4. ANd it came to pass after this, that Joash was minded to repair the house of the lord] See 2. Kings 12.4, 5.  
Vers. 5. Howbeit, the Levites hastened it not.] For in the three and twentieth year of his reign they had done nothing to the repairing of the house, 2. Kings 12.6.  
Vers. 6. Why hast thou not required of the Levites to bring out of Judah and out of Jerusalem, the collection, according to the commandment of Moses, etc.] By this collection may be meant either the half shekel, which every man paid when they were numbered, Exod. 30.12.13. which is called the money of every one that passeth account, 2. Kings 12.14. or else the voluntary contributions which the people were to give after the manner as they did for the building of the tabernacle at the commandment of Moses, Exod. 35.5. an order which it seems was observed in future times, Neh. 10, 32. Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel, for the service of the house of our God.  
Vers. 7. For the sons of Athaliah that wicked woman, had broken up the house of God, etc.] To promote the worship of Baalim they rob the Temple; and so there was not in the treasuries of the Temple any competent sum of money, whereby the decays thereof might be repaired. Indeed the sons of Joram by Athaliah were all slain by the Arabians, save only Ahaziah, chap. 21.17. But this might be done before that.  
Vers. 8. And at the king's commandment they made a chest.] The Levites being forbidden by Joash to meddle any more with the collection of the money, because of their former neglect, 2. Kings 12.7.  
And set it without the gate of the house of the lord] To wit, by the gate whereby they went out of the great court, and on that side the gate where the altar stood, 2. Kings 12.9.  
Vers. 14. They brought the rest of the money before the king and Jehoiada, whereof were made vessels for the house of the Lord, etc.] See 2. Kings 12.13.  
Vers. 16. And they buried him in the city of David amongst the kings, because he had done good in Israel, both towards God, and towards his house.] That is, the house and family of David; or rather the Temple the house of God.  
Vers. 17. Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king, etc.] In the most fawning and flattering manner they presented themselves before him, and withal petitioned him, that every one might worship God as they pleased themselves, namely, in the high places, after the manner of their fathers; to wit, because it was burdensome to go up from all places to the Temple; or because every one desired to have his own proper place of devotion. Now this request is employed, though not expressed in the following words, than the king harkened to them: and they left the house of the Lord God of their fathers.  
Vers. 18. And wrath came upon Judah and Jerusalem for this their trespass.] For Hazael king of Syria (as it is related, 2. Kings 12.17.) invaded the land, and having taken Gath addressed himself to Jerusalem, having sufficient pretence for what he did (if his ambition cared for pretence) because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead: and so formidable to Joash was this approach of Hazael towards Jerusalem, that he took all the hallowed things, and all the gold that was found in the treasures of the Temple, and in his own house, and with that present purchased his peace. Some conceive that this invasion of Hazael (mentioned in the Kings) is the same with that inroad of the Syrians spoken of, vers 23. of this chapter, but that cannot be: for this was before the slaying of Zachariah, vers. 20. that after it, vers. 23. in this the matter was compounded without a battle, in that a battle was fought to Joash his great loss, vers. 24. in this Hazael was present, 2. Kings 12.11. in that the Syrians sent the spoil they took to their king at Damascus, vers. 23. And last of all, in this the Syrians had great forces (else Joash would not have been afraid of them) in that they came with a small band of men, vers. 24.  
Vers. 20. And the spirit of God came upon Zechariah the son of Jehoiada the priest, etc.] It is a great question amongst Expositors, whether this were that Zechariah of whom our Saviour spoke, Matth. 23.35. From the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew, etc. Most conceive it is, and that because this Zechariah was slain by the Jews, and that (as is expressed in the following verse) in the court of the house Lord: nor do we read in Scripture of any other Zechariah that was so slain: for though this was the son of Jehoiada, and that Zachariah of whom Christ speaks, is expressly called there the son of Barachias; yet to this it may be answered, that Jehoiada was so called Barachias; or that he is called Barachias, which signifies the blessed of the Lord, because he was in his time such a blessed instrument of so much good to the people of God: and it may well be the drift of Christ's words, to show that the blood of all that were long ago slain, should be charged upon that generation, and so in that regard this Zechariah is joined there with Abel. But now others hold that it is not this Zechariah of whom our Saviour speaks there, but that Zachariah which is last but one of the small Prophets, that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple. And indeed, first, because that Zachariah is expressly called the son of Barachiah, Zach. 1.1. as it were purposely to distinguish him from this Zechariah the son of Jehoiada. And secondly, because the words of our Saviour seem rather to imply that all the blood of God's righteous servants, slain in former times, from the first to the last, should be charged upon them; and so Abel is mentioned as the first, and Zachariah as the last, I cannot see but that very probably it may be understood of that Zachariah, and that he after the re-edifying of the Temple, flying to the altar for Sanctuary, when the Jews were for some cause enraged against him, was there slain, as our Saviour saith, between the Temple and the altar.  
Vers. 25. For they left him in great diseases.] To wit, by reason of wounds received in the fight, or some exquisite tortures, which happily the Syrians had put him to.  
His own servants conspired against him, for the blood of the sons of Jehoiada the priest, etc.] Hereby it may appear, that having slain Zechariah, they slew also his brethren the sons of Jehoiada; perhaps lest they should avenge his death; yet some conceive that the plural number is put for the singular, sons for son, as it is also in many other places.   

CHAP. XXV.  
Vers. 1. AMaziah was twenty and five years old when he began to reign, etc.] To wit, in the second year of Joash king of Israel. See the notes for this chapter, 2. Kings 14.1. etc.  
Vers. 13. But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Bethhoron.] Bethhoron was one of the cities of Ephraim, Josh. 15.3. but because some of the Israelites cities had been taken by the kings of Judah, in the wars betwixt those two kingdoms, therefore it is here said, that in their return from Samaria, they fell upon the cities of Judah, from Samaria to Bethhoron.  
Vers. 23. And Joash the king of Israel took Amaziah king of Judah the son of Joash, the son of Jehoahaz, etc.] That is, the son of Ahaziah; for Ahaziah was also called Jehoahaz, chap. 21.17. and 22.1.  
Vers. 24. And he took all the gold and silver, and all the vessels that were found in the house of God with Obed-Edom.] That is, with the posterity of Obed-Edom. See 1. Chron. 20.15.   

CHAP. XXVI.  
Vers. 1. THen all the people of Judah took Uzziah, who was sixteen years old, and made him king, etc.] To wit, in the seven and twentieth year of Jeroboam the second king of Israel, 2. Kings 14.21. See the notes for this chapter, 2. Kings 15.1. etc.  
Vers. 5. And he sought God in the days of Zechariah, who had understanding in the visions of God.] That is, who was a Prophet, one that was accustomed to see the visions of God; or else, it is meant that he was one that had singular understanding in the writings of Moses, and David, and other the Prophets and servants of God, that had written in former times; and consequently, an able instructor and counsellor to Uzziah in those things that concerned the knowledge of God and of his Laws; or that was skilful to interpret the dreams, and nightly visions of other men, as Joseph and Daniel had, Gen. 41.15. Dan. 1.17. and 2.19.  
Vers. 9 Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, etc.] It is likely that the repairing of that great breach which Joash king of Israel had made in the wall, chap. 25.23. from the gate of Ephraim to the corner gate, was the first occasion that put the king upon these buildings.  
Vers. 19 And while he was wroth with the priests, the leprosy even risen up in his forehead.] See the 2. Kings 15.5. Though he were leprous happily all over his body, yet it appeared in his face only.  
Before the priests in the house of the Lord, from beside the incense altar.] For there standing, he was stricken with the leprosy.  
Vers. 22. Now the rest of the acts of Uzziah first and last, did Isaiah the prophet the son of Amos write.] We find nothing of his history in the prophecy of Isaiah which we have; this therefore may relate to some part of the book of Kings written by Isaiah, or some other history which he wrote that is not now extant.   

CHAP. XXVII.  
Vers. 1. JOtham was twenty and five years old when he began to reign, and he reigned sixteen years, etc.] See 2. Kings 16.2. etc. and 15.33.  
Vers. 2. And he did that which was right in the sight of the Lord, according to all that his father Uzziah did.] That is, he did that which was right, but not with a perfect heart: and therefore it follows in the next words (to show that yet he was not altogether so ill as his father) that he entered not into the Temple, to wit, to offer incense, and to encroach upon the priest's office, as his father did.  
And the people did yet corruptly.] That is, they sacrificed, and burnt incense still in the high places, 2. Kings 15.35.  
Vers. 3. He built the high gate of the house of the Lord, etc.] See 2. Kings 15.35.  
And on the wall of Ophel he built much.] This Ophel was a tower on the outside of the city. See chap. 35.15. Neh. 3.26.27. and 11.21. and was (as is there noted) the place where in those times the Nethinims dwelled.   

CHAP. XXVIII.  
Vers. 1. AHaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem, etc.] See many several notes for this chapter in 2. Kings 16.2. etc.  
Vers. 10. But are there not with you, even with you, sins against the Lord your God?] That is, since God hath delivered the men of Judah into your hands because of their sins, and that you cannot but know that you also have given the Lord as just cause to have punished you, the consideration hereof should have moved you to show them mercy, and not to have exercised such horrible cruelty against them, as you have done.  
Vers. 16. At that time did king Ahaz send unto the kings of Assyria to help him.] That is, the king of Assyria that had many kings under him. After that Rezin king of Syria, and Pekah king of Israel had severally made inroads into the land of Judah, as is above related, vers: 5, 6. etc. and had made great spoil in the country, not content with this they resolved to join their forces together, and to go up against Ahaz again, and besiege Jerusalem, as is related, 2. Kings 16.5. and this combination of these two kings it was, accompanied with the loss he sustained at the same time by the Edomites and Philistines, vers. 17, 18. that made him send to the king of Assyria for help; of which see 2. Kings 16.7.  
Vers. 19 For the Lord brought Judah low, because of Ahaz king of Israel, etc.] That is, king of Judah. See the note on chap, 21.2.  
Vers. 20. And Tilgath-pilneser king of Assyria came unto him, and distressed him, but strengthened him not.] It is manifest that this king of Assyria, as on the behalf of Ahaz went up against Damascus, and took it, and slew Rezin, 2. Kings 16.9. as likewise that at the same time he invaded the land of Israel, and made great havoc there, 2. Kings 15.29. yet because Rezin and Pekah had raised the siege of Jerusalem, as the prophet Isaiah had foretold, Isaiah 7.4. Fear not, neither be faint-hearted for the two tails of these smoking firebrands, etc. before the king of Assyria stirred forth to help him, Rezin in his departure taking Elath, which Uzzah the grandfather of Ahaz had won from the Syrians, 2. Kings 16.6. And secondly, because when he did come forth to his help, though he did indeed sorely afflict both the Syrians and the Israelites, yet he restored not to Ahaz any of the cities which his enemies had taken from him, nor did him any other good in recompense of the great treasures which Ahaz had given him, but perhaps did other ways distress him, therefore it is here said, he distressed him, but helped him not. As for that phrase, he made Judah naked, see the note, Exod. 32.35.  
Vers. 23. For he sacrificed to the gods of Damascus, which smote him, etc.] The occasion whereof was a journey he took to Damascus to meet with Tiglath-pilneser king of Assyria, and to congratulate his vanquishing of Rezin: for there he took up that resolution of sacrificing to the gods of Damascus which smote him, to wit, in that expedition of Rezin king of Damascus against Judah, whereof mention is made before, vers. 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest, according to which he built an altar, which was placed in the Temple, and thereon did Ahaz sacrifice to these heathen gods, 2. Kings 16.10— 16.   

CHAP. XXIX.  
Vers. 1. HEzekiah began to reign when he was five and twenty years old, etc.] Viz. in the third year of Hoshea. See the notes, 2. Kings 18.1, 2.  
Vers. 3. He in the first year of his reign, in the first month, opened the doors of the house of the lord] And in the first day of the month: for then presently they began to cleanse the Temple, vers. 17.  
Vers. 4. And gathered them together in the east-street.] That is, the street before the east-gate, the chief gate of the Temple.  
Vers. 6. And have turned away their faces from the habitation of the Lord, and turned their backs.] That is, they have openly, basely, and opprobriously forsaken the worship of God in his Temple. The like expression we have Jer. 2.27. They have turned their back unto me, and not their face.  
Vers. 17. And on the eighth day of the month came they to the porch of the Lord, etc.] That is, in eight days they purged and sanctified the Temple itself, the most holy, and the holy place, and the porch before the holy place they began with, or came to on the eighth day; and then in eight days more they purged the courts and chambers thereof, and so made an end on the sixteenth day of the first month: and all this is noted to imply, what a deal of idolatrous trash Ahaz had brought into the Temple, when they were so many days employed in the removing and casting it out, and setting all things in order as they were in former times.  
Vers. 21. And they brought seven bullocks and seven rams, etc.] That is, they brought all kind of clean beasts appointed for sacrifice, some for the consecrating of the Temple, etc. some for sin offerings, some for  offerings, and some for peace offerings; and seven they brought of each sort, to signify the generality of the sacrifice, that it was for the whole kingdom, the prince, and all the people.  
Vers. 23. And they brought forth the he-goats for the sin offering, etc.] To wit, the seven he-goats mentioned vers. 21. In Levit. 4.13. the law enjoineth a young bullock to be offered for a sinne-offering for the congregation; but that was for the expiation of some one particular sin, whereof through ignorance the whole congregation might be guilty; and now the expiation was to be made for all the many sins, whereof the whole land, both king and people were guilty; in which case they were not tied to that law, in Levit. 4.  
Vers. 24. And they made reconciliation with their blood upon the altar, to make an atonement for all Israel.] That is, not only for the kingdom of Judah, but also for the brethren of the ten tribes, who had been sorely of late oppressed by the Assyrians; which was the reason why Hezekiah gave express charge concerning this.  
Vers. 31. Now ye have consecrated yourselves unto the Lord, come near and bring sacrifices, etc.] That is, Let the people now bring in their sacrifices, or do you, O priests, bring in the people's sacrifices.  
Vers. 33. And the consecrated things were six hundred oxen, and three thousand sheep.] That is, the other sacrifices of several sorts, to wit, peace-offerings, and free-will-offerings, were six hundred oxen, and three thousand sheep.  
Vers. 34. But the priests were too few, so that they could not slay all the burnt-offerings.] Which was properly the work of the priests only, Levit. 1.5, 6.  
For the Levites were more upright in heart to sanctify themselves, than the priests.] That is, they were more forward to sanctify themselves then the priests were; and so there were more of them sanctified.  
Vers. 35. And also the burnt-offerings were in abundance, with the fat of the peace-offerings, and the drink-offerings, etc.] That is, these things (besides the burnt-offerings) were to be offered on the altar; so that the priests being but few, had not leisure to slay all the sacrifices.  
Vers. 36. For the thing was done suddenly.] It was evident that God had extraordinarily inclined the hearts of the people to this reformation, because it was done so suddenly.   

CHAP. XXX.  
Vers. 1. ANd Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, etc.] That is, to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria, as many of their brethren were, 2. Kings 15.29.  
Vers. 2. The king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the  in the second month.] See Numb. 9.10, 11.  
Vers. 3. For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, etc.] To wit, when they should have kept it; that is, the foureteenth day of the first month: for the Temple's purgation was not finished till the sixteenth day, chap. 29.17. And in the sixteenth day of the first month they made an end.  
Vers. 6. He will return to the remnant of you, that have escaped out of the hand of the king of Assyria.] To wit, out of the hands of Pull, and Tiglath-pilneser, for both these kings already carried away many of the ten tribes into captivity; but the last captivity under Shalmaneser, (as is most likely) had not yet been.  
Vers. 14. And they arose, and took away the altars that were in Jerusalem, etc.] To wit, by the king's encouragement, and at this time also the brazen serpent which Moses made was broken in pieces, 2. see Kings 18.4. This was done in Jerusalem before they kept the Passeover: how they proceeded afterwards after the same manner in other places, we see chap. 3.11. Now when all this was finished, all Israel that were present, went out to the cities of judah, and broke the images in pieces, etc.  
Vers. 15. And the priests and the Levites were ashamed, and sanctified themselves, etc.] That is, the priests and Levites that had been hitherto remiss, were ashamed of their own negligence, when they saw the forwardness of the people, and so sanctified themselves, etc.  
Vers. 16. The priests sprinkled the blood, which they received of the hands of the Levites.] To wit, the blood of the sacrifices upon the altar, as was accustomed in all sacrifices, Levit. 1.5. And he shall kill the bullocks before the Lord, and the priests Aaron's sons, shall bring the blood, and sprinkle the blood round about, etc.  
Vers. 17. For there were many in the congregation that were not sanctified: therefore the Levites had the charge of the kill of the , etc. By the passovers here are meant (as I conceive) the sacrifices which by the law were to be offered at the feast of the Passeover, and did accompany the eating of the Paschall lamb, as Deut. 16.2. Thou shalt therefore sacrifice the  unto the Lord thy God of the flock and heard, called elsewhere the passeover-offerings, chap. 35.7, 8. And Josiah gave to the people of the flock lambs and kids for the passeover-offerings, etc. These sacrifices were to be killed according to the rule of the law by the priests only, Levit. 1.5. Here therefore a reason is given why at this time the Levites had the charge of killing them, namely, because there were so many of the people that were not sanctified but were unclean; and consequently, there were so many sacrifices to be offered for their purifying and cleansing, that the priests alone could not do the work, and therefore the Levites were employed therein.  
Vers. 18. For a multitude of the people, even many of Ephraim and Manasseh, Issachar, and Zebulun had not cleansed themselves, etc.] 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 uncleanness.  
Vers. 20. And the Lord harkened 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 spoke 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 God's 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 son 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, etc.] 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 bless them.   

CHAP. XXXI.  
Vers. 1. NOw when all this was finished, all Israel that were present, went out to the cities of Judah, and broke the images in pieces, etc.] See chap. 30.14.  
In Ephraim also and Manasseh, until they had utterly destroyed them all.] To wit, in those cities of Ephraim and Manasseh that had been taken in the wars 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, etc. 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 several 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 soldiers in the camp, and that to pray unto the Lord, which is the chief service of our spiritual warfare.  
Vers. 3. He appointed also the king's portion of his substance, for the burnt-offerings, to wit, for the morning and evening burnt-offerings, etc.] 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 general, as it was also afterward, Nehem. 10.32, 33. Also we made ordinances for us to charge ourselves yearly with the third part of a shekel, for the service of the house of our God, for the shewbread, and for the continual meat-offering, and for the continual burnt-offerings of the Sabbaths, and of the new moons, etc. 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 dwelled 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 cheerfully 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 oil, etc.] 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 cattles and such other things. And concerning the children of Israel and Judah that dwelled in the cities of Judah, they also brought in the tithes 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 happily 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 month they began to lay the foundation of the heaps, and finished them in the seventh month.] For in the third month was their harvest, and therefore the feast of Pentecost, which was in that month, was called the feast of harvest, and in the seventh month they gathered all other fruits of the land, and therefore the feast of Tabernacles which was in that month, was called the feast of in gathering in the end of the year, 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 pass 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, etc.] There were still two chief priests of the two several 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, etc.] To wit, to see the offerings and the tithes, and the dedicate things safely stored up, and carefully preserved in the several 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 son of Imnah the Levite, the porter toward the east, was over the free-will-offerings of God, etc.] As these before mentioned, vers. 12, 13. had the charge of keeping the offerings and tithes and dedicate things; so Kore and those under him, mentioned, vers. 15. had the charge of distributing them to the priests and Levites, to whom they belonged.  
Vers. 16. Beside their genealogy of males, from three years old and upward, etc.] Here is expressed more particularly who they were to whom these holy things were distributed; to wit, (besides the males of three years old and upward, but under the age of twenty years, who had also their portion allotted to them, vers. 18.) they give both to the priests and Levites, from twenty years old and upwards, as they came in their courses to do their service in the house of the Lord; yea, and besides, vers. 18. they gave to all that were registered in the genealogies of the priests and Levites, even to their little ones, their wives, and their sons, and their daughters through all the congregation.  
Vers. 18. For in their set office they sanctified themselves in holiness.] That is, in this their office, to which they were sanctified and set apart, they did faithfully, and in an holy manner discharge that trust that was reposed in them, and were careful to keep themselves from pollution, that so they might be capable of eating these holy things.  
Vers. 19 Also the sons of Aaron the priests, which were in the fields of the suburbs of their cities, etc.] That is, besides those mentioned before, vers. 14, 15. that were to distribute the holy things to those that dwelled in Jerusalem, or that came up thither in their several courses for the service of the Temple; there were others also chosen, who were then expressed by name of the priests that dwelled in the other cities of the kingdom, that were to give portions to the priests and Levites that were then abiding in those places, and not attending in Jerusalem upon the service of God in the Temple.   

CHAP. XXXII.  
Vers. 1. SEnnacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, etc.] See the notes, 2. Kings 18.13. etc. for many several passages in this chapter.  
And thought to win them for himself.] That is, resolved to take them for himself, and indeed accordingly he took many of them, 2. Kings 18.13.  
Vers. 3. He took counsel with his princes, and his mighty men, to stop the waters of the fountains, which were without the city.] That is, to fill up the fountains and springs with earth, and to carry the waters by pipes under ground into the city, that so the Assyrians if they came against Jerusalem might be distressed for want of water, whilst they within the city were abundantly supplied.  
And they did help him.] That is, his Princes and his mighty men aided him in this work.  
Vers. 4. Who stopped all the fountains, and the brook that ran through the midst of the land, etc.] That is, the brook Gihen, of which vers. 30. that ran through the midst of the country where Jerusalem stood. See 1. Kings 1.33.  
Vers. 10. Whereon do ye trust, that ye abide in the siege in Jerusalem?] That is, being thus shut up without hope of help, yet notwithstanding ye still refuse to yield up the city?  
Vers. 17. He wrote also letters to rail on the Lord God of Israel, etc.] To wit, upon Rabshakeh his return to Sennacherib at Libnah, and the report of the approach of Tirhakah the king of Ethiopia. See 2. Kings 19.8, 9  
Vers. 18. To affright them, and to trouble them, that they might take the city.] That is, to sow the seeds of discord amongst them, whilst some should desire to have the city yielded up, and others should oppose them.  
Vers. 20. For this Hezekiah the king, and the prophet Isaiah the son of Amos, prayed and cried to heaven.] See 2. Kings 19.14, 15. and at the same time Isaiah sent a comfortable message to Hezekiah, wherein he prophesied of the destruction of Sennacherib, and the good of Zion.  
Vers. 21. And the Lord sent an angel which cut off all the mighty men of valour, etc.] A hundred fourscore and five thousand in all, and that in one night. See the note, 2. Kings 19.35,  
They that came forth of his own bowels, slew him there with the sword.] That is, his own sons Adramelech, and Sherezer. 2. Kings 19.27.  
Vers. 22. Thus the Lord saved Hezekiah, etc. and guided them on every side.] He governed them and took care of them all as a shepherd doth of his flock.  
Vers. 24. In those days Hezekiah was sick to the death, and prayed unto the lord] The prophet Isaiah having visited him, and told him that he should die and not live. See the notes. 2. Kings 20.1, 2, 3.  
And he spoke unto him, and he gave him a sign.] That is, he assured him that he should recover, and confirmed that promise with a sign from heaven; but withal he gave him also direction to lay a lump of figs to the boil. See the 2. Kings 20.5. etc.  
Vers. 25. For his heart was lifted up.] And this he manifested in showing his riches to the Babylonian Ambassadors, for which he was reproved and threatened by the prophet Isaiah. See 2. Kings 20.12, 19  
Vers. 27. And Hezekiah had exceeding much riches and honour. etc.] This is added to show what it was for which his heart was lifted up, as was said before, v. 25.  
Vers. 30. This same Hezekiah also stopped the upper watercourse of Gihen, etc.] The brook Gihen divided itself into two streams, one of which Hezekiah turned from the usual channel, and brought it straight down into the west side of the city of David.  
Vers. 31. Howbeit, in the business of the ambassadors of the princes of Babylon, etc.] To wit, the Ambassadors which Besodach-Baladan king of Babylon by the advice of his princes sent unto him, see 2. Kings 20.12. God left him, to try him, that he might know all that was in his heart. See Gen. 22.1.   

CHAP. XXXIII.  
Vers. 1. MAnasseh was twelve years old when he began to reign.] See 2. Kings 21.1. etc. many several notes for the explanation of this chapter.  
Vers. 6. And he caused his children to pass through the fire, in the valley of the son of Hinnom,] See 2. Kings 16.3.  
Vers. 10. And the Lord spoke to Manasseh, and to his people.] To wit, by his servants the prophets: the sum of their prophecies is expressed, 2. Kings 21.11— 15.  
Vers. 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns.] It seems he thought to hid himself in some woods and thickets, and therefore it is said here, that he was taken among the thorns. The like is said concerning the Israelites, when they were afraid of the Philistines that were come into their land, 1. Sam. 13.6. When the men of Israel saw they were in a straight, than they did hid themselves in caves and in thickets.  
Vers. 14. Even to the entering in of the fish-gate, etc.] So called, because there they used to sell fish.  
Vers. 15. And he took away the strange gods, and the idols out of the house of the lord] That idol mentioned vers. 7.  
Vers. 20. And they buried him in his own house.] To wit, in the garden of his house, called the garden of Vzza, 2. Kings 21.18.   

CHAP. XXXIIII.  
Vers. 2. ANd he did that which was right in the sight of the Lord, etc.] See many several notes for this chapter, 2. Kings 22.2. etc. and 23.1. etc.  
Vers. 11. And to floor the houses, which the kings of Judah had destroyed.] That is, the chambers of the priests and Levites which joined to the Temple.  
Vers. 12. And the overseers of them were Jahath, &c and other of the Levites, all that could skill of instruments of music.] Those being purposely it seems chosen to oversee the work, that might also at set times praise the Lord, whilst the work went forward, with instruments of music.   

CHAP. XXXV.  
Vers. 3. ANd said unto the Levites that taught all Israel, which were holy unto the Lord, Put the holy ark in the house, which Solomon the son of David king of Israel did build.] It seems that in his father Ammon's reign, either the ark had been put out of the most holy place, that some idol might be set up in the place thereof, and so was set aside in some other place of the Temple; or perhaps quite removed out of the Temple; or else it had been purposely carried out by the priests, that it might not stand there amongst those heathenish idols that were brought into the Temple: and therefore now Josiah calls upon the Levites to restore the ark to its own place again in the Temple, where formerly it stood. Indeed the Levites might not enter the holy place; but they might bring it to the entrance of the Temple, and there the priests might receive it of them: and perhaps by the Levites here are meant all the tribe of Levi, both priests and Levites.  
It shall not be a burden upon your shoulders.] That is, the ark the testimony of God's presence must abide in the Temple his dwelling place, and must not be carried from one place to another upon your shoulder, as it was before the Temple was built.  
Vers. 5. And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, etc.] It seems the several families of the Levites were severally appointed to attend upon the sacrifices and offerings of the several families of each tribe; some to be employed in that holy service for such and such families, and other for others: and hence it is that they are here appointed to stand in the holy place, that is, to attend the service that was to be done, according to the divisions of the families of the people, and after the division of their own families.  
Vers. 11. And they killed the , and the priests sprinkled the blood, etc.] See chap. 30.17.  
Vers. 12. And they removed the  offerings, that they might give according to the divisions of the families of the people, etc.] That is, of those cattles that were given both for sacrifices of all kinds and for the , they set apart such cattles as should be for  offerings, which were wholly to be offered upon the altar, that so then of the rest they might give unto the people, partly for paschal lambs, partly for peace offerings, whereof both priests and people had their share; or else it may be meant of removing from the peace offerings, the fat, the kidneys, etc. that were to be burnt upon the altars.  
Vers. 13. But the other holy offerings sod they in pots, etc.] To wit, so much of the peace offerings, as was to be prepared for the offerers to eat before the Lord.  
Vers. 18. And there was not  like to that, etc.] See 2. Kings 23.22. where are also many other notes for the following part of this chapter.  
Vers. 25. And all the singing-men and the singing-women spoke of Josiah in their lamentations to this day, and made them an ordinance in Israel, etc.] The meaning of this may be, that it grew to a custom which they observed as a law; or else that it was indeed established for an ordinance, that in all the mournful ditties which were sung upon occasion of any public calamity, they should still mention the mourning that was at the death of Josiah, which accordingly the singing-men and the singing-women did upon all such occasions constantly observe. As for that following clause, And behold they are written in the Lamentations, thereby may be meant some volume of mournful ditties extant in those times, wherein it was evident how this was practised amongst the people; or else it may be referred to Jeremiahs' Lamentations for the death of Josiah.   

CHAP. XXXVI.  
Vers. 5. THen the people of the land took Jehoohaz the son of Josiah, and made him king, etc.] See 2. Kings 23.30.  
2. And he reigned three months in Jerusalem.] In which time he set up Idolatry again, and did evil according to all that his fathers had done. See 2. Kings 23.32.  
Vers. 3. And the king of Egypt put him down at Jerusalem.] That is, he deposed him from being king at or in Jerusalem, to wit, that he should no more reign as king in that city: but at Riblah this was done; for thither the king of Egypt sent for him, and there he deposed him and put him in bands: or else it may be that he was deposed at Jerusalem, and put in bands at Riblah, as is expressed, 2. Kings 23.33. concerning which see the note there.  
And condemned the land in an hundred talents of silver, and a talon of gold.] which accordingly Eliakim exacted of the people, and then paid it to Pharaoh, 2. Kings 23.35.  
Vers. 4. And turned his name to Jehoiakim.] As a memorial that he was his vassal, and that he had made him king.  
And Necho took Jehoahaz his brother and carried him to Egypt.] Where he died. 2. Kings 23.34.  
Vers. 5. Jehoiakim was twenty and five years old when he began to reign etc.] See 2. Kings 23.36.37.  
Vers. 6. Against him came up Nabuchadnezzar king of Babylon, and bound him in fetters, etc.] See 2 Kings 24.1, 2.  
Vers. 8. His abominations which he did, and that which was found in him, etc.] To wit, his rebellion against Nabuchadnezzar and other things which he did, 2. Kings 24.1, 2, &c,  
Vers. 9 Jehoiachin was eight years old when he began to reign, etc.] See 2. Kings 24.8, 9  
Vers. 10. When the year was expired, king Nabuchadnezzar sent, etc.] That is, when the new year came in, Nabuchadnezzar sent his servants, as is related, 2. Kings 24.10. who besieged Jerusalem: whereupon Jehoiachin by the advice of Jeremiah yielded up himself and his into the hands of Nabuchadnezzar, who carried him to Babylon, 2. Kings 24.15. together with ten thousand captives of the people, vers. 12, 13, 14.  
And made Zedekiah his brother king over Judah and Jerusalem.] That is, his uncle, his father's brother by the father, but the brother of Jehoahaz both by father and mother, see 2. Kings 24.17, 18.  
Vers. 13. And he also rebelled against king Nabuchadnezzar, who had made him swear by God.] Which did greatly aggravate his sin, Ezek. 17.15, 16. But he rebelled against him in sending his Ambassadors into Egypt, that they might give him horses and much people; shall he prosper? shall he escape that doth such things? or shall he break the covenant and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he broke, even with him, in the midst of Babylon he shall die: See 2. Kings 24.20.  
Vers. 17. Therefore he brought upon them the king of the Chaldees, etc.] See 2. Kings 25.2. The city was besieged a full year and a half, and was at length taken by force, and the people exposed to the rage of their merciless enemies; Zedekiah indeed by a secret way escaped with his wives, children, and principal servants to the plains of Jericho; but being there overtaken, was carried back to Nabuchadnezzar, where his children being first slain before his face, his eyes were put out, and so being bound in fetters of brass, he was carried to Babylon, see 2. Kings 25.1— 7.  
Vers. 20. And them that had escaped from the sword, carried he away to Babylon.] To wit, by Nebuzaradan captain of his guard; some immediately after the taking of Jerusalem, and some in after times: indeed some of the poorer people, together with some that had followed the party of Nabuchadnezzar, were left behind to till the ground, and one Gedaliah was left to be their governor; but he being slain by Ishmael, they all fled for fear into Egypt, where they afterwards endured all kind of misery.  
Where they were servants to him and his sons, until the reign of the kingdom of Persia.] That is, to Nabuchadnezzar and Evilmerodach his son, 2. Kings 25.27. and Belshazzar his grandchild, son of Evilmerodach, according to that Jer. 27.6.7. And now have I given all these lands into the hands of Nabuchadnezzar, etc. and all nations shall serve him, and his son, and his son's son: in which times doubtless the miseries of the Jews were many and great; though withal the bitterness thereof was somewhat allayed, partly by the prophesying of Ezekiel amongst them, partly through the favour they might find by means of Jechoniah, Esther, Mordecai, Daniel and others, that were in their times much respected and honoured by these Babylonian kings.  
Vers. 21. To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths, etc.] That is, the city of Jerusalem being thus destroyed, the people carried away, the land lay desolate seventy years, which was ten sabbaths of years as Jeremiah had prophesied, Jer. 25.11. This whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years: and 29.10. After seventy years be accomplished at Babylon, I will visit you, And so that came to pass which God threatened, Levit. 26.34, 35. Then shall the land enjoy her sabbaths, as long as it lies desolate, and you be in your enemy's land, etc. because it did not rest in your sabbaths, when you dwelled upon it. Some indeed do begin the seventy years' captivity from the carrying away of Jechoniah, 2. Kings 24.12. and that first, because Jeremiah writing to those that were carried away with him, tells them, that after seventy years the Lord would visit them, Jer. 29.10. secondly, because Ezekiel doth usually reckon the years of the Babylonian captivity from that of Jechoniah, Ezek. 1.2. and the 8— 1. and the 20.1. etc. yea and doth distinguish it from the destruction of Jerusalem, Ezek. 40.1. In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after the city was smitten, in the self same day the hand of the Lord was upon me: thirdly, because that captivity was most notable, both for the number and for the quality of those that were then carried away; to wit, the king, his mother, his servants, princes and officers, and all the mighty men of valour, even ten thousand captives, etc. 2. Kings 24.12, 13, 14. But yet I conceive these seventy years are rather to be numbered from the destruction of Jerusalem; first, because Dan. 9.2. they are called the seventy years of the desolations of Jerusalem; secondly because the same term of seventy years is set for the subjection of other neighbouring nations, Isaiah 23.15. And it shall come to pass in that day that Tyre shall be forgotten seventy years, etc. and so also Jer. 25.11. and it is well known that Nabuchadnezzar did not subdue those neighbouring nations and make himself the great monarch of those parts of the world, till the time that Jerusalem was taken and destroyed: and thirdly, because here and elsewhere usually the prophecy of the seventy years, is said to be fulfilled in the destruction of Jerusalem, and the following desolation of that country.  
Vers. 22. Now in the first year of Cyrus' king of Persia, etc.] See Ezra 1.1    

ANNOTATIONS Upon the book of EZRA.  

CHAP. I.  
NOw in the first year of Cyrus' king of Persia, etc.] That this book of Ezra was always acknowledged by the Jews a part of the sacred Canon of Scripture, I find not questioned by any: indeed who was the penman and writer of it we cannot absolutely say, yet generally it is held that it was written by Ezra whose name is set as the title of the book, and it is the more probable, because he was of the chief stock of the priests, the son, that is, the grandchild of Seraiah, chap. 7.1. who was the chief priest in the days of Zedekiah, and slain by the Chaldeans when Jerusalem was destroyed by them, 2. Kings 25.18.21. and withal, because he lived when these things were done which are related in this book, to wit, in the time of the people's return from Babylon, and was a ready scribe, as is expressly noted of him, chap. 7.6. and so the more likely to continue the history of the commonwealth of the Jews in his times, as the prophets that lived in the former ages had severally done in their times. The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles (which hath moved some Expositors to think that the books of the Chronicles were also written by Ezra) and therein we are told, that in the first year of Cyrus' king of Persia, that is, in the first year of his Empire, the first year of his reign over Babylon (for he had then been king of Persia above twenty years) he gave the Jews liberty to return again into their own country: we must know that Nabuchadnezzar after the taking of Jerusalem had subdued all the nations round about, as was prophesied of him; yea even Egypt amongst the rest, the greatest and strongest of all those bordering nations, Jer. 25.9, 10, 11. Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadrezzar the king of Babylon my servant; and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, etc. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years, Isa. 20.4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot: see also Jer. 43.10, 11. and 44.30. and thus was the Babylonian Empire raised by Nabuchadnezzar, which he left to Evilmerodach his son, and he to Belshazzar his son, according to that, Jer. 27.7. All nations shall serve him, and his son, and his son's son: But then in Belshazzars time this great Empire was ruined by the Medes and Persians, who besieged Babylon, took it, and destroyed it utterly, and slew Belshazzar, and so fulfilled what was prophesied, Isa. 47.1. Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground, there is no throne, O daughter of the Chaldeans, etc. and so Jer. 50.1, 2, 3. and thus the Empire was translated from the Babylonians to the Persians: indeed in this war against Babylon, the Medes had the chief stroke for Darius Medus (or Cyaxares) did command in chief in this war, and the army consisted most of his people, Isa. 13.17. Behold, I will stir up the Medes against them, which shall not regard silver, etc. and Jer. 51.11. The Lord hath raised up the spirit of the kings of the Medes: for his device is against Babylon, etc. and therefore when Balthasar or Belshazzar was slain he was made king, Dan. 5.30, 31. In that night was Belshazzar the king of the Chaldeans slain, and Darius the Median took the kingdom, being about threescore and two years old: but yet withal, first, because Cyrus (who was then absolute king of Persia, or Viceroy thereof under Darius the Mede) did join with Darius in this expedition against Babylon, and by his valour and policy chief the city was taken, as being the man preordained and forenamed by God himself for this great action: secondly, because Darius it seems stayed not in Babylon, but returned into Media, and left Cyrus as his Viceroy in his room: and thirdly, because (Darius who was Cyrus his great uncle, and as some think his father in law also) lived not full two years after, but left all to Cyrus his heir: therefore even from the first Cyrus was esteemed the Monarch of those parts, and however in truth till the death of his uncle Darius the Mede, he was absolute Monarch, but held also under him as his Viceroy, as is evident, Dan. 6.28. This Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian: yet the very first year after the conquest of Babylon was reckoned as the first year of Cyrus' reign, as we see here, where it is said that in the first year of Cyrus' king of Persia God stirred up his spirit to let the Jews go home to their own country, etc. that the word of the Lord by the mouth of Jeremiah might be fulfilled, to wit, the promise concerning the deliverance of the Jews out of their captivity at the end of seventy years, through the favour of Cyrus, Jer. 29.10. After seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return this place.  
Vers. 2. Thus saith Cyrus' king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth, etc.] It seems that by Daniel or some other of the Jews, that it was discovered to Cyrus that many years before the Lord had told them by his prophets, that one Cyrus should vanquish Babylon with other nations, and then should freely deliver the Jews out of their captivity, and cause their city and Temple to be again built, all which for his better satisfaction they might show him in the writings of the Prophet Isaiah, Isa. 44.1.— 13. And hence it was that he acknowledged that God had charged him to build the Temple, and confessed that those kingdoms which he had subdued were given him of God; using these high terms, The Lord God hath given me all the kingdoms of the earth, either out of an affectation of the universal Monarchy of the whole world; or out of an hyperbolical ostentation of the largeness of his Empire, to which all the kingdoms in those parts of the world were subdued: according to those expressions we meet with elsewhere, Luke 2.1. There went out a decree from Cesar Augustus that all the world should be taxed; and Acts 2.5. And there was dwelling at Jerusalem Jews devout men out of every nation.  
Vers. 4. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, etc.] That is, whosoever abideth as a stranger or sojourner in any place of my dominion and hath a mind to go up to Jerusalem, let the men that dwell in that place furnish him with all provisions requisite for his journey, beside that which they shall send by them as a free-will-offering for the building or service of the Temple: the transporting of silver, and gold, and other commodities is in many places severely forbidden, and so happily it was there; the king therefore gives licence to the Jews by his proclamation, for the carrying away of these things, and withal encourageth the people to afford them what help they could, by letting them know that his desire was they should be plentifully furnished with all things necessary.  
Vers. 5. Then risen up the chief of the fathers of Judah and Benjamin, and the priests and the Levites, with all them whose spirit God had raised to go up, etc.] To wit, both of these and the other tribes also: some even of Judah and Benjamin went not, as being well settled where they were, and loath to remove; or desirous to see first how these will speed; but those whose spirits God had stirred up went, not of these tribes only, but of others also, 1. Chron. 9.3. And in Jerusalem dwelled of the children of Judah, and of the children of Benjamin, and of the children of Ephraim and Manasseh; and therefore some conceive that at this time that prophecy of Ezekiel was fulfilled, Ezek. 37.16, 17.21, 22. Son of man, take thee one stick and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph the stick of Ephraim, and for all the house of Israel his companions. And join them one to another into one stick, and they shall become one in thy hand: and say unto them, Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen whither they be gone, and will gather them on every side, and bring them into their own land. And I will make them one nation in the land upon the mountains of Israel, and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms, any more at all.  
Vers. 7. Also Cyrus the king brought forth the vessels of the house of the Lord, etc.] Though the most of them were cut and defaced, and only laid up in the treasury of the house of their gods (of which Bel was the chief, Esay 46.1. Bel boweth down, Nebo stoopeth, etc. Jer. 51.44. I will punish Bel in Babylon, etc. and that as a monument of the taking of Jerusalem, 2. Kings 24.13. And he carried out thence all the treasures of the house of the Lord and the treasure of the king's house, etc. or else that place in the kings must be meant of the vessels which Solomon made, which being old and worn with age were cut in pieces, there being others also made afterwards for the use of the Temple, which were carried away whole, and now restored: at this time also the king sent letters with them to command his deputies in Syria to afford them all necessaries, chap. 6.1.  
Vers. 8. And numbered them unto Sheshbazzar the prince of Judah.] That is, Zerubbabel; for he that laid the foundation of the Temple is called Zerubbabel, chap. 3.8. In the second month began Zerubbabel the son of Shealtiel, etc. to set forward the work of the house of the Lord: and elsewhere Shebazzar, chap. 5.16. Then came Shebazzar and laid the foundation of the house of God: he was the chief prince of the tribe of Judah, and of the blood royal, the son of Salathiel, and grandchild of Jechoniah, Matth. 1.12. and so was by Cyrus made ruler of those that now went up to Jerusalem, chap. 5.14. Those did Cyrus the king take out of the Temple of Babylon, and they were delivered unto one whose name was Sheshbazzar, whom he made governor: and thus the government was still in the tribe of Judah according to that prophecy of Jacob, Gen. 49.10. The sceptre shall not departed from Judah, etc.  
Vers. 9 Nine and twenty knives.] These knives were such doubtless as were used by the priests in killing the sacrifices, and being it seems trimmed richly with gold and silver, are therefore reckoned here amongst the plate that was carried out of the Temple by Nabuchadnezzar, and now restored by Cyrus.  
Vers. 10. Silver basons of a second sort, four hundred and ten.] That is, of another size, or of another kind and fashion, happily those of the first sort were for the service of the Temple, these of the second sort for the courts and chambers.  
And other vessels a thousand.] That is, other vessels of the chief sort: for this is not the number of all the other vessels, great and small, not before mentioned, as is evident in the following verse.  
Vers. 11. All the vessels of gold and of silver, were five thousand and four hundred.] That is both of those before mentioned, and those that are here particularly expressed.   

CHAP. II.  
Vers. 1. NOw these are the children of the province, that went up out of the captivity, etc.] In this chapter we have a catalogue of those that went out of Babylon with Zerubbabel, when Cyrus by his proclamation gave them liberty to return. Some conceive they are called the children of the province, because they had dwelled in Babylon. But I rather conceive that it is the land of Judea which is here called the province, and so with respect thereto, the Jews are here called the children of the province, because Judea was now one of the provinces that were in subjection to the Babylonian Empire, according to that Esther 1.1. Ahasuerus which reigned from India even unto Ethiopia, over an hundred and seven and twenty provinces. Now though it be most probable that some of the ten tribes that were carried into Assyria before Nebuchadnezars reign, did now return with Zerubbabel, chap. 1.5. yet because there were but few of them to speak of, therefore they that returned, are said to be those whom Nabuchadnezzar had carried away, and they are said to have returned every one unto his city, whereby is meant not the cities wherein they had formerly dwelled, but the cities appointed them by their present governor's for their dwelling; for those of the ten tribes that did now return, dwelled not in the cities of Samaria, but in the cities of Judah.  
Vers. 22. Jeshua, Nehemiah, Seraiah, etc.] These that are here expressed by name, were doubtless the chiefest and most eminent of those that went now with Zerubbabel, the most of them happily captains and governor's of the people, and then afterwards he adds in the sequel of the chapter, the number of the men of the people of Israel, that is, how many there were of the people. Now concerning those that are expressed by name, we must note; first, that Jeshua was the high priest the son of Jozadak, chap. 3.2. called elsewhere Joshua the son of Josedech, as Haggai 1.1. the great assistant of Zerubbabel, in the building of the Temple: secondly, that in Nehem. 7.7. where the catalogue of those that did at first go up with Zerubbabel is again set down, some of these here mentioned are called by other names, as Seraiah is there called Azariah; Relaijah, Raamiah; Misper, Mispereth; and Rehum, Nahum; and withal there is one added there, to wit, Nahumani, that is not mentioned here: and thirdly, that it is not probable that either Nehemiah here mentioned, was that famous Nehemiah the penman of that book of Scripture which is called by his name; or Mordecai, that famous Mordecai that was esther's uncle, but two others of the same name: for first, had that Nehemiah gone up in the first year of Cyrus, he must needs have been well stricken in years, and yet we see he was cupbearer to Artaxerxes, Neh. 2.1. and the Persians used to have young men to attend them in such places: and secondly, from the first year of Cyrus to Darius the last who was beaten by Alexander the great, there was at least two hundred years and upwards, and till the time of that Darius the last, did that famous Nehemiah live; for in his book mention is made of Jaddua the priest, Neh. 12.11. of whom we read in Josephus that he met Alexander the great in his priestly robes, and so stayed him from doing any hurt to the city and Temple: and as for Mordecai esther's uncle, he brought up Esther in Shushan in Persia long after this in the days of Ahasuerus (or Zerxes) and therefore did not return with Zerubbabel in the first year of Cyrus, as this Mordecai did.  
Vers. 3. The children of Parosh, etc.] That is, the posterity of Parosh, or rather the family whereof Parosh was the head or chief: afterwards vers. 21. many of the people are mentioned by the names of the cities where they had formerly dwelled, as the children of Bedlam, the children of Netophah, etc. but that the proper names here mentioned are not the names of cities, but the names of men that were the heads of families is evident, Neh. 10.14. where many of them are mentioned as the chief of the people that sealed the covenant.  
Vers. 5. The children of Arah, seven hundred seventy and five.] Neh. 7.10. it is six hundred fifty two, which must thus be reconciled, that seven hundred seventy five (as here is said) gave up their names in Babylon that they would return, but only six hundred fifty two mentioned in Nehemiah, came up into Judea; the rest changing their minds, or dying by the way: and the like must be held concerning vers. 8, 27, 28, 33, 42, 60.  
Vers. 6. Of the children of Jeshua and Joab, two thousand eight hundred and twelve.] Neh. 7.11. the number is, two thousand eight hundred and eighteen; to wit, because when they came up into Judea, there were six more than had given up their names in Babylon, the like must be held concerning vers. 10, 11, 13, 14, 15, 17, 19, 35, 41, 65.  
Vers. 16. The children of Ater of Hezekiah, ninety and eight.] That is, whereas there were several families descended of Ater of the children of Hezekiah, who was the head of one of those families, there were ninety and eight.  
Vers. 21. The children of Bedlam, etc.] That is the children of those that were formerly inhabitants of Bedlam: and so we must understand the following verses, wherein there are any towns or cities mentioned.  
Vers. 25. The children of Kirjath-arim, Chephirah, etc.] Or Kiriath-jearim and Ceprah, Neh. 7.29.  
Vers. 29. The children of Nebo, fifty and two.] Not Nebo in the tribe of Reuben, but Nebo in the tribe of Judah, called usually Nob, and therefore Nehemiah calleth it the other Nebo. Neh. 7.33.  
Vers. 30. The children of Magbish, an hundred fifty and six.] These are not mentioned at all in Nehemiah, see above vers. 5.  
Vers. 43. The Nethinims.] See 1. Chron. 9.2.  
Vers. 44. The children of Siaha.] Or Sia, Neh. 7.47.  
Vers. 55. The children of Solomon's servants.] That is, the strangers, proselytes that were employed by Solomon in the building of the Temple, and having lived long amongst the children of Judah, were now reckoned amongst them.  
Vers. 61. Which took a wife of the daughters of Barzillai the Gileadite, and was called after their name.] Some conceive that Barzillai was a priest, and these priests that married the daughters and heirs of the family, were therefore called by that name, but because they could not prove their genealogy were put from the priesthood: Others conceive, that these priests marrying into the noble family of Barzillai, disregarding the honour of the priesthood, because in the captivity where they were not employed as priests in offering up sacrifices, they had neither any profit nor honour by being priests, did therefore choose to be called after the family of their wives; but now being returned to Judea, and the priesthood growing into fame and request again, these degenerate priests would fain have taken place among the priests of the Lord; but not being now able to prove their genealogy they were amongst others put from the priesthood.  
Vers. 63. And the Tirshatha said unto them, that they should not eat, etc.] Tirshatha is a name of office, as the commissary the governor or deputy of the king. It is elsewhere given to Nehemiah, Neh. 8.9. And Nehemiah which is the Tirshatha: and therefore some think that this catalogue was taken by Nehemiah though it be set down here: but because Nehemiah came out of Babylon so long after the Jews came first thence, therefore it is rather here meant of Zerubbabel who was now chief governor, called also Sheshbazzar, chap. 1.8. and whereas it is here said, that these priests that could not prove their genealogy, should not eat of the most holy things, till there stood up a priest with Urim and with Thummim, hereby it is manifest, that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem, and indeed however Zerubbabel hoped as it seems by these words, that they might by the providence of God he had again; yet they were never found again, the Lord thereby teaching the Church that the ceremonies were going and the Messiah coming, that salvation was not to be placed in the ordinances of Moses, but that they were shortly to expect the true Urim and Thummim Christ Jesus, the high priest of their profession.  
Vers. 64. The whole congregation together, was forty and two thousand three hundred and threescore.] That is, both of those of Judah and Benjamin, of whom the particular numbers are before punctually expressed, and those of the other ten tribes who are not here mentioned. If we sum up the particular numbers before set down, they all amount but to twenty nine thousand eight hundred and eighteen, which is above twelve thousand less than the total sum here expressed, and these no doubt were those of the other ten tribes that returned with their brethren of Judah and Benjamin, 1. Chron. 9.3. And in Jerusalem dwelled of the children of Judah and of the children of Benjamin, and of the children of Ephraim and Manasseh: we no where read of so many that were carried into Babylon, but it seems they multiplied greatly in Babylon as formerly in Egypt.  
Vers. 65. And there were among them two hundred singing-men, and singing-women.] These were such as were employed amongst them in singing at their weddings and funerals, and such other solemnities, 2. Chron. 35.25. in Nehemiah 7.67. it is said there were of these two hundred forty five, but for this, see the note above, vers. 6.  
Vers. 68 When they came to the house of the Lord which is at Jerusalem, etc.] That is, to the place where the Temple had stood.  
Vers. 70. So the priests and the Levites, and some of the people, etc.] That is, some of the people dwelled in the cities to the priests and Levites assigned for their habitation.   

CHAP. III.  
Vers. 1. ANd when the seventh month was come, etc.] That is, when the seventh month approached, for they began to offer burnt offerings on the first day of the month, vers. 6. From the first day of the seventh month began they to offer burnt offerings unto the Lord, etc. because there were many festivals by the law appointed to be kept on this month (which were the first after their return out of Babylon) to wit, the feast of trumpets on the first day, Levit. 23.24. the feast of expiation or day of atonement on the tenth day, Levit. 23.27. and the feast of Tabernacles, on the fifteenth day, Levit. 23.34. and besides the first feast of the dedication of the Temple was on this month, 1. Kings 8.2. etc. therefore the people having spent some time in settling their own domestical affairs in the several towns and cities where they were to dwell, at least the seventh month approaching they did unanimously assemble together unto Jerusalem, that they might build the altar, and prepare for the keeping of these solemnities.  
Vers. 3. And they set the altar upon his bases, etc.] That is, they built the altar upon the foundations of Solomon's altar which were still standing, and the reason of this is added in the following words (for fear was upon them because of the people of those countries) that is, they laid not a new foundation for haste, because they feared, that if it were not soon dispatched, they should be hindered by the Samaritans the neighbouring inhabitants of that country, who already it seems began to threaten them, and to bandy against them. Yet some conceive that in these words a reason is given, not why they built the altar upon the old bases or foundations of Solomon's altar, but why they would not stay the building of the altar till the temple was built: it was, because they were afraid of the Samaritans; and so they hastened the building of the altar, that by offering up sacrifices to God, they might seek his favour and assistance against those their envious and malignant neighbours.  
Vers. 4. They kept also the feast of tabernacles, etc.] With what extraordinary solemnity this feast was afterward kept, we see, Neh. 8.13.18.  
Vers. 6. From the first day of the seventh month began they to offer burnt offerings, etc.] Which was the day appointed by the law for the feast of trumpets, Levit. 23.24. In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets.  
Vers. 9 Then stood Joshua, with his sons and his brethren, etc.] Not the son of Josedech the high priest, but a Levite of the same name, of whom mention is made before, chap. 2.40.  
Vers. 11. Giving thanks unto the Lord; because he is good, for his mercy endureth for ever towards Israel, etc.] To wit, singing the 118. or the 136. Psalm. See 2. Chron. 5.13. and 7.3.  
Vers. 12. Ancient men that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice, etc.] To wit, both because many of the holy things that were in the former house were like to be wanting in this, and especially because the glory of this building was not likely to equal the glory of the first which Solomon built; a shadow intimating the wearing away of the legal ceremonies. Yea thus it continued to be with the people, when afterwards the building of the Temple went forward in the days of Darius, whence it was that Haggai the Prophet, who prophesied in the second year of Darius the king, Hag. 1.1. did encourage and comfort the people with that promise, Hag. 2.9. The glory of this latter house shall be greater than of the former; which yet he meant not of the glory of the building; but of the glorious appearance of Christ the promised Messiah herein: nor needs it seem strange that some were now living that had seen the former Temple; for that was destroyed in the eleventh year of the captivity, 2. Kings 25. and therefore it was but threescore years after that when the foundations of this new house were laid.   

CHAP. IU.  
Vers. 2. THen they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you, etc.] This they did doubtless not out of any sincere desire to set forward the building, or to advance the worship of God (for these Samaritans that spoke this were always deadly enemies to the Jews) but either to curry favour with Cyrus (for because he now favoured the Jews and gave way to the building of the Temple, therefore they would be as one people with them, and approve it by joining with them in this holy work) or else out of hope that their people being mingled with the Jews in this work, there would some contention arise, and so the work would be hindered; yet to the end they might prevail with the Jews, they alleged they served and sacrificed to the true God of Israel (as indeed they pretended to do, though withal they served their idol-gods too, 2. Kings 17.33. They feared the Lord, and served their own Gods) even since the days of Esarhaddon king of Assur, who was the son of Shalmaneser, and grandchild of Sennacherib, 2. Kings 19.37. and it seems brought a new colony of several nations into the land of Samaria, as his father had done before him.  
Vers. 3. You have nothing to do with us, to build an house unto our God, etc.] Thus Zerubbabel and the rest answered the Samaritans, because they were idolatours, and neither were of the stock of Israel, nor did purely worship the God of Israel: therefore they protested against them, that they had nothing to do with the Temple to sacrifice there, and so also not to join with them in the building of it, alleging withal that they would build it themselves, as say they, king Cyrus the king of Persia hath commanded us, wherein they give them to understand that the commission they had from the king, did warrant them to do what they did.  
Vers. 4. Then the people of the land weakened the hands of the people of Judah, etc.] That is, when Samaritans could not by fraud accomplish their desires, because the Jews would not admit them to join with them in building the Temple, than they used other means to hinder them in their work; to wit, partly by threatening them, and by raising any false rumours that might discourage them, and partly, no doubt, by using all means that they might not have those materials and money out of the king's revenues which Cyrus had commanded should be given them for the building of the Temple, chap. 6.3, 4.  
Vers. 5. And hired counsellors against them, to frustrate their purpose, etc.] That is, the Samaritans did not only do what themselves could to hinder the Jews in building the Temple, but by bribes also they secretly hired such as were powerful with the king of Persia; to wit, the deputies and governor's in Samaria and other provinces, yea, and those that were of his privy counsel in Persia, to advise the king by many false pretences and informations, to disannul that decree which had been made for the building of it▪ and this they did all the days of Cyrus' king of Persia, even until the reign of Darius' king of Persia; that is, all the days of Cyrus and Cambyses his son, and Smerdis the Magus (who a while usurped the kingdom after Cambyses death) unto the second year of Darius the son of Hystaspes, when the work of the Temple was again set forward, vers. 24. So it ceased unto the second year of the reign of Darius' king of Persia; and that by the encouragement of the Prophet Haggai, Hag. 1.1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet unto Zerubbabel, &c, It may seem strange indeed that the building of the Temple should be hindered in Cyrus' time; but for this we must know that Cyrus going abroad a while after the return of the Jews, to finish such other warlike expeditions as he had in hand, he left Cambyses his son, or Viceroy, to govern the kingdom in his absence, who is therefore called the Prince of the kingdom of Persia, Dan. 10.13. and with him those counsellors mentioned did so fare prevail, that he countermanded the building begun. Cyrus' being dead, Cambyses reigned in his stead, a wicked and cruel Prince (that as other histories report, slew his brother and married his own sister, and afterwards put her to death) and not marvel though he were an enemy to the Jews, when he reigned as absolute king in his own right, having been so when he governed the kingdom as Viceroy in his father's right: especially if we consider what other histories report, that he was resolved to invade Egypt, and therefore he might well fear the Jews, who were accused to be always a rebellious people, and ready still to side with Egypt: whilst he was abroad following the wars, one Smerdis one of his Magis (pretending himself to be Smerdis the brother of Cambyses) usurped the kingdom, whereof Cambyses hearing, as he was mounting his horse to haste home, his sword unsheathing ran into his thigh, and so he died without issue: God revenging the great wrong he had done to his people. He being dead, the seven Princes of Persia soon slew the usurping Magus, and and then Darius Hystaspes was chosen Emperor, in whose second year a decree was made for the Jews rebuilding of the Temple, chap. 6.1. Many learned men indeed are of opinion that it was Darius Nothus, that was long after Darius Hystaspes, that made this decree, and that Darius the son of Hystaspes is here mentioned inclusively, as one of those kings in whose time the building of the Temple was hindered: but from the first year of Cyrus to the second of Darius Nothus is ordinarily accounted above one hundred and thirty years: and first, Zerubbabel being of some good years when he came out of Babylon, it is not probable that he should live so long, and yet we know that he laid the foundations of the Temple in Cyrus his days, and he also finished it in the sixth year of Darius, according to that prophecy, Zach. 4.9. The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you: and secondly, some of those that had seen the Temple before it was destroyed by the Chaldeans, were it seems alive when that decree of Darius was made, Haggai 2.3. Who is left among you that saw this house in her first glory? and how do you see it now? is it not in your eyes in comparison of it, as nothing? which could not be if it were Darius Nothus; either therefore it was Darius the son of Hystaspes that renewed Cyrus his decree, or else of necessity we must hold that the king of Persia reigned not in their several times, so long as it is by all Historians reported they did, which if we might admit, then happily it might be said that it was Darius Nothus (of whom mention is made, vers. 24. of this chapter, and chap. 6. vers. 1. who made a new decree to second that of Cyrus for the rebuilding of the Temple, and that these words are meant of the reign of Darius the son of Hystaspes inclusively, he being numbered amongst those kings in whose times the enemies of the Jews did by underhand dealing trouble them, and seek to frustrate their purpose in building the Temple.  
Vers. 6. And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.] They that hold that Darius the son of Hystaspes is mentioned in the former verse inclusively, to wit, that to the end of his reign, the enemies of the Jews did secretly hire counsellors against them to hinder them in their work, they also hold that Ahasuerus here mentioned, was Xerxes that fourth rich king of Persia, mentioned Dan. 11.2. And the fourth shall be fare richer than they all, and by his strength through his riches he shall stir up all against the realm of Grecia; and that he was called Ahasuerus, that is an hereditary prince, because he was the first son of Darius Hystaspes by his wife Atossa, who was the daughter of Cyrus, and that in the beginning of his reign the Jews enemies began first openly to write letters of accusation against them for building the Temple: and so again likewise they hold that Artaxerxes mentioned in the following verse, was Artaxerxes Longimanus the son of Xerxes by Esther the daughter of Abihail, Esther 2.15. who is by other authors called Amestris the daughter of Otan, and so that the building of the Temple ceased in the reign of both these kings, until the second year of Darius Nothus who was the bastard son of this Artaxerxes, and succeeded him in the throne, but for the reasons mentioned in the former note, and withal, because it is not probable that the Temple lay so long unbuilt, and especially in the days of Ahasuerus or Xerxes the husband of Esther, therefore the more probable opinion of all other Interpreters generally is, that it is Cambyses the son of Cyrus who is here called both Ahasuerus, vers. 6. and Artaxerxes, vers. 7. so that what was generally affirmed, vers. 5. is now more particularly expressed in the sequel of the chapter.  
Vers. 7. And in the days of Artaxerxes wrote Bishlam, Mithridath, etc.] Some Interpreters translate this word Bishlam in peace, and so they would have the meaning of the words to be, that Mithridath and the other here mentioned wrote to Artaxerxes against the Jews, secretly and cunningly; when in the mean season they carried themselves towards the Jews, as if they had been at peace with them and meant them no hurt: but better I conceive is this word by our Translatours taken, as the name of one of the chief of those that wrote to Artaxerxes. And as concerning this Artaxerxes, it is said before in the foregoing note, that though some hold it was Artaxerxes Longimanus the son of Xerxes, who is called Ahasuerus in the former verse; yet most generally it is held that the same Cambyses the son of Cyrus, who is called Ahasuerus in the former verse, is here called Artaxerxes, vers. 6. it is said that they wrote to Ahasuerus against the Jews, where Cambyses is called by the name given him amongst the Chaldees, and now in this verse undertaking to set down the copy of the letters, the penman of this story doth again repeat the time when, and the king to whom it was written, only here he calls him by his Persian name which it seems was used in the letter, to wit, Artaxerxes.  
And the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue.] That is, in the Syrian tongue, and with Syrian characters.  
Vers. 8. Rehum the Chancellor, and Shimshai the Scribe, wrote a letter against Jerusalem, etc.] That is, the letter was composed by Rehum the Chancellor and written by Shimshai the scribe, though it was written in the name of those mentioned vers. 7. and others the Governors in Samaria, and from this to vers. 19 chap 6. the story is written in the Chaldee tongue.  
Vers. 9 The Dinaites, the Apharsathchites, etc.] These were several people that were placed by the Assyrians in Samaria, who joined now in writing these letters to Artaxerxes.  
Vers. 10. And the rest of the nations whom the great and noble Asnappar brought over, etc.] The most of Expositors think that it is Esarhaddon mentioned before, vers. 2. the son of Sennacherib who brought over a colony of these nations into Samaria, that is here called the great and noble Asnappar, yet it may be meant of some great commander or chief officer of Esarhaddon, employed by him in bringing over this colony.  
And the rest that are on this side the river.] That is, Euphrates that divided the Jews from the Babylonians.  
Vers. 12. And have set up the walls thereof, and joined the foundations.] Because there is no mention any where made that they had at this time meddled with building of the walls: but on the contrary we read, that long after this complaint was made to Nehemiah, Nehem. 1.3. that the wall of Jerusalem was broken down and the gates thereof burnt with fire, that is, that they continued in that condition as Nabuchadnezzar had long ago left them; therefore it is most likely that this was a mere falsehood which the Samaritans charged upon the Jews, only thereby to stir up jealousies in the king of Persia against them; and indeed it is not probable that they would undertake the building of the city walls, when they were not well able to go through with that work which they had first set upon, and were so zealously intended to finish it, to wit, the building of the Temple.  
Vers. 15. That search may be made in the book of the records of thy fathers.] Because this Artaxerxes was a Persian, and the rebellion of the Jews which is here objected, was not against the Persians, but against the Assyrians and Babylonians, to what end should search be made in the records of Artaxerxes his father? I answer: First, that the Persians did usually aid the Assyrians and Babylonians against the Jews, and because of this there might be mention made of the rebellion of the Jews against the Syrians in the records of the Persian kings, see Isaiah 22.6. Secondly, that by his fathers here may be meant the Babylonian kings only, because the Persians succeeded them in their Empire, or perhaps because they pretended some title of succession, as conquerors to establish themselves the better, are usually wont to do.  
Vers. 24. So it ceased unto the second year of the reign of Darius' king of Persia.] That is, of Darius Hystaspes; yet some think it was Darius Nothus the bastard son of Artaxerxes Longimanus.   

CHAP. V.  
Vers. 1. THen the prophets, Haggai the prophet, and Zachariah the son of Iddo prophesied unto the Jews, etc.] The building of the Temple having a long time ceased, Darius at length being chosen king of Persia, the prophet Haggai was sent from God to the Jews, in the second year of Darius in the sixth month, Haggai 1.1. and then two months after him Zachariah the son of Iddo, that is, the grandchild of Iddo; for he was the son of Barachiah the son of Iddo, Zach. 1.1. In the eighth month, in the second year of Darius came the word of the Lord unto Zachariah the son of Barachiah, the son of Iddo the prophet, etc. and was afterwards slain by the Jews, Matth. 23.35. and so both these prophets did jointly together reprove the Jews for neglecting this work, and did persuade them to set upon it again, showing them that the famine that had been of late amongst them, was a punishment of God upon them for neglecting of this work. It is true indeed, they had been commanded by the king of Persia to desist from building the city, chap. 4.12.21. but there was no one word in that letter to forbid the building of the Temple: and besides there being now a new king in Persia, and of another family, why did they not afresh return to their work? these prophets therefore did sharply reprove their sloth, and incite them to set forward the work  
Vers. 2. And with them were the prophets of God helping them.] To wit, by exhorting and stirring up the people to buckle themselves closely and courageously to the work, and happily also by doing what they could do to help the work forward, for the people's greater encouragement.  
Vers. 3. At the same time came to them Tatnai, governor on this side the river, etc.] The Jews had been hitherto busy enough in building for themselves goodly and fair houses, Haggai 1.4. Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste, and these men than hindered them not; but no sooner do they set upon the building of the Temple, but again they bandied together against them.  
Vers. 4. Then said we unto them after this manner, What are the names of the men that make this building?] It is evident that these adversaries of the Jews inquired concerning the names of those that were principal agents in this business, as we see vers. 10. We asked their names also to certify thee, that we might write the names of the men that were the chief of them; and therefore Expositors understand this as spoken in their person, we said, that is, we Tatnai, Shetherboznai, and the rest said unto the Jews, What are the names of the men? etc. Neither do we see how it can be otherwise taken if it be read with an interrogation, as our translatours have rendered it.  
Vers. 5. But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius.] That is, the Jews being a poor unsettled friendless people, might well have been feared by the threatening of these their powerful adversaries, but by the providence of God over them they were so encouraged, and their enemies so fare restrained, that nothing was done to hinder them, but they were content to let them go on till the matter was brought to Darius his knowledge, who afterward gave them liberty and encouragement to go on in their work.  
Vers. 16. And since that time even until now, hath it been in building, etc.] Though oft interrupted, so that of late the work had ceased many years together, Chap. 4.24. to wit, the eight years of Cambyses reign, and the two first years of Darius Hystaspes.  
Vers. 17. Let there be search made in the king's treasure house, which is there at Babylon, etc.] Where the records were kept, see chap. 6.1.   

CHAP. VI  
Vers. 1. ANd search was made in the house of the rolls, where the treasures were laid up in Babylon.] That is, in the Empire of Babylon, whereof Media was now a part; for this roll now sought for, was found at Achmetha, which was a chief city in the province of the Medes, vers. 2. And there was found at Achmetha in the place, that is in the province of the Medes, a roll, etc. yet it may be they first searched in the house of the rolls in Babylon, but finding it not there, they searched further in other places, and found it at last at Achmetha or Ecbatana, that is in the province of the Medes.  
Vers. 3. And let the foundations thereof be strongly laid, the height thereof threescore cubits, and the breadth thereof threescore cubits.] The height of Solomon's Temple was but thirty cubits, 1. Kings 6.2. And the house which king Solomon built for the Lord, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits, only the tower which was over the porch, was one hundred and twenty cubits high, 2. Chron. 3.4. And the porch that was in the front of the house, the length of it was according to the breadth of the house twenty cubits, and the height was one hundred and twenty: and yet it seems not that this Temple which Zerubbabel built, did any way equal much less surpass the Temple of Solomon, as we may see by that of the Prophet, H●ag. 2.3. Who is left among you that saw this house in her first glory? and how do ●ou see it now? is it not in in your eyes in comparison of it, as nothing? If therefore ●yrus gave liberty to build the whole Temple sixty cubits high; yet either it was not built so high as Cyrus had allowed them to build it; or else, this measure appointed for the outmost height of the Temple, is meant of that part where it was to be raised highest (according to the pattern of the former house) to wit, the tower of the porch, which was before one hundred and twenty cubits high, 2. Chron. 3.4. and now allowed to be but sixty cubits high; or else, the cubits here meant were the common cubits, whereas in those places in the Kings and Chronicles, the sacred or geometrical cubits were meant. As for the directions here given for the breadth of it, the breadth thereof was threescore cubits, it is manifest that Solomon's Temple was but twenty cubits broad, 1. Kings 6.2. and as manifest it is that the very foundations of this Temple which Zerubbabel built, came fare short of Solomon's Temple, chap. 3.12. Many of the priests and Levites, and chief of the fathers, who were ancient men that had seen the first house, when the foundation of his house was laid before their eyes, wept; and therefore was not doubtless forty cubits broader than solomon's, as by this place it may seem: either therefore the cubits intended by Cyrus were not so large as those sacred gcometricall cubits, by which the measure of Solomon's Temple was set forth (which is indeed the usual answer of most Expositors) or else by the breadth thereof here is meant the utmost extent of it, both north and south, and also east and west, (and so the length, as being comprehended in the breadth, is not here mentioned) and then indeed this house must needs be fare short of that which Solomon built, whose length alone was sixty cubits, though but twenty cubits broad, 1. Kings 6.2.  
Vers. 4. With three rows of great stones, and a row of new timber.] Some Expositors conceive that Cyrus in this direction given for the building of the Temple, had respect to the fashion of building used amongst the Persians in their most stately houses or Temples, according to which he thought fit the Temple should be made; but because this direction agreeth so fully with the description of the buildings about the inner court of Solomon's Temple, 1. Kings 6.36. And he built the inner court with three rows of hewed stone, and a row of cedar beams; I rather conceive, that it is here meant also concerning the new raising of those buildings about the priest's court, that they should be made as formerly, with three rows of great stones, and a row of timber; that is, with three galleries of stone, and one of timber, or three galleries of stone, each of them being covered or floored with timber.  
Vers. 6. Now therefore Tatnai, governor beyond the river, etc.] Here gins the decree of Darius, which is now added to that former decree of Cyrus, wherein fare greater encouragement is granted to the Jews for the building the Temple, than ever before, and so the promises of Haggai, and Zachariah, wherewith the encouraged the people to set upon the work, were abundantly fulfilled. The chief cause why Darius afforded them this favour, was because God had inclined his heart thereto; yet because he had married Atossa the daughter of Cyrus, even in that regard he might be the more forward to further the work which Cyrus had begun.  
Be ye fare from thence.] That is, meddle not with them to hinder them in their work.  
Vers. 12. And the God that hath caused his name to dwell there, destroy all kings and people that shall put to their hand, to alter and to destroy this house of God, etc.] That is, to alter this decree of mine by destroying this house of God which I have appointed to be built.  
Vers. 14, And they builded, and finished it, etc. according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia.] They that hold the Temple was finished in the sixth year of Darius Nothus, they also hold that this Artaxerxes here mentioned, was Artaxerxes Mnemon the son of Darius Nothus, and that because he reigned with his father in this sixth year of Darius when the Temple was finished, his father Darius being then employed in his wars against Secundianus and others, and that therefore it is here said that the Temple was built and finished, according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia; but if the Darius here mentioned, were Darius the son of Hystaspes (as to many it seems more probable, of which see the note, chap. 4.5.) then by Artaxerxes here, either Zerxes is meant the son of Darius Hystaspes, that fourth and rich king of Persia, Dan. 11.2. who was also called Artaxerxes and Ahasuerus the husband of Esther, who being made coemperour with his father Darius, therefore it is said, that the Jews builded and finished the Temple, according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia; or else, Artaxerxes Longimanus or Longhand, is meant the son of Zerxes by Esther, and grandchild of Darius Hystaspes, and that he is here joined with Cyrus and Darius, because though the fabric itself of the Temple was fully finished long before his reign, to wit, in the sixth year of his grandfather Darius, vers. 15. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king; yet it was afterward much beautified, and in that regard finished, by the commandment of this Artaxerxes the son 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 month Adar, which was in the sixth year of the reign of Darius the king.] Here the time is set down when the fabric of the Temple was finished, to wit, the third day of the month Adar, which was their twelfth month, in the sixth year of the reign of Darius; for that it was not quite finished in regard of the beautifying, and happily in regard of the further enlarging of it, is evident from that which was said before, vers. 14. And they builded, and finished it, etc. according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia: since hereby it is plain, that though the fabric of the Temple was finished in the sixth year of Darius, as is here said, yet somewhat was done afterwards for the more complete finishing of it in the reign 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. Forty 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 Expositors: for first, some say that the Jews spoke 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 spoke: 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 spoke 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 add the eight year of Cambyses his son, and two years of the usurpation of the Magis, as some account, than the sixth year of Darius Hystaspes, makes six and forty 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 satisfy.  
Vers. 18. As it is written in the book of Moses.] Because Ezra allegeth 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, etc.] That is, such as were become proselytes.  
Vers. 22. For the Lord had made them joyful, 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 reign 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 king's 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 reign of Artaxerxes king of Persia, Ezra the son of Seraiah, etc.] This Artaxerxes, in whose reign 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, etc. 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 son 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 son of Seraiah, the meaning is, that he was the grandchild of Seraiah, for Seraiah was slain by Nabuchadnezzar, 2. Kings 25.18, 21. and therefore if Ezra had been his immediate son, he was born before the captivity, which hath no show of probability, considering how many years passed betwixt the captivity under Nabuchadnezzar, and the reign of Artaxerxes Longimanus.  
Vers. 3. The son of Azariah, the son 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 doubtless only for brevity's sake, the drift of this catalogue being only to show 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 only 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 commandment, is called by Matthew a lawyer or a doctor of the law, Matth. 22.35, 36. Then one of them which was a lawyer a●ked him a question, etc. saying, Master, which is the greatest commandment in the law? so that it seems as amongst the Grecians their great wise and learned men were called Philosophers, and amongst the Chaldeans Magis, so amongst the Jews their great Doctors were called Scribes.  
Vers. 7. And there went up some of the children of Israel, and of the priests, etc.] Of those that hitherto had stayed in Babylon and Assyria, and went not up at first with Zerubbabel, there did some now go up with Ezra in the seventh year of Artaxerxes, which was about fifty eight years after the sixth year of Darius mentioned chap. 6.15. (if it be meant of Artaxerxes Longimanus) for Darius lived after that thirty years, Xerxes his son one and twenty years, and after him succeeded this Artaxerxes.  
Vers. 10. For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgements.] That is, the chief aim of his journey was to instruct the people, and to reform those things that were out of order amongst them, and accordingly the Lord prospered his journey; but withal observable it is, how these three particulars are here joined together, to wit, that he had prepared his heart, first, to seek the law of the Lord: that is, to endeavour to understand the law of God; secondly, to do it, that is, to yield obedience thereto in his own particular; and thirdly, To teach in Israel statutes and judgements; that is, to instruct the people also in the laws of the Lord.  
Vers. 14. Thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, etc.] The Emperors of Persia had always seven chief princes, which were over all the rest and next unto the king; of these Darius the son of Hystaspes was one, and by them he was chosen Emperor, Cambyses the son of Cyrus being dead, and the usurping Magus being discovered and slain; and so likewise there is mention again made of them, Esther 1.14. Now hence it is said that Ezra was sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law; that is, to make enquiry whether all things were done amongst them according to the rule and direction of God's law.  
Vers. 16. And all the silver and gold that thou canst find in all the province of Babylon, etc.] To wit, say some Expositors, that belongs to the Temple at Jerusalem; but others understand this clause of the silver and gold which Ezra could gather among the several subjects of the king of Babylon, from whom Ezra had power by virtue of this clause in his commission to receive what they would freely contribute, as well as from his brethren the Jews; of whom the next clause is added, with the free will offering of the people and of the priests.  
Vers. 18. And whatsoever shall seem good to thee and to thy brethren, etc.] To wit, the rest of the priests.  
Vers. 22. And salt without prescribing how much.] Because they used salt, yea perhaps much salt in all their sacrifices, Levit. 2.13. And every oblation of the meat offering shalt thou season with salt, etc. and so Mark 9.49. For every sacrifice shall be salted with salt: and withal, because it was a commodity not so costly as the rest, therefore there was no measure appointed for that, but the king's treasurers were to allow them as much salt as they would require.  
Vers. 26. And whosoever will not do the law of thy God, and the law of the king, let judgement be executed speedily upon him, whether it be unto death, etc.] Which was more than the Jews were allowed to do when the Romans were their lords, John 18.31. The Jews said unto him, It is not lawful for us to put any man to death.  
Vers. 27. Blessed be the Lord God of our fathers, which hath put such a thing as this in the king's heart, etc.] These are Ezra his words, and here the Hebrew gins again in the original books.   

CHAP. VIII.  
Vers. 2. OF the sons of David, Hattush.] It may be this is that Hattush of the stock of David, mentioned 1. Chron. 3.20.  
Vers. 3. Of the sons of Shechaniah, of the sons of Pharosh, etc.] This clause of the sons of Pharosh is added, to distinguish this Shechaniah from the other mentioned vers. 5. As for the several numbers here mentioned of those that went with Ezra (besides such as are expressed by name) they make one thousand four hundred ninety and six, to wit, males besides women.  
Vers. 13. And of the last sons of Adonikam, etc.] These here mentioned are said to be of the last sons of Adonikam, either because they come now at last with Ezra out of Babylon, whereas other of the sons of Adonikam, went away before with Zerubbabel, chap. 2.13. or else because they were descended of the youngest and last born sons of Adonikam.  
Vers. 15. And I gathered them together to the river that runneth to Ahava, etc.] Ahava was itself a river, vers. 21. Then I proclaimed a fast there, at the river Ahava: this place therefore where they assembled together, as the first place for their randezvous from all parts, was where either Euphrates (or some other river) and the river Ahava met together, as indeed Babylon was a country full of rivers, Psalm 137.1. By the waters of Babylon we sat down, etc. and here they abode in tents three days, waiting to see whether any more of their brethren would come thither to them.  
And I viewed the people and the priests, and found there none of the sons of Levi.] That is, none saving such as were priests, no Levites: that therefore which was said before, chap. 7.3. there went up some of the children of Israel, and of the priests, and of the Levites▪ etc. was spoken with reference to the Levites that were now sent for by Ezra and came accordingly.  
Vers. 16. Then sent I for Eliezer, etc.] That which is here noted by way of distinction concerning these eleven men whom Ezra chose to send unto Iddo for Levites, to wit, that the first nine were chief men, and the two last Jarib and Elnathan were men of understanding, may well I conceive be thus understood, that the first nine were of the chiefest rank and dignity amongst them, princes or heads of families, and the other two were men of special note for their wisdom, learning, and eloquence, and therefore picked out for the well managing that great business that they had now in hand.  
Vers. 47. And I sent them with commandment unto Iddo the chief, at the place Casiphia, etc.] Because he had special use of the Levites, to wit, to help in that which was the chief business of his journey, the instructing of the people in the law of God, and the reforming of those things he should find out of order amongst them, according to the rule and direction of the law; when he found that there was none of the Levites amongst those that were going up with him, he dispatched certain messengers to a place called Casiphia, where he knew there were many Levites, and Iddo was the chief magistrate there, or else they were trained up in the knowledge of the law (as in a College) under Iddo their chief doctor and precedent, 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, only this we may say, that because these messengers went thither and came back with the Levites and Nethinims, which Iddo sent him within the compass of so few days (for Ezra begun his journey upon the first day of the first month, chap, 7.9. upon the first day of the first month began he to go up from Babylon, etc. and went away from the river Ahava on the twelfth day of the first month, as is expressed vers. 21. Then we departed from the river Ahava on the twelfth day of the first month, etc.) 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 sons of Mahli, the son of Levi, etc.] 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, etc.] Because the Gibeonites were appointed for the service of the Levites by Joshua, long before David's time, and were thence called Nethinims, that is, men given to God; therefore some Expositors conceive, that David did add 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 design them to this service, yet David did confirm them therein, and perhaps gave some special 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, etc. to wit, the Levites above mentioned, vers. 18, 19 that were sent from Iddo, and these were joined 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.  
Verse, 1. THe princes came to me, saying, The people of Israel, and the priests, and the Levites have not separated themselves, etc.] It being well known that the principal 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 heinous evils tolerated amongst them; to wit, that not the people only 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 Expositors conceive, that this was done before their return out of Babylon; and indeed though these nations here mentioned, the Canaanites, Moabites, Ammonites, etc. dwelled fare from Babylon, yet we must consider, that many of them were carried away by Nabuchadnezzar as the Jews were, Jerem. 25.9. Behold, I will send and take all the families of the north, saith the Lord, and Nabuchadnezzar 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 sin since their return from Babylon, being sore corrupted with a very little rest, as Exra implieth in his prayer, vers. 8— 10. however not only 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 holiness 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, etc. which is meant of the tears of their first wives; and so fare was this corruption spread at present, that amongst others, even the sons of Joshua the son of Jozadak were in the transgression, chap. 10.18. And among the sons of the priests there were found that had strange wives, namely, of the sons of Joshua the son of Jozadak.  
Vers. 2. The hand of the princes and rulers hath been chief in this trespass.] That is, they which should have restrained the people from this wickedness 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 rend my garment, and my mantle, etc.] That is, both the coat that was girded close to his body, and the lose mantle which he wore over that, and this doubtless is thus expressed, to show how passionately grieved and offended he was to hear that his brethren had thus grossly transgressed the law of God. Concerning this custom 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, etc.] 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 threatened 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 tidings) And I sat astonished until 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 sat amongst them, like one that had neither life nor soul in him; so overwhelmed he was with grief and astonishment at that which had been told him.  
Vers. 5. Having rend my garment, and my mantle, I fell upon my knees, etc.] That is, having before rend my garments, vers. 3. in that sad plight I fell down upon my knees before the people, and prayed unto the Lord.  
Verse 6. Our iniquities are increased over our head, etc.] That is, they are innumerable, we are even drowned over head and ears in sin; the expression is much like that, Psalm 38.4. mine iniquities are gone over my head, and to the same purpose is the next clause also, and our trespass is grown up unto the heavens, that is, it is as great as may be, and such as must needs make a loud cry in the heavens for judgement to be poured forth upon us.  
Vers. 7. As it is this day.] Having said that they had been delivered to captivity, and to a spoil, and to confusion of face, he adds, as it is this day, because some of them were still in captivity, and the rest that were returned, were in a low and sad condition, and lay under a great deal of shame and reproach.  
Vers. 8. And now for a little space grace hath been showed from the Lord our God, etc.] This is added as an aggravation of their sin, that having been but a while freed from those punishments which their former sins had brought upon them, they should so soon venture to expose themselves to God's displeasure.  
To leave us a remnant to escape, and to give us a nail in his holy place, etc.] In these words Ezra showeth wherein grace had been showed them from the Lord their God, to wit, first, in that he had left them a remnant to escape, whereas he might justly have destroyed them all, he had preserved a seed a remnant that were delivered out of their captivity, and brought back again into their own country: Secondly, that he had given them a nail in his holy place, whereby it meant either that God had given them a prince of their own nation, to wit, Zerubbabel (for the princes and magistrates are compared to pins and nails, because the safety of their kingdom depends upon them, and the good success of their great affairs, rest much upon their wisdom and care; whence is that which the Lord saith of Eliakim, Isaiah 22.23, 24. And I will fasten him as a nail in a sure place, etc. and they shall hang upon him all the glory of his father's house: or else that he had given them some prop and support of their faith and hope, something that might encourage them to wait for some better days than yet they had seen; or else rather that he had in some measure settled them again, and given them a resting place in his holy land, city, and Temple: the metaphor is taken from the pins and nails wherewith they used to fasten the cords of their tents in the earth when they went to pitch their tents, as intending to abide a while in that place; or else from those nails wherewith we use to fasten any thing and which we strike into our walls to hang, things upon.  
That our God may lighten our eyes, and give us a little reviving in our bondage.] To wit, by refreshing our hearts, according to that which is said of Jonathan, when in his faintness he was refreshed with eating a little honey, 1. Sam. 14.29. See I pray you how mine eyes have been enlightened, because I tasted a little of this honey: or by restoring us to life, who were in our slavery and captivity in Babylon, as men dead and buried. Ezek. 37.12. Thus saith the Lord, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.  
Vers. 9 To set up the house of our God, and to repair the desolations thereof, etc.] Two particulars are here mentioned, wherein Ezra acknowledged that God had intended mercy to them in the sight of the kings of Persia, and wherewith he had thereupon revived their hearts, as it is said in the foregoing words, to wit, First, that they had liberty given them to set up the house of God, and to repair the desolations thereof; where, by repairing the desolations of God's house is meant, both the repairing of the Temples ruins, and also principally, the renewing of the joyful assemblies of God's people, and the sacred employments of his worship and service there: And secondly, that there was given them a wall in Judah and Jerusalem, that is some protection and defence against their enemies, as a wall or pen to a flock of sheep. The walls of Jerusalem were not yet built, and therefore it cannot be meant of them, but by the wall given them, is meant the fencing of them from dangers, partly by the king of Persias favour, who had granted them his royal protection against those enemies that formerly would not suffer them to proceed in building the house of their God, and partly by Gods awing their spirits, that they durst not oppose what the king had commanded.  
Vers. 10. And now, O our God, what shall we say after this? etc.] That is, after this great goodness and mercy thou hast shown unto us, what shall we say, that notwithstanding all this we should again forsake thy commandments as we have done?  
Vers. 15. O Lord God of Israel thou art righteous, for we remained yet escaped, as it is this day, etc.] Either the drift of these words is to show that continuing in this condition they were now in, they could expect no other, but to be utterly destroyed; and that because God was righteous though he had spared them, and they stood guilty of a gross sin: or else, in this conclusion of his prayer, Ezra justifies God, and lays all the blame upon themselves; so intimating, that all their hope was in his goodness and mercy, and readiness to forgive poor penitent sinners: as if he should have said, O Lord thou art righteous in all thy dealing with us, what thou hast inflicted upon us hath been justly inflicted; yea of thine own mercy, and according to thy righteousness and faithfulness in performing thy gracious promises, thou hast reserved a remnant of us: But as for us we are here before thee, waiting indeed for thy mercy, but in our sins, and so deserving to be destroyed; for even because of this wickedness which lieth upon us, if thou shouldest enter into judgement with us, we are not able to stand it out and to abide the trial.   

CHAP. X.  
Vers. 1. THere assembled unto him out of Israel, a very great congregation, etc.] Ezra having in public before the Temple, to wit, in the outer court manifested such wonderful affliction of mind, and sorrow for the sins of the people by rending his garments, yea, the hair of his head and beard, casting himself grovelling upon the ground, weeping and wailing, calling and crying upon God for mercy, as a man astonished and distracted with grief, and that no doubt purposely to discover to the people the grievousness of their sin, and the danger they were in because thereof; the noise hereof was soon carried throughout the city, and presently there came in to him of those that were afraid of those judgements threatened in the word of God against them for this sin, some few at first, chap. 9.4. but now at last a very great assembly of them, who being affected with Ezraes' grievous lamentation, did also weep very sore with him.  
Vers. 2. Yet now there is hope in Israel concerning this thing.] That is, there is hope that God may be reconciled to the people that are called by his name, if we use the means that he hath appointed; namely, if we believe, and repent, and forsake our sins, and put away the strange wives that are amongst us, and this too, there is great hope the people will be won to do.  
Vers. 3. Let us make a covenant with our God, to put away all the wives, and such as are born of them, etc.] This is the course which Shechaniah propounds to Ezra for the pacifying of God's wrath: namely, that they should put away their strange wives and the children that were born of them; and two particulars he adds concerning the manner of doing this, that Ezra might the readily approve of it; to wit, first, that it should be commended to the people by the advice of Ezra, and those other godly Israelites that were now assembled to him, which we have in those words; according to the counsel of my Lord, and those that tremble at the commandment of our God; and thus he intimates too for Ezraes' encouragement, that those that were religiously affected, & were afraid of God's judgements because of this sin, would willingly join in promoting this work: and secondly, that they should manage this great business, according to the warrant & direction of God's Law; and let it be done according to the Law: and hereby I conceive it is evident, that where the Law did forbid the Jews to marry any infidel remaining an infidel, as Deut. 7.3. and Exod. 34.16. it did also by necessary consequence enjoin those that had married such wives, to put them away, and in some sense their children also. Indeed the judgement of Expositors is different conerning their way of doing this: for some conceive that their wives were put away as no lawful wives, because their marrying them was not warrantable by God's Law: and again, others think that they were put away by bills of divorce, which they say was principally intended in that clause, and let it be done according to the Law. But now for their children born of such wives, though some conceive that they also were cast off as illegitimate, and born by unlawful copulation, and turned out of their families, the rather that the sight of them might not by degrees win them to receive back their mothers again; yet this I can by no means approve, for though it should be granted that such children were to be esteemed as bastards, yet surely their fathers were to provide for them; and therefore by putting away the children born of such wives, nothing else is meant, but that they were declared no true freeborn members of the people of Israel; which may be confirmed by this, that in Nehemiahs' reformation, that place Deut. 23.3. An Ammonite or Moabite shall not enter the congregation of the Lord: is alleged as the ground why they separated from Israel all the mixed multitude, Neh. 13.1.3. concerning which, see the notes there; and questionless the parents of these children maintained and brought them up, and took care that they might be instructed in the truth, to the end, that afterwards as Proselytes they might be joined to the people of God; but however, that this at the most was but a part of Moses polity, a Law not in force now, many gather from that of the Apostle, 1. Cor. 7.12, 13. If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away, etc. and again, 1. Pet. 3.1. Likewise, ye wives be in subjection to your own husbands, that if any obey not the word, they also may without the word be won by the conversation of the wives.  
Vers. 6. Then Ezra risen up from before the house of God, and went into the chamber of Johanan the son of Eliashib.] Eliashib was the son of Joiakim, and grandchild of Jeshua the high priest, Neh. 12.10. And Jeshua begat Joiakim, and Joiakim begat Eliashib, and Eliashib begat Joiada: and was himself high priest in Nehemiahs' time, Neh. 3.1. Then Eliashib the high priest risen up with his brethren the priests, etc.] Johanan therefore his son, was doubtless of chief account amongst the priests at this time; and for this cause it seems Ezra went into his chamber, that there with the princes he might consult how to effect that reformation to which the forementioned assembly had sworn to yield.  
Vers. 8. All his substance should be forfeited, and himself separated from the congregation, etc.] That is, excommunicated from the number of God's people, and this was the punishment denounced against those that would not come to the assembly that Ezra had called.  
Vers. 9 Then all the men of Judah and Benjamin, gathered themselves together, etc.] That is, all that inhabited in the land of Judah and Benjamin, for there were many of the ten tribes that were come from Babylon, chap. 1.5. who doubtless came now to this meeting together with those of Judah and Benjamin.  
It was the ninth month, and the twentieth day of the month, etc.] Which was about the beginning of our December, a time usually of much cold and rain, and thence is that which follows, And all the people sat in the streets of the house of God: that is, in the place of the outer court, which was it may be not yet walled in, trembling because of this matter, and for the great rain.  
Vers. 12. Then all  congregation answered, and said with a loud voice, As thou hast said, so must we do.] Yet within a few years they returned to this there vomit again.  
Vers. 14. Let now our rulers of all the congregation stand, etc.] That is, let the supreme rulers of all Israel, to wit, the Sanhedrim be appointed to sit daily here in Jerusalem, for the hearing of this business; namely, who they were that had married strange wives that had not embraced the faith of Israel, or that were since their marriage relapsed to idolatry, and let those that are found guilty in every city, be brought hither in their turns to appear before them, and with them the Elders and judges of every city to testify against them, and to make affidavit, that upon diligent search and enquiry made, these and these only have been found guilty, and so let the business be dispatched first with the inhabitants of one city, and then with another until at length all the strange wives be put away, and so the fierce wrath of our God may be turned away from us.  
Vers. 15. Only Jonathan the son of Asahel, and Jahaziah the son of Tikvah, were employed about this matter, etc.] To wit, besides those mentioned, vers. 14. the rulers of all the congregation, which is in Jerusalem to sit in judgement, and the Elders and judges in every city, who used after diligent search made, to bring those they found faulty before them, and the other rulers in Jerusalem; these four here mentioned were it seems chosen for this particular business in hand, either to join with that high Senate in Jerusalem; or else as officers to give order and direction for the managing of this matter in their several cities, or to prepare and fit business for the hearing of the rulers, and two of these were Levites, that if any doubtful 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 month.] And so were three whole months employed about it: for they begin to sit about this business the first day of the tenth month, as it is said in the foregoing verse.  
Vers. 18, And among the sons of the priests, there were found that had taken strange wives; namely, of the sons of Jeshua the son of Jozadak.] Who was the high priest.  
Vers. 19 And being guilty, the offered a ram of their flock for the trespass.] The like must be understood also of the rest, though of each it be not expressed.  
Vers. 20. And of the sons of Immer, etc.] These mentioned in the three following verses were also priests.  
Vers. 23. Also of the Levites; Jozabad, etc.] That is, the Levites that ministered 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 son of Hachaliah.] That is, Nehemiahs' relation of those things which he did, to wit, for the city 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 city: 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 month of Chisleu, in the twentieth year, as I was in Shushan the palace, etc.] Chisleu was their ninth month, containing part of our November and December; which is therefore observable, because hereby it appears that Hananis and his brethren, that were come now into Persia to Nehemiah, undertook their journey upon some business, as is most likely, for the good of the Church and people of God, even in the depth of winter: By the twentieth year here mentioned, is meant the twentieth year of the reign of Artaxerxes, for so much is expressed, chap. 2.1. And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king etc. and that it was Artaxerxes Mnemon, or rather that Artaxerxes who is called Longimanus or Longhand, because one of his hands was longer than the other, the same in whose seventh year 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 year of this Artaxerxes, chap. 13.6. whereas no historians reckon above one and twenty years of the reign 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 city 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 king's officers lived with him in the palace; yet it may be the palace was peculiarly called Shushan, as the city also was.  
Vers. 3. The remnant that are left of the captivity there in the province, are in great affliction and reproach, etc.] That is, their neighbours round about them do exceedingly despise them and wrong them; to which these Jews add as the reason of this, the wall of Jerusalem also is broken down, and the gates thereof are burnt with fire, that is, as Nabuchadnezzar 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 that Ezra had built the walls, and that the neighbouring nations had since done this mischief; but than it is likely they would have burnt the whole city, if not the Temple too.  
Vers. 4. I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven. That is, as prostrating himself in God's presence and happily with his face toward the Temple the place of God's presence, according to that 1 Kings 8.44. If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the Lord toward the city 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, etc.] That is, neither the moral, ceremonial, nor judicial laws.  
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 man's 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 God's hand, as other men's are.  
For I was the king's cupbearer.] This he adds, to show what interest he had in the king, to encourage him to move the king in this business.   

CHAP. II.  
Vers. 1. ANd it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, etc.] Nisan was their first month; this therefore was some four months after he first hard by Hanani of the distress of his brethren in Jerusalem, which was in the month of Chisleu, the ninth month, 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 cupbearer; for that this was the cause of his so long silence, is me thinks evident: First, because had he all this while ministered to the king, it is likely the king would have discerned his sadness and heaviness before this time: And secondly, because he would doubtless before this have made known his request to the king. This month Nisan contained part of our March and part of April; whence it appears that Nehemiahs' journey was in the spring of the year.  
Vers. 2. Wherefore the king said unto me, Why is thy countenance sad? etc.] And indeed if we consider that his sorrow and grief for the sad estate of his brethren, had been so long a time accompanied with much watching and fasting and prayer, it is no wonder thought the king presently discerned the alteration of his countenance, from that it had formerly wont to be.  
Then I was very sore afraid.] To wit, lest the king should suspect some evil or treacherous purpose fostered in his heart, in which case guiltiness of conscience doth usually distract the mind, and make the countenance pale and wan: (and therefore perhaps it was that he answered presently, vers. 3. Let the king live for ever, not only because it was the usual form of salutation when they were to speak to kings, but also because he desired to assure him of his faithful intentions towards him) or else rather, lest being pressed to discover the ground of his sorrow in such a public presence (for the queen was by, vers. 6. and therefore many also of his princes and nobles) if he should make no answer that might increase their jealousy of him, and if he should make known the cause of his grief, he might well doubt how his request would be taken, either by the king or his courtiers, or what inconveniences might follow thereupon; for both the greatness of the request he had to make, and the majesty of the king might in these regards be dreadful to him. To this some add also, that he might fear the king's displeasure, because it was not lawful for any mourner to come into the presence of the kings of Persia: and indeed it is, said, Esther 4.2. That none might enter into the king's gates clothed with sackeloth; but whether it can be hence inferred that none that were heavy and sad might stand before the king, it may well be questioned.  
Vers. 3. Why should not my countenance be sad, when the city the place of my father's sepulchers lieth waste, etc.] That is, the city where they lived and died: This argument taken from natural compassion, was most like to prevail with an heathen king.  
Vers. 5. If it please the king, and if thy servant hath found favour in thy sight, that thou wouldst send me unto Judah, etc. Hereby he seeks to intimate to the king, that it was his former favour to him that emboldened him to make this request, and that he desired it with a resolution however to submit to his will, and only sought it so fare as he should like well of the motion, to approve it as reasonable and fitting.  
Vers. 6. And the king said unto me (the queen also sitting by him) For how long, etc.] The queens sitting by is mentioned, not only because the relation of such particular circumstances, are good proofs of the truth of that which is related, but also happily to intimate that she was one that favoured Nehemiah, and did what she might to further his suit; which hath made some Expositors conceive that this was Esther the wife of Ahasuerus, but however in this question which the king propounded to Nehemiah, For how long shall thy journey be? and when wilt thou rerurn? he discovered his love to him, and that he was loath he should be too long absent from him.  
And I set him a time.] Some Expositors conceive that the time he prefixed for his return was after twelve years, because it is evident that so long he was governor of the province of Judea under Artaxerxes, to wit, chap. 5.14. From the twentieth year even unto the two and thirtieth year of Artaxerxes the king, which is twelve years, etc. but first, because the king demanding when he would return, as being loath he should be too long from him, it is not probable he would prefix so long a time: and secondly, because the building of the walls of Jerusalem, the work for which chief he now went, was finished in less than two months, chap. 6.15. in fifty and two days, more probable it is that at present he set a shorter time, when accordingly he did return; but then went again with commission of being governor there, and was their governor twelve years, though happily in that time also he often went to Artaxerxes into Persia.  
Vers. 7. Let letters be given me to the governor's beyond the river; that they may convey me over till I come into Judah.] This Ezra would not desire when he went to Jerusalem, because they had then occasionally spoken to the king of the providence of their God over those that served him; and therefore if he had desired a guard of soldiers, he suspected they would have derided his former boasting in God's defence and protection, Ezra 8.22. For I was ashamed to require of the king a band of soldiers and horsemen, to help us against the enemy in the way, because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him. But now Nehemiah not suspecting any such thing, nor having happily that cause to suspect it, required a safe conduct, and that no doubt lawfully.  
Vers. 8. And a letter unto Asaph the keeper of the king's forest, that he may give me timber, etc.] This forest of the kings out of which Nehemiah desired timber, was doubtless the forest of Lebanon, out of which Solomon had formerly his timber, 1. Kings 5.6. and this timber he desired was for beams; first, for the gates of the palace which appertained to the house, that is, the Temple; whereby either the building about the outward court is meant (for though the Temple was finished before, yet happily the gates and towers that belonged thereto were not set up,) or else rather, the palace, wherein formerly the kings of Judah dwelled, which was in a manner joined to the Temple, and therefore may here be called the palace that appertained to the house: and secondly, for the wall of the city, that is, the gates in several parts of the wall: and thirdly, for a dwelling house for himself, for the house, saith Nehemiah, that I shall enter into.  
Vers. 9 Now the king had sent the captains of the army, and horsemen with me.] To wit, to conduct him safe to the river Euphrates; from whence afterward he was by the governor's beyond the river, conveyed to Jerusalem.  
Vers. 10. When Sanballat the Horonite, and Tobiah the servant heard of it, etc.] Sanballat is called the Horonite, as it is thought, because he was the deputy Lieutenant of the Moabites: for Horonaim was a chief city in the land of Moab, Isaiah 15.5. My heart shall cry out for Moab, etc. for in the way of Horonaim they shall raise up a cry of destruction: and Jerem. 48.3, 4. A voice of crying shall be from Horanaim, spoiling, and great destruction; Moab is destroyed, etc. and Tobiah is called the servant the Ammonite, either because he had been a servant, a slave, however now he was in high place and esteem; or else, because now he was now the deputy Lieutenant, the king's vassal or servant, amongst the Ammonites: Now this Tobiah because his wife was a Jewish, had ever and anon advertisement of their affairs, and so wrought them great trouble.  
Vers. 11. So I came to Jerusalem, and was there three days.] That is, so long he rested himself after his journey. The like is noted of Ezra, Ezra 8.31, 32.  
Vers. 12. And I arose in the night, I and some few men with me, neither told I any man, etc.] To wit, that he might view the ruins of the walls round about, and the circuit of the city, and so might consider, what likelihood there was, that they should go be able to go through with the work, what provision it was fit should be made for the accomplishment thereof, and what places were most necessary to be first, and with most speed repaired: all which he desired to be informed of with all secrecy, before any body knew of his purpose, that he might be the better able to answer any thing objected, when it was propounded; and that there might be no talk of it till they were ready to set upon it, lest the enemies should do any thing to hinder them.  
Neither was there any beast with me save the beast that I road upon.] To wit, purposely to avoid noise.  
Vers. 13. And I went out by night, by the gate of the valley, etc.] Here the manner of Nehemiahs' going about the city is described, to wit, that taking advantage of the night for the greater secrecy, as is before said (and a moonshinie night it must needs be; for else he could not have seen in what condition the walls were) first he went out at the gate of the valley, which was before the Dragon well (so called as we may probably conceive, because of some statue of a Dragon there made, out of the mouth whereof the water came running out) and this some take to be the gate on the east-side of the city that led to the valley of Jehoshaphat, mentioned Joel 3.2. and others the western-gate, which was near to the valley of dead bodies, of which the Prophet speaks Jer. 31.40. and secondly, that from thence he went to the dungport, that is, the gate through which they carried the dung out of the city.  
Vers. 14. Then I went on to the gate of the fountain, and to the king's pool.] That is, to the gate which led to the fountain of Gihen, that ran into the king's pool, that is, the pool of Siloah, or Siloam, as it is called, John 9.11. for the gate of the fountain and the pool of Siloah are joined together, chap. 3.15▪ But the gates of the fountain repaired Shallum, and the wall of the pool of Siloah by the king's garden: and it was it seems called the king's pool, either because it joined to the king's gardens, chap. 3.15. or rather because it was made by Hezekiah when he turned the water course of Gihen thither, and so from thence into the city, 2. Chron. 32.30. Hezekiah also stopped the water course of Gihen, and brought it straight down on the westside of the city of David.  
Vers. 15. And turned back, and entered by the gate of the valley, and so returned] Out of which he went first, vers. 13. so that he either went round about the city; or else, not finding the way passable when he came to the king's pool, he turned back the same way he came, and so went again into the city to his lodgings.  
Vers. 16. Nether had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.] That is, the workmen that were afterward employed in the work, he did not so much as carry them with him to ask their advice.  
Vers. 19 But when Sanballat the Horonite, and Tobiah the servant the Ammonite, and Geshem the Arabian heard it, they laughed us to scorn, etc.] To Sanballat and Tobiah, mentioned before, vers. 10. here is another added that joined with them in opposing Nehemiah, to wit, Geshem the Arabian, that is, the king of Persias deputy lieutenant amongst the Arabians; and though it be said in the following words, that they charged them with an intent of rebelling against the king of Persia: What is this thing that ye do? will ye rebel against the king? yet because it is also said here before, that they laughed them to scorn & despised them; therefore some Expositors understand those words as spoken in a scoffing manner, and as it were to imply that they had undertaken a work, which poor wretches they would not be able to effect, and wherein they should be able to hinder them well enough.  
Vers. 20. But you have no portion, nor right, nor memorial in Jerusalem.] That is, you are appointed governor's in other countries; and besides you have no interest in us or in Jerusalem: neither is there any memorial of you or your progenitors to be found among us, and why then do you intermeddle with that which belongs not to you?   

CHAP. III.  
Vers. 1. THen Eliashib the high priest risen up with his brethren the priests, and they built the sheep-gate, etc.] Eliashib was the son of Joiakim, and grandchild of that Jeshua, who went up at first from Babylon with Zerubbabel; and so being now high priest, with his brethren the priests he undertook the building of the sheep-gate; and that because this gate either joined to the Temple, or was near to it, and was so called from the sheep-market, which for the conveniency of the Temple was near to it; as was also the sheep-pool, called Bethesda, John. 5.2. where the sheep were washed appointed for sacrifices, before they were brought into the Temple. As for these following words, they sanctified it, and set up the doors of it, the meaning is, that first they cleared it from the rubbish and ruins wherein it lay: secondly, that they repaired it, and raised it up again in its former beauty and splendour: and thirdly, having finished it they did then by prayer dedicate it to the Lord, and in it, as the first fruits, all the rest of the building, desiring him to uphold and maintain it against all the adversaries of Judah and Jerusalem. Indeed to this some add that it was also sanctified by the priests working upon it, in regard whereof it gained the more respect: but though I doubt not but some of the priests might put their hand to some part of the work, out of their zeal to the service, and for the encouragement of the people; yet I conceive both here and elsewhere in this chapter the building of the gates and wall is ascribed to those that bore the charge of the work, that did not work themselves, but at most did only oversee it, and take care that it was done: and this the priests did not only for the sheep gate itself, but also for a good part of the wall adjoining even to the tower of Meah they sanctified it, unto the tower of Hananeel, where by the tower of Meah is meant a tower not fare from the sheep-gate, so called as is thought, because it had an hundred pinnacles, or was an hundred cubits high, or some such like reason (for Meah signifies an hundred) and by the tower of Hananeel a tower further northward, mentioned again Zach. 14.10.  
Vers. 3. But the fish gate did the sons of Hassenaah build] This was doubtless on the northwest of Jerusalem in the city of David, towards the sea, as appears also by that which is said of Manasseh, 2. Chron. 33.14. He built a wall without the city of David, on the west side of Gihen in the valley, even to the entering in of the fish gate, etc. It was called the fish gate, because they brought in their fish from the sea coasts of Tyre and Sydon at that gate, according to that, chap. 13.16. There dwelled men of Tyre therein which also brought fish, etc. and had happily their market for the selling of their fish not fare from it: it is mentioned again, Zeph. 1.10, There shall be the noise of a cry from the fish gate.  
Vers. 5. And next unto them the Tekoites repaired, etc.] That is, some of the inhabitants of Tekoa, for other of them also repaired in another place, as it is expressed afterward, vers. 27. but yet it was only the common people amongst them that did what was done; for concerning their nobles, there is a clause of exception added, but the nobles put not their necks to the work of the Lord, that is, the nobles would not do any service herein to their Lord the God of Israel, because their arrogancy in regard of their greatness was the cause of their refusing their help in this work, as pretending they would not be taxed, nor have any such burden imposed upon them: their folly is noted herein, that they refused to put their necks to his work, who is the nobles Lord as well as the common peoples.  
Vers. 6. Moreover, the old gate repaired Jehoiada.] So called happily because it was the oldest of all the gates in Jerusalem; and this was also, as is generally held, on the north-side of Jerusalem.  
Vers. 7. And next unto them repaired Melatiah, etc. unto the throne of the governor on this side the river.] It seems there was formerly in this part of the wall a palace or place of judicature, where those that were appointed governor's under the Babylonian and Persian kings over all the country on this side Euphrates, did use to sit in judgement; unto which place these men of Gibeah and Mizpah and others here mentioned did repair the wall: and that palace where had been the throne of the governor, some Expositors conceive, was repaired by Nehemiah and his servants (he being now governor of Judea) whence are those expressions, chap. 4.16. The half of my servants wrought in the work, and the other half of them held both the spears, the shields, etc. and 5.16. I continued in the work of this wall, etc.  
Vers. 8. And they fortified Jerusalem unto the broad wall.] That is, they repaired the wall unto that place where the wall was made much broader than in other places, and therefore called the broad wall; and so having brought the work so fare, there they left off building, because here it was not ruined, and therefore needed no repairing; in which sense it may be read according to the translation noted in the margin, They left Jerusalem unto the broad wall.  
Vers. 9 And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem.] For Jerusalem, being part in Judah and part in Benjamin, had accordingly two several rulers; and this Rephaiah was ruler of one of them, and Shallum, vers. 12. was ruler of the other.  
Vers. 11. And Hashub the son of Pahath-moab, repaired the other piece, and the tower of the furnaces.] That is, the next portion of the wall set out to be repaired, wherein also was the tower of the furnaces, so called happily, because either in the tower itself, or in the street adjoining there were many furnaces.  
Vers. 12. Shallum the son of Haloesh the ruler of the half part of Jerusalem.] See above, vers. 9  
Vers. 13. The valley gate repaired Hanun, etc.] See chap. 2.13.  
Vers. 14. But the dung-gate repaired Malchiah the son of Rechab.] That is, of the famous family of the Rechabites.  
Vers. 15. But the gate of the fountain repaired Shallun.] See chap. 2.14.  
Unto the stairs that go down from the city of David.] That is, from mount Zion (which was called the city of David) into the lower part of Jerusalem.  
Vers. 16. After him repaired Nehemiah, etc.] Here gins the repairing of the wall about mount Zion, wherein stood the Temple and the palace of the kings of Judah; and the first part of this wall was repaired by one Nehemiah the son of Azbuck the ruler of the half part of Bethzur, and so as fare as to the pool that was made, and unto the house of the mighty; and by the pool that was made, is meant a pool not natural, but made by art, to wit, by Hezekiah, 2. Kings 20.20. yet this was not the pool of Siloah mentioned in the former verse (for that was happily a natural pool, and was in the lower part of Jerusalem) but another in mount Zion, called therefore the upper pool, 2. Kings 18.17. and by the house of the mighty, is meant some house built for David's worthies, or some house where the garrison soldiers for the city lay, or where youths were taught to handle their arms.  
Vers. 17. After him repaired the Levites.] It may be, because the wall here was over against the Temple.  
Vers. 19 The ruler of Mizpah, another piece over against the going up to the armoury at the turning of the wall.] To wit, the city armoury, to which that place of solomon's seemeth to allude, Cant. 4.4. Thy neck is like the tower of David builded for an armoury: it is evident that the house of the forest of Lebanon, which Solomon built, was for many generations a magazine of arms for the kings of Judah (for thence is that, Isa. 22.8. Thou didst look in that day to the armour of the house of the forest) and therefore it may be it was that house that is here meant; or if not so, it may be they had several arsenals or armouries, one for the city armoury, and another for the king's magazine; or that this was some place where anciently there had been an armoury before the house of Lebanon was built.  
Vers. 22. And after him repaired the priests, the men of the plain.] To wit, the men that inhabited the plain country about Jerusalem, 2. Sam. 2.28. chap. 12.28.  
Vers. 24. Binnui the son of Henadad, another piece from the house of Azariah, unto the turning of the wall.] This is thought to be the turning of the wall from the south to the east.  
Vers. 25. Palal the son of Uzai, over against the turning of the wall, and the tower which lieth out from the kings high house, that was by the court of the prison.] Prisons have often courts and yards for the prisoners to walk in and refresh themselves, and so it seems had this; we see there is often mention of the court of the prison, whereinto they cast the Prophet Jeremiah, Jer. 38.7.13. and 32.2.  
Vers. 26. The Nethinims dwelled in Ophel, unto the place over against the water-gate, etc.] By Ophel, or the tower, is meant that high tower spoken of in the former verse; and the gate here mentioned was, I conceive, called the water-gate; either because all the waters that came by water courses or pipes under ground into the city, came into one channel in some place near to this gate; or else, because there was some passage thereabouts to convey away the water that ran along in the several channels of the city. The work of the Nethinims was to carry wood and water to the Temple; and therefore it was the more convenient for them to dwell in Ophel, which was so nigh to the water gate.  
Vers. 27. After them the Tekoites repaired.] See vers. 5. Some say they were the priests that dwelled in Tekoah.  
Vers. 28. From above the horse-gate repaired the priests.] This horse-gate, which is said to have been towards the east, Jer. 31.40. was so called perhaps, because there were in that place some chief stables for horses, or some place where they practised the art of horse riding, or because they went usually with their horses out of that gate to water them in the brook Kidron, or to breathe them in the valley of Gehinnom: yet there was a gate also called by the same name in the king's palace as we may see, 2. Chron. 23.15. when she was come to the entering of the horse-gate by the king's house, etc. which is thus expressed, 2. Kings 11.16. and she went by the way by which the horses came into the king's house.  
Vers. 29. After him repaired also Shemaiah, the son of Shechaniah, the keeper of the east gate.] To wit, of the Temple.  
Vers. 32. And between the going up of the corner into the sheep-gate, repaired the goldsmiths and the merchants.] Concerning this sheep-gate, see vers, 1. there the description of this repairing the city wall began, and there it ends.   

CHAP. FOUR  
Vers. 2. ANd he spoke before his brethren and the army of Samaria, and said, etc.] That is, wherever he came among his own countrymen and people, or amongst his fellow governor's of the neighbouring countries, and the garrison soldiers in Samaria, he inveighed against the attempt of the Jews, and that in a scoffing manner; to wit, either thereby to make known, that they need not be troubled about it, they should have time enough to hinder the work, unless they could hope to finish it in a day, (and so by God's providence the Jews were not opposed at first,) or else to incense them to take up arms against them, alleging that both their attempt was insufferably proud and dangerous, and also that the men that undertook it were weak and beggarly, such as might easily be resisted, What, saith he, do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? they would never surely undertake this work, if they did not think both to begin and finish it in a day, and so to offer up sacrifices, as they used to do at the dedication of any great building, when it was completely finished: and that because they may well assure themselves, if they be any longer while about it, their neighbours will soon gather themselves together, and hinder their fortifications; will they revive the stones out of the heaps of the rubbish that are burnt? as if he should have said, They can never effect this work (though there were nothing else to hinder them) even for want of materials, for want of stones; unless they hope to glue together their old stones again, which were knocked to pieces and burnt to powder, and so make stones of rubbish; which he calls reviving the stones out of the rubbish, to intimate that their attempt was as ridiculous and mad, as if they should undertake to revive and raise up a dead man out of the grave, that was already turned to dust and ashes.  
Vers. 3. Even that which they built, if a fox go up, he shall even break down their stone wall.] Because foxes use in the night to scrape through walls of earth, that they may come to their prey; Tobiah in these words, to scoff at the weakness of the walls which they could make in such haste, saith, that when they had done the most they could, if they did finish them, they would be so slightly done, that a fox might make a way through them, or scrape them down.  
Vers. 4. Hear, O God, for we are despised, etc.] Thus spoke Nehemiah when the reports of the scoffs of these adversaries was brought unto him.  
And give them for a prey in the land of captivity.] Let them be carried away captives, and there made a prey to their enemies.  
Vers. 5. And cover not their iniquity, and let not their sin be blotted out from before thee.] That is, let not their iniquity pass unpunished: for he doth not pray against their conversion, but desires the Lord, that in case they proceeded on in this their impiety, he would manifest his wrath by pouring his judgements upon them.  
For they have provoked thee to anger before the bvilders.] That is, in reproaching the bvilders of thy city, employed by thy appointment, they have reproached thee: so that we desire them to be punished, not out of any private grudge or desire of revenge, but that thy glory may be vindicated.  
Vers. 6. So built we the wall; and all the wail was joined together unto the half thereof.] That is unto the half height thereof.  
Vers. 10. And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish, etc.] That is, the men of Judah also began to murmur and complain, that by reason there was still so much rubbish, and the strength of the bearers of the burdens was so much decayed, they should never be able to go through with the work, at least not make it defensible, ere the enemies would set upon them; for if the trench about the wall, the chief help to keep off the enemy were not cleared of the rubbish, all they had done would be to no purpose.  
Vers. 12. When the Jews that dwelled by them, came, they said unto us ten times, etc.] That is, oftentimes: see the note, Gen. 31.7. Though these Jews, that dwelled amongst the Samaritans, and those other neighbouring nations, that now banded together against the building of Jerusalem's walls, durst not join themselves with their brethren to help them in their work; yet secretly it seems some of them came to Jerusalem, to inform them of the conspiracy of their enemies against them. As for the intelligence they brought them, some conceive that the ways that led from Jerusalem to Samaria, are intended in those words: from all places whence ye shall return unto us, they will be upon you. But others, and I think more probably, understand it of all places about the city, from whence the bvilders of the wall should return into the city, where the Jews were when they gave them this intelligence, from all places whence ye shall return unto us, they will be upon you; that is, they will on a sudden beset the city, and assault it on every side; when you shall leave your work and return to us into the city, either to eat or to rest and refresh yourselves from the several places round about the city, where you are now employed in building the walls, on a sudden they will break in upon us.  
Vers. 13. Therefore set I in the lower places behind the wall, and on the higher places, etc.] That is, hearing by the consonant report of our brethren that came from several places, that our adversaries had a purpose to assault us, I caused the people to give over their work, and to arm themselves to keep off the enemy; and to that end I set some of them beneath behind the wall, and others above in the towers and other fortifications, to beat off the adversaries, and keep them from entering the city.  
Vers. 15. We returned all of us to the wall, every one unto his work.] That is, when the enemies, hearing that their purpose was discovered, gave over their intended invasion of the city, and so their counsel was brought to nought, we having notice thereof returned to our work; which was a while given over, that we might be in a readiness to withstand the enemies if they had come against us.  
Vers. 16. The half of my servants wrought in the work, etc.] That is, though we returned to our work again, when we heard that the enemy had given over their plot of coming suddenly upon us to fight against us; yet after this we were the more careful to be in a readiness to resist them, lest they should again at some other time renew their conspiracy; to which end, first, there was never but half of my servants (that is my household servants and guard, or trained bands, whose captain Nehemiah was) employed in building the wall; the other half stood always ready armed to keep off the enemy if occasion should be: and secondly, even those that were employed in building were also always armed, as is expressed; vers. 17. They which builded on the wall, and they that bore burdens with those that laded; every one with one of his hands wrought in the work, and with the other hand held a weapon.  
And the rulers were behind all the house of Judah.] To wit, to oversee them, and encourage them in their work, and sometimes perhaps when need was to help them too.  
Vers. 17. Every one with one of his hands wrought in the work, and with the other hand held a weapon.] That is, even they also that wrought in the building were also always armed, ready at all assays to have joined with the rest in resisting the enemy if he had set upon them: literally this cannot be understood; for how could they build the wall or lay burdens upon the shoulders of those that bore them, and yet all the while hold their weapons in one of their hands? It is therefore a proverbial kind of speech, signifying only that whilst they were busiest in building, they had also their weapons ready at hand, to fight against the enemy if need were; for so Nehemiah explains this phrase in the following words. vers. 18. For the bvilders had every one his sword girded by his side, etc.  
Vers. 22. Likewise at the same time said I unto the people, Let every one with his servant lodge within Jerusalem, etc.] That is, he gave charge to the people that none of them should go out of the city to lodge, and that because he would have them always in a readiness to keep their turns, both of watching by night and of working by day.  
Vers. 23. Saving that every one put them off for washing.] To wit, either their garments or their bodies: for upon occasion of legal pollutions the Jews did wash their bodies often.   

CHAP. V.  
Vers. 2. THere were that said, We, our sons and our daughters are many: therefore we take up corn for them, etc.] That is, having a great charge of children, that which we earn will not maintain us; and therefore we are constrained, whilst we work for the public, to take up corn upon use of the nobles, and rulers, and rich men amongst us, to keep us from starving, and that by pawning or selline our children to them for servants, till we can redeem them; which we are never like to do, as is expressed, vers. 5. We bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already, neither is it in our power to redeem them; so that we are in as bad or worse a condition, then when we were bondslaves in Babylon; and the having of many children, which is of itself a great blessing of God, is turned to us as a bitter curse.  
Vers. 3. We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.] Even those that had not so great a charge of children were forced to mortgage their estates, because of the dearth that was amongst them.  
Vers. 4. There were also that said, We have borrowed money for the king's tribute, etc.] That is, though we had sufficient to sustain the charge of ourselves and families, yet not also to defray the tribute that was laid upon us; but even to pay that, we have been constrained to mortgage our lands and vineyards: for though the Jews had liberty given them to return from Babylon into their own country, yet they were to pay tribute there, as is evident, Ezra 4.13. If this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the king: and chap. 7.24. Also we certify you, that touching any of the Priests, and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom upon them.  
Vers. 5. Yet now our flesh is as the flesh of our brethren, our children as their children.] That is, we are reasonable creatures, as well as they, not beasts; yea Israelites of the seed and lineage of Abraham as well as they, not heathens; though they use us as if we were not such.  
Vers. 7. And I set a great assembly against them.] To wit, both of those that were oppressed, and those of the better sort in the congregation, that were not tainted with this sin: yea perhaps he called a general assembly of all the elders of Israel, that the sight of the multitude of those that cried out against them, and the hearing of so many of their brethren protesting against this which they had done, and Nehemiahs' reproof in this public assembly, all this together might humble them the more, and make them even ashamed of the evil they had done; which was according to that the Apostle adviseth concerning public offences, 1. Tim. 5.20. Them that sin rebuke before all, that others also may fear.  
Vers. 8. We, after our ability, have redeemed our brethren, etc.] That is, we have done what in us lay to free our brethren from their bondage in Babylon, and will you make them bondslaves again, only to pay your useries and unjust exactions? even the bringing of the Jews out of Babylon, may be this redeeming of the Jews, whereof Nehemiah here speaks: yet happily the liberty granted by the Persian kings to the Jews, that who would might return to their own country, did not extend to those that had been bought and sold; and therefore perhaps both Nehemiah and others had with their money redeemed many of those that were so sold, and so brought them also out of Babylon.  
Vers. 10. I likewise, and my brethren, and my servants, might exact of them money and corn.] To wit, for money we have lent them: or as a recompense of our public employments.  
Vers. 11. Restore, I pray you, to them, even this day, their lands, etc.] To wit, remitting the debt for which they were mortgaged; for that he did require them to remit the debt, as well as to restore the mortgage, is evident by their answer, vers. 12. We will restore them, and will require nothing of them.  
Also the hundred part of the money and of the corn, etc.] To wit, which they paid every month by way of use for the money, corn, etc. which they had borrowed; as for instance, if they borrowed an hundred pounds, for a month's loan they paid one pound, and for a twelvemonth twelve pound; all which since they had unjustly exacted of their brethren, Nehemiah calls upon them to restore it again.  
Vers. 12. Then I called the priests, and took an oath of them, that they should do according to this promise.] Some Expositors conceive, that some of the priests being guilty of this sin of oppressing the people by taking usury of them, out of respect to their office, Nehemiah called them to him by themselves in private, and took an oath of them, that they should also do according to that which the people had promised; but I rather think, that it was the people of whom he took the oath, of whom it is said in the foregoing words, that they promised to do all that Nehemiah had required of them, and that the priests were called, either because it was the custom that the priests did give the oath to those that were sworn, or at least, because being sworn in the presence of the priests, who were the messengers of the Lord of hosts, the adjuration might be the more solemn and sacred, and those that were sworn, might be the more religiously affected with it.  
Vers. 13. Also I shook my lap, and said, So God shake out every man from his house, and from his labour, etc.] That is, may God so cast him out of his house, lands, and estates, (which is here called his labour, because he means that which he had gotten by his labour) that performs not this promise, as by shaking of my lap, any thing that were therein would be now cast out of it; so that this ceremony of shaking his lap, was much like that of Paul's shaking his raiment, Acts 18.6. though that was to signify another thing, namely, that he was clear of the blood of the Jews, that would not embrace the truth he had taught them; he shook his raiment, and said unto them, Your blood be upon your own heads, I am clean: and that also when Christ appointed his disciples, Matth. 10.14. to shake off the dust from their feet, as a witness against those that would not receive them.  
Vers. 14. Moreover, from the time that I was appointed to be their governor, etc.] To show, how unreasonable a thing it was in the richer sort to take usury of their poor brethren, he puts them in mind, that merely because he would not over-burden the people, all the twelve years that he had been their governor, he had lived wholly upon his own personal estate, and neither he nor his brethren had eaten the bread of the governor, that is, the allowance of bread and other necessaries, which had been always given by the people, for the daily provision of their Governor and his family: As concerning the twelve years here mentioned, wherein Nehemiah had been their governor, see chap. 2.6.  
Vers. 15. But the former governor's that had been before me, were chargeable unto the people, etc.] To make it the more apparent, how loath he was to be chargeable to the people in regard of their poverty, and so by consequence to imply what an unmerciful act it was in the richer sort to oppress them with usury, he shows here, that though he might have challenged a yearly allowance for his maintenance, because all the governor's had it that were before him, yet he required no such thing of them; The former governor's had taken of them bread and wine, that is, a certain quality of bread and wine, and such other necessaries, besides forty shekels of silver, to wit, for every day, or of the head of every family; but he durst do so. But now by the former governor's, I do not conceive that Zerubbabel and Ezra are meant; but rather those governor's, which after Zerubbabels' death till Nehemiahs' coming had the chief sway of government amongst the Jews, for Ezra was not sent as a governor, but as a scribe to teach them what they ought to do.  
Yea, even their servants bear rule over the people.] That is, they also exacted what they pleased of the people.  
Vers. 16, Yea, also I continued in the work of this wall.] Though in the third chapter, where it is fully expressed by whom the several parts of the wall were repaired, there is no mention of any particular part thereof undertaken by Nehemiah; yet he might well say, that he continued in the work of the wall, because he was continually employed in the oversight of the work, and was still with them, to direct and encourage the bvilders; yea, and because his servants were employed too where most need was, to help in the work, as it follows in this verse, and all my servants were gathered thither unto the work: though he lived wholly upon his own private means, yet both he and his were still employed in the public service.  
Neither bought we any land.] Though the people being many of them much indebted, he might have had great bargains of them: and this is alleged as a proof, that neither he nor his sought to advance themselves; but only sought the good of the people.  
Vers. 17. Moreover, there were at my table an hundred and fifty of the Jews and rulers, etc.] The charge he was at in entertaining so many of the rulers, people, and strangers daily at his table, is here alleged, (to wit, during the time of his being in Jerusalem: for it is likely that he was often away in Persia, and this charge constantly for twelve years together, would otherwise have spent a king's estate,) first, because hereby the people were much eased; for a heavy burden it would have been to them, if all this had been done at the common charge: and secondly, because this circumstance did much commend his not taking from the people that which the former governor's had taken of them for their maintenance, to wit, that he was put to so great charge, and yet he defrayed it all of his own private means.  
Vers. 18. Also fowl were prepared for me, and once in ten day's store of all sorts of wine.] That is, besides the ordinary provision prepared for every day, every tenth day I feasted them more liberally, and gave them store of all sorts of wine.   

CHAP. VI  
Vers. 2. SAnballat, and Geshem sent unto me, saying, Come, let us meet together in some one of the villages, in the plain of Ono, etc.] Which was in the tribe of Benjamin, chap. 11.30, 35. 1. Chron. 8.12. It is likely therefore that Sanballat appointed this place for their meeting, so near to Jerusalem, that Nehemiah might be the more easily induced to come thither; but, saith Nehemiah, they thought to do me mischief; that is, to slay me, or at least, to make me their prisoner.  
Vers. 5. Then sent Sanballat his servants unto me, in like manner, the fifth time, with an open letter.] He sent the letter open, either to imply that what was written in that letter was no secret thing, but what was common in every man's mouth; or else that the messenger might show it to others of the Jews before he came to Nehemiah, and so with the contents thereof might discourage them.  
Vers. 6. It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebel.] That is, that you may not think I pretend a rumour, when there is no such thing; I will name you one in particular who will confidently aver it, and that is Gashmu, or Geshem, vers. 2. the king of Persia his deputy Lieutenant in Arabia; and that because hereby also you may see how fare the rumour is spread, and that their be some no mean men that will maintain it.  
Thou buildest the wall, that thou mayest be their king, according to these words.] According to this report which is abroad of you.  
Vers. 7. And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah.] That is. we have now a king again of our own nation, and shall not be in bondage any longer to foreign princes. I find some Expositors of opinion, that such a rumour was indeed spread abroad concerning Nehemiah, and that it was raised by occasion of the prophecies of Haggai and Zachariah, concerning the near approach of Christ's kingdom; which were by some perverted, as if they had been spoken of Nehemiah. But I think it may as well be supposed that there were no such rumours; but that they were merely forged by Sanballat to scare Nehemiah, and in hope he would thereupon come to them to clear himself: for so Nehemiah answers, vers. 8. There are no such things done as thou sayest, but thou faignest them out of thy own heart.  
Come now therefore, and let us take counsel together.] That is, let us meet and advise in a friendly manner, that we may see whether this report be true, and if it be false, what course is to be taken to discover your innocency, and to prevent the king of Persiaes' displeasure against us.  
Vers. 10. Afterward I came unto the house of Shemaiah the son of Delaiah, etc. who was shut up.] It seems this Shemaiah was a priest of the course of Delaiah, 1. Chron. 24.18. and therefore called here the son of Delaiah, and that accordingly he had his house in the Temple: but withal it is evident, that he was accounted a prophet, though he was indeed a false prophet, and was hired at this time by Tobiah and Sanballat, to prophesy of the danger that was coming upon Nehemiah, purposely that he might be terrified and be won to hid himself, and so the hearts of all the people might be discouraged likewise, and some advantage by this means might be taken against them: why it is here said he was at this time shut up, the judgement of Expositors is divers: the most probable reasons that I find given for it, are, that he shut up himself, either first, to make a show of a desire to retire himself that he might pray with the greater liberty, and receive some revelation from God: or secondly, out of a pretence of fearing some sudden attempt that would be made upon the city, which caused him to shut up himself, that he might keep out the enemy: or thirdly, that he did it as a prophetical sign that such dangers were coming upon the city that men should be glad to shut up themselves, assaying thereby to hid themselves from the enemy: whereof when Nehemiah heard, for this very cause it was that he came to him.  
And he said, Let us meet together in the house of God, within the Temple, and let us shut the doors, etc.] And thus under a pretence of persuading Nehemiah to shut up himself in the Temple that his enemies might not come at him, he sought by Nehemiahs' cowardice to discourage all the people, as is before noted, and withal might have a purpose to deliver him up into their hands, having him thus fast shut up, that he could not escape to hid himself.  
Vers. 11. And I said, Should such a man as I flee? etc.] Being called of God to do what I do, and being at present the chief magistrate and governor of this city, who am therefore to take care for the defence of the people, and to give them all possible encouragement both by word and deed, Should I flee, and that into the Temple, like a malefactor that sought to take sanctuary there? Surely this were the ready way utterly to discourage the people, and to bring a reproach both upon myself and upon them, as if I did distrust the providence and protection of God; and therefore were it to save my life, I would not do it. This I conceive was the full meaning of these words of Nehemiah; yet some think also that he refused to go into the Temple, because it was not lawful for any but the priests to go in thither, Numb. 3.38.  
Vers. 12. And lo, I perceived that God had not sent him, etc.] To wit, both by the advice he gave, because it tended to the hurt of God's people, and to beat him off by terrifying him from the work, which God had given him in charge; and likewise afterwards by the event, because the enemies came not that night to seize upon him, as Shemaiah had prophesied they would.  
Vers. 15. So the wall was finished, in the twenty and fifth day of the month Elul, etc.] The very doors of the gates being then also set up; which was not done before vers. 1. The whole work was finished on the twenty fifth day of the month Elul (which was their sixth month, agreeing most what with our August, and shows that they undertook the work in the height of summer, when the days were at the longest, and the season every way most seasonable for building) and so all was dispatched in fifty and two days, to wit, from the time that they first began the repairing of the wall. Indeed, because it seems impossible that so great a work should be finished in so short a compass, to wit, fifty two days, which was not full two months, therefore some Expositors understand these fifty two days to be meant of the time after the stone wall was finished, and that message was sent from Sanballat and Tobiah, whereof mention is made vers. 2. but because no such thing is here expressed, I rather understand it of the time wherein the whole work was finished. And indeed if we consider, first, that the walls and towers were not wholly razed to the ground, but only battered and broken, and had many breaches in them: secondly, that there was a multitude of people who round about the city in several places at one time were employed in the work, and did with much earnestness follow it: and thirdly, that it was indeed finished to the astonishment of the enemies, vers. 16. before they dreamt it could have been done▪ And it came to pass, that when all our enemies heard thereof, and all the heathen that was about us saw these things, they were much cast down in their own eyes, for they perceived this work was wrought of our God: I say, considering all these things, it needs not seem so incredible that the work was begun and perfected in fifty two days.   

CHAP. VII.  
Vers. 1. WHen the wall was built, and I had set up the doors; and the porters and the singers, and the Levites were appointed] By the Levites, thus distinguished from the porters and singers, are meant such of the Levites, as were to attend upon the priests in their office: and the meaning of this clause is, either that Nehemiah did choose out and appoint some of these to perform some solemn service at the dedication of the walls by way of thanksgiving to God; or else that such of the porters, singers, and Levites, as had been some way employed about the building, were now appointed again to return to their service in the Temple.  
Vers. 2. I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem.] To his brother or kinsman Hanani (who first brought him word of the sad estate of Jerusalem, chap. 1.1, 2.) and to Hananiah the ruler of the palace, he gave charge over Jerusalem; that is, to see that the gates were carefully shut and opened in due time, and a sufficient watch for the better guard of the city always maintained.  
Vers. 3. And while they stand by, let them shut the doors, and bar them.] That is, let not those that have the charge of shutting and barring the gates, appoint or send others to do it for them; but let them at least stand by themselves and see it done as it should be. Some indeed conceive that this is spoken of Hanani and Hananiah, to wit, that they were to see the gates shut up themselves: but the words seem more clearly to import, that it is spoken of them that by Hanani and Hananiah should be appointed to this service.  
And appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.] That is, every one to watch in that part which was nearest to his own dwelling; those that dwelled in the west parts of the city were not to be called to watch on the walls on the east-side, etc.  
Verse 4. Now the city was large and great, but the people were few therein and the houses were not builded.] So that there was no proportion betwixt the walls without, and the houses of the city within; nor were the inhabitants sufficient for the defence of the walls in so large a circuit: which is alleged here as the reason why Nehemiah undertook the numbering of the people, according to their genealogies, as is related in the following verse. Some indeed of the chief of the inhabitants were careful to build themselves stately and fair houses, Haggai 1.4 Is it time for you, O ye, to dwell in your cieled houses etc. but the whilst it seems the most of the houses lay ruinated and unbuilt: and though there came out of Babylon with Zerubbabel forty two thousand three hundred and sixty, Ezra 2 64. yet the greatest number of these happily chose to seat themselves in some other part of the country, rather than in Jerusalem: either because of the misery that had befallen the inhabitants of this city formerly, when it was taken by the Chaldees; or because they found the city unfit to dwell in.  
Vers. 5. And my God put into mine heart, to gather together the nobles and the rulers, and the people, that they might be reckoned by genealogies.] To wit, that knowing the number of the people according to their several genealogies, first, those families that belonged to Jerusalem might be appointed to dwell there: secondly, that as need was found, others might be also called in to inhabit Jerusalem, though their progenitors had not dwelled there: thirdly, that according as men were found able they might be appointed to lend aid to the rebuilding of those houses in Jerusalem that lay in the rubbish. This assembly was gathered upon the first day of the seventh month, chap. 8.2. when they were first prepared by the hearing of the law, that they might the more willingly undertake what was imposed for the common good; and then order was taken for these things, chap. 11.1. The rest of the people cast lots to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities, etc.  
And I found a register of the genealogy of them which came up at the first, etc.] For their better proceeding a precedent was sought of their former numbering the people in the days of Zerubbabel, and this register was found that follows in the next verse, which in many things differs from that Ezra 2.1. and therefore it is thought that that in Ezra was taken and written when they were preparing to come out of Babylon; this, when they were come into Judea.  
Vers. 6. These are the children of the province, etc.] What is to be noted for the understanding of this register of the genealogy of them that returned out of Babylon, we may see in the notes upon the second chapter of Ezra.  
Vers. 70. And some of the chief of the fathers gave unto the work.] Some conceive that this is still a continuation of the register that was found, mentioned above vers. 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple, etc. And whereas it may be objected, that there is a great deal of difference betwixt that which is said to be given there, Ezra 2.69. and that which here is said was given; to this they answer, that all that was given by the encouragement of Cyrus, both by Jews and Persians, is there set down; here, only that which was given by the Jews. But I rather conceive with other Expositors, that the register that was found, mentioned vers. 5. ended with the former verse, and that here now is added what was collected after the people were numbered by Nehemiah, according to the precedent of the register that was found: for as there was a collection of money and other things made, when they were numbered according to their genealogies in Zerubbabels' time, at their first coming out of Babylon, Ezra 2.68. so was it now also, only that was merely for the building of the Temple, this was partly for the service of the Temple (for why else were so many priests garments given, mentioned in the following words) but in part also for the rebuilding of the city. See above, vers. 4.  
The Tirshatha gave to the treasure.] That is, Nehemiah, chap. 10.1. and 8.9. Now those that sealed were Nehemiah the Tirshatha, etc. See the note also Ezra 2.63.  
Vers. 73. So the priests, and the Levites, and the porters, etc.] See the note, Ezra 2.70.   

CHAP. VIII.  
Vers. 1. ANd all the people gathered themselves together as one man, etc.] To wit, on the first day of the seventh month, vers. 2. which was the feast of trumpets, Levit. 23.24. and not many days after the wall was finished, which was on the twenty fifth day of the sixth month, chap. 6.15. Some Expositors conceive that this is but only a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea, and which were before more briefly related by Ezra, Ezra 3.1. etc. and that, first, because as the second chapter of Ezra ends, and the third gins, so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin: and secondly, because it is not likely that Ezra, being sent to instruct the people in the Law of God, would suffer them so long, to wit, till Nehemiahs' coming, to be ignorant of the main duties of God's worship and service, as it seems now they were, vers. 14. And they found written in the Law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month, etc. But these reasons are too weak to win us to admit of such a confusion in the order of the history: rather therefore I conceive, that what is here related was done in Nehemiahs' time, after the wall was finished, as is above related. The place where they met together was, as is here added, the street that was before the water-gate; a gate mentioned before, chap. 3.26. and in the street hereof it seems the people were assembled, because the court of the Temple could not contain such a multitude.  
And they spoke unto Ezra the scribe to bring the book of the Law of Moses, etc.] See the note Ezra 7.1. and 6.  
Vers. 4. And beside him stood Mattithiah, etc.] To wit, as witnesses ready to approve and maintain the truth of that which from the Law of God should be delivered to them, and in their turn also to perform the work.  
Vers. 7. Also Joshua, and Bani, etc.] That is, not only Ezra did thus expound the Law unto the people, but others also of the priests and Levites caused the people to understand the Law, because they could not all conveniently hear Ezra, they were divided into several companies, and in each of them there were pulpits or scaffolds erected, as may be gathered, chap 9.4, from whence they read and expounded the Law unto them, there being several teachers in each place that might successively discharge that work.  
And the people stood in their place.] To wit, some in one company, and some in another, according to their divisions.  
So they read in the book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading.] It is a weak conceit of some popish Expositors, that they did read only that in the Syriak tongue to the people, which in the original book was written in Hebrew, and that because the people, since their return out of Babylon, did neither speak, nor perfectly understand the Hebrew tongue, but the Syriak only; for the words do plainly import that they expounded that which they read to them.  
Vers. 9 And Nehemiah which is the Tirshatha.] See Ezra 2.63.  
This day is holy unto the Lord your God, mourn not nor weep.] That is, this day the Lord hath appointed to be consecrated to him, as a holy day of spiritual rejoicing and feasting together, Numb. 10.10. In the day of your gladness, and in your solemn days, and in the beginnings of your months ye shall blow the trumpet, etc. and therefore be comforted and cheer up your hearts with the assurance of God's mercy, and make not yourselves unfit for the service of this day by your excessive and unseasonable mourning.  
For all the people wept, when they heard the words of the Law.] Because they they perceived by that they had heard from their teachers, how many ways they had broken the Law of their God, and had by that means provoked the Lord to pour forth those judgements upon them, which they saw he had long since threatened against those which did not obey his commandments.  
Vers. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, etc.] This is meant of their feasting together with their peace-offerings, to which he adds, and send portions unto them, for whom nothing is prepared, that is, to the poor, the fatherless, and widows; which was according to the Law, Deut. 16.14. Thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, etc. and the Levite, the stranger, the fatherless, and the widow, etc.  
For the joy of the Lord is your strength.] That is, your rejoicing in the Lord his love and favour and manifold mercies, which he hath of late conferred upon you, and doth still continue to you, is that whereby you must be strengthened both in the outward and inward man.  
Vers. 13. And on the secend day were gathered together the chief, etc. even to understand the words of the Law.] That is, to advise with him concerning some particular passages, which happily 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 happily 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 employed, 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 month.  
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 city, from the one end of the city to the other, or in all the streets that were near to the Temple.  
Vers. 17. For since the days of Joshua the son 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 solemn manner, with such celebration and devotion, as it was kept now. Joshuas time is mentioned, not the time of Moses, because happily till Joshua brought them into the land of Canaan they kept not this feast: it was a memorial of their dwelling in booths, as they passed through the wilderness 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 memorial of it: but now that this feast so expressly 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 people's first coming out of Babylon, which was long before this, they kept this feast, Ezra 3.4. They kept also the feast of tabernacles, etc. and therefore the meaning of these words must needs be this only; that from the days of Joshua till then they had not kept this feast so, that is, with such devotion and solemnity. 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 days, day after day, the prople met together and had the Law read and expounded to them; whereas formerly, because the first and last days were only appointed to be more solemn convocations and great holy days, whereon they might do no work, Levit. 23.35, 36. their manner it seems had been to assemble the people, and read the word only on the first and last days, which was now reform and the word was read all the seven days, though the first and last were kept more solemnly, as the great holy days of the feast, as one of them is called, John 7.37. The last and great day of the feast: so much seems employed, 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 days, etc. and to this some add also, that they had never before built themselves booths upon the tops of their homes, as now they had done, as is expressly noted before, vers. 16.   

CHAP. IX.  
Vers. 1. NOw in the twenty and fourth day of this month, the children of Israel were assembled with fasting, etc.] 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 month: seeing they were so careful according to the Law to keep the feast of trumpets on the first day of this month, 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 enjoined by the same Law, which was a public fast day, whereon they were to afflict their souls, and was to be kept on the 10. day of this month, Leu. 23.27. some five days 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 fare short they were still from that which God required them to be, they resolved to keep a public fast, before the people now assembled at Jerusalem were departed thence (only affording them one day to prepare themselves for it) wherein they would bewail their sins, seek to God for mercy, and make a solemn 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 employed 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 mixed multitude: yea, some conceive that that which is before related concerning the Jews putting away their strange wives at the persuasion 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, etc.] That is, the whole congregations stood up in their several 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 hours, John 11.9. Are there not twelve hours in the day? the first three hours 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 God's worship and service.  
Vers. 4. Then stood up upon the stairs of the Levites, Jeshua and Bani, etc.] The people being divided it seems into eight several congregations, accordingly these eight Levites stood up, each of them upon a scaffold or pulpit, erected in their several assemblies, and prayed unto the Lord, and stirred up the people to join 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, etc.] See 1. Kings 8.27.  
And the host of heaven worshippeth thee.] Not the Angels only, but the sun, moon, and stars, etc. 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, etc.] To wit, to their governor's and teacher's; not Moses only, but the seventy Elders also, Numb. 11.17. by whom they were accordingly instructed and governed in the right way.  
Vers. 22. Thou gavest them kingdoms and nations, and didst divide them into corners.] That is, thou didst plant them in the several parts and corners of the land of Canaan, some within Jordan and some without; yet some understand this of the heathen that were driven out of their dwellings before the Israelites.  
So they possessed the land of Sihon, and the land of the king of Heshbon, etc.] Which was also, at that time when the Israelites took it, in the possession of Sihon, who had formerly taken it from the Moabites, Numb. 21.26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the king of Moab, etc.  
Vers. 29. And harkened not unto thy commandments, but sinned against thy judgements, (which if a man do, he shall live in them.] See the note, Levit. 18.5.  
And withdrew the shoulder, and hardened their neck, and would not hear.] That is, they refused to submit to God's government, but were stubborn and rebellious against him. It is a metaphorical expression taken from oxen and other cattles, that will struggle and will not take yoke upon them; the like phrase we have, Zach. 7.11. But they refused to hearken, and pulled away their shoulder, and stopped their ears, that they would not hear; and so in many other places.  
Vers. 32. Let not all the trouble seem little before thee, that hath come upon us.] That is, take compassion on us, and put an end to the miseries that we have a long time suffered, and resolve not to bring any more evil upon us, as if we had not yet suffered enough.  
Vers. 36. And for the land that thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it.] This is mentioned as a great aggravation of their misery, that they were servants in their own land, in the land which God had given their fathers for their inheritance; so that we reap not (say they) the benefit of the lands fruitfulness, but the kings that reign over us, as is expressed in the following words, vers. 37. And it yields much increase unto the kings whom thou hast set over us, etc.  
Vers. 38. We make a sure covenant, and write it, and our princes, Levites, and priests, seal unto it.] To wit, in their own name, and in the name of all the people.   

CHAP. X.  
Vers. 1. NOw those that sealed were Nehemiah the Tirshatha, etc.] To wit, in the name of all the rest, both of the magistrates, priests, Levites, and people.  
Vers. 8. These were the priests.] That is, all those above mentioned whose names are added after Nehemiahs'; for we cannot hence infer, as some do, that Nehemiah was of the stock of the priests; his name being set in the first place only, because he was at that time the governor of Judea.  
Vers. 28. And the rest of the people, the priests, etc.] Here generally it is added, that all the rest that did not seal the covenant, did yet consent to that the others had sealed in their names, to wit, the rest of the people, the Levites, the porters and singers, (and why the porters and singers are mentioned severally from the Levites, see chap. 7.1.) The Nethinims and all they that had separated themselves from the people of the lands, unto the law of God; that is, all of other nations converted to the Jewish religion called usually Proselytes, their wives, etc. they clavae to their brethren their nobles, vers. 29. that is, they consented to stand to this covenant, which the others had sealed in their name as well as in their own.  
Vers. 30. And that we would not give our daughters unto the people of the land, etc.] Besides the general covenant, that they would carefully observe all the commandments of God, these following heads they do particularly add, because in these they had hitherto been exceeding faulty.  
Vers. 31. And if the people of the land bring ware or any victuals on the sabbath day, to sell, that we would not buy it, etc.] Though it were not in their power to force the neighbouring nations to observe the Jewish laws, yet they bond themselves by covenant, that they would not buy any thing they brought to sell on the sabbath day; which notwithstanding many of them broke soon after, chap. 13.15, 16. In those days saw I in Judah some treading wine▪ presses on the sabbath, etc. there dwelled men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah and in Jerusalem.  
And that we would leave the seventh year, and the exaction of every debt.] That is, that they would leave the land every seventh year to lie at rest, not sowing their fields, nor dressing their vineyards, nor gathering that which grew of itself, but leaving it free for others as for themselves; and that they would not exact that year their debts of those that were indebted to them, all which was enjoined by the law, Levit. 25.3▪ 4, 5. etc. and Deut. 5.2. but had not been of later times observed by them.  
Vers. 33. For the holy things, and for the sinne-offerings.] Hereby I conceive is meant the peace-offerings, which were offered in the name of the whole congregation and people of Israel; which therefore were provided, as here it is said, by a common contribution of all the people.  
Vers. 34. And we cast the lots among the priests, the Levites, and the people, for the wood-offering, etc.] That is, because there was much wood to be spent in the service of the Temple, and there were not those treasures in the Temple, as had been formerly, wherewith it seems the wood had been in those times provided, both priests, Levites, and people, did unanimously at this time agree to undertake the charge and care of providing and bringing in wood for the service of the Temple; and so having equally divided the charge among them according to their families, and assigned to each family what they should bring in, the time assigned to every one when they should bring in that which they were appointed to provide, was determined by lot.  
Vers. 36. Also the first born of our sons and of our cattles, etc.] That is, the price that was to be paid for their redemption, Numb. 18.15, 16. and consequently also the redemption-money for the firstlings of all beasts that were not fit for sacrifice, and all this was for the priests that minister in the house of God, that is, for the priests that did at that time attend upon the service of the Temple; for the priests did only attend there in their courses.  
Vers. 38. And the priests the sons of Aaron, shall be with the Levites, when the Levites take tithes.] That is, the priests were also to have their share in the tithes together with the Levites, to wit, the tenth of tithes, Numb. 18.26. Thus speak unto the Levites, and say unto them when ye take of the children of Israel tithes, which I have given you from them for your inheritance, than ye shall offer up an heave-offering of it for the Lord, even a tenth part of the tithe: yea perhaps, one of the priests the sons of Aaron was always to be present when the Levites received the tithes of the people, as a witness that the priests portion was faithfully set out for them.  
Vers. 39 And we will not forsake the house of our God.] That is, we will not fail to frequent the Temple, to serve the Lord there, and we will not leave it destitute of any requisite provision for the service there to be performed.   

CHAP. XI.  
Vers. 1. ANd the rulers of the people dwelled at Jerusalem, the rest of the people also cast lots, etc.] Because there were not found enough in Jerusalem for the inhabiting and defence of the city; and people were loath to dwell there, because the neighbours round about did exceedingly envy the glory of this city, and were continually plotting some mischief against it, to the great peril of the inhabitants: and secondly, because withal as there was more safety, so also there was more profit in dwelling elsewhere, therefore one chief business that Nehemiah had to do at this assembly of the people was, after he had numbered them, to choose out a sufficient number of the people to dwell there, see chap. 7.3, 4, 5. which to avoid all exception was done by lot. The chief rulers of the people of their own accord settled themselves to dwell (as reason indeed required) in this chief city of the kingdom; but for the people, the tenth part of them were chosen by lot, only there were some that did voluntarily offer themselves to dwell there, vers. 2. and this taking of one in ten to dwell in Jerusalem, some Expositors look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem, to wit, that scarce one in ten even of those that profess themselves God's people, shall dwell there; according to that Isaiah 6.13. But yet in it shall be a tenth, etc. and Jerem. 3.14. I will take you one of a city, and two of a family, and I will bring you to Zion.  
Vers. 2. And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.] That is, they commended them for it, and desired the Lord to bless and prosper them.  
Vers. 3. Now these are the chief of the province that dwelled in Jerusalem.] To wit, that were chosen now by lot to dwell there. In 1. Chron. 9 there is another catalogue of them, wherein more are mentioned then are mentioned here. But it seems in that both those that were chosen by lot, and those that voluntarily offered themselves to dwell there, are set down; here only those that were chosen by lot.  
Vers. 4. And at Jerusalem dwelled certain of the children of Judah, and of the children of Benjamin.] Because Jerusalem stood partly in Judah and partly in Benjamin, therefore those that were chosen by lot to dwell there, were of those two tribes: yet there were some also of Ephraim and Manasseh that dwelled there, 1. Chron. 9.3. which were doubtless of those that voluntarily proffered themselves.  
Vers. 5. And Maaseiah the son of Baruch, etc.] Concerning this catalogue of those that dwelled at Jerusalem, see 1. Chron. 9.5, 6.  
Vers. 9 Second over the city.] That is, next in place and government after Joel .  
Vers. 16. And Shabbethai, and Jozabad of the chief of the Levites, had the oversight of the outward business of the house of God.] That is, such businesses as appertained to the Temple, but were to be done abroad not in the Temple, as the providing of those things as were to be bought with the money that was collected, etc. see 1. Chron. 26.29.  
Vers. 17. The son of Asaph, was the principal to begin the thanksgiving in prayer.] That is, the principal of the singers, that used to begin the Psalms when they sung and praised God.  
Vers. 19 Akkub, Talmon and their brethren that kept the gates, were an hundred seventy two.] See 1. Chron. 9.17 22.  
Vers. 23. For it was the king's commandment concerning them, that a certain portion should be for the singers, etc.] That is, the king of Persia had commanded, that a certain allowance should every day be given them out of the king's treasure: this may have reference to the decree of Darius, Ezra 6.9, 10. or that of Artaxerxes, Ezra 7.23, 24. or happily to some new directions given by him to Nehemiah at his coming to Jerusalem. Some read these words thus, that it was the king's commandment concerning them, that a sure ordinance should be for the singers, and so they understand it, either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day; or else of Artaxerxes, that he had ordained that according to the ancient custom, the singers should every day perform this service.  
Vers. 24. And Pethahiah the son of Meshezabel, etc. was at the king's hand in all matters concerning the people.] That is, the king of Persia made use of him in all things he gave in charge concerning the people, as happily to gather the king's allowance for the Temple, to receive the people's petitions, and it may be to assist the governor in matter of judgement.  
Vers. 36. And of the Levites, were divisions in Judah, and in Benjamin.] That is, besides the Levites that dwelled at Jerusalem, there were some of them also allowed to dwell in several towns and cities of Judah, that they might teach the people the law of God in their several divisions.   

CHAP. XII.  
Vers. 1. NOw these are the priests and the Levites that went up with Zerubbabel. etc.] Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem, and how the priests and Levites were employed herein; first he sets down their ancestors, to wit, who were the chief priests and Levites in the days of Jeshua the high priest, and that came with Zerubbabel and Ezra, (or immediately after him) from Babylon into the land of Judea: and then secondly, who were the chief priests and Levites in the days of Joiakim the high priest the son of Jeshua, etc. vers. 12. Now by the chief of the priests is doubtless meant in both these catalogues, the heads of the several divisions of the priests, that did in their turns wait upon the service of the Temple, but then seeing there were twenty four courses or orders of the priests, established by David, 1. Chron. 24.7. why there should be here but two and twenty mentioned in the first catalogue, and but twenty in the second, vers. 12. I find not any probable reason given by Expositors.  
Vers. 9 Their brethren, were over against them in the watches.] That is, they were also employed in other services of the Temple successively in their several courses.  
Vers. 10. And Jeshua begat Joiakim Joiakim also begat Eliashib.] The names of the high priests from their coming out of Babylon, to the ruin of that Persian Monarchy are here inserted, amongst other reasons, no doubt, because in those days the years of the Hebrews commonwealth, were noted by the years of the high priest; for kings they had none, as in former ages: and as for this Joiakim the son of Jeshua and father of Eliashib, he was happily the same that is often mentioned in the Apocryphal story of Judith, see Judith 4.6. and was doubtless the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1. for Eliashib his son, who succeeded him, was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem; for he then built the sheep-gate, etc. chap. 3.1. Then Eliashib the high priest risen up with his brethren the priests, and they built the sheep-gate, etc. though afterward, Nehemiah being with Artaxerxes in Persia, he did very grossly misdemean himself in his place, lodging Tobiah to whom he was allied by marriage, (as also to Sanballat, chap. 13.28.) in the very chambers of the Temple, chap. 13.4, 5. Before this Eliashib the priest having the oversight of the chambers of the house of our God, was allied unto Tobiah, and he prepared for him a great chamber, etc.  
Vers. 11. And Joiada begat Jonathan, and Jonathan begat Jaddua.] This Joiada, Jonathan, and Jaddua, were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus (whose cupbearer Nehemiah was,) to wit, Darius Nothus, Artaxerxes Mnemon, Artaxerxes Ochus, Arses, and Darius the last called Codomanus, who lost the Empire to Alexander the great; for as Josephus reports, this Jaddua it was that met Alexander the great in his pontifical robes, when he came against Jerusalem; with the glory of whose presence that great conqueror was so stricken, that he granted the Jews all, and more than they desired. Nor needs it seem strange that Nehemiah should live to see so many successions of high priests; for happily he was very young when he was Artaxerxes cupbearer: and secondly, happily Jaddua (who lived in Alexander's time) was not yet high priest when Nehemiah wrote this, but was only added to the rest, because he was to succeed his father Jonathan: and thirdly, God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church. But however it may well be which others say, that this clause was inserted after Nehemiahs' death by some other holy man of God.  
Vers. 12. And in the days of Joiakim, were priests, the chief of the fathers of Seraiah, Meraiah, etc.] That is, Meraiah was the head or chief of that order in the days of Jehoiakim, of which Seraiah was head or chief, vers. 1. in the days of Jeshua: and so we must understand all the rest that are named in this second catalogue.  
Vers. 17. Of Miniamim, of Moadiah, Piltai.] The meaning of this clause is, either that Piltai was the head of both these families; or else that he was the head of the family of Miniamin, who was descended of Moadiah.  
Vers. 22. The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded, etc.] Having set down in the ten foregoing verses, who were the chief priests in the days of Joiakim the son of Jeshua; here we are told that both the chief Levites and priests in the days of the following high priests, to wit, Eliashib, Joiada, and Johanan, (the same that is before called Jonathan, vers. 11.) and Jaddua even to the reign of Darius the Persian, that is, Darius Codomanus the last Persian king, who was vanquished by Alexander the great were recorded; which is as if it had been said, being recorded elsewhere, there is no need of repeating them here again. Now because Jaddua is here again mentioned, it is thought by some, that this verse was also inserted after the death of Nehemiah.  
Vers. 23. The sons of Levi, the chief of the fathers, were written in the book of the Chronicles, etc.] Here we are told where the names of the chief Levites before mentioned are recorded, until the days of Johanan, or Jonathan the son, that is, the grandchild of Eliashib, vers. 11. (and because many of them lived also in the days of Jaddua, in the foregoing verse he also is mentioned) namely, in the book of the Chronicles, which whether it be meant of the Scripture Chronicles or no, it is hard to say.  
Vers. 24. And the chief of the Levites, etc.] To wit, in the days of Joiakim; for so it is expressed, vers. 26. These were in the days of Joiakim the son of Jeshua, etc.  
Vers. 27. And at the dedication of the wall of Jerusalem, they sought the Levites, etc.] For as at their first taking possession of any new built house, they used to dedicate it with feasting, prayer, and praising God (as it is noted, Deut. 20.1.) whence is that title of Psalm 30. A Psalm and song at the dedication of David's house, so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem; to wit, with praying to God that he would bless them and make them a means of safety to his holy city, and with praising God with Psalms of joy and thanksgiving, the rather because the walls were so miraculously finished in so short a time, maugre all the opposition of their enemies.  
Vers. 30. And purified the people, and the gates, and the wall.] To wit, by sprinkling upon them the water of purifying, as also by praying and praising God, as in the former note.  
Vers. 31. Then I brought up the princes of Judah upon the wall, etc.] Viz. together with the Levites and many of the people, as is expressed, vers. 38. and then being altogether in one place, Nehemiah appointed two great companies of them that gave thanks, that is, he divided them into two companies; in the one company was Ezra, who went foremost, vers. 36. with whom went those Levites and priests mentioned, vers. 32. etc. to the end of the 36. verse, with half of the princes, vers. 32. yea, and half of the people, vers. 38. in the other company was Nehemiah, vers. 38. and the other half both of the princes and people, vers. 38, 40. and likewise those priests and Levites mentioned, vers. 41.42. And then being thus divided, Ezra and his company turned on the right hand toward the dung-gate; Nehemiah and his company to the left, toward the tower of the furnaces, vers. 38. and so met both at last in the Temple, vers. 40. which was in the west of the city; whence it seems they began on the east-side, Concerning the several gates here mentioned, see the several notes on the second and third chapters of this book.  
Vers. 44. And at that time were some appointed over the chambers for the treatreasures, for the offerings, for the first fruits, etc.] Which the people had newly covenanted to bring in yearly according to the law for the priests and Levites.  
Vers. 47. And the Levites sanctified them unto the children of Aaron.] That is, the tithe of their tithes the Levites set apart for the priests.   

CHAP. XIII.  
Vers. 1. ON that day they read in the book of Moses, etc.] This I conceive, hath not reference to that which is immediately before related, concerning the dedication of the walls of Jerusalem, (for the walls were begun to be built within a while after Nehemiahs' first coming to Jerusalem, and were finished within two months or less, chap. 6.15. nor is it likely, that it was long after ere the walls were dedicated) but rather to the day whereon they sealed the covenant, (whereof he had spoken before in the ninth and tenth chapters) when upon reading of the law amongst other evils, this also concerning their marriages with heathens, and the joining of their children to the congregation of the Lord, was discovered and reform, by separating all the mixed multitude from the children of Israel, as is noted before, chap. 9.2. and here repeated again, vers. 3. and this, (as it seems by that which follows, vers. 4, 5, 6.) was about the two and thirtieth year of Artaxerxes, some twelve years after Nehemiahs' first coming to Jerusalem, when having been with Artaxerxes in Persia, he returned again to Jerusalem, and reform such abuses as in the time of his absence were crept in amongst them, see the note, chap. 2.1. and chap. 5.14.  
And therein was written that the Ammonite and Moabite should not come into the congregation, etc.] No nor their children unto the tenth generation, Deut. 23.1.3. concerning which see the notes there. And though there were many passages in Moses law, that were against the polluting of the seed of Israel by marriages with the nations about them, yet this is here alleged concerning the Ammonites and Moabites, rather than any other; because it did so expressly discover the great sin of Eliashib, mentioned afterwards, vers. 4.5. in joining himself in affinity with Tobiah, who is often called the servant the Ammonite: yea, and honouring him so fare, as to allot him a chamber in the very Temple.  
Vers. 3. They separated from Israel all the mixed multitude.] This is added to aggravate the sin of Eliashib the high priest, related in the following verses, who was so fare from a sincere desire to reform this abuse discovered by the law, that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel, yet he immediately after Nehemiah was gone into Persia, (which was (vers. 6.) in the thirty second year of Artaxerxes reign) received Tobiah amongst them, yea, and gave him a lodging in the very Temple; however he had happily dissembled these his purposes so long as Nehemiah abode in Jerusalem.  
Vers. 4. And before this, Eliashib the priest having the oversight of the chamber of the house of our God, was allied unto Tobiah.] That is, before this reading of the law, and the reformation thereupon following, mentioned in the former verses.  
Vers. 5. And he had prepared for him a great chamber, where afore time they laid the meat-offerings, &c,] To wit, not when he was first allied to Tobiah, but long after when Nehemiah was gone into Persia, vers. 6. However he carried the matter when (Nehemiah being then present) upon the reading of the law, the people separated from Israel all the mixed multitude, vers. 3. yet so soon as Nehemiah was gone into Persia, in the thirty second year of Artaxerxes reign, Eliashib discovered himself; preparing, that is, making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber, even in the chambers of the Temple: which was done it seems, by laying many chambers into one, the partitions being taken down, as may be gathered from vers. 9 where it is said that Nehemiah having cast out Tobiahs' householdstuff, caused the chambers to be cleansed.  
Vers. 6. For in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, etc.] Twelve years after his first coming to Jerusalem, which was in the twentieth year of Artaxerxes, chap. 2.1.  
Vers. 9 Then I commanded, and they cleansed the chambers.] To wit, by casting out the householdstuff of Tobiah; and happily, by sprinkling them with the water of purifying, because they had been polluted and profaned by the lodging of strangers therein, that were not of the seed of Israel.  
Vers. 10. And I perceived that the portion of the Levites had not been given them.] The people had not long since by covenant with God bound themselves to the contrary, chap. 10.35. etc. but it seems out of indignation against Eliashib, for lodging Tobiah in the treasuries of the Temple, and because they feared thereupon, that what they brought thither was diverted some other way, and not employed as it ought to be, they wholly forbore to bring in the Levites portions as they had formerly done.  
Vers. 11. Then contended I with the rulers, and said, Why is the house of God forsaken?] They had said before when they made that solemn covenant with God, We will not forsake the house of our God, chap. 10.39. and now therefore Nehemiah upbraids them as it were with their own words, and condemns them out of their own mouths, Why is the house of God forsaken?  
Vers. 14. Remember me, O my God, concerning this, and wipe not out my good deeds, etc.] He brags not, but prays; not claiming any thing of merit as due in justice, but producing the good which through the grace of God he had done, he begs of God to remember him in goodness and mercy, to accept of these his endeavours, to serve him according to the sincerity of his heart, and not to reject them because of his many failings, as is more fully expressed, vers. 22. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy, yea, herein also he intimates, that he knew well enough, that perhaps from men he should have no thanks, but he sought not the praise of men; if it proved so, he beseeched the Lord however to remember him, and then he had his desire.  
Vers. 15. In those days, saw I in Judah, some treading winepresses on the sabbath, etc.] Which was also contrary to their former promise, when they solemnly renewed their covenant with God, chap. 10.31.  
Vers. 16. There dwelled men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath, etc.] Keeping their very markets upon the sabbath days; and this they did too (which is added in the last words as a great aggravation of their sins) in Jerusalem, that is, even in the city Jerusalem, which God had chosen to himself for his habitation.  
Vers. 19 When the gates of Jerusalem began to be dark, etc.] That is, when the sun was well nigh set: for then the mountains in Jerusalem intercepting the light of the setting sun, the gates of Jerusalem began to be shadowed and dark, and thus timely he commanded that the gates should be shut, that he might be sure the whole sabbath should be kept holy; which began there at the sun setting, and lasted till the sun setting of the following day, Levit. 23.32. From even unto even shall ye celebrate your sabbath.  
And some of my servants set I at the gates, that there should be no burden brought in on the sabbath day.] Though he had charged that the gates should not be opened, (that is, set wide open, that all might have free egress and regress as on other days) till after the sabbath, as is expressed in the foregoing words: yet there was a necessity of opening the doors to let in and out those that had any necessary occasion, especially such as dwelled in the suburbs, and were to come in to serve God in the Temple; therefore he set some of his servants to be at the gates, to see that under that pretence none were admitted that would bring in any burden.  
Vers. 21. Then I testified against them, and said unto them, Why lodge ye about the wall, etc.] To wit, first because those that dwelled without the walls might still buy of them on the sabbath day: secondly, because their being there with wares ready to sell, might be a dangerous temptation to move those within the walls to try by some means to get out to them.  
Vers. 22. And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day.] Some understand this also of the city gates, to wit, that the Levites as men of greatest fidelity, should see that the gates were duly kept shut. But because his own servants were appointed to that service, and because it is said, that the Levites should cleanse themselves, that they might be fit to keep these gates, I conceive this is meant of the gates of the Temple, through which they were to take care that no unclean person did enter, in that great concourse of people that resorted thither on the sabbath day.  
Remember, me O my God, concerning this also, and spare me, etc.] Because by his strictness in reforming these profanations of the sabbath, he knew that many were highly displeased with him, he desires the Lord would accept of his service, and then it was no great matter what men thought of him; but withal, because he knew, that his best actions would not endure the exact trial of God's justice, therefore even herein he implores God's mercy, and spare me according to the greatness of thy mercy.  
Vers. 29. And their children spoke half in the speech of Ashdod, etc.] So likewise those of other nations; which besides that it was in itself dishonourable to the people of God, it was also a dangerous sign that they had a mixture of the manners, as well as of the language of their heathen mothers.  
Vers. 25. And I contended with them, and cursed them, etc.] First, he curseth, that is, he pronounced them accursed, and accordingly excommunicated them, and cast them out of the congregation of the Lord: secondly, He smote certain of them; that is, those whom he found most obstinate, he caused to be beaten according to that law, Deut. 25.2. If the wicked man be worthy to be beaten, the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number: and indeed we read that Paul was so punished by the Jews, 2. Cor. 11.25. Thrice was I beaten with rods, etc. yea, and happily also to be smitten with the fist; for so it seems the custom was among the Jews to use those that were condemned for any great offence, Isaiah 54.4. Ye fast for strife and debate, and to smite with the fist of wickedness, Matth. 26.67. They spit in his face, and buffeted him, and others smote him with the palms of their hands, John 18.22. One of the officers that stood by struck Jesus with the palm of his hand, Acts 23.2. And the high priest commanded them that stood by to smite him on the mouth: and thirdly, he plucked off their hair: for it seems that amongst the Jews, those that were found guilty of any foul offence, were delivered up to the reproaches either of the people in general, or of those that were to punish them; who were accordingly want not only to buffet them, but also to pluck off their hair, Isaiah 50.6. I gave my back to the smiters, and my cheeks to them that pulled off the hair; and so were these men now used by Nehemiahs' appointment.  
Vers. 28. And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat.] That is, one of the grand children of Joiada: for this was (according to Josephus) one Manasses the brother of Jaddua the high priest, who was the son of Jonathan, and the grandchild of Joiada the son of Eliashib: He having married the daughter of Sanballat, that he might not turn away his wife (which either he must do or be turned out of the priesthood) his father in law Sanballat undertook to build a Temple, every way as stately and goodly as that at Jerusalem, wherein Manasses should be the chief priest; which accordingly (having first obtained leave of Alexander) he did perform, and built this new Temple, that it might have the greater honour, in mount Gerizim, hard by the city Sichem: and from this beginning came that famous schism, as touching the place where sacrifices were to be offered, betwixt the Samaritans and Jews, John 4.20. Our fathers worshipped in this mount, and ye say that in Jerusalem is the place where men ought to worship; but whether therefore this was that Sanballat that is so often mentioned in this book, or another of his posterity of the same name, it is hard to say.  
Therefore I chased him from me.] Because he would not put away his wife, I caused him to be excommunicated, and banished from amongst us: and so he went and became the chief priest in the Samaritans temple, as is above mentioned in the former note.    

ANNOTATIONS Upon the book of ESTHER.  

CHAP. I.  
NOw it came to pass in the days of Ahasuerus.] It is not expressed who was the author of this book of Esther; but by the common consent of the Church in all ages, it hath been received as a part of those sacred Hebrew oracles of God, which were committed to the Jews, and by them unto the coming of Christ faithfully preserved; though the name of the Lord Jehovah be not mentioned in it, and by a passage in this book, chap. 9.20.21. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces, etc. some Expositors have been induced to say, that either this book was written by Mordecai, or at least that he wrote a relation of these things, from whence the penman of this book, (whether Ezra or any other) did by the instinct of God's spirit, gather those remarkable passages that are here recorded. As for this Ahasuerus in whose reign these things were done, doubtless it was not that Ahasuerus mentioned Dan. 9.10. to wit, Astyages the father of Darius the Mede, who with Cyrus first subdued the Babylonian Monarchy: for the Empire was not in his days grown up to such a flourishing state; and purposely no doubt to distinguish this Ahasuerus from former Persian kings of that name, the largeness of his Empire is expressed in the following words, This is Ahasuerus which reigned from India, etc. Nor was it Cambyses the son of Cyrus (who yet according to the judgement of most Expositors is called Ahasuerus, and Artaxerxes, Ezra 4.6, 7. of which see the note there) for he all his days was a bitter enemy to the Jews, and hindered the building of the Temple, and therefore surely was not the husband of Esther. And again, no Author holds that he reigned above eight or nine years, whereas the twelfth year of the reign of this Ahasuerus is expressly mentioned, chap. 3.7. The most probable opinion therefore is, that either it was Darius the son of Hystaspes, because by other Historians it is said, that his wife was called Atossa, which sounds in part some what like Hadassah chap. 2.7. And he brought up Hadassah, that is Esther; and because he greatly favoured the Jews, as we see, Ezra 6.1. or else Xerxes the son of Darius Hystaspes, whose wife other Historians call Amestris, not much unlike Esther; or else Artaxerxes Longimanus Xerxes son, in whose days Nehemiah was sent to jerusalem, see the note Neh. 2.6.  
This is Ahasuerus which reigned from India even unto Ethiopia, over an hundred and seven and twenty provinces.] In the days of Darius the Mede (even after he together with Cyrus had seized on the Babylonian Empire, there were but one hundred and twenty provinces, Dan. 6.1. It pleased Darius to set over the kingdom one hundred and twenty princes, which should rule over the whole kingdom; but now it seems in the days of this Ahasuerus seven more provinces were added to their Monarchy.  
Vers. 2. In those days when the king Ahasuerus sat on the throne of his kingdom.] That is when his reign was quiet and peaceable: a like phrase is used concerning David after there was an end of his troubles and wars with the house of Saul, 2. Sam. 7.1. When the king sat in his house, and the Lord had given him rest round about from all his enemies; and those that hold that this Ahasuerus was Artaxerxes Longimanus say, that because the reign of his father Xerzes', was so full of troubles, therefore it is noted of his son, that he sat quietly and peaceably on the throne of his kingdom.  
Vers. 4. When he shown the riches of his glorious kingdom. etc.] Though it be said in the former verse, that the king made a feast, and then it is added in this place When he shown the riches of his glorious kingdom, etc. even an hundred and fourscore days, yet it is not probable that one continued feast lasted one hundred and eighty days, that is, half a year together; but the meaning is that so much time was spent in giving all royal entertainment unto the several princes and nobles, whom he had called together from his one hundred and twenty seven provinces; in which time some coming in one month and some in another, there was as much done as might b●, bounty feasting and all other pompous solemnities, to show forth his great riches and glory, that they might be rendered hereby the more ambitious to promote his service, who was so abundantly able to reward any good service they should do him.  
Vers. 5. And when these days were expired, the king made a feast unto all the people. etc.] That is, after this royal entertainment given to his princes and nobles, for half a year together, he made a feast for all the people, even for all comers both small and great, for seven days together.  
Vers. 6. The beds were of gold and silver.] Which they used in those east countries in stead of tables, that so soon as they had eaten they might presently go to sleep; whence it is that Amos 6.4. the prophet prophesieth against those that lie upon beads of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, etc.  
Vers. 7. And royal wine in abundance.] That is, the choicest and daintiest wine, such as were provided for the kings own drinking.  
Vers. 10. On the seventh day, when the heart of the king was merry with wine.] This was the last day of the feast, vers. 5. when with overmuch drinking, he became so frolic, that in his mirth he forgot what was convenient, and was more guided by his passions, then by reason, than he sent for Vashti; but by this means God intended to advance Esther.  
Vers. 13. Then the king said to the wise men, which knew the times.] That is, to his wise counsellors and Senators, who being men well read in the histories the laws and decrees of former times, and that knew well the custom of their ancestors besides the long experience they had had of all kind of affairs in their own days, were the better able to advise how any thing ought to be managed in the fittest time and season; yet some understand this of the Magicians and Astrologians. See 1. Chron. 12.32.  
For so was the king's manner towards all that knew law and judgement.] That is, this heathen king used not to do any thing without the advice of his wise counsellors, that were skilled in giving judgement according to the laws.  
Vers. 14. And the next unto him was Carshena, etc. the seven princes of Media and Persia, which saw the king's face.] That is, which were his seven chief counsellors, and might at all times freely come into his presence: for the Persian Monarches were seldom seen of any without liberty granted them; only these seven princes had always free access to him. Concerning these seven princes of Persia, see the note also, Ezra 7.10.  
Vers. 16. And Memucan answered before the king, etc.] As usually where counsellors of state are to give their advice, or to pass sentence, the last always gins first; so happily it was here, for Memucan is last named, vers. 14. and when he had spoken, the rest concurred with him in judgement, vers. 21. And the saying pleased the king and princes, and the king did according to the word of Memucan.  
Vers. 17. This deed of the queen shall come abroad unto all women, so that they shall despise their husbands, etc.] The meaning is, that from hence all men's wives would infer, that if Vashti stuck not to disobey the command of the king, they might better make bold with their husbands that were meaner men, and not be so strictly tied to obey their commands.  
Verse, 18. Likewise shall the ladies of Persia and Media say this day unto all the king's princes, etc.] The drift of these words is, that the ladies would learn of the queen to despise their husbands, and then the meaner sort of wives would learn of them, and so this would go through the whole kindgdome.  
Thus shall there arise too much contempt and wrath.] That is, wives shall be emboldened to contemn their husbands, and by this means great wrath and discord shall grow betwixt husbands and wives.  
Vers. 19 Let it be written among the laws of the Persians and the Medes, that it be not altered, etc.] It was the custom of the Medes and Persians, that a law once signed by the king, and registered among their statutes, could not be altered, no not by the king himself, Daniel 6.8, 15, 16. and therefore they desire that it might be written among the laws of the Persians and Medes, that it be not altered, That Vashti come no more before king Ahasuerus, that is, that she be divorced, and cast off from being his wife and queen.  
Vers. 22. For he sent letters into all the king's provinces, into every province according to the writing thereof, etc.] That is, according to their several characters and forms of writing; and the drift of the letter was, to enjoin that every man should bear rule in his own house, to wit, upon the same penalty on the wife's part, if they did not obey, that Vashti the queen had undergone, namely, that they should be divorced from their husbands.   

CHAP. II.  
Vers. 1. AFter these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, etc.] Vashti was put away from the king towards the latter end of the third year of his reign, chap. 1.3. and Esther was married to him in the seventh year of his reign, vers. 16. after two or happily three years had been spent in gathering together young virgins for the king, in purifying them a twelve month together, and in bringing them to the king one after another in their several turns, that he might choose which he liked best to be his queen; so that it seems it was not long after that Vashti was put away, that is in some part of the fourth year of his reign, when these things were done which are here next related; when the wrath of the king Ahasuerus was appeased he remembered Vashti that is, he bethought himself what wrong he had done her, how fare that which she had done was from deserving so heavy a punishment as was inflicted on her, and into what straits he had brought himself by making a decree which could not be reversed; and all this no doubt he remembered with much grief and anguish, being inwardly vexed for what he had done, but not knowing how to help himself.  
Vers. 2. Then said the king's servants, that ministered unto him, Let their be fair young virgins sought for the king, etc.] To drive these melancholy and sad thoughts out of his mind, and to make him forget his forsaken Vashti, and withal lest in further discontent he should fall foul upon those that had given him that counsel, they advised him to give order that out of the several provinces of his kingdom there should be gathered a company of the most beautiful virgins they should meet with, out of whom he might choose one whom he liked best, and make her his queen.  
Vers. 3. Gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, keeper of the women.] The house of the women, was it seems divided into two parts: in the one were the virgins kept, which was therefore called the house under the custody of Hege, vers. 18. in the other were the concubines kept under the custody of Shaashgaz another of the king's chamberlains; for after they had once lain with the king, they went no more to the house of the virgins, but were carried to the house of the concubines which was therefore called the second house, vers. 14. In the evening she went, and on the morrow she returned into the second house of the women: but yet it seems this Hege, who had the special custody of the virgins, had also the supreme government of the whole house, and Shaashbaz, was as it were under him; and therefore is he called, as here in general, the keeper of the women.  
Vers. 6, Who had been carried away from Jerusalem, with the captivity which had been carried away with Jeconiah, etc.] This must be understood of Kish Mordecaies great grandfather; for it cannot well be understood of Mordecai himself, because the captivity lasted seventy years ere Zerubbabel returned in the first year of Cyrus, and from Cyrus to Artaxerxes Longimanus, if he it be that is called Ahasuerus, is accounted by the best Chronologers above seventy years; so that by this computation Mordecai must needs be one hundred and fifty year old at least; and how then was Esther his uncle's daughter, a young beautiful virgin, and therefore chosen by the king to be his wife?  
Vers. 7. And he brought up Hadassah (that is Esther) his uncle's daughter.] Hadassah was her own Hebrew name; and after she was married to the king she was called Esther, and she was Mordecaies cousin german, to wit, his uncle's daughter, whose name was Abihail, vers. 15.  
Vers. 8. Esther was brought also unto the king's house.] Such was the tyrannous government of these Persian kings, that whom his instruments would take away for the king, neither their parents nor friends might or could withstand it; and so was Esther among others carried away. See the note, vers. 15.  
Vers. 9 And the maiden pleased him, etc.] That is, Hegai that had the keeping of her; and therefore it follows that out of respect to her, to the end she might the sooner be prepared for the king, he speedily gave her her things for purification, with such things as belonged to her, to wit, both for her diet and apparel.  
Vers. 10. Esther had not showed her people, nor her kindred: for Mordecai had charged her, etc.] To wit, because the Jews were in those times a despised people; and therefore Mordecai feared she might some way far the worse for that, if it were known of what nation she was.  
Vers. 13. Whatever she desired was given her, to go with her out of the house of the women, unto the king's house.] That is, whatever any maiden that went to the king desired, for the better adorning and tricking up of herself, that she might please the king when she came to him, the order was that it must be given her; whether it were rich garments, jewels, chains, or any other ornaments.  
Vers. 14. In the evening she went, and on the morrow she returned into the second house of the women, etc.] See the note above, vers. 3.  
Vers. 15. She required nothing, but what Hegai the king's chamberlain, the keeper of the women appointed.] Herein appeared the modesty of Esther; yea, and hereby also she testified that she was drawn against her will, and with a discontented mind unto the bed of this impure and uncircumcised king. Others desired to please, and therefore laboured by all means to make themselves delightful; but she desired it not, and therefore though happily she resisted not so fare as she ought to have done, yet she abhorred all endeavouring to please; and so would only be a patiented in this business, and accordingly through Gods grace and favour this she obtained, that she was not made his concubine but his wife.  
Vers. 16. So Esther was taken unto king Ahasuerus, into his house-royall, in the tenth month (which is the month Tebeth.] Which containeth part of December and part of January.  
Vers. 18. And he made a release to the provinces.] To wit, of the tribute which at that time was to have been paid: as princes at their great feasts, such as was this at esther's marriage, use to confer some special favours upon their people.  
Vers. 19 And when the virgins were gathered together the second time, etc.] Some understand this of a second gathering of the virgins after that before mentioned, either to attend at esther's marriage, or to provide concubines for the king. But it may as well I conceive, if not better, be understood of that gathering of the virgins hitherto spoken of, out of all the provinces for the choosing of a wife in the room of Vashti: it seems when Vashti was chosen queen there was such a search made for many several beautiful virgins, of whom the king might choose her whom he liked best, and because the same course was taken now again, when Vashti was put away, therefore it is said here, When the virgins were gathered together the second time, then Mordecai sat in the king's gate, that is, he was one of the king's porters, or some other officer in the king's court, who usually attended at the palace gate; or else it may be meant only of his own voluntary attendance about the king's gate, that he might hear still how it fared with Esther; as before for the same reason he had still attended before the court of the women's house, vers. 11.  
Vers. 20. Esther had not yet showed her kindred, etc.] See the note vers. 10.  
Vers. 23. And it was written in the book of the Chronicles before the king.] That is, the king seeing it done; or in the book which the king had continually with him to read in.   

CHAP. III.  
Vers. 1. AFter these things did king Ahasuerus promote Haman the son of Ammedatha the Agagite.] That is, of the stock and family of Agag: and because we read of no other Agag in the Scriptures, but the kings of the Amalekites (who were called agag's, as the kings of Egypt were called Pharaohs, and the Roman Emperors Caesar's, of which see 1. Sam. 15.8. Numb. 24.7.) therefore it is probably conceived that this Haman was of the royal stock of those kings of Amalek; yet happily born and brought up in Macedonia, and therefore in the Apocryphal additions of Esther called a Macedonian, chap. 16.8.  
Vers. 2. But Mordecai bowed not, nor did him reverence.] Two reasons are given by Interpreters, why Mordecai refused to reverence Haman according to the king's commandment, and to bow down unto him as the other servants of the king: first, because it was a divine worship which was enjoined to be given him, which Mordecai therefore could not afford him without manifest contempt of God's Law; and therefore Mordecai alleged that he was a Jew, vers. 4. he told them he was a Jew. Manifest indeed it is by all that have written the ancient stories of the Persians, that the Persian kings did exact divine worship from the people, even to be worshipped as Gods, and so much is expressly noted of Darius, Dan. 6.7. Whosoever shall ask a petition of any, God or man, save of thee, O king, he shall be cast into the den of lions: and hence they gather that this divine worship which they required, the king out of his excessive love to Haman, enjoined to be given to him also; and indeed, the Apocryphal additions of Esther, so fare as they deserve credit, do plainly make this the cause of Mordecays refusing to bow unto Haman, chap. 13. vers. 12, 13, 14. Thou knowest all things, and thou knowest Lord, that it was neither in contempt, nor pride, nor for any desire of glory, that I did not bow down to proud Aman: for I could have been content with good will for the salvation of Israel to have kissed the soles of his feet; but I did this that I might not prefer the glory of man above the glory of God: secondly, because he would not seem to flatter and magnify him whom he abhorred in his heart, because he was a proud ambitious, wicked, unworthy wretch, and happily a professed enemy of God's people, and withal one of that accursed nation, against whom the Jews were by the law bound to oppose themselves in perpetual enmity, Exod. 17, 16. The Lord hath sworn that he will have war with Amalek from generation to generation: Deut 25.17.19. Remember what Amalek did to thee by the way when thou camest forth out of Egypt, therefore it shall be when the Lord thy God hath given thee rest, etc. thou shalt blot out the remembrance of Amalek from under heaven, thou shalt not forget it: and indeed this seems the clearest reason: for though Mordecai might have yielded reverence to Haman in civil respects upon the king's decree without any offence against God, yet what wonder that a good man should scruple more than needed, or be transported by zeal to an unnecessary endangering of himself, especially if we consider that Mordecai, that was of the tribe of Benjamin, might think how dear it cost Saul for showing favour to Agag, of whose stock or nation Haman was: however doubtless Mordecai would have scrupled as much the yielding of divine adoration to the king himself, as to his minion Haman: nor is it credible that Mordecai, Nehemiah, and the rest that lived in the Persian court, did never show any reverence to the king of Persia, no not so much as to stand up to them when they passed by; which Mordecai refused to do to Haman. See chap. 5.9.  
Vers. 4. They told Haman, to see whether Mordecai his matters would stand, etc.] That is, to see whether he would stand to that he had done, and whether he could justify and bear himself out in so doing, and the reason of this is given in the next words, for he had told them that he was a Jew; to wit, as rendering that for a reason, why he might not or would not bow down unto Haman; and that either because it was divine worship which was to be given to Haman, which was directly contrary to the law God had given them; or because he was an Amalekite, against whom the Jews were always to be sworn enemies, as is before noted vers. 2. or because he had always been what he is called vers. 10. the Jews enemy; and therefore he being a Jew, thought it not lawful by bowing to him, to fawn upon him and flatter him.  
Vers. 6. Wherefore Haman sought to destroy all the Jews, etc.] Whereto he was incited, both by his former hatred happily against that nation; and his present indignation against Mordecai, for whose contempt no revenge seemed enough, and the conceit he might have, that the like contempt he must expect from all that nation, even because of their religion.  
Vers. 7. In the first month (that is the month Nisan) in the twelfth year of king Ahasuerus, they cast Pur, etc.] Which was above four years after esther's marriage with Ahasuerus; for she was married to him in the tenth month, of the seventh year of his reign, chap. 2.16, after which Haman was advanced by Ahasuerus favour. As for their casting Pur, that is, the lot, it was by this lottery (which was a kind of Divination used in those times) to find out what month or day would be lucky for the accomplishment of his intended massacre of the Jews; and thus by the providence of God, overruling the superstition of this wicked wretch, there was way made for the preservation of God's people; for he casting lots every day, day after day, and month after month, the lot discovering the lucky day, fell not till they came to the twelfth month, yea the thirteenth day of that month, vers. 13. And hereupon though the decree he obtained from the king for the massacre of the Jews were sealed on the thirteenth day of the first month, vers. 12. yet order was given that the massacre should not be till the black-day (forsooth) came, to wit, the thirteenth day of the twelfth month, vers. 13. and before that day came, Mordecai was advanced and Haman hanged.  
Vers. 8. And Haman said unto Ahasuerus, There is a certain people scattered abroad, etc.] Though the Jews were returned out of the captivity into the land of Judah, yet many of the ten tribes especially did still remain dispersed here and there in several countries, not embracing the liberty which was proffered them; yea, what were the Jews in Judea but as a handful of a poor dispersed people, in regard of the Samaritans and others that dwelled round about them in the province of Syria? and this Haman presseth that he might intimate to the king both the baseness of the people, and how easily they might be destroyed, and withal what danger there was of their infecting others with this their bold contempt of the king's laws, being a people scattered and dispersed abroad in every country.  
Vers. 9 Let it be written that they may be destroyed: and I will pay ten thousand talents of silver, etc.] That is, whereas it may be thought that the cutting off this people may be an impairing to the king's customs and tributes, to make amends for that, I will undertake to pay ten thousand talents of silver for the king's treasury, into the hands of those that have the charge of the business, that is, the king's receivers, that have the charge of receiving the king's treasure. Some understand that Haman meant that this great sum proffered should be raised out of the confiscated state of the Jews, that were to be slain; but I rather conceive it is meant of so much which should have been paid out of his own state; first, because it is still said that Haman engaged himself to pay it for the destruction of the Jews, chap. 4.7. Mordecai told him of all that had happened unto him, and of the sum that Haman had promised to pay to the king's treasuries for the Jews, to destroy them: and secondly, because the spoil of the Jews is afterward proffered as a prey to their neighbours in each place that should destroy them, to make them the more willing to execute this cruel edict, vers. 13. Letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish all Jews, both young and old, etc.  
Vers. 10. And the king took his ring from his hand, and gave it unto Haman, etc.] To wit, that he might therewith seal what decree he was pleased to make to this purpose; yea it may be that upon this occasion he honoured him with the constant keeping of this seal, for he kept it afterwards till he was cashiered, c. 8.2. The king took off his ring which he had taken from Haman, and gave it unto Mordecai.  
Vers. 11. And the king said unto Haman, The silver is given unto thee, etc.] That is, the money thou hast promised, keep it to thyself; I account it as received, and do give it back to thee.  
Vers. 12. Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded, etc.] Though Haman intended that the thirteenth day of the twelfth month, the day that was chosen by lot, should be the day of the massacre, yet so soon as ever the king had yielded to his motion, even upon the thirteenth day of the first month, he was careful to have the decree written, sealed, and published, lest the king by counsel of others, or by his own relenting heart should alter his mind, and recall what over-rashly he had now granted.  
Vers. 15. And the king and Haman sat down to drink but the city Shushan was perplexed.] That is, the Jews in the city Shushan; and perhaps others also, as it must needs be, if they had any spark of humanity left in them, even out of pity and compassion, and withal too, for fear of the ordinary confusions which are wont to happen in such popular executions.   

CHAP. IU.  
Vers. 2. ANd came even before the king's gate, etc.] This Mordecai did, that he might give notice to Esther what a decree was come forth concerning the Jews, and might advise her to interpose herself for the preservation of God's people. But further than the king's gates he might not come, because none might enter into the king's gate clothed with sackcloth; the ground of which custom we may conceive was, either that the court pleasures might not be interrupted with any thing that had an appearance of sorrow or sadness; or lest the king should be won suddenly, by beholding any suppliant so sadly attired, to grant any thing that was not just and right.  
Vers. 4. So esther's maids, and her chamberlains came and told it her.] To wit, how Mordecai sat mourning before the king's gate in sackcloth and ashes and with his clothes rend, vers. 1.2. for they could not tell her of that which is related in the foregoing verse, to wit, what wailing there was amongst the Jews in the provinces abroad.  
And she sent raiment to cloth Mordecai, etc.] To wit, by way of comforting him; or that he might come into the court, yea happily that he might come to her and acquaint her with the cause of his sorrow.  
Vers. 7. And Mordecai told him of all that had happened unto him, etc.] That is, he told Hatach, whom Esther had sent to him, how Haman had taken offence at him for not bowing to him, and how in his rage he had procured a decree for the destroying the whole nation of the Jews; which was doubtless the more grievous to Mordecai, because it proceeded from the rage of that proud wretch against him in particular.  
Vers. 8. And to charge her that she should go in unto the king, etc.] To wit, in the name of Mordecai, whom she still reverenced as her foster father, chap. 2.20. Esther did the commandment of Mordecai like as when she was brought up with him: and for a public service of God's Church, notwithstanding her greatness, he doubted not to lay a charge upon her.  
Vers. 11. Whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, etc.] Thus the Persian kings provided for their own safety; and withal (as they conceived) to work the more ●aw and reverence in the hearts of the people.  
But I have not been called to come in unto the king, these thirty days.] This she adds, as a ground of some fear lest the king's affection toward her should by some means be abated; and if so, her attempting to go in to the king's presence without a call must needs be perilous.  
Vers. 16. I also and my maidens will fast likewise.] It is evident that on the third of the three days appointed for the fast, chap. 5.1. Esther laid by her mourning weeds, and put on her royal apparel, and feasted the same day, vers. 4, 5. both the king and Haman, and there is no doubt to be made, but that she went in to the king ere the last of their fasting was ended, purposely that she might then venture to go in to the king unsent for, when her brethren were employed in fasting and prayer, to beg of God that the king might show her favour. Either therefore this is meant only, that as they fasted so would the likewise, and not that she meant to fast three entire nights and days as they should; or else it must be said, that as they, so she likewise fasted three days, night and day, because she fasted three nights (for the Jews began their days at the evening) and part of the third day; much after the expression of the time of Christ's being in the grave, Matth. 12.40. Nor needs it seem strange that she undertakes for her maids, that they should fast likewise: for first, though they were before of an other religion, yet doubtless she did what she might to instruct them in the knowledge of the true God: and secondly, partly by her favour at first with Hegai the king's chamberlain, chap. 2.8, 9 and partly by the respect afforded her by all when she was queen, she might well have liberty to make choice of her own servants, and so might choose such as were of the stock of the Jews.  
And if I perish, I perish.] That is, I refer myself to God's good providence; not being unwilling to die, rather than shrink from my duty herein. And indeed considering what had befallen Vashti the former queen, for disobeying the king's command, she could not but think there was much danger to attempt to go in to the king against the law.   

CHAP. V.  
Vers. 1. NOw it came to pass on the third day, etc.] To wit, of their fasting, before that day was fully ended (of which see the note in the foregoing chapter, vers. 16.) She put on her royal apparel, and stood in the inner court of the king's house, over against the king's house. It seems at the entrance of the king's house there was some large and stately porch (such as was Solomon's porch of judgement, 1. Kings 7.7.) where the king sat upon his royal throne (as it is here said) and so by this means, as soon as Esther was come into the inner court, and stood before the king's house, he presently saw her, etc.  
Vers. 2. She obtained favour in his sight; and the king held out to Esther the golden sceptre, etc.] To wit, in token that he called her to come near to him, and consequently had pardoned her coming in to the inner court, not being sent for: and indeed considering what absolute obedience the Persian Monarches required of their subjects to all their decrees, and that Vashti his former queen (whom happily he had formerly loved as well as Esther) was cast off for as small an offence as this of esther's, and withal that it was above thirty days since Esther was called in to the king (which was hinted, chap. 4.11. as some ground of fear, lest the heat of the king to her began to abate) we may well think there was a special hand of God in moving the king's heart to show her favour, which was the gracious answer returned to his people's fasting and prayer.  
So Esther drew near, and touched the top of the sceptre.] As happily the custom was, and that as a sign of reverence and subjection, and of her thankful apprehending and embracing that favour he had now afforded her, by holding out that his sceptre unto her.  
Vers. 3. What is thy request? it shall be even given thee, to the half of the kingdom.] This was it seems a proverbial speech, whereby in those times princes used liberally to promise what ever should be desired, though not intending literally, that if they asked half of the kingdom it should be given them. As we see in the promise of Herod to the daughter of Herodias, Mark 6.23. And he swore unto her, whatsoever thou shalt ask of me I will give it thee, unto the half of my kingdom.  
Vers. 4. Let the king and Haman come this day unto the banquet that I have prepared for him.] Esther shown much wisdom in desiring that this favour might be done her, before she made known the petition she had to make unto the king: first, because by her intended entertaining the king at a feast she hoped his love might yet further be inflamed towards her: secondly, because she might not hold it so safe to discover at this time either her parentage or petition, when the king was attended with his nobles and courtiers, who out of their zeal to have the decrees of the Persians preserved irrevocable, or in favour to Haman, might oppose her request for the recalling of that decree concerning the Jews, which the king had made; but judged it more seasonable to do this at a private banquet, where only her own servants might be by to attend them: thirdly, because Haman not being now present, what she alleged against him might be presently carried to him, and then he might have slipped away and hid himself: and fourthly, because when men are merry and frolic at feasts, they used to be the freer to grant any boon to those they affect. And so likewise it was politicly also done to invite Haman together with the king: first, that she might to his face accuse him (a good evidence that she spoke nothing but truth) of the plot he had to take away her life, together with the rest of her people: and secondly, that he might not privately by false suggestions dissuade the king from believing her complaint.  
Vers. 6. And the king said unto Esther at the banquet of wine, What is thy petition?] Anciently it seems, the meat being removed, they used to have a second banquet of fruits and wines, which therefore they called the banquet of wine: for with their meat they drank wine mixed with water.  
Vers. 7. My petition, and my request is, etc.] That is, my petition and request for the present is only this; that the king and Haman would yet once more come to morrow to a banquet which I shall prepare for them, and then I will do as the king hath said, vers. 8. that is, make known that great suit which I have unto the king. In this second deferring the propounding her petition to the king, she might have an aim to get the better hold of the king, by endearing him with so pleasant entertainments, and to ripen her hopes by working in the mind of Ahasuerus a fore-conceit of the greatness and difficulty of that suit that was so hardly drawn forth. But withal, doubtless God did by his secret providence incline her heart hereto, that in the interim he might advance Mordecai before her feast was prepared; and so she might have the better assurance of obtaining her suit, both for the deliverance of the Jews, and the ruin of Haman, and God's hand in the business might be the, more evidently seen.  
Verse .. 9 When Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, etc.] So fare was Mordecai from adoring Haman, or bowing down to him, as was enjoined, that he would not so much as move to him when he went by. He might have heard how Esther had found favour with the king, which might raise his courage to a more scornful contempt of this his professed adversary; however, this makes it most probable that it was not divine adoration only that he refused to yield him. See the note, chap. 3, 2.  
Vers. 11. And Haman told them of the glory of his riches, etc.] To wit, thereby to aggravate Mordecaies offence in daring for all this to despise him as he did.  
Vers. 14. Let a gallows be made of fifty cubits high, and to morrow speak thou unto the king, that Mordecai may be hanged thereon.] This in their pride and rage and servile stooping to Haman they advised him to do, not considering nor regarding the singular service which Mordecai had done for king Ahasuerus, chap. 2.21. etc.   

CHAP. VI  
Vers. 1. ON that night could not the king sleep, etc.] The king's head might perhaps be troubled with thinking what great request it should be that Esther had to make, that was so hardly drawn from her; but doubtless beside, there was a special hand of divine providence in keeping the king awake; for Mordecai might have been hanged before Esther had known any thing of it. (Haman being come early the next morning, vers. 4. to beg this of the king) had not the Lord kept him from sleep, and directed him to read in that place of the Chronicles where Mordecaies service was recorded, and so made way to his advancement.  
Vers. 3. Then said the king's servants that ministered unto him, There is nothing done for him.] Here it is said expressly, that nothing had been done for Mordecai; yet we see what is said in the Apocryphal additions, chap, 12. vers. 5, 6. So the king commanded Mordocheus to serve in the court, and for this he rewarded him. Howbeit, Aman the son of Amadatheus the Agagite, who was in great honour with the king, sought to molest Mordocheus and his people, because of the two Eunuches of the kings.  
Vers. 4. And the king said, Who is in the court, etc.] That is, in the outer court: for it was death for any body to come into the court, except he were called by name chap. 4.11.  
Now Haman was come into the outward court of the king's house, to speak unto the king, to hang Mordecai, etc.] Hereby it appears that it was towards day ere that was read to the king which Mordecai had done, whereupon followed that enquiry, what had been done for the honouring of the man that had done him such good service.  
Vers. 6. And the king said unto him. What shall be done unto the man whom the king delighteth to honour?] Though the king knew of no difference betwixt Haman and Mordecai, yet he suppressed Mordecaies name; and thus the Lord by his providence brought it about, that even Haman himself should to his greater vexation appoint the honours that should be done to Mordecai; and that at a time when he was come to desire of the king that he might be hanged, and with full assurance that he should have obtained his desire.  
Vers. 10. Take the apparel and the horse, as thou hast said, and do even so to Mordecai. etc.] Though the crown royal whereof Haman spoke also, vers. 8. be not here expressed by the king; yet it is employed in the following words, where Haman is enjoined to do to Mordecai just as he had said, Let nothing fail of all that thou hast spoken, if afterwards he wore a crown of gold, chap. 8.15. And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, much more when he was carried in such pomp through the city.  
Vers. 11. And proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.] That is, by Heralds he caused it to be proclaimed.  
Vers. 12. And Mordecai came again to the king's gate.] That is, having received that honour related in the former verse, he returned to his ordinary office (as it seemeth) and attendance at the king's gate, as not being puffed up herewith, nor yet rid of his fears, concerning that cruel decree for the massacre of the Jews, nor knowing how Esther had sped in her suit against Haman (though by this sudden change he might hope that something was done) and therefore desirous still to hearken what should be the event of esther's petition to Ahasuerus.  
But Haman hasted to his house mourning, and having his head covered.] To wit, for shame and grief, because that honour, which he was so confident should have been conferred upon himself, was conferred upon his enemy, and himself was forced to be a chief actor therein. See 2. Sam. 15.30.  
Vers. 13. If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail, etc.] This they conclude for certain, both because they might well think, that Mordecai having thus gotten the start of him, and being exalted above him, would be revenged on him (as favourites use to seek the ruin of those that were favourites before them) because he had plotted to destroy both him and all his people: and also because what they had observed formerly concerning Gods miraculous pleading for his people against all their enemies, they saw now confirmed in this unexpected advancement of Mordecai, and might thence well guess that God was now making way to the mine of Haman.  
Vers. 14. And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman, etc.] If Harbonah mentioned, chap. 1.10, was one of these, no marvel though afterwards he told Ahasuerus of the gallows that Haman had set up for Mordecai, since he might perhaps then see them at this his going to fetch Haman to esther's banquet.   

CHAP. VII.  
Vers. 2. ANd the king said again to Esther, on the second day, at the banquet of wine, etc.] See the note, chap. 5.6.  
Vers. 4. For we are sold, I, and my people, to be destroyed, etc.] She saith they were sold, because as those things that are sold are delivered over to the will and pleasure of those to whom they were sold, so were they delivered over to the power and pleasure of their enemies; and withal because there was a sum of money proffered to the king, even ten thousand talents of silver, that they might be thus delivered into the power of their enemies, that they might have free liberty to kill and destroy them.  
But if we had been sold for bondmen and bondwomen, I had held my tongue, etc.] To wit, because it would not have been so bad for them to be sold for bondmen, as to have all their lives in an instant taken away without all hope of recovery; and withal, because by their sale and bondage, some profit might have redounded to the king (although indeed, as she adds in the following words, the loss of the king in his tributes would have been so great, that nothing the enemy could have effected, no not by selling us for bondslaves, could possibly have countervailed the king's damage) but to be delivered up to be slain to our utter vain, and without any show of profit to the king (for the loss of so many useful and loyal subjects would have been an irrecoverable loss) this was most insufferable.  
Vers. 7. And the king arising from the banquet of wine in his wrath, went into the palace garden.] As not able to endure the sight of Haman, and therefore flinging away in a chase, and so nettled with vexation and shame, that he had so rashly suffered himself to be so abused, that he knew not where to rest nor which way to turn himself, and withal that he might by himself deliberate what was fit to be done in this case.  
Vers. 8. And Haman was fallen upon the bed where Esther was, etc.] To wit, the bed whereon she had sat at the feast (for on the beds they used then to eat, as is noted before, chap. 1.6.) The king returning out of the garden, there was Haman fallen prostrate at the feet of the queen, to make request for his life, vers. 7. yea and some add that it was the custom of those times, that those that came to fall down before great persons were wont to clasp their hands about their feet or knees, as the good Shunamite did to the Prophet Elisha when she came to beg for her son's life, 2. Kings 4.27. (concerning which see the note there) whereupon it was that the king broke forth into these following words of wrath and disdain, will he force the queen also before me in the house? not that he could think that Haman meant any such thing, but only to imply that he looked upon him as an impudent wretch that would almost dare to do any thing, and that his servants might perceive that he meant they should carry him away as a person loathsome and abominable in his sight; yea indeed it was just with God that he that had falsely accused the people of God to the king, should now by the king be charged with that he never intended.  
As the word went out of the king's mouth, they covered haman's face.] That is, perceiving the king's mind, they apprehended him as a condemned man, and as the custom it seems was amongst the Persians, they covered his face as one unworthy to behold the king's face or the light of the sun, and therefore sentenced to the darkness of death; whereto some conceive there is an allusion, Job 9.24. The earth is given into the hand of the wicked, he covereth the faces of the judges thereof, etc. and Isa. 22.17. The Lord will carry thee away with a mighty captivity, and will surely cover thee.  
Vers. 9 And Harbonah, one of the chamberlains, said before the king, etc.] See the note chap. 6.14.  
Vers. 10. So they hanged Haman on the gallows he had prepared for Mordecai.] Which stood in Hamans' house or court, as before; so verifying that Psal. 7.15, 16. but besides, that we may judge the better of the Apocryphal additions of Esther, it will be well to compare with this that which we find there, chap. 16.18. For he that was the worker of these things is hanged as the gates of S●sa with all his family.   

CHAP. VIII.  
Vers. 1. ON that day did the king Ahasuerus give the house of Haman the Jews enemy unto Esther.] That is, his house together with all his estate and goods, whereof ere while he had so much boasted, chap. 5.11. which being forfeited to the king were at his disposing, to be bestowed on whomsoever it pleased him.  
And Mordecai came before the king, etc.] That is, he was called and chosen to be one of his continual household attendants, and taken into his especial favour; yea happily one of those princes that saw the king's face, that is, that had always free access into his presence, chap. 1.14. and that because he acknowledged him now to be his kinsman by his queen Esther, as the words following do plainly imply, for Esther had told what he was to her.  
Vers. 2. And the king took off his ring which he had taken from Haman, and gave it to Mordecai.] Some conceive that this was not that seal wherewith the king used to seal the decrees which were sent forth in his name (which for that only purpose, say they, he gave to Haman, chap. 3.10. etc. and therefore no doubt had it again after that decree was sealed) and this they held, because there was not any reason why that should be now given to Mordecai: rather they judge that this was one of those rings which were usually given, as a mark of honour, to those that were the chief princes and counsellors of state about the king; which having been formerly given to Haman was taken from him when he was condemned to death, and given now to Mordecai: but because the text speaks plainly of one special ring, the king took off his ring, etc. I rather think that this was that very ring before spoken of, chap. 3.10. and that Mordecai was now made keeper of the king's signet, as Haman had been; whence it was that he wore those badges of honour▪ vers. 15. And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a crown of gold, and with a garment of fine linen, and purple, etc. and that he is said to have been great in the king's house, chap 9.4. and next unto him king Ahasuerus, chap. 10.3.  
And Esther set Mordecai over the house of Haman.] That is, she committed it, and all he had to Mordecaies care and charge, to be by him disposed and ordered as might be for her best advantage.  
Vers. 5. Let it be written to reverse the letters devised by Haman, etc.] Esther wisely, would not take any notice of the kings consenting to this bloody decree, lest she should seem to cast the least blame upon him; and withal she knew well that a decree established by the king, by the Laws of the Persians, might not be reversed, Dan. 6.— 15. The Law of the Medes and Persians is, that no decree nor statute which the king establisheth may be changed: and therefore to give him a hint to reverse it, as a decree devised by Haman, and surreptitiously written and sealed, and sent forth by him; she makes no mention at all of the king, but calls them letters devised by Haman, which he wrote to destroy the Jews.  
Vers. 7. I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.] That is, he intended and endeavoured so to do: having assigned a decree to have them all slain.  
Vers. 8. Writ ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring, etc.] It seems the king would not pretend that the former letters were devised by Haman without this direction, because he knew to the contrary, nor could yield to the reversing of the former decree, which was against the law and custom of the Medes and Persians; but let them write what they could devise in favour of the Jews, and for their preservation, so the former decree were not in express terms reversed, he consented freely to it: and indeed that this was the meaning of this which the king here said, we may the rather think, because in the new decree which Mordecai sent forth, vers. 11. no man is forbidden to offer violence to the Jews, nor is the magistrate commanded to assist them, only the Jews are allowed to stand upon their guard; which shows that Mordecai was restrained to this, that he might not in express terms reverse what was published in the former decree.  
Vers. 9 Then were the king's scribes called at that time in the third month (that is, the month Sivan) etc.] Which containeth part of May and part of June. The decree for the slaying of the Jews was made on the thirteenth day of the first month, chap. 3.12. so that this calling of the king's scribes to make a new decree, was two months and ten days after the former decree was made; all which time we may well imagine that the people of God were in a very sad condition; but yet their being eight months and twenty days still behind, ere the day at first appointed for the slaughter of the Jews should come, to wit, the thirteenth day of the twelfth month, all this time they had to provide for their own defence.  
It was written (according to all that Mordecai commanded) unto the Jews, and to the lieutenants, etc.] To the Jews, because it concerned their security; and to the governor's, that they might publish it, and not hinder the Jews in their just defence. And whereas it is said that this decree was sent to every province, according to the writing thereof, for this, see chap. 1.22.  
Vers. 11. To gather themselves together, and to stand for their life, to destroy, to slay, etc.] Thus by the former decree standing still in force, the nations of each province were authorized to destroy the Jews; and by this second edict the Jews were authorized to destroy those that should set upon them, which the Jews, being but a few in comparison of those they lived amongst, could have never done by their own strength, had not this discovery of the change of the king's mind, and this intimation of his desire much abated the malice of their enemies; yea, had not God miraculously prospered this weak means for their preservation.  
Vers. 14. And the decree was given at Shushan the palace.] That is, there it was dated signed and sealed; and then afterwards there, as in other places, it was published and proclaimed.  
Vers. 15. And the city of Shushan rejoiced and was glad.] See the note, chap. 3.15.  
Vers. 16. The Jews had light and gladness, and joy and honour.] Light may be here set against the darkness of affliction, as gladness against sorrow; or else gladness joy and honour may be added to explain what was meant by light; of which, see the note 2. Sam. 22.29.  
Vers. 17. And many of the people of the land became Jews; for the fear of the Jews fell upon them.] They became proselytes, and conformed themselves to the Jewish religion: some perhaps seriously, as being wonderfully affected with this miraculous manifestation of God's watchful providence over this people, whom they did now therefore fear and reverence, as the Lord of heaven's darling people; but others again feignedly, and with a dissembling heart, merely to curry favour with Esther, Mordecai, and the rest of the Jews, and for fear they should destroy them by warrant of that new decree which was now come forth.   

CHAP. IX.  
Vers. 1. IN the day that the enemies of the Jews hoped to have power over them, though it was turned to the contrary, etc.] This is noted to show how false and deceitful the lots which Haman cast proved in the conclusion; that day which was designed as the only lucky day for the massacre of the Jews proved quite contrary, a happy day to them, and fatal to their enemies.  
Vers. 2. And no man could withstand them: for the fear of them fell upon all people.] Hereby it appears that on the thirteenth day of the twelfth month the enemies of the Jews in several places, yea, even in the city of Shushan itself, where Ahasuerus lived vers. 6. took up arms, and went about to massacre the Jews, according to the sentence of the first decree, chap. 3.13. notwithstanding the second decree that was sent out after it, chap. 8.10, 11. wherein the Jews were allowed to gather themselves together and to destroy all those that should set upon them. Esther therefore they took this second edict to be a reversing of the first, which was against the laws of the Medes and Persians chap. 8.8. and therefore they were enraged at it, and would not obey it; or else, happily they did not believe that this second edict was indeed sent forth by the king, but was only the device of Mordecai, or at least would not believe it, as being loath to be beaten off from destroying the Jews, whom they hated with a deadly hatred, and had long assured themselves that they should now have liberty to wreak their teen upon them, and therefore were resolved to put in execution the first decree: now herein was the wonder, that the Jews being a few to speak of, should be able to stand against their enemies; but the reason of this is given, that God struck their enemies with such terrors & fears, that they were not able to withstand them. The rulers for fear helped the Jews, vers. 3. many others no doubt durst not stir, and those that had with great confidence armed themselves, when the Jews assembled themselves and stood for their lives, were suddenly daunted, and so easily slain by the Jews; and thus God did immediately, more for the preservation of the Jews by making them terrible to their enemies, than all that Esther and Mordecai had done.  
Vers. 6. And in Shushan the palace the Jews slew and destroyed five hundred men.] It is above all strange, that in Shushan the city royal, called here Shushan the palace, where the king's favour to Mordecai and the rest of the Jews could not be unknown, there should be so many found, that would obstinately undertake the massacring of the Jews, in confidence of the first decree, chap. 3.13. notwithstanding by the second decree, chap. 8.10.11. the Jews were allowed to kill and destroy all their enemies that should set upon them. But for this we must consider, first, that when wicked men are hardened of God that they may be destroyed, they do usually thus violently rush upon their own ruin, the vengeance of God not suffering them to rest: and secondly, that in likelihood there were many of the faction of Haman, that being enraged with the death of their great lord, and the sudden preferment of Mordecai, were mutinously inclined, and ready enough therefore to be stirred up to this attempt by haman's ten sons, that were ringleaders to the rest, as by their death is evident.  
Vers. 10. The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they.] To wit, those before mentioned by name in the three foregoing verses (for by haman's boasting of the multitude of his children, chap. 5.11. And Haman told them of the multitude of his children, it may seem he had more beside these: how this agrees with the Apocryphal additions of Esther, we may see, chap. 16.18. where it is said, that in the decree, by warrant whereof the Jews did now slay their enemies, there was mention made that not Haman only, but also all his family with him were then hanged already.  
But on the spoil laid they not their hand.] Though by the king's decree they might have done it, chap. 8.11. Take the spoil of them for a prey: and that because they would hereby make it evident, that they aimed not at the enriching of themselves with the spoils of those they had slain, but only at their own necessary and just defence, and that it might not be said, that they had slain any one causelessely only to get his estate.  
Vers. 11. On that day, the number of those that were slain in Shushan the palace, was brought before the king.] The report of this which had happened in the city, was soon brought unto the king, perhaps by some that would willingly have stirred up the king's wrath against the Jews.  
Vers. 13. Let it be granted to the Jews which are in Shushan, to do to morrow also according to this day's decree.] To wit, by slaying those who this day set upon the Jews, but escaped their hands and were not slain by them, as these five hundred were. And this no doubt she desired, as aiming at God's glory in the revenge of his people's enemies, and at the peace of the Church, which might else afterwards be disturbed by these that were now for the present escaped.  
And let haman's ten sons be hanged upon the gallows.] That is, let the dead bodies of these sons of Haman, who were this day slain with others, be for their greater reproach and the terror of others, hanged upon the gallows whereon their father was before hanged.  
Vers. 16. But they laid not their hands on the prey.] See above vers. 10.  
Vers. 17. On the thirteenth day of the month Adar, etc.] The drift of the words in the three following verses is to show, that the other Jews that lived not at Shushan slew their enemies on the thirteenth day, and then rested and kept a day of feasting on the fourteenth day, whereas the Jews at Shushan slew their enemies both on the 13th. and 14th. days, and so kept not their day of feasting till the fifteenth day.  
Vers. 20. And Mordecai wrote these things, and sent letters unto all the Jews, etc.] That is, in the writings and letters which he sent unto the Jews concerning their keeping the feast of Purim, he wrote the relation of these things before mentioned, as the ground of this annual festivity; or else it may be meant more generally, that Mordecai was the penman of the holy ghost, in writing this whole book of Esther.  
Vers. 21. To establish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth, etc.] To wit, because on the fourteenth day the country Jews rested from slaying their enemies, and those in Shushan not till the fifteenth; and so they were taught to rejoice in one another's welfare. But was not this unlawful like that sin of Jeroboams, 1. Kings 12.33. I answer, No, and that because it was a politic ordinance for civil respects, and not any addition to the worship of God.  
Vers. 22. Days of feasting and joy and of sending portions one to another, and gifts to the poor.] As their custom was in all their solemn festivities, Neh. 8.10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared, etc.  
Vers. 26. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them etc.] This clause is added, because of those things related in these letters, concerning the danger the Jews were in, and their deliverance from that danger, which moved them to take upon them to keep the feast of Purim: some of them they had seen with their own eyes in their several dwellings (as the decree that was brought from the king for the destroying of the Jews, and the preparations that were made by the enemies, to put this decree in execution; and the second decree likewise, wherein the Jews were allowed to defend themselves, and to slay their enemies, and the slaughter which thereupon they had made amongst them) and again some other things had been only brought unto them by relation from others as haman's casting of lots, and many others of the like nature.  
Vers. 29. Then Esther the queen the daughter of Abihail, and Mordecai the Jew, wrote, etc.] the former letters whereby the Jews were in all places appointed to keep yearly the feast of Purim, on the fourteenth and fifteenth day of the month Adar, in memory of this great deliverance were written by Mordecai, vers. 20. and therefore was that festival usually afterwards amongst the Jews called Mordecaies day, 2. Maccha. 15.36. but then afterwards again perhaps the next year, lest they should not hold on in the yearly observing this feast, as fearing lest the celebration hereof should embitter the minds of the people against them, amongst whom they lived, by renewing the memory of that great slaughter which the Jews had made amongst them, Esther also now with Mordecai wrote a second letter to enjoin the continuance of this anniversary feast, and that with all authority; urging it by all means, and strictly enjoining it as fare as by their authority they might, the better to confirm this second letter, and that there might be no question made of doing what was therein so strictly and firmly enjoined.  
Vers. 30. And he sent the letters unto all the Jews, etc. with words of peace and truth.] The meaning of this clause is, either that in these letters he did enjoin them to live peaceably amongst themselves, and with others also, and not to insult over the nations because of their own present prosperity; or else that he did comfort or encourage them, by giving them assurance that they should enjoy peace and truth, and putting them out of doubt and fear.  
Vers. 31. And as they had decreed for themselves and for their seed, the matter of the fastings and their cry.] Several ways is this understood by Expositors. For first, some understand it as in relation to their fasting and praying three days together, when Esther was to go in to Ahasuerus to make supplication for the Jews, chap. 4.16. to wit, that as then in their great danger, Esther and Mordecai appointed them certain days for fasting and prayer with strong cries and tears, so now they appointed certain days of yearly praise and thanksgiving for their great deliverance. Secondly, some understand it thus, that as they had decreed for themselves and their posterity, that the thirteenth day of the month Adar should for ever be kept as a fasting day, in remembrance of their fasting, when Haman had procured his bloody decree against them, so they decreed likewise to keep the fourteenth and fifteenth days, as days of feasting, in memory of their miraculous deliverance from that decree. And thirdly, others take it thus, that as they had formerly decreed for themselves and their posterity to keep certain days of public humiliation with fasting and prayer, in remembrance of the desolation of Jerusalem, when the city was taken, and the Temple burnt by the Babylonians, which were those whereof the prophet Zachary speaks, Zach. 7.5. When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even unto me? so now it was decreed, that they should for ever keep this feast of Purim in remembrance of their joyful deliverance from the plot of Haman. And indeed, first, because the text here speaks of fasts decreed for all the Jews and their posterity, and that fast desired by Esther, chap. 4.16. was only kept in Shushan. And secondly, because we find it not in the story any where, that there was a fast for ever kept on the thirteenth day in memorial of that fast (and indeed, that they kept a fast in remembrance of a fast, or a danger from which they were delivered, seems not probable) therefore the last Exposition is I conceive most satisfactory.  
Vers. 32. And the decree of Esther confirmed these matters of Purim, and it was written in the book.] That is, in the book of their public acts, or the book of their civil statutes and ordinances, besides those of Moses laws.   

CHAP. X.  
Vers. 1. KIng Ahasuerus laid a tribute upon the land, and upon the isles of the sea.] That is, both the continent and the isles under his dominion: perhaps this is here inserted, as being intended only of the reimposing of the tribute whereof there was granted a release for a time at esther's marriage, chap. 2.18. Then the king made a great feast unto all his princes and his servants, even esther's feast, and he made a release to the provinces, etc. yet it may be also added to show how God punished the nations for their late greedy gaping after the lives and estates of God's people; or to make way to that which follows, vers. 3. how Mordecai sought the weal of his people, perhaps by procuring them favour in regard of this tribute. And indeed some Expositors understand this of the tribute imposed by Xerxes, for that great expedition of his against Greece.  
Vers. 3. Seeking the wealth of his people, and speaking peace to all his seed.] That is, to the Jews his country men; for whom he was always ready to speak to the king, and to do what ever might be for their peace and welfare.    
FINIS.