THE WESLEYAN HERITAGE LIBRARY

COMMENTARY

COMMENTARY OF THE OLD AND NEW TESTAMENTS

JUDGES-EZRA
by Rev. Joseph Benson

Follow peace with all men, and holiness, without which no man shall see the Lord Heb 12:14

Spreading Scriptural Holiness to the World

Wesleyan Heritage Publications 2002

THE BOOK OF JUDGES.

ARGUMENT.
THIS book contains the history of the Israelites under the judges, which lasted two hundred and ninety-nine years: under Othniel, forty; under Ehud, eighty; under Barak, forty; under Gideon, forty; under Abimelek, three; under Tola, twenty-three; under Jair, twenty-two; under Jephtha, six; under Ibsan, seven; under Elon, ten; under Abdon, eight; under Samson, twenty. As for the years of their servitude, they coincide with the years of some or other of the judges. In the last five chapters we have an account of some memorable events, which happened in the days when the judges ruled. As to the state of Israel during this period, 1, They were miserably corrupted, and miserably oppressed. Yet we may hope the tabernacle service was kept up, and that many attended it. 2. It seems each tribe had its government within itself, and acted separately, without any common head. This occasioned many differences among themselves. 3. The government of the judges was not constant, but occasional. By their judging Israel is meant chiefly, their avenging Israel of their enemies, and purging them from their idolatries. 4. During the government of the judges, GOD was in an especial manner the king of Israel. It is not improbably supposed, that the Prophet Samuel was the penman of this book.

CHAPTER 1.
A.M. 2579. B.C. 1425.
The conquests made by Judah and Simeon, 1-20. Benjamin failed, 21. The house of Joseph took Beth-el, 22-26. But Manasseh did not drive out the Canaanites, 27, 28; nor Ephraim, 29; nor Zebulun, 30; nor Asher, 31, 32; nor Naphtali, 33; nor Dan, 34-36.

NOTES ON CHAPTER 1.
Verse 1. After the death of Joshua Not long after it; for Othniel, the first judge, lived in Joshuas time. Asked the Lord Being assembled together at Shiloh, they inquired of the high-priest by the Urim and the Thummim. Against the Canaanites first Finding their people multiply exceedingly, and consequently the necessity of enlarging their quarters, they renew the war. They do not inquire who shall be captain-general to all the tribes; but what tribe shall first undertake the expedition, that, by their success, the other tribes might be encouraged to make the like attempts upon the Canaanites in their several lots. Verse 2. Judah The tribe of Judah is chosen for the first enterprise, because they were both most populous, and so most needed enlargement; and withal most valiant, and therefore most likely to succeed; for God chooseth fit means for the work which he designs. Moreover, the Canaanites were numerous and strong in those parts, and therefore it was necessary they should be suppressed before they grew too strong for them. Verse 3. Judah said unto Simeon As nearest to him, both by relation, being his brother by both parents, and by habitation. Come up with me against the Canaanites Which people, with the Perizzites, still possessed a considerable part of the lot which fell to Judah. And I will likewise go with thee To drive the Canaanites out of that part of the country which was the portion of Simeon. So Simeon went with him They joined their forces together in this expedition, under the conduct, no doubt, of some eminent leader. Verse 4. Judah went up The people of that tribe were principally concerned in this expedition, and therefore are only mentioned, though those of the tribe of Simeon went up with them. And the Lord delivered, &c. We meet with no such pious expression (which occurs often here)

in any heathen writer. In them every success is attributed to the conduct and valour of the generals, or the strength and courage of the forces; but in the Scriptures every success is attributed to God only. They slew them in Bezek Not in the city, for that was not yet taken, (verse 5,) but in the territory of it. Verses 5, 6. Adoni-bezek in Bezek He was the king or lord of that place, as his name imports, and, as it appears, he had fled into it for safety when he had lost the field. They fought against him That is, against the city wherein he had taken refuge, and against the rest of his army. Cut off his thumbs and great toes That he might be incapable of war hereafter, being rendered unable to handle arms, or to run swiftly. This severe treatment had been practised upon other kings by himself, as appears, by his own confession, in the next verse, which, it is probable, made the Israelites think it reasonable to serve him in the same way: and perhaps they acted by the direction of God in the matter. Verse 7. Threescore and ten kings Anciently each ruler of a city or great town was called a king, and had kingly power in that place; and many such kings we meet with in Canaan; and it is probable that, some years before, kings had been more numerous there, till the greater destroyed many of the less. Add to this, that it is likely some of these seventy kings had reigned in one and the same place, and had successively opposed him. Have gathered their meat under my table An act of barbarous inhumanity, thus to insult over the miserable, joined with abominable luxury. So that it appears, by his own confession, he had been proud and insolent, as well as cruel, to a most high degree; and therefore what befell him may well be considered, which indeed he acknowledges, as a just punishment inflicted upon him by the order of Divine Providence. As I have done, so hath God requited me This, his acknowledgment of Gods justice in his punishment, hath made some think he became a penitent and convert to the true religion. He speaks not of gods, as was customary with the heathen, but of God, in the singular number; and this appearance of penitence and faith in the true God might possibly be the reason why the Israelites spared his life. Verses 8-10. Judah had fought against Jerusalem, and taken it Yet some of the inhabitants retired into the castle, and held out there till Davids time. Judah went against the Canaanites in Hebron Under the conduct of Caleb, as is recorded <061514>Joshua 15:14, &c., for that relation

and this are doubtless one and the same expedition, and it is mentioned there by anticipation. Verse 16. The children of the Kenite Jethro, Mosess father-in-law, seems to have been called a Kenite from the people from whom he was descended, <042421>Numbers 24:21, 22. His posterity, it appears, came into Canaan with the Israelites, and were settled there with them. Went up from the city of palm-trees That is, from Jericho, so called, <053403>Deuteronomy 34:3; not indeed the city, which had been destroyed; but the territory belonging to it, where, it seems, they were seated in a most pleasant, fruitful, and safe place, according to the promise made by Moses to their father, <041031>Numbers 10:31, 32; and whence they might remove either to avoid the neighbouring Canaanites, or out of love to the children of Judah. In the south of Arad The southern part of the land of Canaan, where Arad was, <042101>Numbers 21:1. And dwelt among the people Hebrew, that people; namely, those children of Judah that lived there. Verse 17. Judah went with Simeon According to their promise, verse 3, and the laws of justice and gratitude: having finished, as far as they were able, the conquest of what belonged to the tribe of Judah, they went to assist the Simeonites to acquire the possession of what was comprehended in their lot. The name of the city was called Hormah Either the same place, so called <042103>Numbers 21:3; in which case what was there vowed is here executed; or some other place called by the same name upon the like occasion, which seems more probable. Verse 18. Judah also took Gaza, Askelon, and Ekron These three cities were in the country of the Philistines, upon the sea-coast, and the Israelites did not hold them long before the Philistines recovered them again. For as the Israelites contented themselves with taking these cities, and making the people tributary without destroying them, it was not difficult for them to regain their liberty. Verse 19. Could not drive out the inhabitants of the valley Because of their unbelief, through which they distrusted Gods power to destroy those who had chariots of iron, and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand. Verses 22-25. The house of Joseph That is, the tribe of Ephraim. Show us the entrance into the city That is, where it may be most easily entered. For they did not inquire the way to the gate, which, no doubt, was

common and plain enough; but for the weakest part, where the walls were lowest, or most out of repair, or had the least guard. Or they desired him, perhaps, to show them some private way to get into it, which none knew but the inhabitants. He showed them the entrance Upon which, we may suppose, notice was immediately sent to the army, which lay near. They smote the city Came upon them suddenly, and attacked them where they least expected it; so that the assailants met with little resistance. Verse 26. The man went and built a city Which is an argument that the children of Ephraim dismissed him and his family, with all their goods and estate. The land of the Hittites Where the Hittites fixed themselves after they were driven out of Canaan, which seems to have been northward from Canaan, and not far distant from it. Verse 27. Neither did Manasseh, &c. That is, that half of this tribe which dwelt in Canaan. Beth-shean A place near Jordan, <061711>Joshua 17:11. Taanach Of which see <061221>Joshua 12:21. Dor A great town, with large territories, <061102>Joshua 11:2, and 12:23. Megiddo A royal city, <061221> Joshua 12:21, and 17:11. But the Canaanites would dwell in the land Namely, by force or agreement. So that it appears, although, during the life of Joshua, the Israelites had conducted themselves with a great degree of bravery, and had expelled several bodies of the Canaanites; yet, after his death, they became pusillanimous and remiss in driving them out, and made peace with them, which was the first step of their defection. Verse 28. When Israel was strong they put the Canaanites to tribute Herein they violated the law, whereby they were enjoined to destroy or expel that people when they were able. And as they were strong enough to impose tribute on them, they undoubtedly might have driven them entirely out of the land. But it cost them less trouble, and brought them more profit, to make them tributaries, than to expel them; and therefore they preferred it, being influenced by sloth and covetousness. And this seems to be here spoken of as their common fault at this time. Verse 29. Neither did Ephraim drive out the Canaanites So far from it, that it appears they did not so much as exact any tribute from them, but made a covenant of friendship with them, which was a still greater crime. The Canaanites dwelt in Gezer Which they possessed till Solomons time; <110906>1 Kings 9:6. And to dwell among a people often signifies to have a quiet settlement, as <120413>2 Kings 4:13.

Verse 32. The Asherites dwelt among the Canaanites This manner of speaking seems to imply that these Canaanites still remained the lords of the country, and that the Asherites were only permitted to dwell among the Canaanites, who certainly appear to have paid them no tribute, and to have owed them no subjection. Verses 34, 35. They would not suffer them to come down into the valley That is, into the plain country; which was the occasion of that expedition for the obtaining of territory elsewhere, of which we read <061947>Joshua 19:47, and <071802>Judges 18:2. The hand of the house of Joseph prevailed That is, of the Ephraimites, who helped their brethren the Danites against the Amorites. Verse 36. From the going up to Akrabbim Which was in the southern part of Canaan, <061502>Joshua 15:2, 3, from whence it went up toward the north. This is added to show the great power and large extent of this people.

CHAPTER 2.
A.M. 2579. B.C. 1425.
An angel reproves Israel, who bewail their sins, 1-5. They served God during the life of Joshua and his cotemporaries, 7-9. Their frequent revolts to idolatry, 10-19. God stops their success, 20-23.

NOTES ON CHAPTER 2.
Verse 1. An angel of the Lord came up from Gilgal This, no doubt, was the Angel of the covenant, the same divine being that appeared to Joshua near Jericho, <060513>Joshua 5:13, 14; to whom the conduct of Israel out of Egypt into Canaan, and their conquests and success there, are frequently ascribed. He alone could speak the following words in his own name and person; whereas created angels and prophets universally usher in their message with, Thus saith the Lord, or some equivalent expression. And, having assumed the shape of a man, he imitates the motion of a man, and appears to come from Gilgal to the place where they now were, probably in order to remind the Israelites of his appearing to Joshua near that place, of the assurance he then gave them of his intended presence with them in the conquest of the country, and of the solemn covenant they made with him by the renewal of circumcision. This was a reproof to them for their base ingratitude to God, and their pusillanimous sloth in not endeavouring to expel the Canaanites. To Bochim A word signifying weepers. This was not the name of the place before, but was given it on this occasion, on account of the lamentations of the children of Israel for what the angel said to them, verse 5. It seems to have been no other than Shiloh, where, it is probable, the people were met together upon some solemn festival occasion. And I said, I will never break my covenant with you That is, upon condition of your keeping covenant with me. Verses 2-5. Ye shall make no league, &c. These express and frequently-repeated commands of God they had disobeyed. Wherefore I also said, I will not drive them out, &c. That is, I have now taken up this peremptory resolution. They shall be as thorns in your sides, &c. This signifies what they were assuredly to expect in breaking the covenant on their part; and the sentence here pronounced, or prediction uttered, soon began to take effect and be accomplished. The people lift up their voice and wept Some of them, it is probable, from a true sense of their

sins; others from a just apprehension of their approaching misery. They sacrificed there For the expiation of their sins, by which they had provoked the Lord to this resolution, and in order to regain his compassion and favour. Verse 6. And when Joshua It should rather be rendered, Now when Joshua, &c. For it does not relate to the preceding story, but is a repetition of what was declared <062428>Joshua 24:28-31, and is here recorded by way of introduction to the following account of the peoples defection and punishment, contained in the subsequent parts of the book. Let the people go When he had distributed their inheritances, and dismissed them severally to take possession of them. The sacred writer, says Dr. Dodd, having just related the reproaches delivered by the angel of the Lord against the Israelites, would now show his readers how and when the nation had incurred those reproaches. To this end he carries the matter as far back as possible; and, first, he ascends to that happy period when, Joshua having finished the division of the conquered country of the Canaanites, the Israelites went each to his inheritance, and possessed it, and dwelt in the portion of the land which had fallen to his lot. This division was in fact the immediate work of Providence. Lots were cast before the Lord: he had presided over them, and without doubt Joshua, who had used such fine exhortations to the two tribes and a half beyond Jordan, when they set out to take possession of their territories, failed not strongly to recommend religion and obedience to the other tribes, in settling them in the lands that had been assigned to them; which he repeated before his death in the most affecting manner. See on Joshua 24. All of them, therefore, equally instructed, and impressed with gratitude, had entered upon their estates with intentions promising a constant fidelity. But the love of this world seduced them. They soon thought only of their private interest, how to extend and aggrandize themselves; and speedily losing sight of the public good, shamefully neglected the sacred duties of religion. Verse 10. And also all that generation were gathered unto their fathers Not only those who had beheld the wonderful works of God in Egypt, and in the wilderness, but those also who had seen Jordan dried up, the walls of Jericho fall down, the sun stand still at the word of Joshua, and their enemies overwhelmed with hail-stones, &c., which had created such impressions in their hearts, that they generally continued in the service of God while they lived, and kept others in obedience to him. Another

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generation, which knew not the Lord, nor yet the works which he had done for Israel Which had no serious and affectionate knowledge of God or of his works. Verse 11. The children of Israel did evil in the sight of the Lord Which marks the heinousness and impudence of their sins, above other peoples; because Gods presence was with them, and his eye upon them in a peculiar manner, which also they were not ignorant of, and therefore were guilty of more contempt of God than other people. And served Baalim False gods, which were called by this general name Baalim, which signifies lords. For among the pagans, as St. Paul observes, there were gods many and lords many, and the gods of the Canaanites and the neighbouring nations, which Israel worshipped, were most of them called by the name of Baal; as Baal of the Sidonians, and Baal of the Amorites, Moabites, Ammonites. Verse 13. They served Baal and Ashtaroth By Baal or lord here, it is probable, we are to understand the sun, and by Ashtaroth, the same, it seems, with Astarte, the moon, worshipped in different countries under the names Juno and Venus. So that they had he-gods and she-gods, and gods of all kinds, as many as a luxuriant fancy pleased to make and multiply them. It may not be improper to observe here, that the reason why the Israelites so often lapsed into idolatry, may easily be deduced from the common notion of tutelary deities, which they had imbibed during their residence in Egypt, which was the fruitful parent of science and idolatry. One generally-received consequence of this opinion was, that the peculiar or tutelary deity of any country could not be neglected, even by the conquerors of that country, without impiety, and that their impiety would certainly meet with punishment from the deity whom they thus neglected. The Israelites, therefore, unwilling to expose themselves to the resentment which the tutelary deity was supposed to take on those who, inhabiting his land, yet slighted his worship; unwilling likewise to leave their paternal God, they incorporated the worship of both; and served not only the God of Abraham, Isaac, and Jacob, but likewise the Baalim, or local tutelary deities of the countries wherein they were settled. In process of time this weakness increased to such a degree, that the rights of the tutelary deity of the country were acknowledged to be superior to those of the Gentilitial God of the conquerors. This might arise from the common opinion, that the favours of the local deity were particularly attached and confined to one certain spot; or from an apprehension of the strength of the inhabitants

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among whom they were settled, who would not have endured to have their god slighted, without vindicating his honour, and endeavouring to extirpate the offenders. This piece of complaisance and condescension the Israelites seem to have been guilty of, when they are said to have forsaken the Lord God of their fathers, and to have followed other gods, the gods of the people that were round about them. Their defection from the God of Israel did not, however, consist in rejecting him as a false god, or in renouncing the law of Moses as a false religion: but only in joining foreign worship and idolatrous ceremonies to the ritual of the true God. Div. Leg., vol. 4. p. 44. Verses 14, 15. Sold them That is, delivered them up, as the seller doth his commodities, unto the buyer. Whithersoever they went out That is, whatsoever expedition or business they undertook, which is equally signified by going out and coming in; the hand of the Lord was against them for evil Disappointing their expectations, opposing and thwarting their designs, and blasting all their prospects. They were greatly distressed Thus is sin uniformly followed by suffering. Verses 16, 17. Nevertheless the Lord raised up By inward inspiration and excitement of their hearts, and by outward designation, testified by some extraordinary action. Judges Supreme magistrates, whose office it was, under God, and by his particular direction, to govern the commonwealth of Israel by Gods laws, and to protect and save them from their enemies, to preserve and purge religion, and to maintain the liberties of the people against all oppressors. Yet they would not hearken to their judges Who admonished them of their sin and folly, and of the danger and misery which would certainly befall them. Verses 18, 19. For it repented the Lord That is, the Lord changed his course and dealings with them, as penitent men use to do; removed his judgments, and returned to them in mercy. When the judge was dead they returned To their former and usual course. More than their fathers In Egypt, or in the wilderness. Their own doings That is, from their evil practices, which he calls their own, because they were agreeable to their own natures, which in all mankind are deeply and universally corrupted, and because they were familiar and customary to them. Verse 22. That through them I may prove Israel That I may try and see whether Israel will be true and faithful to me, or whether they will suffer

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themselves to be corrupted by the counsels and examples of their bad neighbours.

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CHAPTER 3.
A.M. 2598. B.C. 1406.
A general account of Israels enemies, 1-7. A particular account of Othniel, 811. Of Ehud, 12-30; and of Shamgar, 31.

NOTES ON CHAPTER 3.
Verse 1. Now these are the nations, &c. The sacred historian having declared, in general, that God did not judge it proper to drive out all the Canaanites, because he intended to try the fidelity and zeal of his people in his service, proceeds now to enumerate the particular nations which remained unsubdued. As many as had not known all the wars of Canaan That is, such as were born since the conclusion of the wars, or were but infants during their continuance, and therefore had no experience of them, nor of Gods extraordinary power and providence manifested therein. Verse 2. Only that the generations, &c. Le Clerc and some other versions, instead of only put and, this seeming to be a new and additional reason alleged why God left some of the Canaanitish nations in the land, namely, that the Israelites might be inured to war and hardship, and thereby be preserved from sinking into sloth and luxury; and that by the neighbourhood of such warlike enemies, and a knowledge of the danger they were in from them, they might never be carnally secure, but stand continually on their guard, and keep close to that God of whose protection and aid they had such great and constant need. Verse 3. Five lords of the Philistines See <061302>Joshua 13:2, 3, and <070118> Judges 1:18, where it appears that three of them had been, in some measure, subdued, but had now recovered their country again, in consequence of the slothful conduct of the Israelites. All the Canaanites Properly so called, who were very numerous, and dispersed through several parts of the land, whence they gave denomination to all the rest of the people. Sidonians The people living near Zidon, and subject to its jurisdiction. Baal-hermon Which was the eastern part about Lebanon. Verse 4. To prove Israel That their piety and faithfulness to the one living and true God might appear, if they did not imitate these nations, and relapse into idolatry, and their baseness and degeneracy if they did. To

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know whether they would hearken That is, that they themselves and others might know by experience. Verses 6, 7. They took their daughters, and served their gods Were drawn to idolatry by the persuasions and examples of their yoke-fellows. And served Baalim and the groves Or, Baalim in groves; that is, false gods, or rather their images, set up under shady trees, contrary to the command given <023413>Exodus 34:13. Some expositors, however, think the meaning is, Baalim and Ashtaroth; for by the addition of a single letter, the Hebrew word rendered groves, will be Ashtaroth, and the greater part of the versions so render it, understanding thereby goddesses, as distinguished from Baalim or lords. It must be acknowledged, however, that the trees themselves, which composed those shady retreats in which they placed their idols, and which were consecrated to their honour, were accounted sacred by the ancient pagans, and held in great veneration. They decorated them with ribands and lights, made vows to them, and hung the spoils of their enemies upon them: insomuch that it was customary for travellers to stop, when they were to pass by them, and approach them with veneration and religious awe, as if they had been the habitation of some god. Verse 8. He sold them into the hand of Chushan-rishathaim So that the first enemies that oppressed the Israelites were the Syrians; who, either out of hatred, or a desire to enlarge their dominions, came over the Euphrates, and invaded them, and kept them in subjection eight years. King of Mesopotamia Which was that part of Syria which lay between the two great rivers Tigris and Euphrates. This lay at such a distance, that one would not have thought Israels trouble should have come from such a far country; but this shows so much the more that the hand of God was in it. Verses 9, 10. When the children of Israel cried unto the Lord When they returned to him in repentance, acknowledged him to be their only Protector and Saviour, and prayed fervently for pardon and deliverance; the Lord raised up a deliverer Qualified a person for, and called him to, the great work of delivering them. The Spirit of the Lord came upon him With extraordinary influence, endowing him with singular wisdom and courage, and stirring him up to this great undertaking. Judged Israel That is, pleaded and avenged the cause of Israel against their oppressors. And went out to war The sacred historian gives us no further account of this war than that Othniel obtained a victory over the king of Mesopotamia, and a peace which lasted forty years. This victory and

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deliverance of Israel, it seems, happened about thirty-eight years after the death of Joshua. Verse 12. And the children of Israel did evil again This was the case of the Israelites during all the time of their judges: the same person who freed them from servitude, purified them also from idolatry; but he was no sooner dead than their religion was at an end, though their peace and happiness were sure to expire with it. Thus every epocha of their history, during the administration of the judges, is only an alternate succession of sinning and contrition, of servitude and deliverance. This may evince what a mighty influence even one good man in authority may have over a whole people. The Lord strengthened Eglon By giving him courage, and power, and success against them. As God raised up deliverers to Israel, when they became penitent, so he spirited up enemies against them, and gave them power to oppress them, whenever they revolted from his service. Verses 13, 14. City of palm-trees That is, Jericho. Not the city which was demolished, but the territory belonging to it. Here he fixed his camp, for the fertility of that soil, and because of its nearness to the passage over Jordan, which was most commodious both for the conjunction of his own forces, which lay on both sides of Jordan, to prevent the conjunction of the Israelites in Canaan with their brethren beyond Jordan, and to secure his retreat into his own country. Eighteen years The former servitude lasted but eight years; this eighteen; for if smaller troubles do not the work, God will send greater. Verse 15. A Benjamite This tribe was next to Eglon, and doubtless most afflicted by him; and hence God raised a deliverer. Left-handed Which is here noted as a considerable circumstance in the following story. The Seventy render the word amfoterodexion, who could use both his hands alike, which is probably the true meaning, as the same quality is ascribed to seven hundred chosen men of the tribe of Benjamin, chap. 26:16, all of whom one can hardly believe to have had no use of their right hands. The children of Israel sent a present Some interpreters understand by this the tribute which had been imposed upon them; but it rather signifies a voluntary present above their usual payments, whereby they hoped to mollify his mind and render him favourable to them. For the Hebrew word mincha is used for such offerings as were presented to God in order to obtain his gracious regards.

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Verse 16. Ehud, made him a dagger It is probable that none of the Israelites were suffered to wear arms, and therefore this particular is mentioned of Ehud; and that he wore it under his upper garment to conceal it: for it does not appear that he made it purposely for the occasion, in which we are told in the following verses, he employed it. A cubit length Long enough for his design, and not too long for concealment. His right thigh Which was most convenient both for the use of his left hand, and for avoiding suspicion. Verses 18, 19. He sent away the people He accompanied them part of the way, and then dismissed them, and returned to Eglon alone, that so he might have more easy access to him. He himself turned again from the quarries, as if he had forgotten some important business. Houbigant takes the word ylycp, pesilim, here rendered quarries, for the name of a place. But the Septuagint and Vulgate take it for graven images, as indeed it commonly signifies in the Scriptures, and as it is rendered in the margin of our Bibles. Some suppose that these images had been placed there by the Moabites, in contempt of the God of Israel, who had so long honoured Gilgal with his presence; and that they might ascribe the subjection of the land to their idols, as the Israelites gave the glory of their conquest to the true God. And they further suppose that when Ehud beheld these idolatrous images, he was inflamed with zeal and indignation, so that instead of proceeding any further in his return home, he went back with a full resolution to revenge the indignity offered to the Divine Majesty, as well as the oppression of his people. Who said, Keep silence That is, forbear to speak till my servants are withdrawn. For he would not have them to be made acquainted with a business which he supposed to be of great importance. Verse 20. He was sitting in a summer parlour Into which, it is probable, he used to retire from company; which is mentioned as the reason why his servants waited so long ere they went in to him, verse 25. I have a message from God unto thee To be delivered, not in words, but by actions. This was true if Ehud was stirred up to this, as it appears he was, by a divine influence. Ehud, however, expressed himself in this manner to remove from the king any apprehensions of danger; and likewise to oblige him to rise from his seat, which Ehud knew he would do, since such was the common practice of the heathen, when receiving, or expecting to receive, messages from the gods they worshipped. He designedly made use of the word Elohim, which was common both to the true God and the pagan deities;

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and not the Word Jehovah, which was peculiar to the true God; because thus Eglon, not knowing whether the message came not from his own false god, would have the greater inclination to rise, whereby Ehud would have an opportunity of directing his blow in the most advantageous manner: whereas he would possibly have shown his contempt of the God of Israel, by sitting still to hear his message. And he arose out of his seat In token of reverence to God. This is a remarkable instance of the ancient veneration men paid to whatsoever carried the name and authority of God in it, and it reproaches those who can now presume to behave themselves irreverently, even in the time and place of divine worship. Verse 21. Ehud put forth his hand and took the dagger It is justly observed by Dr. Dodd, that this action of Ehud is certainly among the number of those which are not to be imitated without that which gave it all its sanction; namely, a divine commission. The text expressly says, The Lord raised up Ehud; and it is well known that all the deliverances which the Jews had under the judges, were directed and conducted by the immediate hand of God, according as the people, by their repentance, became fit to receive them. A divine warrant, in such a case, is a clear ground to go upon, but it can be no precedent for others to go upon, who have no divine warrant at all, but quite the contrary. What are reason and understanding given us for, but to distinguish upon cases and circumstances? As reasons why God excited Ehud to this action, it may be observed, that Eglon had been the aggressor, and that he was the oppressor of Gods people, and held them under a cruel subjection and bondage; that he was undoubtedly guilty of great injustice and violence toward them, and, in all probability, continued to make many thousands of them miserable daily, by means of their servitude, which he had no right to do. Therefore God, who had called Ehud to the office of delivering and governing Israel, stirred him up on this occasion, to take this method of cutting off their enemy and oppressor. Verse 22. And the dirt came out The Hebrew word hndvrp, parschedona, here translated dirt, is found only in this place. It is from the Chaldee that it is thus rendered, and all agree that it signifies the excrements. Verse 23. Ehud went forth With a composed countenance and motion, being well assured that God, who by his extraordinary call had excited him to this enterprise, would, by his special providence, carry him through it.

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And shut the doors upon him Upon, or after, himself; and locked them Either pulling them closely after him, as we do, when doors have springlocks; or taking the key with him. Verse 24. He covereth his feet This phrase is used only here, and <092403>1 Samuel 24:3. A late judicious interpreter expounds it, of composing himself to take a little sleep, as it was very usual to do in the day-time in those hot countries. And when they did so in cool places, such as this summer parlour unquestionably was, they used to cover their feet. And this may seem to be the more probable, both because the summer parlour was proper for this use, and because this was a more likely reason for their long waiting at his door, lest they should disturb his repose. And this sense best agrees with Sauls case in the cave, when, being asleep, David could more securely cut off the lap of his garment. Verse 25. They tarried till they were ashamed Till they were in great confusion, not conceiving what could cause him to sleep so much longer than usual; and not knowing what to say or think, afraid that they should either disturb him, or be guilty of neglect toward him. They took a key and opened them Another key, it being usual in the courts of kings for more persons than one to be intrusted with keys to the same room. Verses 27, 28. He blew a trumpet In order to summon those who were disposed to recover their liberty to take arms and follow him. And the children of Israel went down with him Whom doubtless he had prepared by his emissaries, and gathered together in considerable numbers. With these he attacked the Moabites who were in garrisons on the west of Jordan, and slew ten thousand of their best men; which utterly broke the power of Moab, and freed the Israelites from the yoke of that nation. They took the fords of Jordan Where that river was usually passed, that neither the Moabites that were in Canaan might escape, nor any more Moabites come over Jordan to their succour. Verse 30. The land had rest fourscore years Not the whole land of Israel, but the eastern part of it, which had thus shaken off the yoke of Moab. For in the mean time the Philistines invaded the western parts, as it here follows, and were repulsed by Shamgar; and Jabin afflicted the northern, as it follows in the next chapter. Verse 31. After him was Shamgar He was the third judge of the Israelites, and delivered them from some small oppressions which they

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suffered from the Philistines. The sacred text gives us no further particulars concerning him than that he slew six hundred of them with an ox-goad; or, as the Latin and Greek versions render it, with a plough-share. Indeed the Hebrew rqbh dmlm, malmad habakar, signifies any instrument by which oxen are broken to labour. The Philistines, it seems, were more careful than any other nation to strip the Israelites of all their military weapons whenever they had them in subjection; and if this was the case at present, it is likely that the expression means only such rustic instruments as he could lay his hand on. It is probable he was following the plough when the Philistines made an inroad into the country, and having neither sword nor spear, when God put it into his heart to oppose them, he took up the instrument which was next at hand. It is no matter, says Henry, how weak the weapon is, if God direct and strengthen the arm. An oxgoad, when God pleaseth, shall do more than Goliahs sword. And sometimes he chooseth to work by such unlikely means, that the excellence of the power may appear to be of God, and that he may have all the glory. If we may believe Mr. Maundrell, however, he saw goads used in Palestine which were of an extraordinary size, several of them being about eight feet long, and at the thicker end six inches in circumference. They were armed, he tells us, at the smaller end, with a sharp prickle for driving the oxen, and at the other end with a small spade or paddle of iron, strong and massy, for cleansing the plough from the clay that is wont to encumber it in working. And he conjectures it was with such a goad as one of these that Shamgar made this prodigious slaughter, and judges that such an instrument was not less fit, perhaps fitter, than a sword for such an execution. See Journey from Aleppo, p. 110. It is evident, however, that the sacred writer here does not attribute the slaughter made, and victory obtained by Shamgar, to the excellence of the weapon which he used, but to the power of God.

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CHAPTER 4.
A.M. 2688. B.C. 1316.
Israel, revolting from God, is oppressed by Jabin, 1-3. Deborah concerts their deliverance with Barak, 4-9. Barak takes the field and conquers, 10-16. Sisera flies and is killed, 17-21. Barak sees him, and Israel is delivered, 22-24.

NOTES ON CHAPTER 4.
Verse 2. Jabin This Jabin was probably descended from the other prince of that name, who fell by the hands of Joshua, <061111>Joshua 11:11. He doubtless had watched all opportunities to recover his ancient possessions, and to revenge his own and his fathers quarrel. King of Canaan That is, of the land where most of the Canaanites, strictly so called, now dwelt, which seems to have been the northern part of Canaan. That reigned in Hazor In the territory or kingdom of Hazor, which might now be restored to its former extent and power. Perhaps he had seized on the spot where Hazor formerly stood, and rebuilt that city. Harosheth of the Gentiles So called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who, being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming thither for traffic, whence Galilee, where this was, is called Galilee of the Gentiles. Verse 3. Mightily oppressed More than former tyrants, from his malice and hatred against the Israelites, and from Gods just judgment, the growing punishment being suitable to their aggravated wickedness. Verse 4. A prophetess Such a one as Miriam, <021523>Exodus 15:23; Huldah, <122214>2 Kings 22:14, and divers others; but the word prophets, or prophetesses, is ambiguous, sometimes being meant of persons extraordinarily inspired by God, and endowed with the power of working miracles, and foretelling things to come; and sometimes of persons endowed with special gifts or graces, for the better understanding and discoursing about the word and mind of God. Of this sort were the sons of the prophets, or such as were bred in the schools of the prophets, who are often called prophets, <091005>1 Samuel 10:5, 10. And because we read nothing of Deborahs miraculous actions, some have thought she was only a woman of eminent holiness, and knowledge of the Holy Scriptures, by

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which she was singularly qualified for judging the people according to the laws of God. It appears, however, from verses 7, 9, that she was endowed with the gift of prophecy, properly so called, or of foretelling, at least in some instances, future events. Judged Israel That is, determined causes and controversies arising among the Israelites, as is implied, verse 5. And this Jabin might suffer to be done, especially by a woman. Yet the frequent discharge of this part of the judges office, whereby she gained great power and authority with the people, did, in a peculiar manner, (though not observed by the tyrant,) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies. Verse 5. And she dwelt Or, as the Septuagint and Vulgate understand it, she sat: she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the justice she administered there: thriving and growing against opposition, as the palm-tree does under pressures. Came to her To have their suits and causes determined by her sentence. Verse 6. Called Barak By virtue of that power which God had given her, and the people owned in her. Out of Kedesh-naphtali So called, to distinguish it from other places of that name, one in Judah, and another in Issachar. Hath not the Lord, &c. That is, assuredly God hath commanded thee; this is not the fancy of a weak woman, which peradventure thou mightest despise; but the command of the great God by my mouth, Mount Tabor A place most fit for his purpose, as being in the borders of divers tribes, and having a large plain at the top of it, where he might conveniently marshal and discipline his army. Naphtali and Zebulun These she names, because they were nearest, and best known to Barak, and therefore would soonest be brought together; because they were nearest, to the enemy, and therefore must speedily be assembled, or else they were likely to be hindered in their design; while the other tribes, being at a distance, had better opportunity of gathering forces for their succour; and because these had most smarted under this oppressor, who was in the heart of their country; but these are not named exclusively, as appears by the concurrence of some other tribes. Verse 7. Draw to thee By my secret and powerful providence, ordering and overruling his inclinations. In fixing the very place, she gave him a sign which might confirm his faith when he came to engage.

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Verse 8. If thou wilt go with me, then I will go No doubt he thought he had great reason for making this resolution, because he might want her advice in doubtful matters, and her authority also, both to raise men and to keep them together in good order, and likewise to inspire them with courage. His offer to go with her shows the truth of his faith, for which he is praised, <581132>Hebrews 11:32; but his refusal to go without her shows the weakness of his faith, that he could not trust Gods bare word, as he ought to have done, without the pledge of the presence of his prophetess. Verse 9. The journey thou takest Hebrew, the way thou takest, which may mean the course he had resolved upon, not to go without her. Shall not be for thine honour Though his faith was accepted, yet the weakness of it somewhat eclipsed his glory. The Lord shall sell Sisera into the hand of a woman It is greatly to the honour of a conqueror to take the general of the enemys army, or to kill him with his own hand; which, she tells him, should be denied him, as a small punishment for his diffidence and reluctance to comply with her directions; and as he would not go without a woman, so a woman should take away his honour from him. Verse 10. With ten thousand men at his feet That is, following him as their leader. Possibly it also intimates that they were all footmen, there being no horses in Judea but what were brought out of other countries. This made the victory the more glorious, by the overthrow of a vast number of chariots and horses in the opposite army. Verses 11, 12. Now Heber the Kenite The husband of Jael. Had severed himself from the Kenites From the rest of his brethren, who lived in the wilderness of Judah. What the reason was of his leaving them, is not known; but there was a special providence of God in it. Pitched his tent That is, his dwelling, which probably was in tents, as shepherds used to live. They showed Sisera That is, his people showed him, or his spies. Verse 14. Deborah said unto Barak, Up Hebrew, Arise, Delay not. If we have ground to believe that God goes before us, we may well go on with courage and cheerfulness. Is not the Lord gone before thee? Namely, as general of thine army, to fight for thee. So Barak went down He did not make use of the advantage which he had of the hill, where he might have been out of the reach of Siseras iron chariots, but boldly marched down into the valley, to give him the opportunity of using all his horses and chariots, that so the victory might be more glorious.

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Verse 15. The Lord discomfited Sisera The particulars of the battle are not recorded in the sacred text; but it evidently appears from thence that there was something extraordinary and miraculous in this defeat of Jabins host. The Hebrew word hy, jaham, imports that they were discomfited with great terror and noise, probably with thunder, lightning, and hailstones, poured upon them from heaven, as is implied <070520>Judges 5:20; and as the same word is used <061010>Joshua 10:10; and <090710>1 Samuel 7:10. Josephus confirms this opinion, assuring us that as soon as the armies were engaged, there arose a prodigious tempest of hail and rain, which drove in the faces of the Canaanites, and occasioned a total rout of them. Antiq., lib. 5. cap. 5. The heavens, therefore, had the principal share in this great overthrow. With the edge of the sword That is, by the sword of Barak and his army, whose ministry God used; but so, it seems, that they had little else to do but to kill those whom God, by more powerful arms, had put to flight. And fled away on his feet He thought his chariot not swift enough to carry him out of danger, and imagined he should be less exposed to observation, and less liable to be discovered, when he fled like a common soldier. To which we may add, that in ancient times valiant men were wonderfully swift of foot; as is observed of Asahel, <100218>2 Samuel 2:18; and every one knows it was the character of Achilles among the Greeks. Verses 16, 17. There was not a man left In the field; for there were some who fled away, as Sisera did. The tent of Jael For women had their tents apart from their husbands. And here he probably thought he would be more secret and secure than in her husbands tent, or in any other place in that encampment, as it would have been a much greater insult to Heber for any Israelite to search for him there than in any other of his tents. For there was peace between Jabin and the house of Heber Not a covenant of friendship, which they were forbidden to make with the Canaanites, but a cessation of hostilities, which Jabin granted them, because they were peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was. Add to this, that God disposed his heart to favour those who were careful to shun idolatry, and other sins wherewith Israel had corrupted themselves. Verses 18, 19. Jael said unto him, Turn in, my lord If Jael now intended to betray and deliver him to Barak, or otherwise to injure him, her addressing him in this manner was dissimulation and treachery, and is not to be excused. But it is highly probable that she had now no other intention

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toward him, in inviting him into her tent, than merely to afford him that shelter and protection which he sought of her, and such relief and refreshment as she would have afforded to any weary and distressed Israelite. Accordingly she covered him with a mantle, that he might take rest in sleep, and when he asked for a little water to drink, because he was thirsty, she opened a bottle of milk and gave him drink. In what she did afterward she seems to have been actuated by a divine impulse or suggestion, of which she had beforehand neither thought nor conception. God, it must be remembered, had foretold by the prophetess, not only before the battle, but before the enterprise to shake off the yoke of Jabin was undertaken, that he would deliver Sisera into the hand of a woman, verse 9. This method then, God, who is wise in all his ways, and holy in all his works, took to accomplish this prediction. He brought Sisera to Jaels tent, disposed her mind to invite him in, and when he lay sunk in sleep, powerfully suggested to her mind what before was the very reverse of all her thoughts, namely, to take his life, and that in a way so very singular and unprecedented, that one can hardly suppose she would ever have thought of it, had not God put it into her mind, and impelled her to it. Bishop Patrick justly observes, she might as well have let Sisera lie in his profound sleep till Barak took him, if she had not felt a divine power moving her to this, that the prophecy of Deborah might be fulfilled. Dr. Waterland is of the same opinion. It can scarce be doubted, says he, but that Jael had a divine direction or impulse to stir her up to this action. The enterprise was exceeding bold and hazardous, above the courage of her sex, and the resolution she took very extraordinary, and so it has the marks and tokens of its being from the extraordinary hand of God. Certainly, as Dr. Dodd remarks, nothing but this authority from God could warrant such a fact, which seemed a breach of hospitality, and to be attended with several other crimes; but was not so when God, the Lord of all mens lives, ordered her to execute his sentence upon Sisera. In this view all is clear and right, and no objectors will be able to prove there was any treachery in it: for she ought to obey God rather than man; and all obligations to man cease, when brought in competition with our higher obligations toward God. And that this is the true view of the action appears still more evident from the celebration of it by Deborah the prophetess, in a hymn or song of solemn praise and thanksgiving offered to God on the occasion of it: see <070524> Judges 5:24-27. In Dr. Lelands answer to Christianity as Old as the Creation, p. 2, and in Saurins 11th Discourse, vol. 3, the reader will find a more complete justification of this affair.

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Verses 21, 22. Then Jael took a nail of the tent That is, one of that sort on which the cords of the tent were fastened, and which consequently were of a large size. Come, and I will show thee the man whom thou seekest Thus both parts of Deborahs prophecy concerning Sisera were fulfilled. He was delivered into the hand of Barak, according to the prediction, verse 7; but not alive, and therefore not to Baraks honour, as was foretold verse 9. For, when he came into her tent, behold Sisera lay dead, and the nail was in his temples.

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CHAPTER 5.
A.M. 2708. B.C. 1296.
Deborahs song begins with praise, 1-3. Compares Gods present appearance for them with his appearance on mount Sinai, 4, 5. Describes the condition they were in before, 6-8. Calls all the delivered to join in praise, 9-13. Commends those tribes that were forward in the war, and censures those that declined the service, 14-19. Takes notice how God fought for them, and how Jael slew Sisera, 20-30. Concludes with prayer, 31.

NOTES ON CHAPTER 5.
Verse 1. Then sang Deborah The composer of this song, one of whose special gifts, as a prophetess, it was to sing Gods praises, <132501>1 Chronicles 25:1-3. And Barak Who was now probably become a judge, in consequence of this great deliverance which God had wrought by him. On that day In which they had completed their victory, by the destruction of Jabins kingdom. Whether they two only sang this song, or the elders of the people, called together into one assembly, sang it with them, is not certain. The text, however, only speaks of its being sung by them two; and Dr. Kennicott has expressed his opinion strongly, that they sang it in alternate verses, answering each other, and that the not observing this has rendered many parts of it obscure, and of difficult interpretation, and destroyed the force and beauty of the whole. It is certain, says he, though very little attended to, that it is said to have been sung by Deborah and by Barak. It is also certain, there are in it parts which Deborah could not sing; as well as parts which Barak could not sing. And therefore it seems necessary, in order to form a better judgment of this song, that some probable distribution should be made of it; while those words which seem most likely to have been sung by either party, should be assigned to their proper name; either to that of Deborah the prophetess, or that of Barak the captain-general. For example: Deborah could not call upon Deborah, exhorting herself to awake, &c., as in verse 12. Neither could Barak exhort himself to arise, &c., in the same verse. Again: Barak could not sing, Till I Deborah arose, a mother in Israel, in verse 7. Nor could Deborah sing about a damsel or two for every soldier, in verse 30: though indeed, as to this last article, the words are probably misunderstood. The doctor, therefore, to do more justice, as he judges, to this celebrated song, which, he says, is deservedly admired, furnishes us with a new translation

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of it, assigning therein to Deborah and Barak the parts which he supposes each to have sung, and representing them, through the whole, as answering each other. See Kennicotts Remarks on Select Passages of the Old Testament, p. 94. We must leave the reader to judge for himself what weight there is in what the doctor advances, and shall only observe as to this hymn in general, that, like the songs of Moses, (Exodus 15.; and Deuteronomy 32,) it is distinguished in the Hebrew, as being poetry, and in our present translation would appear to more advantage if printed in hemistics. See on <053201>Deuteronomy 32:1. It must be evident to every reader, that it is expressed in another kind of style than that of the historical part of this book; and in language so majestic, in such a variety of elegant figures, and such natural expressions of those affections which the occasion requires, that none of the ancient Greek or Latin poets have equalled the noble flow of these divine strains. Verse 2. Praise ye the Lord, &c. This verse seems to be no more than the exordium, or preface to the song, expressing the subject or occasion of it, namely, the avenging of Israel, or the deliverance of them from Canaanitish slavery, and the peoples willingly offering themselves to battle. Houbigant renders the verse thus
Because the leaders of Israel undertook the war, Because the people willingly offered themselves, Praise ye the Lord.

And Dr. Kennicott supposes that the first line was sung by Deborah: that Barak answered her in the second, and that they both joined in the last, which, according to the Hebrew, he more properly translates, Bless ye Jehovah. Verse 3. Hear, O ye kings, &c. The prophetess begins her song with summoning the attention of the neighbouring kings and princes, that they might understand and lay to heart what God had done for Israel, and learn from thence not to oppress them, lest the same vengeance which had fallen upon Jabin and his people should be inflicted on them. I, even I, will sing unto the Lord She declares that Jehovah should be the object of her praise, who, she would have the world to know, was superior to all in power, and would defend his people while they depended on him alone. Verse 4. Lord, when thou wentest out of Seir Thus the prophetess, by a sudden apostrophe, addresses him, not as their present deliverer, but as the

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God who had formerly exerted his miraculous power to bring them into the promised land; leaving her hearers to recollect, that it was the same power which had now subdued the Canaanites, that at first expelled them; the same power which had now restored to the Israelites the free enjoyment of their country, that at first put them in possession of it. In other words, being to praise God for the present mercies, she takes her rise higher, and begins her song with the commemoration of the ancient deliverances afforded by God to his people; and the rather, because of the great resemblance this had to them, in the miraculous manner of them. Seir and Edom are the same place, and these two expressions mean the same thing, even Gods marching at the head of his people, from Seir or Edom, toward the land of Canaan. The earth trembled God prepared the way for his people, and struck a dread into their enemies, by earthquakes, as well as by other terrible signs. The heavens dropped That is, thou didst send storms and tempests, thunder and lightning, and other tokens of thy displeasure upon thine enemies. The books of Moses, indeed, do not mention any earthquake as happening during their march from Seir in Edom, to war against Sihon and Og, and take possession of their land; but it is highly probable, from what is repeatedly spoken of the terror occasioned by their march, and the universal fear that was spread round because of them, that it was attended with such commotions of nature. See <196807> Psalm 68:7, 8; <236403>Isaiah 64:3; <350306>Habakkuk 3:6; <050119>Deuteronomy 1:19, 20. Verse 5. The mountains melted Or flowed with floods of water, poured out of the clouds upon them, and from them flowing down in mighty streams upon the lower grounds, and carrying down part of the mountains with them. Even that Sinai Or rather, As did Sinai itself. The whole verse might be better translated, The mountains flowed down at the presence of Jehovah; as did Sinai itself at the presence of Jehovah, the God of Israel. And Dr. Kennicott supposes that, when the ode was sung, the first clause was uttered by Deborah, the second by Barak, and that they both joined in the third. The prophetess here slides into the mention of a more ancient appearance of God for his people at Sinai, it being usual with the inspired writers, in repeating former actions, to put divers together in a narrow compass. The sense is, No wonder that the mountains of the Amorites and Canaanites melted and trembled, when thou didst lead thy people toward them; for even Sinai itself could not bear thy presence, but melted in like manner before thee.

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Verse 6. In the days of Shamgar, &c. In this and the two following verses Deborah, to give the Israelites a just sense of their deliverance, and excite them to greater thankfulness, represents the miseries to which the Canaanites had reduced them by twenty years oppression; their public roads or high-ways were deserted for fear of robbers or violence; their villages depopulated; their cities blocked up, and their country overrun with the enemys soldiers; while themselves were disarmed, dispirited, and helpless; till it pleased God to look down upon them with compassion, and raise up deliverance for them. In the days of Jael, &c. Jael, though an illustrious woman, effected nothing for the deliverance of Gods people. The travellers walked through by-ways Because of the Philistines and Canaanites, who, besides the public burdens which they laid upon the Israelites, waited for all opportunities to do them mischief secretly; watching for travellers in common roads, as is usual with enemies in times of war; and because of the wicked even of their own people, who, having cast off the fear of God, and there being no king in Israel to punish them, broke forth into acts of injustice and violence, even against their own brethren. The Jael mentioned in this verse is generally taken to be the wife of Heber, who slew Sisera. But the phrase, in the days of Jael, implies times past, and supposes that Jael was dead as well as Shamgar. Besides, what honour could redound to the prophetess from such a comparison? Is it worthy of a boast, that she, who was judge in Israel, had done more in delivering them from the enemy than Hebers wife, who was only a sojourner in Israel, and whose husband was at peace with the enemy? The Jael, therefore, here mentioned, seems to have been a prophetess raised up before Deborah to judge Israel, but who died without delivering them. It is true indeed the name of this prophetess is not mentioned before; but neither are any of the transactions of the time in which she is supposed to have lived recorded; nor is Shamgars name mentioned more than once, <070331> Judges 3:31, and then principally on account of that single exploit, of slaying six hundred Philistines with an ox-goad. Dodd. Verse 7. The inhabitants of the villages ceased The people forsook all their unfortified towns, not being able to protect them from military insolence. A mother That is, to be to them as a mother, to instruct, and rule, and protect them, which duties a mother owes to her children. Verse 8. They chose, &c. That is, the Israelites, after the death of Ehud, forsook the Lord, and served other gods. And they did not only submit to idolatry when they were forced to it by tyrants, but they freely chose it.

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New gods New to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but of yesterday. There was war in the gates That is, in their walled cities, which have gates and bars; gates are often put for cities; then their strong holds fell into the hands of their enemies. Was there a shield? &c. There was not. The meaning is not, that all the Israelites were without arms; but, either they had but few arms among them, being many thousands of them disarmed by the Canaanites and Philistines, or that they generally neglected the use of arms, as being without all hope of recovering their liberty. Verse 9. My heart is toward the governors I honour and love those, who, being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but exposed themselves to the same hazards, and joined with their brethren in this noble but dangerous attempt. It seems by this that there were some of the greatest men in the tribes of Naphtali and Zebulun, who, of their own accord, hazarded their lives among the common people in this service. And toward these Deborah expresses singular affection; and with the praises of God intermixes the commendation of those who were his instruments in this deliverance. Bless ye the Lord Who inclined their hearts to this undertaking, and gave them success in it. This she adds like a prophetess of the Lord, who, when she commends the most deserving of men, would not fail to raise their thoughts to God, the original source of all that is excellent and praiseworthy. Verse 10. Speak ye Celebrate the praise of our mighty God, and give him thanks. The word wjyc, sichu, however, here rendered, Speak ye, more properly signifies to consider, meditate, or reflect deeply, namely, on the miserable condition they were in before, and on the great deliverance God had wrought out for them. Ye that ride on white asses That is, magistrates and nobles, who used to do so, <071004>Judges 10:4, and 12:14. These could not appear in any splendour during the servitude and oppression under Jabin, but now were restored to their dignity, which she calls upon them to consider, and for which to praise the Lord. There were few horses in Judea but what were brought out of other countries, so that the greatest persons rode on asses, as appears by the sacred history; but in this country they were commonly of a red colour, (whence, as Bochart observes, an ass hath the name of rwmk, chamor,) and therefore white, or,

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as he translates the word, whitish asses, or those streaked with white, were highly esteemed for their rarity. Ye that sit in judgment Those that sat as judges in the gates, which were no longer possessed by the enemies, she here exhorts to join with the nobles before mentioned. And walk by the way The merchants, traffickers, and others, who could now travel safely about their business, which they durst not do before this deliverance, verse 6; for which, therefore, they were bound to praise God. Verse 11. From the noise of archers From the triumphant noise and shouts of archers, rejoicing when they met with their prey. Together with the princes, judges, and merchants, she would have the shepherds praise the Lord every time they came to water their flocks; remembering how they were formerly disturbed by the archers lurking in the woods or thickets, who shot whole quivers of arrows at them and their cattle, whereby they were put to great difficulty and danger in watering their cattle, which now they brought safely to the pits or springs. There shall they rehearse, &c. When they come to those places with freedom and safety, which before they could not approach but with extreme danger, they shall rehearse the righteous and gracious acts of the Lord, who had taken a just vengeance on their oppressors, and most graciously delivered them from their tyranny. Toward the inhabitants of his villages She would have the meanest peasants bear them company in the praises of God; for now they lived as quietly in their open villages as if they had been in the strongest cities. Then shall the people go down to the gates The great prophetess sums up all in these words, that the whole country was bound to praise the Lord, every man having liberty to go down safely to the gates of his own city, from whence, undoubtedly, many had been driven by the Canaanites, and forced to wander abroad. The gates of their cities, it must be observed, were the chief places to which both city and country resorted for public business and matters of justice, from both of which they had been debarred by their oppressors, but which would now resume their wonted course, and the people have free access and passage, either in or out of their gates, as their affairs required. And they who had been compelled to leave their cities would now return in peace and triumph. Verse 12. Awake, awake, Deborah Stir up thyself, with all that is within thee, to admire and praise Jehovah. This work needs, and well deserves, the utmost liveliness and vigour of soul. Thus, having called upon all others, she now excites herself, with the most earnest and zealous affection, (expressed by the repetition of the same thing four times,) to

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celebrate the wonderful works of God. One cannot help observing the decorum which the prophetess observes in speaking of herself. Though she went along with Barak to levy his forces, accompanied him to the field of battle, and gave him the word of command when to charge the enemy, (<070409>Judges 4:9-14,) yet, suitably to her sex and office, she only speaks of uttering a song of praise on the occasion, while she assigns to him, under God, the glory of the victory, and the honour of the triumph. Arise, Barak, and lead thy captivity captive She calls on Barak to show his captives and spoils, that the Israelites might see how great reason they had for giving thanks to God. Some ask what captives he could have to lead when the whole army of Sisera was cut off? <070416>Judges 4:16. To which the answer is easy, that when Barak, after he had routed their army, pursued his victory as far as Harosheth, he doubtless took many prisoners, and probably not a few of the best quality, and brought them captive with him out of the country. Verse 13. Then he made him that remaineth have dominion, &c. This verse is very obscure, nor is it easy to fix the sense of the original, the principal verb in the sentence, dry, jerad, which occurs in both clauses of it, meaning both to have, or to cause to have dominion, and also to descend, or come down. According to our translation, which seems as accurate as any proposed, the sense is, that God had not only preserved a remnant of his people from the fury of the oppressor, and from the destruction which Sisera designed, but also now gave them the victory, and thereby the dominion over the nobles of Canaan, who had been combined against them. The Lord made me have dominion Though but a weak woman. But Dr. Kennicotts translation of the verse, which is countenanced by the Seventy, is,
Then, when the remainder descended after their chiefs, Jehovahs people descended after me against the mighty:

which interpretation agrees in substance with that of the ingenious Mr. Green and some others. Verse 14. Out of Ephraim, &c. The prophetess, having directed their praises to the Author of their deliverance, proceeds to speak with commendation of the instruments of it, and gives us the muster of those tribes which freely offered themselves to battle. She assigns the first place to the tribe of Benjamin; the second to those of her own tribe who were settled in Amalek; the third to the Manassites beyond Jordan; the fourth to

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the tribe of Zebulun; and the last to the tribe of Issachar. There was a root of them against Amalek This translation is very obscure, and therefore it might be better rendered, and more agreeably to the Hebrew, Out of Ephraim came down those who were planted, or whose rest was in Amalek; meaning some of the tribe of Ephraim, who were settled in or about the mount of Amalek. See <071215>Judges 12:15. And out of Zebulun they that handle the pen of the writer Mr. Green has observed, and with great reason, that there is a manifest impropriety in penmen coming down to a battle; and that the word cbv, shebet, which is here translated a pen, never signifies so throughout the Scriptures, but always a sceptre, or staff of command; and therefore he thinks our translation has mistaken the meaning here, and that it ought to be translated, And out of Zebulun those that rule or lead with the sceptre. The word rps, soper, rendered writer, he thinks belongs to the next verse, and should be translated numbered. This certainly would make that verse more plain and significant. It would then be, And the princes of Issachar were numbered with Deborah; that is, these princes, together with Barak the general, were mustered along with Deborah herself. Verse 15. He was sent on foot Or, when he was sent, with his foot, into the valley. This is not an immaterial remark of the prophetess. It expresses that the tribe or people of Issachar, following the counsel and example of their princes, were as hearty and valiant in the cause as Barak their general; and as he marched on foot to attack Sisera with his horses and nine hundred armed chariots, and that into the valley or plain, where horses and chariots are chiefly useful, so did they, with no less courage and resolution. This she said to show that the battle was Jehovahs, and that he saveth not by horses, nor by chariots. For the divisions of Reuben Or, separations, not so much of one from another, (for they seem to have been all well agreed in abiding at home with their sheep,) as of all from their brethren, from whom they were divided no less in their designs and affections than in their situation by the river Jordan: and they would not join their interests and forces with them in this common cause. Great thoughts Or, great searchings, great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was. Verse 16. Why, &c. Having mentioned with honour the tribes that willingly offered themselves, the prophetess proceeds to expostulate with

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those who, when summoned to the assistance of their brethren, shamefully refused to arm in the common cause. The first two that she upbraids are Reuben and Gad, who were more solicitous about their cattle than their brethren. The next two are Dan and Asher, who were as meanly intent upon their commerce. Why abodest thou among the sheepfolds? Why wast thou so unworthy and cowardly that thou wouldst not engage thyself in so just, so necessary and so noble a cause, but didst prefer the care of thy sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, <043201> Numbers 32:1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears that they could not hear the call of Deborah and Barak. Verse 17. Gilead abode, &c. Or, why did Gilead abide? Gilead was divided between the children of Machir and the tribe of Gad, <061324>Joshua 13:24-31. The children of Machir came down to the battle, and therefore the tribe of Gad can only be meant here, the land of Gilead being put for the inhabitants of it. Beyond Jordan In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. Why did Dan remain in ships? Their coast being near the sea, they were wholly intent on their merchandise, and therefore did not join in this land expedition. Asher continued on the sea-shore Where their lot lay. Abode in his breaches Either in his creeks and small havens, where vessels lay to go out to sea, or in their broken and craggy rocks and caves. Verse 18. Zebulun and Naphtali, &c. These were the two tribes out of which Barak, by the order of God, (<070406>Judges 4:6,) drew ten thousand men, who charged the enemy from mount Tabor; and Deborah here celebrates their gallant behaviour. That jeoparded their lives Hebrew, rj, cherep, despised their lives, or exposed them to the danger of death, as making no account of them, in comparison of joining with their brethren to shake off the yoke of the Canaanites, and recover their liberty. They chose rather to venture upon a generous and honourable death than to enjoy a shameful and servile life. In the high places of the field That is, upon that large and eminent plain in the top of mount Tabor, where they put themselves in battle array, and expected the enemy; though, when they saw that the Canaanites did not come up to them, they marched down to meet them.

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Verse 19. The kings came and fought There were divers petty kings in those parts who were subject to Jabin. Taanach and Megiddo were two eminent cities not far from mount Tabor, nor from the river Kishon. They took no gain of money Some interpret this as meaning they fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged on them, or from a full hope and confidence of paying themselves abundantly out of Israels spoils. But it may be intended as a sarcasm upon the kings of Canaan for their lucrative views in fighting against Israel. They came to the help of Jabin for lucres sake; namely, to enrich themselves with the spoils; but the Israelites fought for liberty. Verse 20. They fought from heaven The prophetess, having in the foregoing verse mentioned who were the allies and helpers of Jabin, does here, in a very magnificent manner, represent who were the allies and helpers of Israel. They fought from heaven on this side; namely, the very angels of God themselves, the hosts of heaven, the armies of the Almighty. The very stars in their courses fought for Israel against Sisera The elements, by the order of God, came to their assistance. The air and waters ranged themselves on their side; the rivers, even the small streams, lift up themselves and swept away their enemies. This is the magnificent and tremendous idea which the prophetess gives us of this victory over Sisera: see on <070415>Judges 4:15. In the poetical scriptures, thunder and lightning are represented as the artillery of heaven. The Prophet Habakkuk, speaking of the defeat of the confederate kings of Canaan by Joshua, where there is no mention of thunder and lightning in the history, thus addresses Jehovah, <350311> Habakkuk 3:11
The sun and moon stood still in their habitation; By their light thine arrows went abroad; And by their shining thy glittering spear.

Verse 21. The river of Kishon Which, though not great in itself, was now much swelled by the foregoing storm and rain, and therefore drowned those who, being pursued by the hand of God and by the Israelites, were forced into it, and thought to pass over it, as they did before. Ancient river So called, either, first, in opposition to those rivers which are of a later date, being made by the hand and art of man; or, secondly, because it was a river anciently famous for remarkable exploits, for which it was celebrated by the ancient poets or writers, though not here mentioned. O my soul, thou hast trodden down strength Thou, O Deborah, though but a weak

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woman, hast, by Gods assistance, subdued a potent enemy; a beautiful apostrophe this of the prophetess; turning her speech to herself, as it were, to congratulate herself on the success of the commission which she had received from God to stir up Barak, and on the great efficacy of her prayers to God; for it cannot be doubted but that she implored help from Heaven, while Barak fought with Sisera. Verse 22. Then were the horse-hoofs broken This verse finely expresses, and gives us the strongest image of, the confusion and rapidity of the flight of Siseras captains and great men, as well as of the multitude, from God and Israel; which was such that the very hoofs of their horses were broken by their swift and violent running over the stony ground. Prancings Or, because of their fierce or swift courses. The word rhd, dahar, here rendered prancings, is used also <340302>Nahum 3:2, where, from the word it is joined with, says Dr. Dodd, it must mean the clattering of the horse on full speed. The marginal reading, tramplings, or plungings, he thinks preferable to the text, and observes, that the meaning of it cannot perhaps be better expressed than by the well-known line of Virgil:
Quadrupedante putrem sonitu quatit ungula campum. They shake with horny hoofs the solid ground.

Dr. Waterland proposes that wyryba, abiraiv, here rendered their mighty ones, should be translated their mighty horses, an interpretation which the word will easily bear, and which increases the force and beauty of the passage, as they were doubtless not common horses, but their best and strongest, whose hoofs were broken on this occasion. The reader will observe that it was not the custom to shoe their horses in these ancient times, and indeed, according to Tavernier, Montfaucon, and others, they have at present excellent horses in Arabia and Tartary which are never shod. See Dodd. Verse 23. Curse ye Meroz A place then, no doubt, eminent and considerable, though now there be no remembrance of it left, which possibly might be the effect of this bitter curse; as God cursed Amalek in this manner, that he might utterly blot out their remembrance. And this place, above all others, may be thus severely cursed, because it was near the place of the fight, and therefore had the greatest opportunity and obligation to assist their brethren. The angel, &c. She signifies that this curse proceeded not from her ill-will toward that place, but from divine

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inspiration; and that if all the rest of the song should be taken but for the mere aspirations and effusions of a pious soul, but liable to mistake, yet this branch of it was immediately directed to her by the Lord, the angel of the covenant. To the help of the Lord Of the Lords people; for God takes what is done for or against his people as if it were done to himself. The cause between God and the mighty, the principalities and powers of the kingdom of darkness, will not admit of a neutrality. Verse 24. Blessed, &c. This is a beautiful and striking transition, whereby the prophetess passes from the curse pronounced by the command of the angel on the Merozites to the blessing of Jael, on whom she passes the finest encomium, because, though only a sojourner in Israel, she had done them most signal service in taking off Sisera, their most inveterate enemy. Blessed above women Celebrated and endowed with all sorts of blessings more than they. In the tent In her tent and habitation; in her house and family, and all her affairs. The Kenites lived not in houses, but in tents. But the tent is here mentioned as an allusion to the place where the fact was done. Verse 25. He asked water, &c. The original here is very poetical and elegant, and not badly imitated in our translation of it, if it were placed in hemistics thus:
He asked water, and she gave milk; She brought forth butter in a lordly dish.

The last clause, however, perhaps had better be rendered, cream in a princely bowl; that is, she brought forth the choicest of her milk in the best dish or bowl she had; not indeed such a one as the luxury of after ages introduced, but such as was agreeable to the simplicity of those times and of this family, and such as the better sort of people then used. Jael, we have observed, on <070419>Judges 4:19, probably at that time intended him no other than kindness, till God, to fulfil Deborahs prophecy, by an immediate impulse on her mind, directed her to do otherwise. Verse 26. She smote off his head Or rather, smote through his head, for there is not the least hint given in the story that she cut off his head. The latter part of the verse, When she pierced, &c., may be rendered, She wounded and pierced through his temples. Verse 27. At her feet he bowed, &c. This verse is considered by many as a description of the struggles of Sisera after he was wounded; but

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perhaps it may only be a relation of his lying down to sleep quite spent with fatigue, from which he never rose again. For it is expressly said, (<070421>Judges 4:21,) that Jael smote the nail quite through his temples, so as to fasten him to the ground; from whence there is great reason to conclude that the blow was instantaneously fatal, and that he never struggled nor stirred. This verse is thus translated by Dr. Kennicott:
At her feet he bowed, he fell! At her feet he bowed, he fell! Where he bowed, there he fell dead.

And he supposes, naturally enough, the first line to be sung by Deborah, the second by Barak, and that they both joined in singing the third. The whole verse is greatly expressive of the joy of Deborah on this occasion, and shows, in a strong light, her love for her country and people. She dwells on every circumstance with seeming pleasure; she repeats them, as it were, to enjoy the idea and contemplation of them the longer. And one would think all the enemies of Israel had perished in this one man. Verses 28-30. The mother of Sisera looked out at a window Expecting to see him returning; for she concluded that he went forth not so much to fight as to take the spoil. Have they not divided the spoil? That is, it is certain they have got the prey, only they tarry to distribute it, according to every mans quality and merit. It is scarcely possible to conceive any thing more beautiful or expressive than these verses. No writer, either poet or orator, ever formed a finer image upon any subject. It seems even beyond all that painting could express. No picture could have represented to us so much of the action as these words do. We perfectly see the mother of Sisera waiting for the victorious return of her son, and looking out at a window to behold his triumphant chariot at some distance. We see her rejoicing over the Israelitish captives. We see her, as it were, examining and delighting her eyes with the rich and gorgeous spoils which they had brought home. How does all this heighten, in our imagination, the fall of Sisera, who lies at the same time dead in the tent of Jael, without pomp or attendant, without mother, or sister, or brother, to weep over him, slain by the hand of a woman! This fine conclusion of the relation of Siseras fall may be said to have all the beautiful colouring of a Titian, and all the force of a Raphael or Rubens; for no one pencil ever expressed any thing so perfectly.

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Verse 31. So let thine enemies perish, O Lord That is, so suddenly, so surely, so effectually and irrecoverably; an elegant apostrophe of the prophetess this, in turning and addressing her speech to God; that as her speech began with him, so it might likewise conclude with him. And with what gracefulness, and, at the same time, with what grandeur and sublimity does she change the subject! How was it possible for her to conclude her song in a finer manner than by this sudden, but, at the same time, earnest wish that all the enemies of Jehovah might perish as Sisera had done. And that all that love him might, like the rising sun, proceed from strength to strength, till they should arrive at the highest pitch of glory. Deborah was a prophetess, and this prayer may be considered as a two-fold prediction, importing both that, in due time, all Gods enemies shall perish; and that those who love him in sincerity, and persevere in so doing, shall shine for ever as the sun in the kingdom of their Father.

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CHAPTER 6.
A.M. 2748. B.C. 1256.
The calamities of Israel by the Midianites, 1-6. The message God sent them by a prophet, 7-10. Gods commission to Gideon, confirmed by a sign, 11-24. He breaks down the altar of Baal, 25-32. His preparation for war, and encouragement by another sign, 33-40.

NOTES ON CHAPTER 6.
Verse 1. And the children of Israel did evil The Israelites, having forgot the signal deliverance which God had wrought for them by Deborah and Barak, were condemned to a new state of misery and oppression, compared to which that under Jabin may almost be called freedom, Deborah being then allowed to judge Israel in the face of the sun; whereas now they were not only destitute of a judge, but were often without habitations, except those they were forced to seek for among the clefts and caverns of rocks, and in some few strong holds or fortresses, verse 2; and if they found time and convenience for sowing their lands, their enemies poured in upon them, and wrested from them the fruits of their labour. Into the hand of Midian For although the generality of the Midianites had been cut off by Moses about two hundred years ago, yet many of them doubtless fled into the neighbouring countries, whence afterward they returned into their own land, and in that time might easily grow to be a very great number; especially when God furthered their increase, that they might be a scourge for Israel when they transgressed. Let all that sin, expect to suffer; let all that turn to folly, expect to return to misery. Verses 3-5. The children of the east Probably the Ishmaelites, or Arabians, especially the eastern part of them. Unto Gaza That is, from the east, on which side they entered, to the west, where Gaza was, near the Mediterranean sea. So that they destroyed the whole land. Without number That is, so many that it was not easy to number them. And not in a regular army to engage, but in a confused swarm, to plunder the country. Yet Israel, being forsaken of God, had not spirit to make head against them; God fighting against them with those very terrors with which otherwise he would have fought for them.

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Verse 8. The Lord sent a prophet We have reason to hope God is designing mercy for us, if we find he is by his grace preparing us for it. Verse 10. Ye have not obeyed my voice And therefore all these evils are come upon you. This is said to bring them to repentance. And our repentance is then genuine when the sinfulness of sin, as disobedience to God, is that which we chiefly lament. Verse 11. And there came an angel of the Lord It is probable that many of the Israelites laid the prophets message to heart, and began to repent and reform, and that therefore God had compassion upon them, and sent an angel to appoint them a deliverer. In Ophrah In Manasseh; there was, however, another Ophrah in Benjamin, <061823>Joshua 18:23. Joash, the Abiezrite Of the posterity of Abi-ezer. Thrashed Not with oxen, as the manner was, (<052504>Deuteronomy 25:4,) but with a staff, to prevent discovery. Wine-press In the place where the wine-press stood, not in the common floor, because none would suspect that he was there so employed. Verse 12. The Lord is with thee That is, to guide and strengthen thee, to animate and support thee. He is with thee, giving thee a commission to go out against the enemies of Israel, communicating to thee all necessary qualifications for the execution of this commission, and assuring thee of success therein. The Chaldee interprets it, The Word of the Lord is thy help, which shows, says Dr. Dodd, that the ancient Jews looked upon this angel as the Lord himself, which is confirmed by the Targum translation of the following verse. Is the Shechinah of the Lord our help? Whence then hath all this happened unto us? A paraphrase which shows that they took the Word of the Lord to be the same with the Shechinah of the Lord. Thou mighty man of valour To whom I have given courage and strength for the work to which I have called thee. Gideon, though a mighty man, could bring nothing to pass without the presence of God. But as that presence is enough to make any man mighty in valour, and to give him courage at any time, so it is all in all to our prosperity, whatever we do. Verse 13. If the Lord be with us, why then is all this befallen us? All this trouble and distress from the incursions of the Midianites? All this loss, and grief, and dismay? Where be all his miracles which our fathers told us of? We are too apt to conclude, that those instances of Gods power which have not been exerted for a long time will never be renewed. Gideon

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seems here to have given way to this common weakness of our nature and tendency to unbelief and distrust of Gods power, and love, and faithfulness. And we frequently find the prophets expostulating with the people for thinking that the hand of the Lord was shortened, or that he could not exert the same wonderful power, producing the same glorious effects for them which he had formerly exerted and produced for their fathers. The angel had spoken to him in particular, The Lord is with THEE: but he pleads and expostulates for all, If the Lord be with US Associating himself with the thousands of Israel, and admitting no comfort but what they might be sharers in. Gideon does not seem yet to have had any idea that the person that spoke to him was an angel or heavenly being; but appears to have taken him only for some respectable person, or at most a prophet, for the expression, my Lord, with which he addresses him, was no more than was generally used toward persons of respectability. Verse 14. The Lord looked upon him With a settled, pleasant, and animating countenance, as a testimony of his favour and readiness to help him. And said, Go in this thy might In the power of this commission which I have now given thee; and in the strength which thou hast already received, and dost now further receive from me. Have not I sent thee? Have not I hereby given thee a commission, a command to do this work? Gods fitting men for this work is a sure evidence of his calling them to it. Verse 15. Behold, my family Hebrew, my thousand. For the tribes were distributed into several thousands, whereof each thousand had its peculiar governor; is poor Weak and contemptible. I am the least in my fathers house Either for age or qualifications for such a work. It is no proof that a person is unfit for an important work, because he thinks himself so. Before honour is humility. Indeed God delights to advance the humble, and often chooses to do great things by those that are little, especially that are so in their own eyes. He chooseth the weak things of the world to confound the wise, and things that are despised, and things that are not, to bring to naught the things that are; that no flesh may glory in his presence. Verses 16, 17. Thou shalt smite the Midianites as one man As easily as if they were all but one man. Show me a sign This Gideon desired, that he might be sure the commission was divine, and that God, who called him to his work, would give him success in it. This is one proof among many others which might be produced, that a sign or miracle was esteemed in those days both as a necessary and a sufficient evidence of a divine

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commission. And from hence we may learn that we have abundant reason to be satisfied and assured respecting the ground of our faith in our Lord Jesus Christ, inasmuch as he was most abundantly approved of God, by signs, and miracles, and wonders, which God wrought by him, in the sight of all men. That thou talkest with me By authority from God: or, that thou art a messenger from him, that discoursest with me. Or, a sign of the accomplishment of that, concerning which thou talkest with me; that is, that by me thou wilt smite the Midianites. Verses 18, 19. Until I bring forth my present A repast for the angel whom he thought to be a man; and set it before thee That thou mayest eat and refresh thyself. An ephah of flour The choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah and a whole kid had been superfluous and improper to provide for one man. Verse 20. Lay them upon this rock Undoubtedly it gave Gideon some surprise, to be commanded to dispose thus of the refreshments which he had so hospitably prepared; but as he had doubtless by this time conceived a high opinion of this unknown person, (though he had not discovered him to be an angel,) so he readily obeyed his command. Verses 21-24. There rose up fire out of the rock, and consumed the flesh By which he showed himself not to be a man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance that he both could and would consume the Midianites. Alas, O Lord God I am an undone man: I must die, and that speedily; for that he feared, (verse 23,) according to the common opinion in that case. The Lord said unto him Perhaps by an audible voice, for it does not seem as if the angel spoke these words; Peace be to thee Thou shalt receive no hurt by this vision, but only peace; that is, all the blessings needful for thy own happiness, and for the present work. Gideon built an altar there On the top of the rock, as is evident from verse 26, where that which is here expressed only in general, is more particularly described. Jehovah-shalom That is, the Lords peace; the sign or witness of Gods speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction. Verse 25. The same night the Lord said unto him Most likely in a dream; Take the second bullock Houbigant and some others suspect that there is a deficiency in the text here, as nothing is said of the first bullock.

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Perhaps he was to offer both bullocks, one for himself, and the other for the sins of the people whom he was to deliver. For, till sin was pardoned through sacrifice offered for it, no good was to be expected. Dr. Dodd, however, conjectures that there is a false reading in the Hebrew, and that rwvh rp, par-hasshor, which is the expression in the first clause, and is rendered, young bullock, has, by the mistake of transcribers, been written, ynvh rp, par hassheni, second bullock, in the next clause. He therefore proposes to render the passage, Take thy fathers young bullock, even the young bullock of seven years old; the Hebrew phrase, rwvh rp, parhasshor, implying no more than the offspring of a bull. Perhaps what some commentators have observed is more fanciful than just, namely, that as this bullock was calved when the oppression of the Midianites began, so it was now ordered to be sacrificed in token that the oppression should end with this bullocks death. Throw down the altar of Baal Thus God commands Gideon to begin his heaven-appointed task with the destruction of the altar of Baal, the fatal source of Israels defection and punishment; and to expiate their crime by a sacrifice, in the place where they had rendered divine honours to that despicable deity of the Midianites. That thy father hath made Which was in his ground, and perhaps erected at his expense, though it was for public use, as appears from verse 28. Cut down the grove planted by the altar for idolatrous uses, as the manner of idolaters was. That is by it Or, upon it. Perhaps by hrva, Asherah, which we translate grove, may be meant the image in the grove, and which was placed on the altar. This, Mr. Seldon conjectures, with great probability, was the image of Ashtaroth, or Astarte, for she was worshipped together with Baal. There could be no hope of deliverance till religion was reformed, with which God therefore orders Gideon to begin. This action of Gideon might seem injurious to his fathers authority; but Gods command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his fathers superior, and was authorized to root out all idolatry, and the instruments thereof. Verse 26. Upon the top of this rock Hebrew, of this strong hold. For in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them. In the ordered place That is, in a plain and smooth part of the rock, where an altar may be conveniently built; and offer a burnt-sacrifice Gideon was no priest, nor was this the appointed place of sacrifice; but God can dispense with his own institutions, though we may not; and his call gave Gideon sufficient authority.

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Verse 27. Then Gideon took ten men Whom doubtless he had acquainted with his design, and the assurance of success in it, whereby they were easily induced to assist him. He feared Not so much lest he should suffer for it, as lest he should be prevented from doing it. Verses 28, 29. The bullock was offered Not upon Baals altar, for which it was designed, but upon an altar erected in contempt of Baal. When they inquired, they said Probably some of the persons employed in it. Verse 31. Joash said, Will ye plead for Baal? Why are you so zealous in pleading for that Baal for whose worship you suffer such grievous calamities at this day? It is plain that Joash had been a worshipper of Baal, having gone with the stream, as we find the altar of Baal on his estate; but probably he was now convinced of his sin and folly by Gideon, being made acquainted with the appearance of the angel to him, and of the divine commission which he had received. Hence he resolutely declares himself on the side of the God of Israel, and when the people demanded that his son should be put to death for casting down the altar of Baal, he boldly demands, according to the law of Moses, that whatever man should plead for Baal should be put to death, idolatry being a capital offence. While it is yet morning That is, immediately; for it was in the morning, as we learn from verse 28, that this tumult was made. If he be a god, let him plead for himself As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now showed, that he is neither able to help you nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the peoples fury; and it was drawn from him by the sense of his sons extreme danger, and by the confidence he had that God would plead his sons cause, and use him for the rescue of his people. It is probable that, by what Joash now said, the eyes of the people were opened, to see how impotent the god was whom they had worshipped; as, by comparing it with what they had heard the God of Israel had frequently done in vindication of his honour, they might well conclude how inferior he was to Jehovah, the one living and true God, or rather, in the language of Scripture, that he was nothing, a mere nonentity. Verse 32. He called his name Jerubbaal That is, Let Baal plead. The meaning is, either that Joash called Gideon so, <070801>Judges 8:1, in remembrance of this noble exploit, and to put a brand on Baal; or that his countrymen gave him this name. For, as Houbigant observes, the Hebrew

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may be rendered, On that day they gave him the name of Jerubbaal. It is a probable conjecture, that that Jerombalus, whom Sanchoniathon (one of the most ancient of all the heathen writers) speaks of as priest of Jao, (a corruption of Jehovah,) and to whom he was indebted for a great deal of knowledge, was this Jerubbaal. Verses 33, 34. Then all the Midianites were gathered together, &c. As was their usual custom every year, that they might waste the country. And pitched in the valley of Jezreel Not Jezreel in Judah, but another place of that name in the borders of Manasseh and Issachar, which was not far distant from Ophrah, where Gideon dwelt. But the Spirit of the Lord came upon Gideon Inspiring him with extraordinary wisdom, and courage, and zeal, to vindicate Gods honour and his countrys liberty. The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honour upon him; clothed him as a coat of mail, to put a defence upon him. Those are well clad that are thus clothed. Abi-ezer That is, the Abiezrites, his kindred, and their servants, and others; who, finding no harm coming to him for destroying Baal, but rather a blessing from God, in giving him strength and courage for so great an attempt, changed their minds, and followed him as the person by whose hands God would deliver them. Verse 35. All Manasseh On both sides of Jordan. Unto Asher, &c. Because these tribes were nearest, and so could soonest join with him; and were nearest the enemy also, (verse 33,) and therefore were most sensible of the calamity, and would in all reason be most forward to rescue themselves from it. Verse 39. Gideon said In a way of humble supplication, for the strengthening his own faith, and for the greater encouragement of his soldiers in this great attempt. On all the earth That is, upon all that spot of ground which encompasses the fleece. On the ground Which was more preternatural than the former instance, because, if there be any moisture, such bodies as fleeces of wool are likely to drink it up. Verse 40. And God did so See how tender God is even of the weak; and how ready to condescend to their infirmities! These signs were very expressive. They are going to engage the Midianites. Could God distinguish between a small fleece of Israel and the vast floor of Midian? Yes, by this token it appears that he can. Is Gideon desirous that the dew of divine grace might descend on himself in particular? He sees the fleece

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wet with dew, to assure him of it. Does he desire that God will be as the dew to all Israel? Behold all the ground is wet!

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CHAPTER 7.
A.M. 2755. B.C. 1249.
Gods direction to Gideon for modelling his army, 1-8. The dream of the Midianites, 9-15. His manner of attacking the camp of Midian, 16-20. Their total overthrow, 21-25.

NOTES ON CHAPTER 7.
Verse 1. Gideon rose up early As one whose heart was upon his business, and who was afraid of losing time. Being now sure God was with him, he is impatient of any delay. And pitched by the well of Harod That his army might not be distressed for want of water; and he gained the higher ground, which possibly might be some advantage to him, for the Midianites were beneath him in the valley. Our faith in Gods promises must not slacken, but rather quicken our endeavours. When we are sure God goes before us in any undertaking, we must be the more active, and exert ourselves the more to accomplish it. Verse 2. The people that are with thee are too many The army consisted of thirty-two thousand men, a small army in comparison of what Israel might have raised on so great an occasion, and a very small one in comparison with that which the Midianites had now brought into the field. Gideon, doubtless, was ready to think they were too few; but God comes to him and tells him they were too many. It is indeed the same thing with God to save by many or by few; but man being prone to attribute every thing to natural causes rather than to God, it is one great design of God in all his dispensations, both of providence and grace, to counteract this evil disposition in our nature which robs God of his glory, and to cause us to consider him, and see his hand more in all things. Verse 3. From mount Gilead Not that mount Gilead which was on the east side of Jordan, for the camps, both of the Israelites and Midianites, were on the west side of that river, in the land of Canaan; but another mount Gilead in the tribe of Manasseh. There returned of the people twenty and two thousand These, finding their whole army very small, in comparison of that of their enemies, who were a hundred and thirty-five thousand, (<070810>Judges 8:10,) and all, no doubt, well armed and disciplined, and encouraged by long success, whereas the Israelites were dispirited with

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long servitude, and many of them unarmed, lost the courage which they had at first, and therefore returned. Verse 4. The Lord said, The people are yet too many For my purpose, which is so to deliver Israel that it may appear to be by my own act; that so I may have all the glory, and they may be more strongly obliged to serve me. God foresaw that if the Israelites had fought against the Midianites, even only with ten thousand men, they would have attributed victory to their own strength and courage; they were therefore reduced to three hundred only, that there might not be the least room left for thinking that their own hand had saved them. Bring them down unto the water Either that which ran from the well of Harod, mentioned verse 1, or some other brook. Verse 6. That lapped Taking up a little water in the palm of their hands. It is probable that Gideon, upon this occasion, commanded his whole army to leave their baggage behind them, and among that the vessels and cups they used to drink out of; and, when he had brought them to the river-side, told them to drink of it, as they were going upon an expedition which would not admit of the carrying water with them, and in which they would not soon meet with any. Something of this kind we may reasonably imagine, to account for the whole armys drinking at the same time, and not one of them using any kind of cup. The whole army, except three hundred men, upon the command being given, seem to have flung themselves down on the rivers bank, as it were, to indulge themselves, which is probably meant by bowing down their knees to drink. But the three hundred men, probably more intent on the expedition, contented themselves with taking up some water in the palm or hollow of their hands, and so quenching their thirst, without laying aside their arms, or putting themselves off their guard. Verse 7. Every man unto his place That is, to his own home. By this further distinction, says Henry, it was proved that none should be made use of, but, 1st, Men that were hardy, that could endure fatigue, without complaining of thirst or weariness; 2d, Men that were hasty, that thought it long till they were engaged with the enemy, preferring the service of God and their country before their necessary refreshment. Such as these God chooses to employ, that are not only well affected, but zealously affected to his work.

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Verse 8. Their trumpets That is, the trumpets belonging to the whole army, which he retained for the use following. Gideon seems to have been now inspired with the thought of the stratagem which he put in execution afterward, otherwise he would not have ordered every one of the three hundred to take a trumpet in his hand. Verses 9-11. The same night After he had dismissed all but the three hundred; the Lord said In a dream or vision of the night; But if thou fear to go down Namely, with thy three hundred men, to attack the Midianites. Afterward shall thy hand be strengthened Thou wilt be encouraged to proceed, notwithstanding the smallness of thy number. Verses 13, 14. And lo, a cake tumbled into the host of Midian A weak and contemptible thing, and in itself as unable to overthrow a tent as to remove a mountain; but, being thrown by a divine hand, it bore down all before it. His fellow answered, &c. As there are many examples of significant dreams, given by God to heathen, so some of them had the gift of interpreting dreams; which they sometimes did by divine direction, as in this case. For it is evident that God influenced the mind of this man, to give this interpretation to the dream of his companion, for the encouragement of Gideon; otherwise, considering the numerous host of the Midianites, and the small force which Gideon had, it does not seem probable that a Midianitish soldier should have entertained such a conjecture; and one may observe the soldier speaks as if under some prophetic influence. Into his hand hath God delivered Midian, and all the host It is certain, at least, that the hand of God was in this affair, that Gideon should be directed to this particular tent, and that the soldier should be telling his dream just at that very moment. Verses 15, 16. When Gideon heard, he worshipped He praised God for this special encouragement. He divided the men into three companies To make a show of a vast army. Lamps within the pitchers The lights were put into the pitchers, partly to preserve them from the wind and weather, and partly that their approach to the Midianites not being discovered, they might surprise them with sudden flashes of light. But when every man had taken his post just on the outside of the camp, then they broke the pitchers, that they might have the advantage of the lamps, and at the same time cast a great terror upon the Midianites; who, from the number of the lights in different places, doubtless concluded that they were surrounded by a numerous army; and to this terror the number of trumpets,

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(each man sounding one,) and the shouts from different parts, greatly contributed. Verses 17, 18. He said to them, Look on me For though two hundred of his men were placed on other sides of the camp, yet they were so disposed, that some persons, set as watchmen, might see what was done, and give notice to the rest to follow the example. The sword of the Lord, and of Gideon He mentions his own name, together with Gods, not out of arrogance, as if he would equal himself with God, but from prudent policy, because his name was grown formidable to them, and so was likely to further his design. See verse 14. Verse 19. Middle watch That is, of the second watch; for though afterward the night was divided into four watches by the Romans, (<401425>Matthew 14:25,) yet in more ancient times, and in the eastern parts, it was divided into three: he chose the dark and dead of the night, to increase their terror by the trumpets, whose sound would then be loudest, and the lamps, whose light would then shine most brightly, to surprise them, and conceal the smallness of their numbers. Verses 21, 22. They stood As if they had been torch-bearers to the several companies. Every mans sword against his fellow They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement, and because God had infatuated them, as he had done many others. Verses 23, 24. The men of Israel gathered themselves together Upon advice of this flight of the Midianites, by swift messengers sent on purpose, the Israelites immediately poured down from all parts, to intercept them in their flight. Take before them the waters That is, the passes over those waters to which they are likely to come; unto Beth-barah and Jordan The fords of Jordan, which they must pass over into their own country. Verse 25. To Gideon on the other side of Jordan For Gideon, in the pursuit, had passed over Jordan. Oreb and Zeeb had probably taken shelter, the one in a rock, the other by a wine-press. But the places of their shelter were made the places of their slaughter, and the memory of it preserved in the names of the places.

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CHAPTER 8.
A.M. 2755. B.C. 1249.
Gideon pacifies the Ephraimites, 1-3. Pursues the Midianites, 4-12. Chastises the men of Succoth and Penuel, 13-17. Slays the two kings of Midian, 18-21. Declines the government of Israel, 22, 23. Makes an ephod, 24-27. Keeps the country quiet forty years, 28. Dies, leaving a numerous family, 29-32. Israel quickly forget God and him, 33-35.

NOTES ON CHAPTER 8.
Verse 1. Why hast thou served us thus, &c. Why hast thou neglected and despised us in not calling us in to thy help? This they considered as very contemptuous treatment, since Gideon had sent to other tribes, that were meaner, and not so able to assist him as themselves. These were a proud people, puffed up with a conceit of their number and strength, and the preference which Jacob gave them above Manasseh, of which tribe Gideon was, who, by this act, had seemed to advance his own tribe, and to depress theirs, Verse 2. What have I done now? &c. What I have done in cutting off some of the common soldiers is not to be compared with your destroying their princes. I began the war, but you have finished it. Gideon here shows a noble temper of mind, which deserves admiration and imitation. Though in the midst of a most glorious victory, in which he was the chief instrument; yet, for the sake of the common good, that there might be no dissension, nor the help of the Ephraimites be wanting to distress the enemy, he receives their reproaches without anger, and even humbles himself before them, making himself of no account in comparison with them, and magnifying their service as greatly superior to his own. He disarms their insolence by his humility; their anger by his meekness; a singular instance, says Dr. Dodd, of modesty and prudence in a man of Gideons courage. Is not the gleaning of the grapes of Ephraim What you have gleaned, or done after me; better than the vintage of Abi-ezer? That is, of the Abi-ezrites, to whom he modestly ascribes the honour of the victory, and does not arrogate it to himself. It is not improbable but this might be a proverbial expression in those days, whereby it was customary to commend the smallest action of one as superior to the greatest of another. And the proverb, perhaps, was founded on fact, namely, that more

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grapes were usually gleaned in the large and extensive country occupied by the Ephramites, than the whole vintage of the small district belonging to Abi-ezer afforded. Be this as it will, the proverb is here applied with all the propriety imaginable, and its meaning is obvious. It is as if he had said, These scattered parties which you have gleaned and picked up at the fords of Jordan are much more considerable than those which I and my whole host have destroyed. Verse 3. Then their anger was abated According to that fine maxim of Solomon, A soft answer turneth away wrath. Verse 4. Gideon came to Jordan and passed over Or rather, had passed over, for he went over Jordan before Oreb and Zeeb were taken; but this is not mentioned till now, that what concerned the Ephraimites might be related all together, without interruption. And the three hundred men with him Who here show the same noble spirit, fortitude, contempt of ease, and regard to what they were engaged in, which Gideon manifested; for though they were faint with hunger, and much fatigued through what they had done, yet they were eager to do still more against the enemies of their country, and therefore persisted to pursue them. Thus our spiritual warfare must be prosecuted with what strength we have, though we may have but little. This is frequently the true Christians case: like Gideon and his men, he is faint, yet pursuing. Verse 6. Are the hands of Zeba and Zalmunna now in thy hand? Art thou so foolish as to think with thy three hundred faint and weary soldiers to conquer and destroy fifteen thousand men? Thus they make light of the advantage he had gained, and tauntingly tell him, that he had not yet got these kings into his hands, that they should run the danger of giving him and his men food, and so afterward have those kings to fall upon them. Thus they show the most dastardly and ungenerous spirit, and shut up the bowels of their compassion against their brethren, who, with extreme toil, and at the hazard of their lives, were endeavouring to deliver them and the rest of their country from a cruel slavery. Were these Israelites! Surely they were worshippers of Baal, or in the interest of Midian. Verses 7, 9. With the thorns of the wilderness The city was near a wilderness that abounded with thorns and briers. Penuel Another city beyond Jordan; both were in the tribe of Gad. I will break down this tower Some strong fort in which they greatly confided, and their confidence in

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which made them thus proud and presumptuous. Perhaps they pointed to it when they gave him their rude answer. Verse 10. There fell a hundred and twenty thousand men Such a terrible execution did they make among themselves, and so easy a prey were they to Israel. That drew the sword That is, persons expert and exercised in war, besides the retainers to them. Verse 11. By the way of them that dwelt in tents That is, the Arabians, termed Scenit, from their dwelling in tents. He fetched a compass by their country, and so poured in upon the rear of Zebah and Zalmunna, where they suspected no danger. He smote the host; for the host was secure Being now got safe over Jordan, and a great way from the place of battle. And as they had fled as fast as they could the day before, and part of the preceding night, and were therefore weary, and now thought themselves out of all danger, it is probable they were gone to take their rest, and that Gideon fell upon them when they were fast asleep, as he had done at first on their main army. Verse 13. Gideon returned before the sun was up By which it may be gathered, that he came upon them in the night, which was most convenient for him who had so small a number with him, and most likely to terrify them by the remembrance of the last nights sad work. It must be acknowledged, however, that different interpretations are given of this passage. The Seventy, the Syriac, and Arabic versions take srjh, hechares, here rendered sun, for the name of a place, in which they are followed by Houbigant, who translates the words, By that place which is above Hares. It is well known, however, that the word just quoted does properly mean the sun, and is so translated in other passages of Scripture, and the translating it so here both gives a more important sense to the passage, and is more agreeable to the context than the amendment proposed. Verse 14. He described unto him, &c. Hebrews btky, jichtob, he wrote down, probably the names and dwellings, and perhaps also the qualities of the great men of the city, and of the judges, who were the persons that derided Gideon, and whom alone he intended to punish, and not all the people who were not guilty. Verses 16, 17. With them he taught the men of Succoth He tore their flesh with these thorns, (as he had threatened, verse 7.) It is not said that he

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tormented them till they expired, and therefore he perhaps only put them to torture for some time; but if he put them to death, then the expression, with them he taught the men of Succoth, must mean, that he made their death an example to the rest of the inhabitants, to terrify them from such ungenerous behaviour for the future. As their crime was the same, says Dr. Dodd, as that of the men of Penuel, it seems likely that it was a punishment unto death. However severe, this chastisement was just. In refusing Gideon the succour which he demanded for the troops employed to save the state, they rendered themselves guilty of a species of rebellion; they sinned against the laws of humanity; they joined insult to their cruelty; and their refusal, unworthy a people who had any respect for religion, and any love for their country, merited a more public chastisement; as otherwise their example might have proved contagious, and have defeated all the good effects of Gideons government. He slew the men of the city Not all of them; probably only those who had affronted him. Verse 18. What manner of men were they, &c. In outward shape and quality. Whom ye slew at Tabor? Whither he understood his brethren had fled for shelter upon the approach of the Midianites, and where he learned that some Israelites had been slain, whom he suspected to be them. We have no mention of this slaughter before, and here the account of it is so short, that we can only form conjectures. It is evident, however, that these kings had slain Gideons brethren; but in what manner, and for what reason, we are not informed. They answered, As thou art, so were they, &c. By this it appears that Gideon was of a goodly presence, carrying greatness and majesty in his aspect; and that kings in those days were wont to match only with graceful persons, by whom they might hope to have children like themselves. Each one resembled the children of a king Not for their garb or outward splendour, but for the majesty of their looks. By which commendation they doubtless thought to have ingratiated themselves with their conqueror. Verse 19. If ye had saved them alive, &c. For, as they were not Canaanites, he was not obliged by any command of God to put them to death: but as they had killed his brethren, and that, it seems, in cold blood, he was, by Gods law, the avenger of their death, being their near kinsman. Verse 20. He said unto Jether, Up, and slay them Some think he said this to animate his son to the use of arms for his God and country, and that he might have a share in the honour of the victory. It must be observed,

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that it was not unusual or disgraceful for great persons to do execution upon offenders in ancient times; no more than it was to sentence them to death: and therefore they had not, as now, public executioners; but Saul commanded such as waited on him to kill the priests; and Doeg, one of his great officers, performed that office, <092217>1 Samuel 22:17, 18. And Samuel himself is said to have hewed Agag to pieces in Gilgal; and Benaiah, the general of the army, to have fallen upon Joab at the horns of the altar. But the youth feared The two kings were men, it is likely, of good stature, and of a fierce and stern countenance. Verse 21. Rise thou, and fall upon us They thought it better to die by the hand of Gideon, who was as eminent for his strength as his dignity, and would despatch them with more speed than a stripling could. Verse 22. Rule thou over us Not as a judge, for as such he already ruled over them, but as a king; both thou and thy son, &c. Let the kingdom be hereditary to thee and to thy family. For thou hast delivered us This miraculous and extraordinary deliverance by thy hands deserves no less from us. Verse 23. I will not rule over you As a king. He rejected their offer, because he looked upon God as their king, who appointed what deputy he pleased to govern them; and because he considered this proposal as an effort, or at least as tending to alter that form of government which God had instituted and had given them no authority to change. The Lord shall rule over you In a special manner, as he hath hitherto done by judges. These God particularly appointed and directed in all the more important concerns of their office, even by Urim and Thummim, and, in a special manner, assisted upon all occasions: whereas kings had only a general dependance on God. That God was their supreme Ruler and King, was the foundation of their whole state. Hence the judgment which was administered among them is called Gods judgment, <050117>Deuteronomy 1:17. And Solomon is said to sit upon the throne of the Lord, (<131902>1 Chronicles 19:23,) and the kingdom of his posterity is called the kingdom of the Lord, (<141308>2 Chronicles 13:8,) because before kings were settled in Israel, the Lord was their king; from whom the government was derived to the house of David by a special act of God. Verse 24. Because they were Ishmaelites A mixture of people all called by one general name, Ishmaelites or Arabians, who used to wear ear-rings; but the greatest and the ruling part of them were Midianites.

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Verse 27. Gideon made an ephod thereof Not of all of it; for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things appertaining to it; which elsewhere are comprehended under the name of the ephod, as <071705>Judges 17:5. Put it in his city Not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this: Gideon having by Gods command erected an altar in his own city, Ophrah, (<070624>Judges 6:24,) for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which, besides its use in sacred ministrations, was also the instrument by which the mind of God was inquired and discovered, <092606>1 Samuel 26:6-9; and it might seem necessary for the judge to have this at hand, that he might consult with God upon all occasions. Israel went a whoring Committed idolatry with it; or went thither to inquire the will of God, whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high-priest only. Which thing became a snare An occasion of sin and ruin to him and his as the next chapter shows. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family, yet here seem to be many sins in it: 1st, Superstition and willworship, worshipping God by a device of his own, which was expressly forbidden: 2d, Presumption, in wearing, or causing other priests to wear this kind of ephod, which was peculiar to the high-priest: 3d, Transgression of a plain command, of worshipping God ordinarily but at one place and one altar, <051205>Deuteronomy 12:5, 11-14: 4th, Making a division among the people: 5th, Laying a stumbling-block, or an occasion of idolatry, before that people, whom he knew to be too prone to it. Verse 28. They lifted up their heads no more That is, they recovered not their former strength or courage, so as to conquer or oppress others. The country was in quietness forty years To the fortieth year from the beginning of the Midianitish oppression; in the days of Gideon As long as Gideon lived. Verse 29. Dwelt in his own house Not in his fathers house, as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge, for the preservation and maintenance of their religion and liberties.

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Verses 31, 32. His concubine that was in Shechem She dwelt there, and he often went thither, either to execute judgment, or upon other occasions. Abimelech That is, my father the king; so he called him, probably to gratify his concubine, who desired it either out of pride, or design. Gideon died in a good old age His long life being crowned with the continuance of honour, tranquillity, and happiness. Verse 33. As soon as, &c. Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of the judges. Baalim This was the general name including all their idols, one of which here follows: Baalberith That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violators of them; and such a god both the Grecians and the Romans had. Verse 35. Neither showed they kindness to the house of Gideon No wonder they were so ungrateful to the family of this illustrious man, when they were so forgetful of the God of all their mercies; according to the goodness he had showed unto Israel In hazarding his life for their service, and accomplishing a glorious deliverance in their favour; and in leaving them in the full enjoyment of their liberty, by refusing the despotic power with which they offered to invest him, and in governing them for the space of so many years with so much prudence, that he left them in a happy state of tranquillity, having the worship of the true God established among them when he died.

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CHAPTER 9.
A.M. 2795. B.C. 1209.
Abimelech usurps the government at Shechem, 1-6. Jothams parable, 7-21. Strife between Abimelech and the Shechemites, 22-41. The slaughter of the Shechemites, 42-49. The death of Abimelech, fulfilling Jothams curse, 50-57.

NOTES ON CHAPTER 9.
Verses 1-3. Abimelech went to Shechem unto his mothers brethren That is, her relations; and communed with them To try if he could engage them to favour and aid the design he had conceived to usurp the government of Israel, in direct opposition to his fathers will, who had declared no son of his should rule over them. His mother had, probably, instilled into his mind some ambitious thoughts, and the name his father had given him, carrying royalty in its meaning, might help to blow up these sparks, and excite him to take the steps here mentioned. He had no call from God to this office and honour, as his father had, nor was there any present occasion for a judge to deliver Israel, as there was when his father was advanced; but his own ambition must be gratified, and that is all he aims at. That all the sons of Jerubbaal reign over you He wickedly insinuates, though perhaps without any ground for it, that the sons of Jerubbaal were ambitious of the kingdom which their father refused; and therefore prays them to consider what horrible divisions and confusions it would make, if so many were permitted to pretend to the government, and how much better it would be to choose one from among the rest; pointing them (in the next words) to himself. Remember, I am your bone and your flesh Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last great meeting of the representatives of the tribes there. And no doubt Abimelech thought if that city would but declare for him, and abet his design, it would be a great step toward ensuring the success of it. They said, He is our brother And his advancement will be to our advantage. They were pleased to think of their city becoming a royal city, and the metropolis of Israel, and therefore were easily persuaded to what they believed would serve their interest. Verse 4. They gave him threescore and ten pieces of silver To bear the charges which he would be put to in making good his pretensions. It is not

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said what the value of these pieces was: so many shekels would have been but a small present to make a man a prince, and too little to serve his purposes; and so many talents too much for them to give. Therefore the Vulgate translates it so many pounds weight of silver, which learned men approve. Out of the house of Baal-berith Out of the sacred treasury of that idol-temple, which they had probably built since Gideons death, (for he would never have suffered it while he lived,) and endowed it with considerable revenues. Wherewith Abimelech hired vain and light persons The word yqyr, reekim, which we translate vain, signifies empty; that is, ignorant, inconsiderate, and needy persons. And the other word, yzjp, pochazim, means idle, vagabond fellows, that could settle to no business, but wandered about the country, who, being commonly men of loose and profligate lives, were fittest for his purpose. Verse 5. He went and slew his brethren The persons who were most likely to hinder him in establishing his tyranny. Threescore and ten Wanting one, as is here expressed. Here we see the power of ambition; what savage beasts it will render men to each other; how it will break through all the ties of natural affection, and natural conscience, and sacrifice that which is most sacred, dear, and valuable to its designs. We see also the peril attending high birth and honour. It was their being the sons of so great a man as Gideon that made Abimelech jealous of them, and exposed them thus to danger and to death. We find just the same number of Ahabs sons slain together at Samaria, <121001>2 Kings 10:1. Let none then, says Henry, envy those of high extraction, or complain of their own meanness and obscurity: the lower the safer. Upon one stone As a stone was sometimes used for an altar, (<090614>1 Samuel 6:14,) some have conjectured from hence, that Abimelech intended to make his brethren a great victim to Baal, in revenge of the sacrifice of the bullock prepared for Baal, chap. 6:25; and to expiate the crime of Gideon, as these idolaters accounted it, by the sacrifice of all his sons. Verse 6. All the men of Shechem That is, the great men, the chief magistrates of the city; and the house of Millo Either some eminent and potent family living in or near Shechem, or the common council, the full house, or house of fulness, as the word signifies; those that met in their court-house or place of general assembly; gathered together Not to prosecute and punish Abimelech for this most barbarous murder, as they ought to have done, he being one of their citizens, but to make him a king.

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God was not consulted whether they should have any king at all, much less who it should be. They did not advise with the high-priest, or with their brethren of any other city or tribe, though it was designed that he should reign over all Israel, verse 22; but the Shechemites take upon them to do all of themselves, as if they were the men, and wisdom must die with them. In the mean time the rest of the Israelites were so very stupid and infatuated as to sit by unconcerned. They took no care to give any check to this usurpation, to protect the sons of Gideon, or to avenge their death; but tamely submitted to the bloody tyrant, as men that, with their religion, had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levites concubine! and yet so wretchedly degenerate are they now, as not to attempt the revenging of the death of Gideons sons. It is for this that they are charged with ingratitude, (<070835>Judges 8:35,) Neither showed they kindness to the house of Jerubbaal. By the plain of the pillar The Hebrew word wla, eelon, here rendered plain, also signifies an oak, and therefore some render the passage, By the oak of the pillar; namely, the oak where Joshua erected a pillar, as a witness of the covenant renewed between God and Israel, <062426>Joshua 24:26. This place they chose, perhaps, to signify that they still owned Jehovah, and their covenant with him; and did not worship Baal in opposition to, but in conjunction with him, and in subordination to him. Verse 7. Jotham stood in the top of mount Gerizim Which overlooked the city of Shechem. This was not on the same day when Abimelech was inaugurated, but some time after. The valley between Gerizim and Ebal was a famous place, employed for the solemn reading of the law, and its blessings and curses; and it is probable it was still used, even by the superstitious and idolatrous Israelites, for such occasions, who delighted to use the same places which their ancestors had used. And lifted up his voice and cried So that they who stood in the valley might hear, though not suddenly come at him to take him. Ye men of Shechem Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent; that God may hearken unto you When you cry unto him for mercy; so he conjures and persuades them to give him a patient audience. Verse 8. The trees went forth on a time This is the first instance that we have of this manner of speaking by parables. But we find it in great use afterward, and frequently adopted, not by prophets only, but by courtiers, politicians, and soldiers, in the Old Testament. See <101401>2 Samuel 14:1, and

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<112038>

1 Kings 20:38; chap. 22:19. To anoint a king over them Kings were appointed among the Israelites, and some other nations, with the ceremony of anointing. Olive-tree By which he means Gideon. Verse 9. My fatness, wherewith they honour God Oil being used in Gods worship for divers things, as in sacrifices, in the dedication of persons and things to holy offices and uses, and for the lamps in the sanctuary; and man For oil was used in constituting kings, and priests, and prophets, and for a present to great men, and to anoint the head and face; and go to be promoted Hebrew, [wnl, lanuang, to shake and move hither and thither, to wander to and fro, to exchange my sweet tranquillity and peace for incessant cares and travels. To undertake the government of others, says Henry, involves a man in a great deal of both toil and care. He that is promoted over the trees must go up and down for them, and make himself a perfect drudge to business. Those that are preferred to places of public trust and power, must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community. Verse 11. The fig-tree said, &c. Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father. Verse 13. Wine which cheereth God and man It has been objected, says Dr. Dodd, that Scripture here suggests false and unworthy notions of the Supreme Being; but we are to remember that the words are part of a parable. In a parable or fiction, every word or sentence is not to be interpreted with the utmost rigour, unless we are to take it to be Scripture doctrine that trees could talk. Jotham, to represent the forwardness and self-assurance of foolish persons in undertaking high things, which wiser and better men would decline, brings in a fable, setting forth how the olivetree, the fig-tree, and the vine, and all the choice trees, had modestly refused a province not proper for them; but that the bramble, the unfittest of all, had accepted it notwithstanding, and was likely to perform accordingly. Now the words here cited arc the words of the vine, and perhaps run upon a pagan hypothesis, allowable in a fable or apologue. So Castalio, Le Clerc, and others, interpret the place; and they render the words, not God and man, but gods and men, which is better. There is another construction which some have recommended, namely, that wine

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cheereth both high and low, princes (who are sometimes called elohim, gods) and peasants. But I prefer the interpretation of Le Clerc above mentioned, says Dr. Waterland, Scrip. Vind., p. 80. And his interpretation is confirmed by the following ingenious remark of Bishop Warburton: Jotham did not mean God the governor of the universe; but all must see his meaning is, that wine cheereth hero-gods and common men; for Jotham is here speaking to an idolatrous city, which ran a whoring after Baalim, and made Baal-berith their god; a god sprung from among men, as may partly be collected from his name, as well as from divers other circumstances of the story. This expression, which is very beautiful, contains one of the finest strokes of ridicule in the whole apologue, so much abounding with them; and intimates to the Shechemites the vanity and pitiful original of their idolatrous gods, who were thought to be, or really had been, refreshed with wine. Div. Leg., vol. 3. p. 104. Verses 14, 15. Then said all the trees unto the bramble, &c. Or thorn, fitly representing Abimelech, the son of a concubine, and a person of small use and great cruelty. If in truth ye anoint me king If you deal truly and justly in making me king. Then trust Then you may expect protection under my government. Devour the cedars Instead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work. By this fable Jotham signified to the Shechemites that the most worthy men in Israel, figured by the olive, the fig-tree, and the vine, which bear the most useful and excellent fruits, had not aimed at kingly dominion over them; and that his father Gideon had even refused it, when offered to him. By the bramble, the most worthless of shrubs, accepting the offer of the trees to be their king, and calling to them to put their trust in its shadow, though by its nature it could afford no shadow or protection to them, he shows what a worthless choice they had made. The speech of the bramble represents how foolish Abimelech was, in imagining he should be able to maintain the authority of a king, as he could by no means, any more than the bramble, afford the shade or protection he had promised: and the threat of the bramble seems to indicate the cruelty of Abimelechs temper, that he would destroy the Shechemites, if he found them unfaithful. Verse 16. Now therefore if ye have done truly and sincerely, &c. In these and the following words, Jotham applies his parable to the Shechemites, and signifies, if they had dealt sincerely, and done that which was right to the family of Gideon, in slaying all his legitimate sons, and

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making the son of his concubine their king, that then he wished they might be happy in Abimelech as their king; but if they had done that which was unjust and ungenerous, (as they certainly had,) he prays that mutual jealousies might break out between them, and that they might plague, injure, and destroy each other. And this prayer, we find, was heard, for it is said expressly in the 23d verse, that within three years God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech. Verse 18. Ye have slain his sons, &c. Abimelechs crime is justly charged upon them, as being committed by their consent, approbation, and assistance. Maid-servant His concubine, whom he so calls by way of reproach. Over Shechem By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that, having only power over their own city, they durst impose a king upon all Israel. Verse 20. Devour Abimelech This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case have had. Verse 21. Jotham ran away and fled Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt. To Beer A place remote from Shechem, and out of Abimelechs reach. Verse 22. Had reigned three years over Israel For though the men of Shechem were the first authors of Abimelechs advancement, the rest of the people easily consented to that form of government which they so much desired. Verses 23, 24. God sent an evil spirit That is, gave Satan permission to work upon their minds. That the cruelty done to the sons of Jerubbaal, &c. That is, the punishment of the cruelty. Men may do evil, and think they have profited themselves; may imagine they have strengthened themselves in their wickedness, and are quite secure; that they have procured themselves friends, who will stand by them, and save them: but God can, with the greatest ease, make all the devices of the wicked of none effect; can turn their best contrivances to their ruin, and punish them by those on whom they depended for help and security. The example of Abimelech and

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the men of Shechem, recorded in this chapter, may assure us, that God will not suffer the murderer to escape even in this world; but will punish him in some grievous manner or other. Verse 25. Set liers in wait for him To seize his person. Robbed all Such as favoured or served Abimelech; for to such only their commission reached, though it may be they went beyond their bounds, and robbed all passengers promiscuously. Verse 26. Gaal It is not known who he was; but it is evident he was a man very considerable for wealth, and strength, and interest, and that he was ill pleased with Abimelechs power. Went to Shechem By his presence and counsel to animate and assist them against Abimelech. Verse 27. They went out into the fields Which, till his coming, they durst not do, for fear of Abimelech. Made merry Both from the custom of rejoicing, and singing songs in vintage time, and for the hopes of their redemption from Abimelechs tyranny. Went into the house of their god Baal-berith, (verse 4,) either to beg his help against Abimelech, or to give him thanks for the hopes of recovering their liberty. And did eat and drink To the honour of their idol, and out of the oblations made to him, as they used to do to the honour of Jehovah, and out of his sacrifices. And cursed Abimelech Either by reviling him after their manner, or, rather, in a more solemn and religious manner, cursing him by their god, as Goliah did David. Verse 28. Who is Abimelech What is he but a base-born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, Who is this Shechemite? For so he was by the mothers side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul And you are so mean-spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly this ignoble and hateful Zebul. Serve the men of Hamor, &c. If you love bondage, call in the old master and lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old stock, one descended from Hamor, (<013402>Genesis 34:2,) who did not carry himself like

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a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, <013429>Genesis 34:29. And it may be that he was one of the royal blood, a descendant of Hamor who hereby sought to insinuate himself into the government, as it follows, verse 29, Would to God that this people were under my hand; which he might judge the people more likely to choose, both because they were now united with the Canaanites in religion, and because their present distress might oblige them to put themselves under him, a vigilant and expert commander. Verse 29. Under my hand That is, under my command; I wish you would unanimously submit to me, as your captain and governor; for he found them divided; and some of them inclining toward Abimelech, whom they had lately rejected, according to the levity of the popular humour. I would remove As you have driven him out of your city, I would drive him out of your country. He said He sent this message or challenge to him. Increase thine army I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms. Verses 35, 36. Gaal went out and stood To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance. He said to Zebul Who concealed the anger which he had conceived, (verse 30,) and pretended compliance with him in this expedition, that he might draw him forth into the field, where Abimelech might have the opportunity of fighting with him, and overthrowing him. The shadow For in the morning, as this was, and in the evening, the shadows are longest, and move quickest. Verses 38-40. Then said Zebul, Where is now thy mouth, &c. Now show thyself a man, and fight valiantly for thyself and the people. And he fled Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter. Verse 41. Abimelech dwelt at Arumah He did not prosecute his victory, but retreated to Arumah, to see whether the Shechemites would not, of themselves, return to his government, or in expectation that they would hereby grow secure, and so give him the greater advantage against them. And Zebul thrust out Gaal Finding the spirit of Gaals party a little cooled, perhaps through their suspecting him of cowardice, or ill conduct,

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he took the opportunity of expelling him and his brethren from the city; but seems to have shut the gates against Abimelech also. His interest, it seems, was not so considerable with the people that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with them, and waits for a fairer opportunity. Verses 42-44. The people went out into the field To their usual employments about their land. He divided them into three companies Whereof he kept one with himself, (verse 44,) and put the rest under other commanders. Abimelech stood in the entering of the gate To prevent the retreat of the people into the city, and to give the other two companies opportunity to cut them off. Verse 45. And sowed it with salt In token of his desire of their utter and irrecoverable destruction. For places situated in a salt soil being barren by nature, the sowing of salt upon a place was a symbolical custom among the eastern people, at that time, to express great hatred and anger against any place, being as much as to express a desire that it should never be inhabited again, or produce its usual products, but become barren like a salt soil. For we cannot imagine that sowing of salt could render any soil barren ever after, but rather in some time more fruitful. Verse 46. When the men of the tower heard Either a strong place belonging to the city of Shechem, and made for its defence without the city, or perhaps a town at some distance from Shechem, but probably inhabited by Shechemites. When these people heard of the fate of the city, they retired to a strong hold adjoining to one of their temples, which used to be built on eminences, and to be fortified by nature as well as art. Hither they fled, fearing the same destruction which had befallen Shechem, and here they hoped to be secure, partly by the strength of the place, and partly by the religion of it, thinking that either their god Baal-berith would protect them there, or that Abimelech would spare them out of regard to that god. Verses 48-51. Zalmon A place so called from its shadiness. Thebez Another town near Shechem; and, as it seems, within its territory. Thither fled all the men and women All that were not slain in the taking of the town. And gat them up to the top of the tower Which was flat and plain, after their manner of building.

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Verses 53, 54. A woman cast a piece of a millstone Such great stones, no doubt, they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, (verse 5,) and he loseth his own life by a stone. A woman slew him Which was esteemed a matter of disgrace. Verse 56. Thus God rendered, &c. This and the following verse conclude the history of Abimelech with a divine admonition, that no man might think such things come to pass by chance. We see God, the judge of all, punished both Abimelech and the men of Shechem according to their deserts, and made them the instruments of each others destruction. And it is remarkable that this punishment overtook them speedily, within less than four years after their crime was committed. The wickedness of Abimelech In rooting out, as far as he could, the name and memory of his father. Verse 57. The evil of the men of Shechem did God render, &c. Thus God preserved the honour of his government, and gave warning to all ages to expect blood for blood. The Lord is known by these judgments which he executeth, when the wicked is snared in the work of his own hands. Though wickedness may prosper for a time, it will not prosper always.

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CHAPTER 10.
A.M. 2798. B.C. 1206.
The government of Tola and Jair, 1-5. Israels sin and trouble, 6-9. Their repentance and reformation, which found acceptance with God, 10-16. Preparation for their deliverance, 17, 18.

NOTES ON CHAPTER 10.

Verse 1. There arose Not of himself, but raised by God, as the other judges were. To defend Or, to save, which he did, not by fighting against and overthrowing their enemies, but by a prudent and pious government of them, whereby he kept them from sedition, oppression, and idolatry. He dwelt in Shamir Which was in the very midst of the land. Verses 3, 4. Jair, a Gileadite Of Gilead, beyond Jordan. He had thirty sons Who, it seems, were itinerant judges, and went from place to place, as their fathers deputies, to administer justice. That rode on thirty asscolts It was customary for the noblest persons to ride on those beasts, and that not only in Judea, but likewise in Arabia, and other countries, even among the Romans. Thirty cities, called Havoth-jair That is, the villages of Jair. These villages were so called before this time from another Jair, but the old name was revived and confirmed upon this occasion. Verse 6. Israel served the gods of Syria They added to their former idolatries the worship of new gods, particularly those of Syria, which were Bel, or Baal, Astarte, Dagon, Moloch, Thammuz. And the gods of Zidon The supreme gods of the Sidonians were Baal and Ashtaroth: but it is likely they had more, such as Asaroth, Asarim, Asarah. And the gods of Moab The principal of which was Chemosh, <111107>1 Kings 11:7. And the gods of the children of Ammon The chief of which was Milcom, (<111105>1 Kings 11:5,) where Ashtaroth is mentioned as the goddess of the Sidonians. And the gods of the Philistines They had more, it seems, besides Dagon, but their names are not mentioned in Scripture. And forsook the Lord They grew worse and worse, and ripened themselves for ruin. Before, they worshipped God and idols together: now they forsake God, and wholly cleave to idols.

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Verses 7, 8. He sold them into the hand of the Philistines, &c. The one on the west, the other on the east, so that they were molested on both sides. That year they vexed, &c. Or, that year they had vexed and oppressed the children of Israel eighteen years This was the eighteenth year from the beginning of that oppression. And these eighteen years are not to be reckoned from Jairs death, because that would enlarge the time of the judges beyond the just bounds; but from the fourth year of Jairs reign: so that the greatest part of Jairs reign was cotemporary with this affliction. This case of Jair and that of Samson seem to be much alike. For as it is said of Samson, that he judged Israel in the days of the tyranny of the Philistines, twenty years, <071520>Judges 15:20; by which it is evident that his judicature and their dominion were cotemporary; the like is to be conceived of Jair, that he began to judge Israel, and endeavoured to reform religion, and purge out all abuses; but being unable to effect this, through the backwardness of the people, God would not enable him to deliver the people, but gave them up to this sad oppression; so that Jair could only determine differences among the Israelites, but could not deliver them from their enemies. Verse 10. We have forsaken our God, and also served Baalim Not contented to add idols to thee, we have preferred them before thee. All the rest of the pagan gods, mentioned verse 6, are here comprehended under the name of Baalim. They were so many and various, that they had entirely alienated the affections of the Israelites from their own, that is, the true God, as they now acknowledge in a penitential strain. Verse 11. The Lord said unto Israel Either by some prophet whom he raised up, and sent for this purpose, or by the high-priest consulting God for them by Urim and Thummim. For we find that the Israelites, notwithstanding their idolatries, when they were sorely afflicted, bethought themselves of repairing to the tabernacle, and asking counsel of the Lord. Did not I deliver you from the Amorites? Both Sihon and Og, and their people, and other kings of the Amorites. From the children of Ammon Who were confederate with the Moabites, <070313>Judges 3:13, 14. Verse 12. The Zidonians We do not read of any oppression of Israel, particularly, by the Zidonians. But many things were done which are not recorded. The Maonites Either, first, those who lived in or near the wilderness of Maon, in the south of Judah, <092325>1 Samuel 23:25; 25:2; whether Edomites or others. Or, secondly, the Mehunims, a people living

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near the Arabians, of whom see <142607>2 Chronicles 26:7. For in the Hebrew, the letters of both names are the same, only the one is the singular, the other the plural number. Verses 13, 14. I will deliver you no more Except you repent in another manner than you yet have done: which when they performed, God suspended the execution of this threatening: Cry unto the gods you have chosen You have not been forced to worship those gods by your oppressors; but you have freely chosen them before me. Verse 15. Do thou unto us, &c. Do not give us up into the hands of these cruel men, but do thou chastise us with thine own hand as much as thou pleasest, if we be not more faithful and constant to thee than we have hitherto been. Verse 16. They put away the strange gods As an evidence of the sincerity of their sorrow, and that they did not only confess their sins, but also forsake them. And it is probable that, for the present, a thorough reformation took place, and that they entirely quitted the worship of strange gods, and served the Lord alone. His soul was grieved for the misery of Israel That is, upon their repentance and reformation he turned away his anger, had compassion upon them on account of their miseries, and acted toward them like one that felt their sufferings. He changed his carriage toward them, and punished their enemies as sorely as if they had grieved and injured his own person. From this chapter we may learn the amazing depravity of human nature, and how readily it falls from one degree of degeneracy to another. God, who knows what our nature is, foresaw that apostacy to idolatry would be the certain consequence of the Israelites dwelling among the heathen nations, and therefore had strictly commanded them to expel those nations entirely out of Canaan, and to have no communication with them. But the Israelites did not obey his commands in this; and, in neglecting this one thing, fell into all the errors, crimes, and miseries, which God had forewarned them would be the consequence. They thought there was but little harm in letting the Canaanites remain among them as long as they lived peaceably with them. But, alas! evil communication unavoidably corrupts good manners; they could not converse and traffic with the Canaanites without, by degrees, contracting a friendship with them, perhaps thinking they should be strengthened by these alliances with the inhabitants of the land. This naturally produced at least a complaisant deference to their customs and

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religious ceremonies, and, in a little longer time, the adjoining some of those customs and ceremonies with their own; till at last they fell into all the abominations of the nations; to deliver them from which, the true God had done so many wondrous works. From hence we may learn how we may, by offending in a single point only, and that not seeming in itself absolutely immoral, or of any great consequence, be by degrees carried entirely out of the paths of piety, and brought to the greatest degeneracy. We may further observe, from the circumstances of the Israelites, related in this chapter, that afflictions are of great use, and are employed by God to bring men to a right sense of their duty, and into the paths of righteousness, from which they had wandered by their follies. And we may also learn, that God is always ready to receive us with forgiveness and mercy whenever we return to him.

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CHAPTER 11.
A.M. 2843. B.C. 1161.
The birth of Jephthah, rejected by his brethren, 1-3. The Gileadites choose him for their general, 4-11. His treating with the king of Ammon, 12-28. His war with, and victory over the Ammonites, 29-33. His vow, and the performance of it, 34-40.

NOTES ON CHAPTER 11.

Verse 1. Jephthah the Gileadite So called, either from his father Gilead, or from the mountain, or city of Gilead, the place of his birth. Son of a harlot That is, a bastard. And though such were not ordinarily to enter into the congregation of the Lord, <052302>Deuteronomy 23:2; yet God can dispense with his own laws, and hath sometimes done honour to base-born persons, so far, that some of them were admitted to be the progenitors of the Lord Jesus Christ. And Gilead begat Jephthah One of the children of that ancient Gilead, <043201>Numbers 32:1. Verse 3. Of Tob The name either of the land, or of the man who was the owner or ruler of it. This place was in or near Gilead, as appears by the speedy intercourse which there was between Jephthah and the Israelites. Vain men Idle persons, who desired rather to get their living by spoil and rapine, than by honest labour. These evil persons Jephthah managed well, employing them against the enemies of God, and of Israel, that bordered upon them; and particularly against parties of the Ammonites, which made the Israelites more forward to choose him for their chieftain in this war. Went out with him When he made excursions and attempts upon the enemy. Verses 4, 5. The children of Ammon made war against Israel The Ammonites had oppressed them eighteen years, and now, when the Israelites begin to make opposition, they commence a war against them. The elders of Gilead went to fetch Jephthah By direction from God, who both qualified him for, and called him to the office of a judge, otherwise they would not have been at liberty to choose a base-born person. Verse 7. Did ye not hate me, and expel me And deprive me of all share in my fathers goods, which, though a bastard, was due to me? This

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expulsion of him was the act of his brethren; but he here ascribes it to the elders of Gilead; either because some of his brethren were among these elders, as is very probable from the dignity of this family; or because this act, though desired by his brethren, was executed by the decree of the elders, to whom the determination of all controversies about inheritances belonged; and therefore it was their faults they did not protect him from the injuries of his brethren. Verse 8. Therefore we turn again to thee Being sensible we have done thee an injury, we come now to make thee full reparation. That thou mayest go with us They acknowledge that they need his assistance and are humble enough to request it. Verse 9. If ye bring me home If ye recall me from this place where I am now settled to the place whence I was expelled. Shall I be your head? Will you really make good this promise? Jephthah was so solicitous in this case, either from his zeal for the public good, which required that he should be so; or from the law of self-preservation, that he might secure himself from his brethren; whose ill-will he had experienced, and whose injuries he could not prevent, if, after he had served their ends, he had been reduced to his private capacity. Verses 10, 11. The Lord be witness The Lord be a hearer; so the Hebrew word is. Whatever we speak, it concerns us to remember that God is a hearer! The people made him head, &c. They confirmed in full assembly, by unanimous consent, what the elders, who had been sent to him, had promised. Jephthah uttered all his words before the Lord That is, before the public congregation, where God was usually and then especially present. This most probably refers to the words of the people, in making him captain and head over them, which, it is likely, Jephthah repeated with an audible voice, calling God to witness to them at the same time, that the people might look upon their promise as more solemn, and that there might be no dispute afterward about the offer which they now made to him. Verse 12. Jephthah sent messengers That is, ambassadors, to prevent bloodshed, that so the Israelites might be acquitted before God and men from all the sad consequences of the war; and herein he showed great prudence, and no less piety. What hast thou to do with me, &c. What reasonable cause hast thou for this invasion? To fight in my land He speaks this in the name of all the people.

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Verse 13. Because Israel took away my land The land was not theirs when the Israelites conquered it, but the land of Sihon, king of the Amorites. For as to the country of the Ammonites, God expressly charged the children of Israel not to meddle with it, <050219>Deuteronomy 2:19. It is true, this land, which they now claimed, had formerly belonged to the Moabites, but Sihon had made a conquest of it, and driven them out, as we read <042126>Numbers 21:26. Verses 16, 17. Unto the Red sea Unto which they came three times; once, <021318>Exodus 13:18; again, a little after their passage over it; and a third time, long after, when they came to Ezion-geber, which was upon the shore of the Red sea, from whence they went to Kadesh; of this time he speaks here. In the like manner they sent to the king of Moab We do not read of such a message sent to the Moabites; but when the Israelites came from Ezion-geber into the wilderness of Moab, we find a command of God given to them not to distress the Moabites, nor contend with them in battle. This intimates there was some occasion for such a command, which was probably their refusing to grant them some common civility. Verses 19-22. Let us pass through thy land unto my place That is, unto the land of Canaan, which the Lord hath given me. But Sihon fought against Israel He not only refused, after the example of his neighbours, to grant the Israelites a passage through his country, which they could not insist upon as their absolute right, but raised all his forces, and proudly marched to drive them away from his borders. So that, as Jephthah intends to signify, Sihon was the aggressor, and the Israelites were compelled to fight in their own defence. They possessed all the coasts Or borders, together with all the land included within those borders. From the wilderness Namely, the desert of Arabia; unto Jordan. Verse 23. So now the Lord, &c. God, the sovereign Lord of all lands, hath given us this land; this he adds, as a further and convincing reason; because otherwise it might have been alleged against the former argument, that they could gain no more right to that land from Sihon, than Sihon himself had. And shouldest thou possess it? It was absurd to think that they should take pains to conquer it, and God should give it to them, only that they might reinstate the Moabites or Ammonites in the possession of it, with whom they had no alliance. Verse 24. Wilt not thou possess, &c. He does not call Chemosh a god; but only argues from the opinion that they had of him, which was such as

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all nations entertained of their gods, namely, that they owed their conquests to them: to whom, therefore, they gave thanks for all their victories. The Ammonites and Moabites got their land by conquest of the old inhabitants, whom they cast out; and their success, though given them by the true God, for Lots sake, <050209>Deuteronomy 2:9, 19, they impiously ascribed to their god Chemosh, whose gift they owned to be a sufficient title. Jephthah, therefore, here appeals to themselves, whether they would not keep what they believed their god had given them, and consider it as lawfully possessed by them. So whomsoever the Lord our God shall drive out, them will we possess By the very same title whereby the Moabites and Ammonites conceived that they possessed the country in which they now lived, and from whence they had driven out the ancient inhabitants. Verse 25. Art thou any thing better than Balak? Art thou wiser than he? Or hast thou more right than he had? This is a third argument, that though Balak plotted against Israel, in defence of his own land, which he feared they would invade and conquer, yet he never contended with them about the restitution of those lands which Sihon took from him or his predecessors, laid no claim to them, nor ever demanded to have them restored. Verse 26. Three hundred years Not precisely, but about that time, either from their coming out of Egypt, or from their first conquest of those lands. Here he pleads prescription, which by all men is reckoned a just title, and it is fit it should be so, for the good of the world; because otherwise a door would be opened both to kings and private persons for infinite contentions and confusions. And the prescription he pleads was for a long space of time, during which none of the kings of Moab or Ammon had pretended a right to this country, much less contested it with them. Wherefore did ye not recover them within that time? No answer could be given to this question, why, in so long a time, they never asserted their claim till now. Verse 27. Wherefore I have not sinned I have done thee no wrong. The Lord, the Judge, be judge Let him determine this controversy by the success of this day and war. The meaning is, that if they were not moved by these reasons, but the controversy must be decided by arms, he committed his cause to God, the righteous Judge of the whole world, who, he doubted not, would do him right. Be judge this day He does not mean that God would determine the right by giving him the victory then,

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when he spake these words, (for he was not yet ready to give them battle,) but that God would judge of the justice of his present plea, and accordingly give sentence when the matter came to be tried in battle. There cannot be a finer picture of justice, candour, fair reasoning, moderation, and unwillingness to proceed to the dreadful miseries of war, joined with a noble spirit to defend his country in its just rights, than that which Jephthah shows in his messages to the Ammonites. It were to be wished that all kings would follow his steps, and not rush into the shocking inhumanities and miseries of war with too much precipitation, but first try what good temper, moderation, fair reasoning, and a claim to no more than their just rights, will do with their enemies. Verse 29. The Spirit of the Lord came on Jephthah The people had chosen him for their leader, and promised to continue him their chief governor, as they had already made him; and now God publicly declares his approbation of their choice; and appoints him their judge, as he had others before, (<070310>Judges 3:10,) by endowing him with an extraordinary measure of courage and wisdom, and all other qualities necessary to render him fit to be a ruler of his people. He passed over Manasseh That is, Bashan, which the half-tribe of Manasseh beyond Jordan possessed. Mizpeh of Gilead So called, to distinguish it from other cities of the same name. Having gathered what forces he could, he suddenly came hither to the borders of the Ammonites. Verse 31. Shall surely be the Lords, and I will offer it up for a burntoffering Dr. Waterland translates it, shall be consecrated to the Lord, or, I will offer it, &c. It is very evident, says Dr. Dodd, that this translation of Dr. Waterland must be right, because it was impossible that Jephthah should mean to offer for a burnt-offering whatever came forth of the doors of his house to meet him, since it was possible for him to have been met by several things which it would have been sacrilegious for him to have offered to the Lord; and indeed the event sufficiently proves the propriety of this interpretation, since he was met by that which no vow, however solemn, could justify him in offering up. This is Mr. Lockes opinion, in his gloss upon the place. See the note on verses 39 and 40. Verse 33. Till thou come to Minnith A place not far from Rabbah, the chief city of the Ammonites. The children of Ammon were subdued before Israel It does not appear that Jephthah offered to take possession of

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their country. Though the attempt of others to wrong us will justify us in the defence of our own right, yet it will not authorize us to do them wrong. Verses 34, 35. Behold his daughter came out to meet him In concert with other virgins, as the manner was. Alas, my daughter! thou art one of them that trouble me Before this I was troubled by my brethren, and since by the Ammonites, and now most of all, though but occasionally, by thee. I have opened my mouth That is, I have vowed. I cannot go back That is, not retract my vow; I am indispensably obliged to perform it. Verse 36. Do to me according, &c. Do not for my sake make thyself a transgressor; I freely give my consent to thy vow. Forasmuch as the Lord hath taken vengeance, &c. What a generous, noble, and pious answer is this of this virgin! It expresses such a noble love for her country, such true piety and filial obedience, as can scarcely be exceeded. Verse 37. That I may go up and down upon the mountains Which she chose as a solitary place, and therefore fittest for lamentation. Bewail That I shall die childless, which was esteemed both a curse and a disgrace for the Israelites, because such were excluded from that great privilege of increasing the holy seed, and contributing to the birth of the Messiah. Verse 39. Did with her That Jephthahs daughter was not sacrificed, but only devoted to perpetual virginity, appears, 1st, From verses 37, 38, where we read that she bewailed, not her death, which had been the chief cause of lamentation, if that had been vowed, but her virginity; 2d, From this verse, where, after the sacred writer had said, that he did with her according to his vow; he adds, by way of declaration of the matter of that vow, and she knew no man. Verse 40. The daughters of Israel went yearly to lament the daughter of Jephthah The Hebrew word twntl, lethannoth, here rendered, to lament, occurs nowhere else in Scripture, but <070511>Judges 5:11, where it is rendered rehearse, or celebrate, namely, There shall they rehearse, says Deborah, the righteous acts of the Lord, surely not lament them. And the word might certainly be much more properly rendered to celebrate, or talk with, here, than to lament. Buxtorf interprets it thus, on the authority of the Jewish rabbi, Kimchi, allowed to be the best Hebrew grammarian the Jews ever had, and famous as a commentator on the Old Testament. His words on the passage are Ad confabulandum juxta Kimchium, ut amicis colloquiis eam de virginitate et statu vit solitario consolarentur. To

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converse with her, according to Kimchi, namely, that by friendly discourses they might comfort her concerning her virginity, and the solitary condition of her life. Houbigant translates the words, They went to the daughter of Jephthah to console her, four days in a year. If we render the clause thus, the matter is put beyond dispute; for they could neither converse with, nor console her, after she was sacrificed: but if we translate the expression, to celebrate, or even to lament, its being repeated four times every year, plainly indicates that she was alive, because we nowhere find that the Israelites ever had any custom of celebrating or lamenting the dead after the funeral obsequies were performed. Their law rather tended to prohibit every thing of the kind, and inspire them with an abhorrence of it, by representing the dead as unclean, and those who came near and touched them as defiled thereby. So that there is not the least reason to conclude that the daughters of Judah went yearly, much less four times every year, either to lament or praise the daughter of Jephthah after she was dead; but rather that they went while she lived, to visit and converse with her, and comfort her with their company and discourses. All, therefore, that Jephthah did with his daughter, according to his vow, was to devote her to a single state, as a Nazarite, or consecrated person, to be employed in the service of God in the tabernacle, under the care of the high-priests, probably in making the hangings and other ornaments of it, the habits of the priests, the show-bread, the cakes used in sacrifices, and other such like offices, and to continue in a virgin state till the day of her death. Thus Samuel was vowed to the Lord by his mother, <090111>1 Samuel 1:11. That his daughter must live and die single was felt by Jephthah as the greater calamity, because she was his only child, verse 34, a circumstance which the sacred historian dwells upon, observing that besides her he had neither son nor daughter. But, says Mr. Henry, we do not find any law, usage, or custom, in all the Old Testament, which doth in the least intimate that a single life was any branch or article of religion. And do we find, replies Mr. Wesley, any law, usage, or custom there, which does in the least intimate that cutting the throat of an only child was any branch or article of religion? If only a dog had met Jephthah, would he have offered up that for a burnt-offering? No, because God had expressly forbidden this. And had he not expressly forbidden murder? But Mr. Pool thinks the story of Agamemnons offering up Iphigenia (put for Jephtigenia) took its rise from this. Probably it did, as the Greeks used, as he observes, to steal sacred histories and turn them into fables. But then let it be observed Iphigenia was not murdered. Tradition says that Diana sent a hind in her

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stead, and took the maid to live in the woods with her. Upon the whole, this one single circumstance, mentioned above, that, when the sacred writer had informed us, Jephthah did with his daughter according to his vow, he adds, and she knew no man, renders it as clear as the light, as Dr. Dodd observes, that her fathers vow was thus fulfilled; for if she had been slain as a burnt-offering, it would have been absurd enough to have told us that she afterward knew no man. And indeed, adds he, the passage is so plain, that one would wonder it could ever have come into the heads of writers, to conceive that her father, who was a truly pious man, (verse 11,) could have thought of offering up his daughter as a sacrifice to that God who never allowed or admitted such horrid sacrifices, and whose great quarrel against the baneful idols of the heathen was, that they called for and accepted the sacrifices of sons and daughters: see <031821> Leviticus 18:21; 20:2; <051231>Deuteronomy 12:31; 18:10.

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CHAPTER 12.
A.M. 2861. B.C. 1143.
Jephthahs encounter with, and slaughter of the Ephraimites, 1-6. His death, 7. A short account of three other judges, 8-15.

NOTES ON CHAPTER 12.

Verse 1. The men of Ephraim went northward Over Jordan, where Jephthah was, in the northern part of the land beyond Jordan. And said Through pride and envy, contending with him as they did before with Gideon; over to fight Not over Jordan, for there he was already; but over the borders of the Israelites land beyond Jordan. Verses 2, 3. When I called you, ye delivered me not He answers them with great mildness, but denies their charge. He affirms that he had begged their assistance, but they had refused to grant it. When I saw that ye delivered me not When I became sensible that there was no hope of your assistance to preserve us from ruin; I put my life in my hand That is, I exposed myself to the utmost danger; as a man that carries a brittle and precious thing in his hand, which may easily either fall to the ground or be snatched from him. He had but a small part of the people of Israel with him, to encounter their powerful oppressors. And passed over against the children of Ammon With such forces only as I could raise on the east of Jordan, <071129>Judges 11:29, 30. Wherefore are ye come up? Why do ye thus requite my kindness in running such hazards to defend and preserve you and yours? Jephthah here manifests an excellent spirit and great wisdom. He would have prevented the civil war had it been possible. Verse 4. The men of Gilead smote Ephraim, because they said, &c. That which provoked the army of Jephthah to kill so many of them was their insulting language, added to their threats, whereby they reproached the men of Gilead, (who were the chief managers of the late war,) as if they were but the scum and dregs of the tribe of Ephraim. Ye Gileadites are fugitives of Ephraim A contemptuous expression, designed to provoke and kindle wrath. The word Ephraim is here taken largely, as comprehending the other neighbouring tribes, of which Ephraim was the chief, and especially their brethren of Manasseh, who lived next to them, and were descended from the same father, Joseph. By Gileadites, they

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seem here principally to mean, those Manassites who inhabited Gilead, beyond Jordan. And although other Gileadites were joined with them, yet they vent their passion principally against these, because they envied them most, as having had a chief hand in the victory. These they opprobriously call fugitives, that is, such as had deserted their brethren of Ephraim and Manasseh, planted themselves beyond Jordan, at a distance from their brethren, and were alienated in affection from them. Verses 5, 6. If he said, Nay To avoid the present danger. Then said they unto him, Say now Shibboleth To find out the truth, they put him to this test; whether his pronunciation of some words was like that of the Gileadites; for people of the same nation, who speak the same language, generally differ very much in the pronunciation of it, according as they live in different parts of the country. As the word signifies a stream or river, and they desired to pass over one, it was a word proper for the occasion, and gave them no cause to suspect the design, because they were only desired to say, Let me go over the Shibboleth or river. And he said, Sibboleth If he was an Ephraimite, he presently discovered himself, for he could not pronounce the Hebrew letter v, shin; which probably proceeded from the long habit of that people, to express themselves in a different manner; so that they could not readily frame the organs of speech to pronounce as the Gileadites did. The Hebrew text, however, does not say that he could not, but that he did not frame to pronounce it right; because, not suspecting the design, he uttered hastily, according to his usual manner of expression. There fell forty and two thousand Not in that place, but in that expedition, being slain either in the battle, or in the pursuit, or at Jordan. See the justice of God! They had gloried that they were Ephraimites; but how soon are they afraid to own their country! They had called the Gileadites fugitives; and now they are in good earnest become fugitives themselves. It is the same word (verse 5) used of the Ephraimites that fled, which they had used in scorn of the Gileadites. He that rolls the stone of reproach unjustly on another, it may justly return upon himself. Verse 9. Took in thirty daughters That is, took them home for wives to his sons. What a difference between his and his predecessors family! Ibzan had sixty children, and all married; Jephthah but one, and she dies unmarried. Some are increased, others diminished; all is the Lords doing.

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Verse 15. Mount of the Amalekites So called from some remarkable exploit, done by or upon the Amalekites in that place. It is strange, that in the history of all these judges, there is not so much as once mention of the high-priest, or of any other priest or Levite, appearing either for counsel or action in any public affair, from Phinehas to Eli, which may well be computed two hundred and fifty years! Surely this intimates that the institution was chiefly intended to be typical, and that the benefits which were promised by it were to be chiefly looked for in its antitype, the everlasting priesthood of Christ, in comparison of which that priesthood had no glory.

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CHAPTER 13.
A.M. 2843. B.C. 1161.
Samson was an eminent believer, (<581113>Hebrews 11:13,) and a glorious type of him who with his own arm wrought salvation. The occasion of raising him up, 1. His birth foretold by an angel, 2-5. His mother relates this to his father, 6, 7. The angel repeats it to them both, 8-14. Manoah offers to entertain him, and asks his name, 15-18. He discovers himself at parting, 19-23. Samson is born, 24, 25.

NOTES ON CHAPTER 13.

Verse 1. The children of Israel did evil again That is, fell into idolatry, not, it seems, after the death of Abdon, the last judge, but in the days of the former judges. The Lord delivered them into the hand of the Philistines These were a very inconsiderable people. They had but five cities of any note. And yet, when God used them as a staff in his hand, they were very oppressive and vexatious. Forty years To be computed, not from Abdons death, but before that time. This is the longest oppression which the Israelites ever sustained, but Sir John Marsham and others think it is not different from that mentioned <071007>Judges 10:7, 8, but one and the same with it; the Philistines harassing the Israelites in the west, while the Ammonites oppressed them in the east; and that, though the tyrannical treatment of them by the Philistines lasted longer, yet it began at the very same time with the other, and rendered their distress the greater. Others suppose, that it did not begin till after Jephthahs death, and that the great slaughter of the Ephraimites made by him greatly encouraged the Philistines to rise against Israel, one of Israels chief bulwarks being so much weakened. Verses 2, 3. Of the family of the Danites That is, of that tribe or people. His wife was barren, and bare not An emphatical repetition of the same thing in other words, which is a usual elegance both in Scripture and other authors. The angel The Son of God, yet distinguished from the Lord, because he appeared here in the form of a servant, as a messenger sent from God. The great Redeemer did in a particular manner concern himself about this typical redemption.

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Verse 4. Now therefore beware She was to conform to the manner of life observed by the Nazarites, while she carried her infant in her womb, and perhaps while she nursed him; because, as it follows in the next verse, he was to be a perpetual Nazarite to God, from his conception to his death; which would have bear impossible if she had drunk wine or strong drink, because a child in the womb and its mother subsist by the same nourishment. Drink not wine nor strong drink Under which are comprehended the other particulars mentioned <040602>Numbers 6:2-4. And eat not any unclean thing Any of those meats forbidden Leviticus 11. These were forbidden to all, but especially to the Nazarites. In all probability the Israelites were negligent at that time in observing the precept with relation to meats, otherwise there would have been no need to mention this. Verse 5. The child shall be a Nazarite Consecrated to Gods service in a peculiar manner. He shall begin to deliver Israel He did not complete the deliverance of the Israelites from the servile yoke of the Philistines; but the work was carried on and perfected by others, namely, by Eli, Samuel, and Saul, and especially by David. Samson galled them severely, but they still continued to oppress Israel, as they did when he was born, and the oppression continued, more or less, till the memorable victory of Ebenezer, recorded <090713>1 Samuel 7:13, when they were subdued, and their tyranny of forty years ended. Thus God chooses to carry on his work gradually, and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top-stone. Verse 6. A man of God came unto me A prophet, or sacred person, sent with a message from God. Like the countenance of an angel, very terrible Or venerable, awful, full of majesty. Though Manoahs wife had never seen an angel before, yet she might well say this, as it was a prevailing opinion among all people, that celestial beings were more excellent in their nature than mankind, and bore an extraordinary majesty in their countenances, which struck the human beholder with awe and admiration. But I asked not whence he was, &c. The lustre of his aspect infused such an awe into her, as rendered her incapable of making such inquiry. Verse 8. Then Manoah entreated the Lord, &c. Not hesitating or doubting, on account of his wifes long barrenness, he believed the heavenly message, and looked upon the thing as quite certain, only he desired that the man of God might appear to them again, to instruct them

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in what manner they should treat the child when it should be born. And God graciously answered his humble petition. Verse 12. Now let thy words come to pass Or, thy words shall come to pass. I firmly believe thy promises shall be fulfilled. How shall we order the child? Houbigant renders this, What shall be the method of educating the child? What rules shall we observe in bringing him up? How shall we do unto him? What profession shall we prepare him for, or how shall we instruct him, so as to make him fit to be the deliverer of Israel? Verses 13, 14. Of all that I said, let her beware While the child is in the womb, and after the child is born, let her observe the same orders. We may observe that the angel gives no answer to Manoahs question, how the child should be educated, &c., as willing that they should not be solicitous about that at the present, but leave it to the care of Providence, which, in proper time, would so direct matters in regard to the child, as that he should be fitted for the great purpose he was intended for. He therefore only repeats his injunctions to the woman how she should act during her pregnancy. Verses 15, 16. Until we shall have made ready a kid He supposed him to be a man and a prophet, to whom he would in this manner express his respect, as was usual to strangers. I will not eat of thy bread That is, meat, as bread is commonly taken in Scripture. If thou wilt offer a burntoffering As Manoah had made no mention of a burnt-offering, but only desired the angel, whom he took for a prophet, to accept of a repast with them, Le Clercs translation of this passage is to be preferred. But (not and, as we render it) if thou wilt offer a burnt-offering to the Lord, do it: that is, if thou desirest to express thy thankfulness to the Lord, thou mayest do it by offering a burnt-offering. Verses 17, 18. That when thy sayings come to pass, we may do thee honour Either by making honourable mention of thee, or by showing respect to thee by a present, such as they usually gave to prophets. Seeing it is secret Meaning, not only, that it would be of no importance or service to him to know his name; but that his name was hidden from mortal men, and wonderful, as the word yalp peli signifies, and is translated <230906> Isaiah 9:6, where it is applied to Christ, the wonderful child born, and son given, who has the government upon his shoulders, and is the mighty God. The angel means, My nature and essence, often signified by name in

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the Scriptures, are incomprehensible. This shows, that this was the Angel of the covenant, the Son of God, that spoke to Manoah. Verses 19, 20. And offered it upon a rock The presence and command of the angel being a sufficient warrant for the offering of sacrifice by a person who was no priest, and in a place otherwise forbidden. Vitringa, however, supposes that it was the angel who upon this occasion performed the principal functions of the priest; the most essential of which was to put the fire to the burnt-offering. Manoah, he observes, dared not to perform the offices of the priesthood in the presence of a personage whom he took for an extra-ordinary prophet, commissioned from God. All that he did was done by order of the angel, or as his minister; just as the Israelites obeyed Elijah afterward, <111834>1 Kings 18:34. The angel, or rather he, (for there is nothing for angel in the original,) did wondrously Bringing fire out of the rock, as in the case of Gideon, <070621>Judges 6:21, to consume the burnt-offering, and then ascending in the midst of the flame, hereby manifesting his nature and essence to be spiritual. Off the altar That is, from that part of the rock which served instead of an altar, upon which the sacrifice was laid. Manoah and his wife fell on their faces Partly out of reverence for so glorious a person manifested in so wonderful a manner, and partly out of a religious horror and fear of death; for the prevention whereof they fell down in the way of supplication to God. Verse 23. If the Lord were pleased to kill us The reasoning of Manoahs wife here is very just, and shows her to have been a woman of good understanding. Indeed, both of them seem to have been persons of eminent piety, who, amidst the prevailing corruption and idolatry of their people, retained their integrity, and adhered to the worship and service of the true God. And of such God is always mindful, both bestowing peculiar favours upon them, and communicating blessings to his church, and to the world, through their means. Nor would, as at this time, have told us such things This expression seems to have some emphasis in it, to enhance Gods mercy to them, as being afforded them in a time of such grievous calamity; and in a time when the word of the Lord was precious, and there was no open vision. Verses 24, 25. The Lord blessed him That is, endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for. The Spirit of the Lord began to move him To excite him to heroical designs and extraordinary actions, above the power

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of mere unassisted human abilities; to incline his heart to great attempts for the help and deliverance of Gods people; to give some essay of it to his brethren, and to seek all opportunities for it. At times Upon certain occasions, which might make known to the people that God intended to begin the work of their deliverance by this extraordinary person. In the camp of Dan A place so called, either from the expedition of the Danites, (<071811>Judges 18:11, 12,) which, though recorded after this history took place before it, or from some other camp which the Danites had formed there to give some check to the incursions of the Philistines.

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CHAPTER 14.
A.M. 2863. B.C. 1141.
Samsons marriage with a Philistine, and killing a lion, 1-7. He finds honey in the carcass, 8, 9. His riddle, 10-14. Unriddled by means of his wife, 15-18. He kills thirty Philistines, and leaves her, 19, 20.

NOTES ON CHAPTER 14.

Verses 1, 2. Samson went After he was come to mature age; to Timnath A place not far from the sea. Get her for me to wife Herein he is an example to all children, conformable to the fifth commandment. Children ought not to marry, nor to move toward it, without the advice and consent of their parents. They that do, as Bishop Hall speaks, unchild themselves. Parents have a property in their children, as parts of themselves. In marriage this property is transferred. It is, therefore, not only unkind and ungrateful, but palpably unjust, to alienate this property, without their concurrence. Whoso thus robbeth his father or mother, stealing from them himself, who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, <202824> Proverbs 28:24. Verse 3. To take a wife of the uncircumcised Philistines With whom the Israelites were forbidden to marry. For although the Philistines were not Canaanites in their original, yet they were so in their concurrence with them in wickedness, and therefore were liable to the same judgments with them. Get her for me This action of Samsons, though against common rules, seems to be warranted by the direction of God, (mentioned in the following words,) which was known to Samson, but not to his parents. Pleaseth me Not so much for her beauty, as for the design mentioned in the next verse. Verses 5, 6. And his father and mother Who accompanied him, either because they were now acquainted with his design, or to order the circumstances of that action which they saw he was set upon. The Spirit of the Lord came mightily Increased his courage and bodily strength. As he would have rent a kid As soon and as safely. Told not, &c. Lest by their means it should be publicly known; for he wisely considered, that it

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was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done. Verses 8, 9. After a time Hebrew, after days; that is, either after some days, or rather, after a year, as that word often signifies; when the flesh of the lion (which, by its strong smell, is offensive to bees) was wholly consumed, and nothing was left but the bones. Bees Settling themselves there, as they have sometimes done in a mans scull, or in a sepulchre. Came to his father and mother From whom he had turned aside for a season, verse 8. Verse 11. When they saw him Or, observed him, his stature, and strength, and countenance, and carriage, which were extraordinary. They brought thirty companions Partly in compliance with the custom of having bride-men; though they were not so numerous, but principally by way of caution, and as a guard put upon him under a pretence of respect and affection. Verse 12. I will now put forth a riddle unto you The custom of those times, and which was transmitted to succeeding ages, was to propose some enigmatical questions to the guests, in order to render the feast more agreeable. Within the seven days of the feast For so long marriage-feasts lasted. Sheets Vestments of linen, which were worn next the skin, (<411451>Mark 14:51,) or fine linen clothes, which were used for divers purposes, <402759>Matthew 27:59. Thirty changes of raiment Suits of clothes, which consisted of an upper and under garment. Verse 15. On the seventh day, they said, Entice thy husband They had doubtless spoken to her before this time, but with some remissness, supposing that they should find it out; but now their time being nigh spent, they put her under a necessity of searching it out. To take that we have That is, to strip us of our garments. Verse 17. She wept before him, the seven days Or rather, the rest of the seven days; that is, either after the third day, (verse 14,) or all the seventh day, from the time her countrymen came and threatened her till she persuaded Samson to tell her the riddle. Verses 18, 19. If ye had not, &c. If you had not employed my wife to find it out, as men plough up the ground with a heifer, thereby discovering its hidden parts; he calls her heifer, because she was joined with him in the

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same yoke. The Spirit of the Lord came upon him Though he had constant strength and courage, yet that was exceedingly increased upon special occasions, by the extraordinary influences of Gods Spirit. To Ashkelon Either to the territory, or to the city itself, where he had both strength and courage enough to attempt what follows; and upon the doing hereof they were doubtless struck with such terror, that every one sought only to preserve himself, and none durst pursue him. This action of Samson could neither be commended nor justified, had he not been actuated by a divine impulse, in order to punish the Philistines, according to Gods intention. God made use of him, as the judge does of the executioner, to punish those that merit and are condemned to suffer punishment. And took their spoil This plainly shows the thirty sheets, and thirty changes of raiment, mentioned verse 13, mean only thirty suits of apparel, such as men commonly wore. His anger was kindled For the treachery of his wife and companions; and he went up to his fathers house Without his wife. It would be well for us, if the unkindnesses we meet with from the world, and our disappointments therein, had this good effect upon us, to oblige us to return by faith and prayer to our heavenly Fathers house. Verse 20. Samsons wife was given, by her father, to his companion, &c. That is, to the chief of the bride-men, to whom he had shown most respect and kindness. This aggravated the insult that was offered to Samson, in proportion as this person had been more familiar with him, and had been treated by him in a more friendly manner than the rest that afforded him their company. This ungenerous friend might possibly be the man distinguished by the appellation of the friend of the bridegroom. See <430329> John 3:29.

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CHAPTER 15.
A.M. 2864. B.C. 1140.
From the treachery of his wife and her father, Samson takes occasion to burn their corn, 1-5. He smites the Philistines with a great slaughter, 6-8. He slays a thousand of them with the jaw-bone of an ass, 9-17. He is distressed, and supplied with water, 18-20.

NOTES ON CHAPTER 15.

Verse 1. In the time of the wheat harvest Which was the proper season for what follows. With a kid As a token of reconciliation. Into the chamber Into her chamber, which the women had separate from the mens. Verse 2. That thou hadst utterly hated her Because thou didst desert her: but this was no sufficient cause; for he should have endeavoured to effect a reconciliation, and not have disposed of another mans wife without his consent. Is not her younger sister fairer than she? The marrying of a sister while the other was alive was expressly forbidden by the law of Moses: see <031818>Leviticus 18:18. And therefore this offer might probably irritate Samson the more. Verse 3. Now shall I be more blameless than the Philistines Or rather, blameless from the Philistines, because they have first provoked me by an irreparable injury. It seems probable from this, that the people of the place, in general, had approved of, and perhaps advised, the giving of Samsons wife to another man. Though I do them a displeasure Although this may look like an act of private revenge, yet it is plain, Samson acted as a judge (for such he was) and as an avenger of the public injuries which his people had suffered from the Philistines. Verse 4. Samson went and caught three hundred foxes Foxes were extremely numerous in Canaan, and several places received their name from them, as Hazar-shual, or, the gate of the fox, in the tribe of Judah; and Shaalbim, or Shaalabbim, in the tribe of Dan, <061942>Joshua 19:42; <070135> Judges 1:35. They are accordingly frequently spoken of in Scripture as numerous: see <220215>Song of Solomon 2:15; <196310>Psalm 63:10. Under this name foxes, likewise, as Bishop Patrick observes, may be comprehended a species of creatures called thoes, and by the Hebrews, ijim, which go

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together in large herds, so that, as authors of undoubted veracity have asserted, two hundred have been seen in a company. The Hebrew word, lw[v, shual, a fox, will likewise comprehend other animals of the same size. It must be further observed, that it is not said that Samson caught all these foxes at one time, or by his own hands. There might be a week, or even a months time allowed for the accomplishment of his design, in which his servants and friends may be supposed to have assisted him. Again, they were not caught, as some imagine, only by hunting, but in snares and nets, as Bochart has shown in his Hierozoicon, in which he treats of the animals mentioned in the Scriptures: see lib. 3. cap. 13., where, in answer to those who inquire why Samson chose foxes rather than dogs, or some other creatures, that learned man thinks it sufficient to say, that Samson accomplished two ends by this proceeding, both freeing the country from a large number of obnoxious animals, and making them instrumental in executing his revenge on the Philistines. And took firebrands Made of such matter as would quickly take fire, and keep it for a long time. This he might easily procure. And turned tail to tail, &c. It was an artful contrivance of Samson to fix the brands to the foxes in pairs, because their efforts to run different ways, or not directly in the same track, would lessen their speed, and keep them longer in the places where they were to do execution. It would also prevent the foxes from running into their holes, and from expatiating further than he intended: for his design was to consume only the corn of the Philistines, and not that of the Israelites, which was secured by this precaution. Verse 5. He let them go, &c. Successively at several times, and in divers places, so that they might not hinder one another, nor all run into the same field; but, being dispersed in all parts, might spread the plague further. But it will be asked, Why did he not employ some of the Israelites to set their corn on fire? The answer is easy: Because he wished to preserve them from the hatred and mischief to which this would have exposed them, and also to mortify the pride of the Philistines by making brute creatures, and particularly foxes, the instruments of bringing this calamity upon them. Verse 6. The Philistines came up and burned her For the mischief which she had occasioned them; thus she brought upon herself that mischief which she studied to avoid. The Philistines had threatened to burn her and her fathers house with fire. To avoid this, she betrayed her husband. And now the very thing she feared comes upon her! And her

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father Whom they looked upon as one chief cause of the mischief done, by his giving his daughter, Samsons wife, to another man. Punishing or revenging by fire seems to have been a usual practice in those days: see <071415> Judges 14:15. Verse 8. He smote them hip and thigh This seems to be merely a proverbial expression to denote a desperate attack and total overthrow. And he went down, or, rather, went and dwelt For it is an idiom of the Hebrew language, to speak of going up, or going down, to a place without having any reference to the situation of it, whether it lay high or low. The place here spoken of, the top of the rock Etam, undoubtedly lay high, being, as Josephus informs us, a strong place in the tribe of Judah, to the summit of which only one man could ascend in front. Here Samson waited to see what steps the Philistines would take. It appears that Samson had no commission from God to raise an army and make open war, like Gideon, Jephthah, and others, for the deliverance of Israel from the yoke of the Philistines; but was only authorized to weaken them and keep them in awe, that their dread of him might cause them to lessen their cruelty. Verses 11, 12. What hast thou done unto us? Thou hast by these actions punished, not them only, but us, who are sure to smart for it. We are come down to bind thee Why not rather to fight under thy banner? Because sin dispirits men, nay, infatuates them, and hides from their eyes the things that belong to their peace. That we may deliver thee to the Philistines This shows how dastardly the tribe of Judah was grown, and how much they stood in fear of the Philistines, that they should so readily give up a person of such extraordinary strength and courage, and who was so capable of annoying their enemies. But they seem not to have considered him as a judge or deliverer appointed for them by God, but as a mere private man, who acted of his own will, and who had rashly stirred up the anger of the Philistines, with whom they were afraid to contend: and Samson, to make them easy, and that no damage might come upon them, consented that they should deliver him bound to the Philistines; knowing that his strength would be sufficient to break whatever cords they should bind him with. Swear unto me Not that he feared them, or could not as easily have conquered them as he did the host of the Philistines: but because he would be free from all temptation of doing them harm, though it were in his own defence.

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Verse 13. And they bound him Thus was he a type of Christ, who yielded himself to be bound, yea, and led as a lamb to the slaughter. Never were men so infatuated as these men of Judah, except those who thus treated our blessed Saviour. Up from the rock That is, from the cave in the rock, in which he had secured himself, out of which he was first brought up, and then carried down from the rock to the plain. Verse 14. The Philistines shouted against him Because they had now, as they supposed, their enemy in their hands. The cords became as flax, &c. As easily broken by him. His bands loosed from off his hands Hebrew, were melted; that is, were dissolved as things which are melted in the fire. This, says Henry, typified the resurrection of Christ, by the power of the Spirit of holiness. In this he loosed the bands of death, it being impossible he should be holden of them. And thus he triumphed over the power of darkness, which had shouted against him. Verse 15. He found a new jaw-bone of an ass New, and therefore more tough and strong; and slew a thousand men therewith Some, to account partly for this wonderful achievement, have observed that these Philistines were, probably, unarmed, and that they were struck with a great panic, thinking that the three thousand men of Judah would aid Samson. But doubtless it is chiefly to be ascribed to the power and providence of God, who thus fulfilled his promise to his people, that one of them should chase a thousand, and that no one should be able to stand before them, <032608> Leviticus 26:8; <062310>Joshua 23:10. Verse 16. Heaps upon heaps, &c. Hebrew, a heap, two heaps. As much as to say, I have not only slain enow to make one heap, but two or more. I have slain a thousand men What could be too hard for him to do, on whom the Spirit of the Lord came mightily? This seems like a short hymn or song of triumph, which Samson uttered after he had routed the Philistines. It is strange that the men of Judah did not now, at least, come to his assistance. But he was to be a type of him who trod the wine-press alone. Verses 17, 18. He called that place Ramath-lehi That is, The lifting up, or, casting away of the jaw-bone. He gave it this name in order to perpetuate the memory of this action. And he was sore athirst A natural effect of the great labour he had used. And perhaps there was the hand of God therein, to chastise him for not making mention of God in his song, and to keep him from being proud of his strength. One would have thought

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that the men of Judah would have met him with bread and wine; but they so little regarded him that he is fainting for want of a draught of water! Thus are the greatest slights often put upon those that do the greatest services! Shall I die Wilt thou not finish what thou hast begun? Wilt thou undo what thou hast done? Verse 19. God clave a hollow place in the jaw Or rather, a cavity that was in Lehi, as he had just named the place, verse 17, and as the same word is rendered in the latter part of this verse. It is very evident, says Dr. Dodd, from what follows, that our translation (namely, in the former part of the verse) is erroneous; since, if God had caused water to come from the jaw, only for the present satisfying of Samsons necessities, it is reasonable to suppose that Samson would have given it the name of a well, or fountain, or that the sacred historian would have told us that it remained in Lehi unto this day. The rendering, therefore, of the margin, which is followed by Dr. Waterland, is far the best. Houbigant observes, very properly, that the word rendered hollow place (vtkm, miktesh,) signifies a rock; and he renders the verse thus: Then God clave the rock which was in Lehi, and there came water from thence; which when he had drunk, his spirit came again, and he revived; therefore Samson called the fountain, the fountain of the implorer, which fountain is in Lehi unto this day. Modern travellers inform us, that in the suburbs of Eleutheropolis, (in all probability the ancient Lehi,) the fountain which flowed upon this occasion is still remaining, and called to this day the fountain of the jaw; an observation which abundantly confirms the interpretation we have given. He called the name thereof En-hakkore; that is, the fountain of him that cried for thirst; or, that called on God for deliverance; or, the fountain that was given in answer to prayer. Which is in Lehi So that our translators take Lehi here to be the name of a place. Verse 20. He judged Israel That is, he pleaded their cause, and avenged them against the Philistines. In the days of the Philistines That is, while the Philistines had the power and dominion, from which he was not able fully to deliver, but only to begin to deliver them. From this place it is manifest that, in the computation of the times of the judges, the years of servitude or oppression are not to be separated from the years of the judges, but are comprehended within them; which proposition is of great importance for clearing this difficult part of Scripture chronology.

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CHAPTER 16.
A.M. 2884. B.C. 1120.
Samson is greatly endangered by his intercourse with a harlot, 1-3. Betrayed by Delilah to the Philistines thrice, 4-14. Weakened and effectually betrayed, 15-20. Seized, blinded, bound, imprisoned, and made sport of, 21-25. Avenged of the Philistines, 26-31.

NOTES ON CHAPTER 16.

Verse 1. And saw there a harlot Although the Hebrew word hnwz, zoneh, here rendered harlot, also means a woman that keeps an inn, it seems evident, on the face of the story, that this woman really was what our translators have taken her to have been, a harlot. Samson, it seems, going into a house of public entertainment to refresh himself, saw there this woman, and by giving way to look upon her was insnared. Verse 2. It was told the Gazites, Samson is come hither The arrival of so extraordinary a man could not be long concealed. And his enemies were willing to improve so favourable an opportunity to destroy him. They compassed him in, &c. They either beset the house, or lay in wait at the gate of the city; saying, In the morning we will kill him This, it is probable, they chose to do, rather than to seize upon him in his bed by night; either, because they knew not certainly in what house he was; or, because they thought to do that might cause great terror, and confusion, and mischief among their own people; whereas in the day-time they might more fully discover him, and more certainly use their weapons against him. O that all who indulge any unholy desire might see themselves thus surrounded, and marked for destruction by their spiritual enemies! The more secure they are, the greater is their danger. Verse 3. Samson arose at midnight Perhaps warned by God in a dream, or rather by the checks of his own conscience; and took the doors of the gate, &c. The watchmen not expecting him till the morning, and therefore being now retired into the sides or upper part of the gate-house to get some rest; and went away with them, bar and all Nor durst they pursue him, whom they now again perceived to have such prodigious strength and courage, and to be so much above the fear of them, that he did not run away with all speed, but went leisurely. And carried them to

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the top of the hill It is uncertain how far he carried them; but it seems to have been to a great distance, as it is said this hill was before Hebron, which was above twenty miles from Gaza. And Samson did this, not out of vain ostentation, but as an evidence of his great strength, for the encouragement of his people to join with him vigorously; and for the great terror and contempt of the Philistines. It may seem strange that Samson, immediately after so foul a sin, should have courage and strength from God for so great a work. But, 1st, It is probable that Samson had, in some measure, repented of his sin, and begged of God pardon and assistance; 2d, This singular strength and courage was not in itself a grace, but a gift, and it was such a gift as did not so much depend on the disposition of his mind, as on the right ordering of his body, by the rules given to him, and others of that order. Verse 4. He loved a woman in the valley of Sorek Through which passed the river of the same name. This place, famous for its vines, was about a mile and a half from Eshcol, whence the spies brought their bunch of grapes. Here Samson met with Delilah, who, whether she was a Jewess or a Philistine, was probably a harlot, and not, as Chrysostom and some others have asserted, a woman of reputation married by Samson; because the dreadful punishment now inflicted upon him for his intercourse with her, after God had spared him for the first offence, certainly manifests that this sin was not inferior to the former. Verse 5. The lords of the Philistines came unto her The lords of their five principal cities, which were leagued together against him as their common enemy. See wherein his great strength lieth They probably imagined that Samson attained his great strength by the use of some magic art; that we may bind him to afflict him To chastise him for his injuries to us. They meant to punish him severely, but they expressed it in mild words, lest it might move her to pity him. Every one eleven hundred pieces of silver That is, shekels, as that phrase commonly signifies. Verses 6-8. Wherewith thou mightest be bound to afflict thee This seems rather to express the sum of what Delilah aimed at than her very words. For it is scarcely credible that she put this question so openly to Samson, which would have discovered that she had some design against him. But, rather, she wormed it out of him by degrees, and in such an artful manner as gave him no cause of suspicion. Samson said, &c. Samson was guilty both of the sin of lying, and of great folly, in encouraging her

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inquiries, which he should at first have checked: but as he had forsaken God, so God had now forsaken him, otherwise the frequent repetition and vehement urging of this question might easily have raised suspicion in him. With seven green withs Probably osiers. The lords of the Philistines brought Or rather sent; for it is not to be supposed they came themselves with these things. Verse 9. There were men abiding with her in the chamber In some closet, probably, or adjoining room; for it cannot be well imagined, that they could be in the very same chamber without being discovered by Samson. It appears the Philistines were rather desirous of taking him alive than killing him. Probably they thought to employ him in some laborious works for the public, wherein his great strength might be of use to them, if they could but take him alive. Otherwise the liers in wait might have taken the opportunity of killing him while he was asleep, if their orders had not been to take him alive. Verse 13. If thou weavest the seven locks of my head If my hair, which is all divided into seven locks, be fastened about a weavers beam, or interwoven with weavers threads, then I shall be weak as another man. It is probable there was some loom or instrument of weaving in the room where Samson now was, which put him upon saying this to Delilah, to get rid of her importunity. Verse 14. She fastened it with a pin She took the first opportunity when he was asleep of trying the experiment, and the weaving instrument being near the head of the bed where he lay, she interwove the locks of his hair with the web or woof, and fastened it with some pin or peg that belonged to the loom. She then alarmed him with the cry of the Philistines being upon him, when Samson, awaking and raising up his head, plucked out the pin that his hair was fastened with, and tore out, together with it, the web from the loom. Verses 15, 16. Thy heart is not with me Not open to me. His soul was vexed unto death Being tormented by two contrary passions, desire to gratify her, and fear of betraying himself. So that he had no pleasure of his life. Verse 17. There hath not come a razor upon my head Though we have no account of it before, yet it seems from this, that it had been revealed by God to Samson, either by a dream or in some other manner, that his

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supernatural strength should continue as long as he continued in a Nazarite state, and did not suffer a razor to come upon his head to take off his hair. If I be shaven Not that his hair was in itself the cause of his strength, but because it was the chief condition of that covenant whereby God was pleased to engage to fit him for and assist him in that great work to which he had called him. But upon his violation of the condition, God justly withdraws his help. Verse 18. When Delilah saw that he had told her all his heart From the seriousness and solemnity with which he spoke, she concluded that she was at length mistress of the important secret. The lords of the Philistines brought money in their hands See one of the bravest men then in the world bought and sold as a sheep for the slaughter! How does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength! Verses 19, 20. She made him sleep By some sleepy potion; upon her knees Resting his head upon her knees. She began to afflict him To humble and bring him low, in which sense the original word is often used. For, it seems, as soon as the razor touched his head, his strength began to be diminished, which she perceived by some means or other. He awoke and said, within himself, I will go out as at other times Samson probably did not find, immediately after he was awake, that his hair was shaven, which made him speak in this manner. He wist not that the Lord was departed That he was not present with him as he had formerly been; that he no longer supplied him with that extraordinary and supernatural strength with which he had before endowed him. And justly, indeed, did God depart and withdraw his presents and gifts from a man who put it into the power of a harlot to rob him of that which he knew had been appointed the tenure whereby he was to hold them. For he hereby plainly showed that he regarded the caresses of a harlot more than the divine favour, and the preservation of such extraordinary endowments. Alas! how many have lost the favourable presence of God, and are not aware of it! They have provoked him to withdraw from them, but are not sensible of their loss! Verse 21. The Philistines put out his eyes Which was done both out of revenge and policy, to disable him from doing them harm, in case he should recover his strength; but not without Gods providence, punishing him in that part which had been instrumental to his sinful lusts. Brought him to Gaza Because this was a great and strong city, where he could be kept

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safely; and upon the sea coast, at a sufficient distance from Samsons people, and to repair the honour of that place, upon which he had fastened so great a scorn. God also ordered things thus, that where he first sinned, (<071601>Judges 16:1,) there he should receive his punishment. Grind As slaves used to do. He made himself a slave to harlots, and now God suffers men to use him like a slave. Poor Samson, how art thou fallen! How is thine honour laid in the dust! Wo unto him, for he hath sinned! Let all take warning by him, carefully to preserve their purity. For all our glory is gone when the covenant of our separation to God, as spiritual Nazarites, is profaned. Verse 22. The hair of his head began to grow This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of Gods favour, and his former strength, in some degree, upon his repentance, and renewing his vow with God, which was allowed for Nazarites to do. Verse 23. To offer a great sacrifice They assembled to render honour to their idol, for their triumph over a man who as much detested their idolatry as he did their barbarous oppression of his countrymen. Unto Dagon their god Whose image is supposed to have been, in the upper part, of the human form, and in the lower part like a fish; probably one of the sea-gods of the heathen. The Philistines foolishly attributed to this idol what had come to pass by the will of the God of Israel, to punish Samson for his sins. Verse 25. Call for Samson, that he may make us sport May be the subject of our mirth and derision. Thus Christ was made the subject of the sport and derision of the chief priests and elders, <402667>Matthew 26:67, 68, and of the Roman soldiers, 27:29. No doubt they loaded him with bitter scoffs and indignities, and perhaps required of him some proofs of the more than ordinary strength yet remaining in him, like the ruins of a great and goodly building. By this, it seems, he lulled them asleep, until, through this complaisance, he prepared the way for that which he designed. Verse 26. The pillars whereon the house standeth It is probable that this house, whether it were a temple or theatre, was no more than a wooden building, raised for the present occasion, much in the form of an amphitheatre, in the midst of which were two large wooden pillars, on which the main beams of the roof rested, so that if these should be pulled away, the building must necessarily fall. Pliny, in the fifteenth chapter of the thirty-sixth book of his Natural History, speaks of two theatres, built

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by C. Curio, in Julius Cesars time, each of which was supported only by one pillar, though many thousands of people sat together in it; and mentions the fall of an amphitheatre, by which fifty thousand people were killed or wounded. Verse 27. There were upon the roof, &c. The roof was flat, and had windows, through which they might see what was done in the lower parts of the house. Verse 28. Samson called unto the Lord This prayer proceeded not from malice and revenge, but from faith in, and zeal for, God, who was there publicly dishonoured, and from a concern to vindicate the whole commonwealth of Israel, which it was his duty to do to the uttermost of his power, as he was judge. And God, who heareth not sinners, and would never exert his omnipotence to gratify any mans malice, manifested by the effect that he accepted and owned Samsons prayer as the dictate of his own Spirit. And although, in this prayer, he mentions only the personal injuries done by the Philistines to himself, and not the indignities which they had offered to God and his people, yet that may be ascribed to the prudent care which he had manifested upon former occasions, to draw the rage of the Philistines upon himself alone, and divert it from the people. For which end, it is supposed that this prayer was made by him with an audible voice, though he knew the Philistines would entertain it only with scorn and laughter. We must always consider Samson, says Dr. Dodd, in the light of an extraordinary person, immediately raised up by God for the chastisement of the Philistines. In this view, his death was heroic, as he voluntarily sacrificed himself, by the only means in his power, to the service of his country, in the destruction of those who had, in a base manner, insulted him and his God, and who, holding Israel in bondage, vainly imagined their Dagon superior to the eternal Jehovah. Indeed, as the same author observes further, Samson was unquestionably a very singular type of the Messiah; called and sanctified in and from the womb; set apart to deliver his people out of the hands of all their enemies; performing all by his own personal strength alone, without assistant, and almost without weapons, (<236301>Isaiah 63:1, 3; <280107>Hosea 1:7,) and in his death evidently doing more than in his life, thereby destroying the power of the devil, and triumphing over all his enemies, <580214>Hebrews 2:14. Verse 30. Samson said, Let me die with the Philistines That is, I am content to die, so I can but contribute to the vindication of Gods glory,

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and the deliverance of Gods people. This is no encouragement to those who wickedly murder themselves: for Samson did not desire or procure his own death voluntarily, but by mere necessity; he was by his office obliged to seek the destruction of these enemies and blasphemers of God, and oppressors of his people; which in these circumstances he could not effect without his own death. Moreover, Samson did this by divine direction, as Gods answer to his prayer manifests, and that he might be a type of Christ, who, by voluntarily undergoing death, destroyed the enemies of God and of his people. They died just when they were insulting over an Israelite, persecuting him whom God had smitten. Nothing fills up the measure of the iniquity of any person or people faster than mocking or misusing the servants of God; yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with the Lords servants. Verse 31. His brethren, &c., came down, and took, and buried him While the Philistines were so reduced by the great destruction he had wrought among them, and so oppressed with grief and consternation, that they had neither heart nor leisure to hinder them. Or, as some think, they were so terrified by this awful catastrophe as to be afraid of keeping even his dead body in their land, and therefore made no opposition to his friends taking it away for burial. We may observe upon the whole of Samsons character, of what little value great bodily strength, and even great mental ability is, if not under the direction of a prudent and pious mind; and of how little avail it is to conquer our foreign enemies, if, in the mean time, we be slaves to our worst enemies, our own lusts and vices. Samson was, probably, intended by Providence for a much nobler character in life, and to have been a far greater blessing to his country. But his vicious inclinations being yielded to, instead of being resisted and mortified, grieved the Holy Spirit of God, and quenched his motions and influences, and brought the most shameful disgrace and heaviest calamities upon him. His being ranked, therefore, by the apostle to the <580923>Hebrews 9:23, among the faithful, must chiefly refer to those particular acts of faith in God whereby he attacked the Philistines with his own single arm against thousands, and not to the general tenor of his life; many parts of which, without doubt, were highly criminal and shameful.

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CHAPTER 17.
A.M. 2598. B.C. 1406.
Micah setteth up an image in his house in Ephraim, and makes an ephod, 1-6. He gets a Levite to be his priest, 7-13.

NOTES ON CHAPTER 17.

Verse 1. Here begins what may be called a supplement to the book of Judges; which gives an account of several memorable transactions, in or about the time of the judges: whose history the author would not interrupt, by intermixing these matters with it, but reserved them to be related apart by themselves, in the five following chapters. In these he first gives an account how idolatry came into the tribe of Ephraim; which he doth in this chapter: secondly, How it came to be introduced in the tribe of Dan, chap. 18. And then he relates, in chap. 19., a most barbarous and shameful act done by some Benjamites, and the entire destruction of that tribe, except six hundred men, for countenancing it, chap. 20. And lastly, in chap. 21., he relates how the tribe of Benjamin was kept from being extinguished. Whose name was Micah When Micah lived, and did what is related in this chapter, we may with some certainty gather from verse 6, which tells us, there was no king in Israel at that time; that is, no supreme governor, with a power to keep the people to their duty; which is supposed by learned men to have been between the death of those elders who survived Joshua, and the first oppression of Israel by Cushan. In which space of time, it is manifest, the Israelites first fell from the worship of God, and polluted themselves with idolatry, <070213>Judges 2:13, and <070307>Judges 3:7. The beginning of which defection from Gods described briefly in this chapter. Verse 2. About which thou cursedst That is, didst curse the person who had taken it away. The mother seems to have uttered this curse in the hearing of her son; who, being struck therewith, confessed that he had taken the money; upon which his mother wishes that her curses may be turned into blessings upon him. Verse 3. I had wholly dedicated the silver unto the Lord The meaning seems to be, that when she had lost the money, she vowed, that if she recovered it, she would dedicate it to the Lord, and her superstitious ignorance made her conceive that she could do this in no better way than in

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laying it out in images of some kind to be made use of in his worship. In the Hebrew here, the word for Lord is Jehovah, the incommunicable name of the true God, whereby it is apparent that neither she nor her son intended to forsake the true God, but only to worship him by an image, which also the Israelites designed to do when they made the calf in the wilderness, (<023201>Exodus 32:1,) and Jeroboam afterward. Hence this Micah rejoiced when he had got a priest of the Lords appointment. Their error lay in worshipping God according to their own fancies, and not as he had commanded. But this chapter and the following show that the Israelites were at this time fallen into a most deplorable and shameful ignorance of God and his law. For my son For the benefit of thyself and family; that you need not be continually going to Shiloh to worship, but may do it at home. Therefore I will restore it unto thee To dispose of it, as I say, in making an image. Verse 4. Yet he restored the money to his mother Though she allowed him to keep it, he persisted in his resolution to restore it, that she might dispose of it as she pleased. His mother took two hundred shekels Reserving nine hundred either for the ephod, or teraphim, or other things relating to this worship. Verse 5. The man Micah had a house of gods The Hebrew yhla tyb, Beth Elohim, may more properly be translated a house of God; that is, he had made, or at least intended to make, in his own dwelling, an imitation of the house of God in Shiloh. And teraphim A sort of images so called. And consecrated one of his sons Because the Levites, in that corrupt state of the church, neglected the exercise of their office, and therefore they were neglected by the people, and others put into their employments. Verse 6. There was no king in Israel No judge to govern and control them; the word king being used largely for a supreme magistrate. God raised up judges to rule and deliver the people when he saw fit; and at other times for their sins he suffered them to be without them, and such a time this was; and therefore they ran into that idolatry from which the judges usually kept them; as appears by that solemn and oft-repeated declaration in this book, that after the death of such or such a judge, the people forsook the Lord, and turned to idols. His own eyes That is, not what pleased God, but what best suited his own fancy.

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Verse 7. Beth-lehem-judah So called here, as <400201>Matthew 2:1, 5, to distinguish it from Bethlehem in Zebulun. There he was born and bred. Of Judah That is, of or belonging to the tribe of Judah; not by birth, for he was a Levite; but by his habitation and ministration. For the Levites were dispersed among all the tribes: and this mans lot fell into the tribe of Judah. Sojourned So he expresseth it, because this was not the proper place of his abode, this being no Levitical city. Verse 8. To sojourn where he could find a place For employment and a livelihood; for the tithes and offerings, which were their maintenance, not being brought unto the house of God, the Levites and priests were reduced to difficulties. Verse 10. Be unto me a father That is, a priest, a spiritual father, a teacher or instructer. He pretends reverence and submission to him; and what is wanting in his wages, he pays him in titles. Verses 11, 12. The Levite was content Being infected with the common superstition and idolatry of the times. As one of his sons That is, treated with the same degree of kindness and affection. Micah consecrated the Levite To be a priest, for which he thought a consecration necessary, as knowing the Levites were no less excluded from the priests office than the people. The young man Instead of his son, whom he had consecrated, but now it seems restrained from the exercise of that office, devolving it wholly upon the Levite, who was nearer akin to it. Verse 13. Do me good I am assured God will bless me. So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against Gods express command, in worshipping God in a forbidden place, by a priest illegally appointed. He persuades himself, says Calmet, that the people, seeing his chapel served by a man of the family of Levi, will come thither with greater confidence, and that this concourse, together with the offerings to be brought, will procure him considerable gain. It is evidently this gain which he here calls the blessing of God. How just a representation is this of those superstitiously covetous persons who would connect religion with the love of riches, and who, as St. Paul expresses it, fancy that piety should serve as a means of enriching themselves.

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CHAPTER 18.
A.M. 2598. B.C. 1406.
The Danish spies call at Micahs house, 1-6. The report they bring back, 7-10. The Danites send forces, who by the way plunder Micah of his gods, 11-26. They take Laish, and set up idolatry there, 27-31.

NOTES ON CHAPTER 18.

Verse 1. In those days there was no king in Israel These words seem to be repeated in order to assign the reason of such enormous practices as are recorded in this and the preceding chapter. They appear to have taken place not long after Joshuas death, probably between his death and that of the elders who survived him, and the time of Othniel, who was the first judge raised up for them by God. The tribe of the Danites A part of that tribe, consisting only of six hundred men of war, with their families, verse 21. Sought them an inheritance An inheritance had been allotted them as well as the rest of the tribes, (<061940>Joshua 19:40, &c.,) but partly by their indolence, and partly for want of that brotherly assistance which ought to have been afforded them by other tribes, a considerable portion of this inheritance could not be acquired by them. Wanting room, therefore, for all their people and cattle, and being unable to contend with the Amorites, they sent some, as it here follows, to search out a new dwelling elsewhere. Verses 2-5. They lodged there Not in the same house, but near it. They knew the voice of the young man Having been acquainted with him before he came to live with Micah. Ask counsel, we pray thee, of God By thine ephod and teraphim, or image, which they knew he had. This and the following verse show that this sanctuary of Micah was dedicated to the true God, and not to idols. But how ignorant were these Danites, to suppose God would be consulted here as well as in his house at Shiloh! Verse 6. The priest said, Before the Lord is your way Your design is under the eye of God; that is, under his direction, protection, and care. The priest undoubtedly feigned this answer; for it is not to be imagined that he could, in such a case, have any answer from God, either through his ephod and teraphim, or in any other way. From hence, however, we may infer, Micah and his priest gave out that God might be inquired of by their means as well as at his oracle at Shiloh.

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Verse 7. After the manner of the Zidonians Who, dwelling in a very strong place, and abounding in wealth, lived securely in peace and luxury, and were imitated therein by the people of Laish, who were grown secure and careless, because they perceived that the Israelites never attempted any thing against them. There was no magistrate that might put them to shame That is, rebuke or punish them for any thing they did. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the effect of it. They were far from the Zidonians Who otherwise could have succoured them, and would have been ready to do it. Had no business with any man No commercial connection, or any alliance with the neighbouring nations, nor much intercourse or converse with other cities, the place being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan; not needing supplies from others, and therefore minding only their own ease and pleasure. Verse 10. God hath given it into your hands This they gather partly from Gods promises, which they supposed they had from the Levites mouth, and partly from his providence, which had so disposed them that they would be an easy prey. Verses 12-14. Mahaneh-dan That is, the camp of Dan. They came unto the house of Micah That is, to the town in which his house was, for they had not yet entered into it. Then answered the five men That is, they spake; the word answering being often used in Scripture of the first speaker. There is in these houses That is, in one of these houses. Consider what ye have to do Whether it be not expedient to take them for your further use. Perhaps the remembrance of the ark being carried before their ancestors in former times, in all their expeditions, as a mark of Gods presence being among them, might incline them to the foolish and impious thought of taking with them Micahs ephod and teraphim. Verses 17-19. The five men came in thither Into the house and that part of it where the things were. The priest stood in the gate Whither they had drawn him forth, that they might without noise or hinderance take the things away. And these went into Micahs house Namely, the five men, to whom when they were fetching out the image, &c., the priest said, What do ye? And they said, Lay thy hand upon thy mouth That is, be silent. A priest unto a tribe and a family A tribe or family. Verses 20, 21. The priests heart was glad As he was promised promotion, he not only consented to the fact, but assisted them in it, being

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wholly governed by a regard to his own secular interest. He went in the midst of the people Both for the greater security of such precious things, and that Micah might not be able to come near him to injure or upbraid him; and, perhaps, also, because that was the place where the ark used to be carried. They put the little ones, and the cattle, &c., before them For their greater security, if Micah should pursue them. Verse 24. My gods which I made Or, rather, my god, as the Hebrew word generally signifies, meaning the image, which he considered as a symbol of Gods presence with him; for he could not be so stupid as to think it to be the great Jehovah, who made heaven and earth, and whom he professed to worship, but merely as a medium through which he offered up his worship to him, as many of the heathen did. What have I more? I value nothing I have in comparison of what you have taken away. Which zeal for idolatrous trash may shame multitudes that call themselves Christians, and yet value their worldly conveniences more than all the concerns of their own salvation. Is Micah thus fond of his false gods? And how ought we to be affected toward the true God? Let us reckon our communion with God our greatest gain; and the loss of God the sorest loss. Wo unto us, if He depart. For what have we more? Verse 25. Let not thy voice be heard Thy complaints and reproaches. Lest angry fellows run upon thee The soldiers, who are sharp and fierce and will soon be inflamed by thy provoking words. And thou lose thy life Which, notwithstanding all thy pretences, thou valuest more than thy image, teraphim, and ephod. Verses 27-29. And burned the city with fire Not wholly, but in a great measure, to make their conquest more easy. They built a city Or, rather, repaired and enlarged that which they found there. After the name of Dan That it might be manifest they belonged to the tribe of Dan, though they were settled at a great distance from them in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan. Verse 30. The children of Dan set up the graven image Having succeeded in their expedition, according to the prediction they supposed they had through the image, they had a great veneration for it. And as soon as they had completed their city, they set it up, and chose a minister to officiate for them, probably the Levite who had acted as priest for Micah, and is, at length, named here, Jonathan, the son of Gershom, the son of Manasseh: not of that Manasseh who was the head of the tribe so called,

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for he had no son named Gershom, but, as is generally thought, of some other Manasseh of the tribe of Levi; Gershom and Manasseh being names common in Israel. Until the day of the captivity When the whole land of the ten tribes, whereof Dan was one, was conquered, and the people carried captive by the Assyrians, (<121706>2 Kings 17:6, 23,) which is called, by way of eminence, the captivity. The Jewish rabbis, however, Kimchi and Ralbeg, argue, that it is altogether unlikely this image should be suffered to continue in the days of David, who was sedulous to destroy idolatry, and advance true religion to the utmost of his power, all the country over from Dan to Beer-sheba, and who is therefore said to be a man after Gods own heart. Hence, they conclude, that by the captivity of the land here is meant the taking of the ark by the Philistines, and carrying it captive into the temple of Dagon. The later Jews, in general, approve of understanding the words in this sense; and it is surprising, says Houbigant, that they have not seen that wrah haaron, the ark, should have been read here for xrah haarets, the land. But it ought to be observed, that it is not said here, the graven image was there till the captivity of the land, but only that Jonathans posterity were priests till that time, to this tribe or family of Dan. This they might be, under all the changes which took place, even till the Assyrian captivity, sometimes more openly, sometimes more secretly, sometimes in one way of idolatry, and sometimes in another. In the mean time, it is only affirmed, that the Danites had the graven image with them while the house of God was in Shiloh, which was removed thence when the ark of God was taken, 1 Samuel 4. So that the captivity of the land, here spoken of, may be that by Shalmaneser, as stated above, and yet David, during his reign, may have destroyed all idols out of the land.

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CHAPTER 19.
A.M. 2598. B.C. 1406.
The adultery of the Levites concubine, 1, 2. His reconciliation to her, and entertainment at her fathers, 3-9. His journey homeward as far as Gibeah, 1015. An Ephraimite takes him in, 16-21. The men of Gibeah assault the house, 22-24. They force his concubine to death, 25-28. He sends notice of it to all the tribes of Israel, 29, 30.

NOTES ON CHAPTER 19.

Verse 1. Who took him a concubine Hebrew, a wife, a concubine, that is, such a concubine as was also his wife: called a concubine only because she was not endowed. Perhaps he had nothing to endow her with, being himself only a sojourner. Women of this sort differed little from the wife, except in some outward ceremonies and stipulations, but agreed with her in all the true essentials of marriage, and gave themselves up to the husband, (for so he is called in the next chapter, verse 4,) with faith plighted, and with affection. Dr. Dodd, who refers to Sternes Sermons, vol. 3. Ser. 3., and Selden de Jure, Nat. lib. 5. c. 7. Verses 2, 3. Played the whore against him Against her faith given to him. Went away Either for fear of punishment, or because her heart was alienated from him; wherein not only she sinned, but her father, by connivance at her sin, and neglect of just endeavours for her reconciliation to her husband. Her husband went to speak friendly unto her To offer her pardon and reconciliation. Verse 12. The city of a stranger That is, of a strange nation; a city which the Canaanites possess. For though Jerusalem had been taken by Caleb, (chap. 1.,) yet the strong fort of Zion was still in their hands, whence it is likely they did much molest, and afterward, by Gods permission, drive out the Israelites who dwelt there. Verse 15. He sat down in the street of the city There being no public inns in that country in those days, this was the general custom. Travellers sat down in the streets till some person invited them into his house. And this was generally readily done by one or other, except in places where there was a great degeneracy of manners. Here, although they were soft and effeminate in other respects, yet they were hard-hearted to strangers,

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for there was no man that took them into his house to lodging, till a poor labouring man performed that office of hospitality toward them. Verse 16. Also of mount Ephraim Whence likewise the Levite was, which inclined him to show the more kindness to his countryman. But the men of the place were Benjamites This was indeed one of the cities belonging to the priests; but the cities which were given to the priests, and whereof they were owners, were not inhabited by the priests or Levites only, especially at this time, when they were but few in number, but by many other persons of different professions. Verse 18. House of the Lord Which was in Shiloh. Thither he went, either because he lived there for that was in the tribe of Ephraim; or, rather, because he would there offer prayers and praises, and sacrifices to God, for his mercy in reconciling him and his wife. Verse 19. Yet there is both straw, &c. The Levite here acquaints the man that he had with him all things necessary both for himself and his concubine, his servant and his asses; so that he should not burden any man who should receive him, as he only wanted some place to lodge in. For thy handmaid Or, as we should speak now, for the woman that is with me. The young man that is with thy servants Or along with us. It was a form of expression in those days to entitle themselves the servants of those they spoke to with any degree of respect. Verses 20, 21. Let all thy wants lie upon me It matters not whether thou wantest nothing or every thing; I will take care to supply all thy wants. They washed their feet As they used to do to travellers in those hot countries. Verses 22, 23. As they were making their hearts merry That is, refreshing themselves with the provisions set before them. Behold, certain sons of Belial Children of the devil, wicked and licentious men. Bring forth the man, &c. They wanted the Levite brought forth, that they might satisfy their unnatural lusts. This man is come into my house And therefore I am obliged to protect him by the laws of hospitality. As several circumstances of this horrid wickedness resemble those of the affair recorded Genesis 19., we refer the reader to the notes on that chapter. Verse 24. Behold, here is my daughter, &c. The master of the house came at last to a resolution that it was less wickedness to prostitute the

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women to their lusts than the Levite. The dilemma to which he was reduced was indeed dreadful, nevertheless he is not to be justified in the proposal which he makes, no more than Lot was to be justified in a similar case, in offering his two daughters to satisfy the lusts of the men of Sodom. Although of two evils we must choose the less, yet, as we have there observed, of two sins we must choose neither, nor ever do evil that good may come. Verse 26. Then came the woman, and fell down, &c. Namely, dead; killed partly with grief of heart, and partly with excessive abuse. Thus the sin she formerly chose, (verse 2,) is now her destruction; and though her husband pardoned her, God would punish her, at least as to this life. Verses 27, 28. Went out to go his way Concluding, without doubt, that the Gibeathites had conveyed away his concubine, and would keep her, and therefore he hasted home to take proper measures for the recovery of her; as we find he did afterward to revenge her death. He said unto her, Up, and let us be going He thought she was only asleep, and the unexpected surprise of seeing her, and his haste to get out of this inhospitable place, might make him express himself in this manner. Verse 29. He took a knife, &c. As the Levite expected no justice from the elders of Gibeah, and there was no supreme head over all the tribes at that time, he had recourse to the elders of each respective tribe; and to move them the more, and stir them up to punish the offender, he sent a part of the body to each of them, preserved undoubtedly by some means from putrefaction. And, undoubtedly, he instructed those he sent with it to relate particularly the circumstances of the unparalleled and barbarous fact. Verse 30. All said, There was no such deed done or seen, &c. All who saw it, and heard the relation, were so moved with horror at it that they called upon each other to consult and give their opinion in what manner justice should be done upon the lewd and inhuman Gibeathites; as follows in the next chapter.

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CHAPTER 20.
A.M. 2598. B.C. 1406.
The Levites cause heard in a general convention of the tribes, 1-7. They resolve to avenge his quarrel, 8-11. The Benjamites assemble in defence of the criminals, 12-17. The defeat of Israel in the first two battles, 18-25. They humble themselves before God, 26-28. The total rout of the Benjamites, 29-48.

NOTES ON CHAPTER 20.

Verse 1. All the children of Israel went out Namely, the principal persons out of their respective cities, who were appointed to represent the rest. As one man That is, with one consent. Dan, &c. Dan was the northern border of the land, near Lebanon; and Beer-sheba the southern border. Gilead Beyond Jordan, where Reuben, Gad, and half Manasseh were. To the Lord As to the Lords tribunal; for God was not only present in the place where the ark and tabernacle were, but also in the assemblies of the gods, or judges, (<198201>Psalm 82:1,) and in all places where Gods name is recorded, (<022024>Exodus 20:24,) and where two or three are met together in his name. Mizpeh A place on the borders of Judah and Benjamin. This they chose, as a place they used to meet in upon solemn occasions, for its convenient situation for all the tribes within and without Jordan; and as being near the place where the fact was done, that it might be more thoroughly examined; and not far from Shiloh, where the tabernacle was, whither they might go or send. Verse 2. Four hundred thousand The number is here set down, to show their zeal and forwardness in punishing such a villany; the strange blindness of the Benjamites, that durst oppose so great and united a body; and that the success of battles depends not upon great numbers, seeing this great host was twice defeated by the Benjamites. Verse 3. The children of Benjamin heard Like persons unconcerned and resolved, they neither went nor sent thither: partly through their own pride and stubbornness; partly because, as they were loath to give up any of their brethren to justice, so they presumed the other tribes would never proceed to war against them; and partly from a divine infatuation, hardening that wicked tribe to their own destruction. Tell us They speak

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to the Levite, and his servant, and his host, who doubtless were present upon this occasion. Verses 5, 6. Slain me Except I would either submit to their unnatural lust, which I was resolved to withstand even unto death, or deliver up my concubine to them, which I was forced to do. Lewdness and folly That is, a lewd folly; most ignominious and impudent wickedness. Verses 7, 8. Ye are The sons of that holy man, who, for one filthy action, left an eternal brand upon one of his own sons: a people in covenant with the holy God, whose honour you are obliged to vindicate, and who hath expressly commanded you to punish all such notorious enormities. We will not any of us go to his tent That is, his habitation, until we have revenged this injury. Verses 9, 10. We will go up by lot against it They probably cast lots who should go, and who should stay at home to provide the necessary supplies. According to all the folly that they have wrought That we may punish them as such wickedness deserves. In Israel This is added as an aggravation, that they should do that in Israel, or among Gods peculiar people, which was esteemed abominable even among the heathen. The abhorrence of the crime of the Gibeathites here expressed, and the determination of the Israelites to punish the criminals, were very proper, but they seem to have acted with too much precipitation and resentment. There were with them also sins against the Lord: the abomination of Gibeah was both an evidence and effect of national degeneracy; and it called for deep humiliation and lamentation, that such wickedness had been wrought in Israel, as well as for indignation against the criminals. They ought to have begun with personal and national repentance and reformation; with solemn sacrifices and earnest supplications. This was required in other wars, (<052309>Deuteronomy 23:9,) much more in such a war as this. Scott. Verse 12. The tribes of Israel sent men, &c. Before they marched forward they sent an embassy to the Benjamites, to complain of the wickedness that had been committed, and the injury that had been done by some of their tribe, and to demand that the offenders might be delivered up to justice. This was a wise and just course, that the innocent might be separated from the guilty, and a fair opportunity given them of preventing their own ruin by doing what their duty, honour, and interest laid them under an indispensable obligation to do; by delivering up those vile

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malefactors, whom they could not keep without bringing the curse of God upon themselves. But why did not these tribes of Israel show equal zeal against the conduct of the idolatrous Danites, which, as the last-mentioned author observes, though less destructive to the peace of society, more immediately struck at the honour of God and the interests of religion? Could this be owing to any thing else than the very low state of religion among them, and their indifference and unconcern about the honour of God? And yet idolatry was the only crime on account of which they were commanded to levy war against their brethren. Verse 13. That we may put away evil from Israel Both the guilt and punishment wherein all Israel will be involved if they do not punish it. The children of Benjamin would not hearken From the pride of their hearts, which made them scorn to submit to their brethren; from a conceit of their own valour; and from Gods just judgment. Certainly the degeneracy among them must have been very great, and it is probable the offenders might be men of considerable rank and power, which made the Benjamites refuse to deliver them up. Verse 15. Twenty and six thousand men How does this agree with the following numbers; for all that were slain of Benjamin were twenty-five thousand and one hundred men, (verse 35,) and there were only six hundred that survived, (verse 47,) which make only twenty-five thousand and seven hundred? We answer, The other thousand men were either left in some of their cities, where they were slain, (verse 48,) or were cut off in the first two battles, wherein it is unreasonable to think they had an unbloody victory: and as for these twenty-five thousand and one hundred men, they were all slain in the third battle. Verse 16. Could sling stones at a hairs breadth, and not miss A hyperbolical expression, signifying that they could do this with great exactness. This extraordinary skill in their arms (for it is likely they handled other weapons with the like dexterity) and their natural courage, imboldened the Benjamites with such a small number to undertake a war against such a vast multitude of their brethren, the other Israelites; which warlike disposition of theirs was foretold by Jacob, for he said of them, when he spake of the character and fortune of each tribe, (<014927>Genesis 49:27,) Benjamin shall raven as a wolf, which is an undaunted, fearless creature.

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Verse 17. The men of Israel were four hundred thousand That is, those that were here present, for it is probable they had a far greater number of men, being six hundred thousand before their entrance into Canaan. Verse 18. The children of Israel arose Some sent in the name of all; and went up to the house of God To Shiloh, which was not far from Mizpeh; and asked counsel of God By Urim and Thummim, as they did <070101> Judges 1:1. The Targum has it, They asked counsel by the word of the Lord. Which of us shall go up first? This was asked to prevent emulations and contentions: but they do not ask whether they should go against them or not; nor yet do they seek to God for his help by prayer, and fasting, and sacrifice, as in all reason they ought to have done; but were confident of success, because of their great numbers and righteous cause. Verses 19, 20. The children of Israel encamped against Gibeah It seems from these words that Judah only led the van, as we now speak, and stood in the front of the battle, to make the first assault; but that all the rest went up with them. Israel went out to battle against Benjamin When the Benjamites heard that Israel were encamped against Gibeah, they came to the relief of it; and the Israelites marched out of their camp to engage them. Verse 21. The children of Benjamin came forth out of Gibeah Those forces which were left in Gibeah for its defence issued out upon the Israelites in their rear, while the other Benjamites fought against them in front. And destroyed that day twenty and two thousand Since they were engaged in so good a cause, and God himself bid them go up, it may seem strange that they should receive such a defeat. But it is to be observed, he only bid them go, but did not promise them success. And undoubtedly they were highly blameable that they did not ask counsel of him in such an important matter as going to war with their brethren. For we find they absolutely determined upon it without doing so, and only inquired who should be in the van of their army. The Benjamites certainly deserved punishment. But to engage with them in a civil war was certainly what they ought not to have done without consulting God. It may be, if they had done so, God would have directed them to have sent another message, and that in HIS name, to the Benjamites, which might have had the desired effect, without proceeding to shed the blood of brethren, and exposing their own to be shed by brethren in such an awful manner. Add to this, that these tribes had many and great sins reigning among themselves, and they

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should not have proceeded to so great a work with polluted hands; but should have pulled the beam out of their own eye, before they attempted to take that out of their brother Benjamins eye: which, because they did not, God doth it for them, bringing them through the fire, that they might be purged from their dross. And God would hereby show, that the race is not to the swift, nor the battle to the strong. We must never lay that weight on an arm of flesh which only the Rock of ages will bear. Verses 22, 23. The men of Israel encouraged Hebrew, strengthened themselves, supporting themselves with the consciousness of the justice of their cause, and putting themselves in better order for defending themselves, and annoying their enemies. The children of Israel wept Not so much for their sins, as for their defeat and loss. My brother They impute their ill success, not to their own sins, but to their taking up arms against their brethren. But still they persist in their former neglect of seeking Gods assistance in the way which he had appointed, as they themselves acknowledged presently, by doing those very things which now they neglected. Verse 26. All the people went up Not only all the warriors, but other people. And wept, and sat before the Lord Sensible of their not having been before truly humbled for their sins, which they seem now to discover to have been the cause of their ill success. And fasted that day until even That they might afflict their souls, and become truly penitent. This they had not done before, at least not with such seriousness as they now did. And offered burnt-offerings To make atonement to God for their own sins, and to offer to him solemn supplications for the pardon of them. Which things also they had neglected before. And peace-offerings To bless God for sparing so many of them, whereas he might justly have cut them all off when their brethren were slain: to implore his assistance, yea, and to give thanks for the victory which now they were confident he would give them. Verse 27. The children of Israel inquired of the Lord They had inquired of the Lord before, but not as they ought to have done. For, confiding in the justice of their cause, and their vast forces, they seem to have made but slight and languid addresses to God before they undertook the war. Verse 28. Phinehas the son of Eleazar This is added to give us light respecting the time of this history, and to show, that this war did not take place in the order in which it is here recorded, after the death of Samson,

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but long before; probably not long after the death of Joshua. Stood before it Namely, the ark: that is, ministered as high-priest. Against the children of Benjamin my brother This is a more humble inquiry than either of the former. At first they only asked what tribe should first go up, presuming that the war ought to be made; and the second time, only whether God would have them renew the fight. But now they ask whether they should proceed in the war or desist altogether. That is, they leave the matter wholly to Gods will and pleasure, desiring to take no further step, if he did not see fit to accompany them with his blessing. Accordingly, as they now sought God after the due order, truly humbled themselves for their sins, and resigned themselves and the whole business up to his direction and disposal, he condescended to give them a gracious answer, assuring them of a speedy victory. Verses 29, 30. Israel set liers in wait Though they were assured of the success, by a particular promise, yet they did not neglect the use of means; as well knowing that the certainty of Gods promises doth not excuse, but rather require, mans diligent use of all fit means for the accomplishment of them. The children of Israel That is, a considerable part of them, who were ordered to make the first attack, and then to counterfeit flight, to draw the Benjamites forth from their strong hold. See verse 32. Verse 34. Ten thousand chosen men These seem to have been a detachment from the main body, which was at Baal-tamar, and marched to attack Gibeah on one side, while the liers in wait assaulted it on the other, and while the great body of the army laboured to intercept the Benjamites, who, having pursued the Israelites that pretended to flee, now endeavoured to retreat to Gibeah. The battle was sore; but they knew not, &c. The Benjamites fought stoutly; but were not sensible of the danger they were in to be destroyed. Verses 36, 37. The children of Benjamin saw that they were smitten Namely, when they saw the flame in Gibeah, as mentioned verse 40. But after these words, in the following part of the verse, begins a relation of the whole days action, the particulars of which are related in the following verses. The liers in wait drew themselves along Or extended themselves; whereas before they lay close, and contracted into a narrow compass, now they spread themselves, and marched in rank and file as armies do. Verse 40. The Benjamites looked behind them It is likely the Israelites shouted when they turned about to fall upon the Benjamites, which made

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them look back to see what unexpected supplies they had received. Then they saw their city on fire, which, with the sudden turning of the Israelites from flight to attack them, quite put them in confusion. Verses 44, 45. There fell eighteen thousand Namely, in the field of battle. They gleaned of them five thousand A metaphor from those who gather grapes or corn so cleanly and fully that they leave no relics for those who come after them. The Benjamites could not flee in a body, but scattered up and down the highways, where the Israelites picked up five thousand more and slew them. Verse 46. Twenty and five thousand Besides the odd hundred expressed verse 35; but here only the great number is mentioned, the less being omitted, as inconsiderable. Here are also a thousand more omitted, because he speaks only of them who fell in that third day of battle. Verse 48. The men of Israel turned again, &c. Left their pursuit of the Benjamites in the wilderness, and turned toward the country of Benjamin. Those that came to Gibeah and into the field, whom the Israelites had already destroyed, were men that drew the sword, that is, soldiers. But there were a great many husbandmen, shepherds, and others, whom, in their fury, they now slew. And all that came to hand Even women and children. For they had devoted to destruction all that came not up to Mizpeh, when they were summoned, (<072105>Judges 21:5,) which none of the Benjamites did; for which reason they slew also the men, women, and children of Jabesh-gilead, <072110>Judges 21:10. But this was certainly a most inhuman barbarity, expressly contrary to the laws of God, which had forbidden the innocent to be punished with the guilty, <052416>Deuteronomy 24:16.

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CHAPTER 21.
A.M. 2598. B.C. 1406.
The lamentation of Israel over Benjamin, 1-7. They procure wives for the remaining Benjamites of the virgins of Jabesh-gilead, 8-15. And of the daughters of Shiloh, 16-25.

NOTES ON CHAPTER 21.

Verse 1. The men of Israel had sworn in Mizpeh When they first assembled there in the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah. Saying They do not here swear the utter extirpation of the tribe, which fell out beyond their expectation, but only not to give their daughters to those men who should survive; justly esteeming them for their villany to be as bad as heathen, with whom they were forbidden to marry. Verse 2. And lift up their voices and wept sore Some days after their fury was over, and they coolly considered what they had done in the heat of war, their joy and triumph for their victory were turned into mourning and lamentation, for the loss of so many of their brethren. Verse 3. Why is this come to pass? They had no reason to ask the cause, or by what means it came to pass, which they knew too well; but this is a common expression of grief or complaint. Strange! when they uttered this for the loss of the tribe which they imagined must be extinct, because there were no women left to match with the six hundred men who had saved themselves in the rock Rimmon, that they did not pour forth the deepest expressions of sorrow and contrition for their own wickedness, in having been guilty of such inhumanity toward the innocent among the Benjamites, particularly the women and children, who could not be culpable in any degree. Alas! what crimes is human nature capable of! and what need is there of the divine grace to renew and influence the heart of man! Verse 4. The people rose early and built there an altar It is likely that they erected a new altar upon this present occasion, when such a multitude of sacrifices were to be offered by all the people of Israel, that the ordinary altar was not sufficient to receive them. Thus Solomon did when he

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dedicated the temple, <110864>1 Kings 8:64. And, by the direction of God, it was frequently done in other places besides at the house of God. Verse 5. That came not up with the congregation When summoned to come together under a great penalty upon those who absented themselves. For they had made a great oath That is, a solemn oath, joined with some terrible execration against the offenders herein. This oath probably was made by the great assembly of their rulers (called the whole congregation) when they summoned the people to Mizpeh, as the other oath (mentioned verse 1) was made after the people were come thither, upon the Benjamites refusal to do justice. He shall surely be put to death Because, by refusing to execute the vengeance due to such malefactors, they were presumed to be guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an idolater, dwelling among them, to justice. Verse 11. Ye shall utterly destroy every male, &c. Strange infatuation of the human mind! That they should imagine the Divine Majesty would be more honoured and pleased by an action quite contrary to, and abhorrent from, his essential nature and attributes, than if they had implored his pardon for a rash oath, and honoured him by not keeping it! Would to God that this had been the only time that the human race have thought to honour God by acts which are the most hateful to him! The cruel havocs made by religious persecution in different ages and countries have, alas! too fully witnessed how far the mind of man is capable of erring in this respect! O shocking blindness and infatuation! that men should think that the God of love, he who is love itself, can be pleased or honoured by acts of the most barbarous cruelty! As Jabesh-gilead was beyond Jordan, and at a great distance, it is probable the inhabitants thereof had not heard of the vow which the Israelites had made. But if they had been guilty of neglect and disaffection to the common cause, as Mr. Scott argues, they had not assisted the Benjamites: and yet when the people were lamenting the desolations of that tribe, they proceeded to treat those who were far less criminal with equal rigour! Verse 12. They brought them into the camp If the vow they had made would admit of their sparing the virgins, why could they not also, in consistency with that oath, have spared the other women and children, and innocent persons, and only punished the guilty? But it is evident that

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convenience, rather than justice or piety, induced them to spare the virgins, that they might extricate themselves from the difficulties in which their rash oath had involved them. Scott. Verse 15. The Lord had made a breach, &c. The Benjamites were the only authors of the sin, but God was the author of the punishment, who employed the Israelites as his executioners to inflict it. They, however, had greatly exceeded their commission, and exercised a severity not enjoined. Verse 17. There must be an inheritance for Benjamin The words, There must be, are not in the Hebrew, which runs thus: The inheritance of them that are escaped is for Benjamin; that is, the six hundred remaining Benjamites must have that part of the country which was given to the whole tribe by the divine lot for their inheritance; or, the inheritance promised by Jacob and Moses, and given by Joshua to the tribe of Benjamin, doth all of it belong to those few who remain of that tribe, and cannot be possessed by any other tribe; and therefore we are obliged to procure wives for them all, that they may make up this breach, and be capable of possessing and managing all their land; that this tribe and their inheritance may not be confounded with, or swallowed up by, any of the rest. Verse 19. A feast Probably it was the feast of tabernacles, which they celebrated with more than ordinary joy. And that feast was the only season at which the Jewish virgins were allowed to dance. But even this was not mixed dancing. No men danced with these daughters of Shiloh. Nor did the married women so forget their gravity as to join with them. However, their dancing thus in public made them an easy prey: whence Bishop Hall observes, The ambushes of evil spirits carry away many souls from dancing to a fearful desolation. Verse 21. Daughters of Shiloh By whom we may understand not those only who were born or settled inhabitants there, but all those who were come thither upon this occasion, and for a time sojourned there: for although only the males were obliged to go up to the three solemn feasts, yet the women had liberty to go, and those who were most devout did usually go. Vineyards Which were near to the green where they danced. Catch Take them away by force, which they might the better do, because the women danced by themselves. Thus they thought they kept their oath, because they did not give them wives, but only suffered them to take them, and to keep them when they had taken them. But, alas! what

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better was this than a mere evasion of it, and at the same time an authorizing of fraud, violence, and the marriage of children without the consent of their parents? Which last particular, if it might have been dispensed with, there was no need of this scheme, for the Benjamites could easily have found themselves wives, without the Israelites giving them their daughters. Verse 23. They took them wives according to their number That is, each man took his wife. By which we may see, they had no very favourable opinion of polygamy, because they did not allow it in this case, when it might seem most necessary for the reparation of a lost tribe. And repaired the cities By degrees, increasing their buildings as their number increased. Verse 25. In those days there was no king in Israel There were elders, (verse 16,) who had some authority, and there was a high-priest, (<072028>Judges 20:28,) but there was no supreme governor, such as Moses and Joshua were, and after them the judges, and none that had power sufficient to punish public wrongs, whoredoms, and idolatries, and thereby check the progress of vice and profanenness, and keep the people in order. The sacred writer, says Dr. Dodd, no doubt, repeats this observation to account for the disorders and enormities mentioned in the four preceding chapters; which exhibit a most depraved state of things; every man doing what was right in his own eyes Or, following his own corrupt passions and inclinations. It is a natural inference from hence, that men ought to be extremely thankful for lawful authority: and, if they would preserve their felicity, ought to be zealous to support that authority, as well as to discourage all licentious approaches toward its dissolution. The Persians have a custom which justifies this reflection. When any of their kings die, they suffer the people to do as they please for five days, that by the disorders then committed, they may see the necessity of legal government, and learn submission to it. In general, the four chapters which finish this book show us to what a degree the Israelites were degenerated in the short space from the death of Caleb to the election of his younger brother to be their judge: we discover the true cause of the chastisements wherewith God punished them from time to time, though he delivered them from their enemies, under whose yoke they must infallibly have fallen, if God had not beheld them with compassion, and raised them up judges to save them from ruin. We just remark, in conclusion, that it would be unreasonable to draw any inference from the tumultuous and irregular actions of a tribe or

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people, to the lessening of the authority of the writer of any history. The writer of the present book ought rather to be admired for the impartiality with which he relates facts so little to the credit of his nation.

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THE BOOK OF RUTH.

ARGUMENT.
THIS book, which derives its title from the person whose history constitutes the principal part of it, is placed between the book of Judges and the two books of Samuel, as being the sequel of, or a kind of supplement to, the former, and an introduction to the latter. It is very probable that the historian who compiled the book of Judges likewise wrote this, namely, Samuel, who hath thus brought down the history to his own times. St. Jerome informs us that the Jews annexed it to the book of Judges, because the transactions of which it treats happened in the time of the judges: and several of the ancient fathers comprised both these books in one. The principal design of this book seems evidently to be to inform us of the origin of the family of David, with a part of whose genealogy it concludes, and thereby to lead us to Christ, who descended from Ruth. But it also unfolds the providence of God superintending the affairs of his people, and teaches us to acknowledge Him in all our ways, that he may direct our steps.

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CHAPTER 1.
A.M. 2682. B.C. 1322.
Naomi removes to Moab, 1, 2. Her husband and sons die, 3-5. Designing to return to Beth-lehem, she addresses her daughters-in-law, 6-13. Orpah stays, but Ruth returns with her, 14-18. They come to Beth-lehem, 19-22.

NOTES ON CHAPTER 1.
Verse 1. There was a famine in the land This makes it probable that the things here recorded came to pass in the days of Gideon, for that is the only time when we read of a famine in the days of the judges; namely, when the Midianites, Amalekites, &c., came and destroyed the increase of the earth, and left no sustenance for Israel, nor for their cattle, <070603>Judges 6:3, 4. Verse 2. Ephrathites of Beth-lehem-judah Bethlehem was otherwise called Ephratha. Naomi signifies my amiable or pleasant one; Mahlon and Chilion signify sickness and consumption. Probably they were sickly children, and not likely to be long-lived. Such are the products of our pleasant things, weak and infirm, fading and dying. They came into the country of Moab, and continued there Settled their habitation in that country, which it would not have been lawful for them to have done, unless it had been in a time of great public calamity, or great private necessity, as Maimonides observes. Verse 4. They took them wives of the daughters of Moab Either these women were proselytes when they married them, which what is afterward recorded of Ruth (verse 16) renders very probable, or they sinned in marrying them, and therefore might be punished with short lives and want of issue. The Chaldee paraphrast declares for the latter opinion. Their days were cut short, says he, because they married strange women. Verses 5, 6. The woman was left of her two sons and her husband Loss of children and widowhood are both come upon her. By whom shall she be comforted? It is God alone who is able to comfort those who are thus cast down. The Lord had visited his people in giving them bread That is, food: so she stayed no longer than necessity forced her.

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Verse 8. Return each to her mothers house She desires them to accompany her no farther, but to go back to their own home. And it seems it was usual in Moab, as well as in Israel, for widows to dwell with their parents. But she says, mothers, rather than fathers house, because daughters used to converse more frequently with their mothers, and to dwell in the same apartments with them, which then were distinct from those parts of the house where the men dwelt. The dead With my sons, your husbands, while they lived. Verses 9-11. That ye may find rest, &c. That ye may be happily settled in houses of your own, with good husbands. That they may be your husbands According to the ancient custom, (<013808>Genesis 38:8,) and the express law of God, (<052504>Deuteronomy 25:4,) which doubtless she had acquainted them with before, among other branches of the Jewish religion. Verse 13. It grieveth me That you are left without the comfort of husbands or children; that I must part with such affectionate daughters; and that my circumstances are such that I cannot invite you to go along with me. For her condition was so mean at this time that Ruth, when she came to her mothers city, was forced to glean for a living. It is with me that God has a controversy. This language becomes us when we are under affliction; though many others share in the trouble, yet we are to hear the voice of the rod, as if it spake only to us. But did not she wish to bring them to the worship of the God of Israel? Undoubtedly she did. But she would have them first consider upon what terms, lest, having set their hand to the plough, they should look back. Verse 14. Kissed Departed from her with a kiss. Bade her farewell for ever. She loved Naomi; but she did not love her so well as to quit her country for her sake. Thus many have a value for Christ, and yet come short of salvation by him, because they cannot find in their hearts to forsake other things for him. They love him, and yet leave him, because they do not love him enough, but love other things better. Verse 15. Is gone back to her people and to her gods By this it appears, if Orpah had been a proselyte to the Jewish religion, she afterward apostatized. Those that forsake the communion of saints will certainly break off their communion with God. Return thou after thy sister-in-law This she said to try Ruths sincerity and constancy, and in order that she might intimate to her that if she went with her she must be firm in her attachment to the true religion.

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Verses 16, 17. Entreat me not to leave thee For all thy entreaties cannot shake that resolution which thy instructions, formerly given, have wrought in me. Whither thou goest, I will go Though to a country I never saw, which I have been taught to despise, and far distant from my own country. Where thou lodgest, I will lodge Though it be in a cottage; nay, though it be no better a lodging than Jacob had when he put the stones for his pillow. Thy people shall be my people For, judging from what I have seen in thee, I conclude they must be a wise and understanding people, and I shall think myself happy if I may be reckoned one of them, may be associated with them, and conformed to them. And thy God shall be my God Farewell to Chemosh and all the gods of Moab, which are vanities and lies. I will adore the God of Israel, the only living and true God; will trust in him alone, will love and serve him alone, and in every thing be commanded and ruled by him. Where thou diest will I die In the same place, in token of my dying in the same spirit. Let me die the death of the righteous Naomi, and let my last end be like hers! And there will I be buried Not desiring to have so much as my dead body carried back to the country of Moab, in token of any remaining regard for it. But I will be buried in the same grave with thee, and my bones shall lie by thine, that, as we have joined souls, our dust may be mingled, and we may rise together, and remain together for ever. Happy Naomi, though deprived of her husband and her sons, that has such a daughter-in-law to comfort her in her widowhood and amidst her bereavements! And happy Ruth, who has profited so much by the instructions of her mother-in-law, and who has so fully imbibed the genuine principles and spirit of the true religion! Surely she was a glorious instance of the grace of God inclining the soul to a resolute choice of the good part. The Lord do so to me, and more also An ancient form this of imprecation, by which Ruth confirms, with a solemn oath, her resolution to adhere to Naomi till death. She knew that death would part them for a time, but was resolved that nothing else should; not any kindness from her own family and people, nor any hope of preferment among them; nor any unkindness from Israel, nor the fear of poverty and disgrace among them. No; I will never leave thee. Verse 18. That she was steadfastly minded to go with her, &c. Was not this the very thing that Naomi aimed at in all she said, namely, to bring Ruth to be of this steadfast mind? Then she left off speaking Having gained her point. For she could desire no further confirmation of it than that solemn protestation which Ruth had just now made. See the power of

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resolution, how it puts temptation to silence! Those that are but half resolved, and go on in the ways of religion without a steadfast mind, stand like a door ajar, which invites a thief. But resolution shuts and bolts the door, and then the devil flees from us. Verses 19-21. Is this Naomi? Is this she that formerly lived in so much plenty and honour? How marvellously is her condition changed! Call me not Naomi Which signifies pleasant, and cheerful. Call me Mara Which signifies bitter, or sorrowful. I went out full With my husband and sons, and a plentiful estate for our support. Testified That is, hath borne witness, as it were, in judgment, and given sentence against me. Thus she acknowledges that the affliction came from God, and that God was contending with and correcting her; and she is willing to accommodate herself to the afflictive and bitter dispensation; and as a token thereof to have her name changed from Naomi to Mara. It well becomes us, says Henry, to have our hearts humbled under humbling providences. When our condition is brought down, our spirits should be brought down with it. And then our troubles are sanctified to us, when we thus comport with them: for it is not an affliction in itself, but an affliction rightly borne, that doth us good.

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CHAPTER 2.
A.M. 2692. B.C. 1312.
Providence directs Ruth to glean in Boazs field, 1-3. The favour which Boaz showed her, 4-16. Her return to Naomi 17-23.

NOTES ON CHAPTER 2.
Verse 2. Let me go to the field and glean Which was permitted to the poor and the stranger, <031909>Leviticus 19:9; <052419>Deuteronomy 24:19. And Ruth was neither ashamed to confess her poverty, nor would she eat the bread of idleness. After him in whose sight I shall find grace Perhaps she did not know that poor strangers had a right to glean as well as the poor of Israel; or rather, out of her great modesty, she would not claim it as a right, but as a favour, which she would humbly and thankfully acknowledge. And she said, Go, my daughter This shows, that Naomi was in a very poor and low condition as to temporal things; for had she been otherwise, it is not likely that she would have suffered her daughterin-law to go and glean among the lowest of the people. Verse 3. Her hap was, &c. It was a chance in appearance, and in reference to second causes, but ordered by Gods providence. God wisely orders small events, even those that seem altogether contingent. Many a great affair is brought about by a little turn, fortuitous as to men, but designed by God. Verse 4. And said unto the reapers, The Lord be with you, &c. Such was the piety of ancient times, that it manifested itself even in mens civil conversation and worldly transactions, and induced them to pray to God for a blessing on the labours of those whom they saw to be honestly and usefully employed, who were wont in return to pray in a similar manner for them. The Lord be with you; and the Lord bless you This was the beautiful language of religion in those days; too little known, alas! in ours. Verse 7. She said, I pray you, &c. She did not boldly intrude herself, but modestly ask leave of us. Till now She is not retired through idleness, for she hath been diligent and constant in her labours. The house In the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers might retire

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for a little repose or repast. Being weary with her continued labours, she comes hither to take a little rest. Verses 8, 9. Abide here by my maidens Not by the young men, to avoid both occasion of sin, and matter of scandal. Herein he shows his piety and prudence. That they shall not touch thee So as to offer any incivility or injury to thee. Verse 10. Then she fell on her face This was the humblest posture of reverence, either civil, when performed to men, or religious, when to God. And thus she shows both the lowliness of her mind and her gratitude. That thou shouldest take knowledge of me That is, shouldest so much as notice me, and especially show me any respect or kindness. Verse 12. The Lord recompense thy work, &c. Thy dutiful kindness to thy mother-in-law, and thy leaving thy country and kindred, and all things, to embrace the true religion. This implied such a work of divine grace wrought in her, and such a work of righteousness wrought by her, as was sure to be crowned with a full reward. Under whose wings thou art come to trust That is, under whose protection and care. An allusion, either to hens, which protect and cherish their young ones under their wings; or to the wings of the cherubim, between which God dwelt. Verse 13. She said, Let me find favour Or, I find favour, &c. For it is evidently an acknowledgment of the kindness she had already received, and not a petition for a further kindness. Though I be not like, &c. That is, though I have not deserved it, being a person more mean, obscure, and necessitous, than one of thy handmaidens A stranger, and one born of heathen parents, and not of the holy and honourable people of Israel, as they are. Verse 14. Eat of the bread, and dip thy morsel in the vinegar In the term bread is comprehended all the provision which was made for the reapers, with which they had vinegar for sauce, it being very cooling and refreshing in hot seasons, as the time of harvest there was. He reached her parched corn Which was a usual and no mean food in those countries, as appears from <101728>2 Samuel 17:28. Either Boaz, or the servant set over the reapers, gave her this. It is no disparagement to the finest hand to be reached out to the needy. And she sat by the reapers Not with or among them, but at some little distance, as one inferior to them.

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Verse 16. Let fall also some of the handfuls What an amiable picture of piety and virtue in private life have we here in Boaz! In the midst of riches he is laborious, diligent in husbandry, plain without luxury, delicacy, sloth, or pride. How affable, obliging, and kind to his servants! The Lord be with you, says he, even to his reapers. What an obliging humanity, as well as generosity, does he show when he desires Ruth not to go into any other field to glean, but to abide fast by his maidens, to eat and drink with them; and in the order he gives his reapers to let her glean even among the sheaves, and to let fall some of the handfuls on purpose for her, that she might gather them without being ashamed! What a noble pattern have we here to instruct us in what manner to bestow benefits, namely, so as to spare those whom we oblige the confusion of receiving, and ourselves the temptation of vain glory in giving. Verses 17, 18. An ephah About a bushel of our measure. Gave to her what she had reserved At dinner, after she had eaten, and was sufficed Or satisfied. This shows Ruths care of her mother-in-law, whom she had in her mind when she was feasted with the reapers with more than she could eat, and therefore brought what she left home for her refreshment. Verse 19. Where hast thou gleaned to-day? It is a good question to ask ourselves in the evening, Where have I gleaned to-day? What improvements have I made in grace or knowledge? What have I learned or done, which will turn to account? Verse 20. His kindness to the living and to the dead That is, the kindness which he formerly showed to my husband and his sons while they were living, he now continues to us their relicts. Verse 21. Thou shalt keep fast by my young men Or, young people, as the word yr[n, negnarim, although of the masculine gender, here signifies, and particularly the maidens, to whom he bid her keep close, verse 8. And thus both the Seventy and the Chaldee expound it; and so Naomi, as appears by the next verse, understood it. Until they have ended all my harvest Both barley-harvest and wheat-harvest. She tells what kindness Boaz had showed her; but not how he had commended her. Humility teaches not only not to praise ourselves, but not to be forward in repeating the praise which others have given us. Verse 22. That they meet thee not in any other field Whereby thou wilt both expose thyself to many inconveniences, which thou mayest expect

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from strangers, and incur his displeasure, as if thou didst despise his kindness.

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CHAPTER 3.
A.M. 2692. B.C. 1312.
The directions Naomi gives to Ruth, 1-5. Her punctual observance of them, 6, 7. The honourable treatment which Boaz gave her, 8-15. Her return to Naomi, 16-18.

NOTES ON CHAPTER 3.
Verses 1, 2. Shall I not seek rest for thee? A settlement in a house of thy own, and thereby rest in comfort and safety, under the care of a good husband. He winnoweth barley to-night This, it is probable, was commonly done in the evening, when the heat of the day was over, and cool breezes began to rise; in the thrashing-floor Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing corn was usually ended with a feast. Verse 3. Put on thy raiment Thy best raiment. Make not thyself known In so familiar a way as thou mayest do hereafter. It is not easy to tell, says Dr. Dodd, at this distance of time, and amid this difference of manners, why Naomi advised Ruth to this secret method of proceeding. One would have thought it better for her to have claimed publicly the right of redemption from Boaz; but, no doubt, Naomi, who was a pious woman, had sufficient reasons for her mode of proceeding; and being well satisfied of the honour of Boaz, as well as the modesty of Ruth, she had no apprehensions of any consequences which might impugn the reputation of either. Two circumstances must be kept in mind in judging of this conduct of Naomi; the one is, that in taking this method, she intended to induce Boaz to perform that duty which the law required from him, namely, to marry his kinswoman. For the precept enjoining a man, whose brother died childless, to take his widow to wife, that he might raise up seed to his deceased brother, had been extended by custom to other near relations when there were no brethren. The other circumstance to be observed is, the striking simplicity of the manners of those times, with a pleasing picture whereof every trait in this story presents us. Verse 4. Uncover his feet Remove the clothes which are upon his feet; thereby to awake him; and lay thee down She was not to lie down by his side, for that would have been immodest, but at his feet, in the posture of

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an humble supplicant. Had Ruth acted in any respect that in those days was judged indecent or immodest, it is most likely she would have highly displeased such a grave person as Boaz appears to have been. What she did, however, seems to us indecent, and would certainly be a very improper conduct in any woman in our days; but the general character of both Naomi and Ruth forbids us to suppose that they had any sinful intentions. And yet, as Mr. Scott observes, when all allowances are made, perhaps neither party can be entirely exculpated. At least, though their plan was graciously rendered successful, it was not recorded for imitation in the present state of society. Verse 7. And his heart was merry Hebrew, wbl bcyy, iitab, libbo, his heart was good, that is, cheerful and thankful for the plenty which the Lord had sent. He went to lie down at the end of the heap of corn In his clothes, doubtless; not going as usual to his house and bed, but reposing himself here, for the sake of taking a little temporary rest, probably on the straw in the floor where his corn had been winnowed, to secure it from thieves till it could be laid up in his garner. For such was the plain way of living in those ancient times, that the most wealthy persons looked after their own business, both in the field and at home. And she came softly So that none perceived her, and, when he was asleep, lay down at his feet, in her clothes, which we have no reason to think she put off, as her intention was only to put him in remembrance of what the law required of him. Verses 8, 9. At midnight He did not discover her sooner; the man was afraid Feeling something unusual at his feet. Behold a woman lay at his feet He perceived by her clothes, and, when she spake, by her voice, that it was a woman. Spread therefore thy skirt over thy handmaid A kind of proverbial expression, signifying, Take me to be thy wife, and perform the duty of a husband to me. From this answer of Ruth, and from what Boaz says in the two following verses, it is plain that she had no design of any thing but what was honest and lawful. Verse 10. More kindness in the latter end than in the beginning Both to thy deceased husband, the continuance of whose name and memory thou seekest, and to thy mother-in-law, whose commands thou hast punctually obeyed. The former kindness which Ruth had shown to the family of Boaz was in her love and fidelity to her husband, and her affectionate regard to her mother-in-law. But Boaz here commends her willingness to marry him,

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who was advanced in years, in order to raise up seed to her departed husband, as the greatest instance of love that she had given; inasmuch as she had not followed young men Either among the Israelites, or in her own country, as he intimates she would have done if she had not preferred obedience to Gods command, before pleasing herself. Verses 11-13. And now, my daughter, fear not No words can more evidently express any thing than this and the following verse do, that Ruth did nothing immodest. Howbeit, there is a kinsman nearer than I He does not absolutely refuse to grant her petition, but, influenced by a strict regard to the law of Moses, informs her that as there was a person nearer to her than himself, he could not properly take her to wife till that person had been consulted. If he will perform unto thee the kinsmans part, &c. Will take thee to wife to raise up seed to his brother. Bishop Hall thus sums up this matter in his Contemplations: Boaz, instead of touching her as a wanton, blesseth her as a father, encourages her as a friend, promises her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, but more happy, than she came. O admirable temperance, worthy the progenitor of Him in whose lips and heart there was no guile! Verse 14. She lay at his feet till the morning Having no other design but only to implore his justice and kindness unto her deceased husband. He said, Let it not be known He takes care to preserve not only his conscience toward God, but his reputation and hers also among men. Verses 16, 17. Who art thou, my daughter? Or rather, Is it thou, my daughter? He said to me, Go not empty unto thy mother-in-law There is no mention made before of Boaz thus speaking to her, but it is not unusual for the sacred writers, in the relation of a fact or event, to omit many little circumstances which they occasionally mention afterward. It is likely that Boaz intended this corn chiefly for Naomi, as he was that day either about to marry Ruth himself, or to provide her another husband.

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CHAPTER 4.
A.M. 2692. B.C. 1312.
The next kinsman refuses to marry Ruth, 1-8. Boaz marries her, 9-12. Their issue, 13-22.

NOTES ON CHAPTER 4.
Verse 1. Then went Boaz up to the gate Where the elders sat. The Chaldee interprets it, He went up to the gate of the house of judgment, where the Sanhedrim sat. Behold, the kinsman came by Providence so ordering it that he should come by thus opportunely when the matter was ready to be proposed to him. Great affairs are frequently much furthered and expedited by small circumstances. Verse 2. He took ten men To be witnesses; for though two or three witnesses were sufficient, yet in weightier matters they used more. And ten was the usual number among the Jews in causes of matrimony and divorce, and translation of inheritances; who were both judges of the causes and witnesses of the fact. Verse 3. Naomi Both Naomi and Ruth had an interest in this land during their lives, but he mentions only Naomi, because all was done by her direction; lest the mention of Ruth should raise a suspicion of the necessity of his marrying Ruth, before he had given his answer to the first proposition. Which was our brother Elimelechs He calls him their brother, because he was near of kin to them. And he mentions Naomis return out of the country of Moab, to intimate that her poverty constrained her to sell her estate which her husband left her. Verses 4, 5. I thought to advertise thee I have had it in my mind to speak to thee about it. There is none to redeem it besides thee That is, thou hast the first right to do so; for it is plain Boaz had a right, but it was in the second place: and if he had refused, the next kinsman would have had the right, and so on. Thou must buy it also of Ruth According to the law, <052505>Deuteronomy 25:5. To raise up seed To revive his name, which was buried with his body, by raising up a seed to him to be called by his name.

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Verse 6. Lest I mar mine own inheritance It seems he had a wife and children already, which made him afraid to marry a poor woman with a small parcel of land, which would not provide for the children he might have by her, lest he should thereby diminish the inheritance of which he was already possessed. The Chaldee paraphrase on the passage is, I cannot redeem it on this condition, namely, the condition of marrying Ruth; because I have a wife already, and do not choose to bring another into my house, lest quarrels and divisions arise in it, and I hurt my own inheritance. Verse 7. Now this was the manner in Israel, &c. We do not know that there was any law of God enjoining any such ceremony as is here mentioned; but only it was a long-established custom to act thus in transferring one mans right in any land to another. To confirm all things That is, in all alienation of lands. So that it is no wonder if this ceremony differ a little from that mentioned <052509>Deuteronomy 25:9, because that concerned only one case, but this is more general. Besides, he alleges, not the command of God, but only ancient custom for this practice. A man plucked off his shoe, and gave it to his neighbour That is, he who relinquished his right to another did this. The reason of the custom, as Bishop Patrick observes, is plain enough, it being a natural signification that the man resigned his interest in the land by giving to the person redeeming his shoe wherewith he used to walk in it, to the end that he might enter into it, and take possession of it himself. Or it might signify that as he pulled off, and divested himself of his shoe, so he divested himself of that which he was about to surrender. It is now the custom with us, says Rabbi Jarchi, that a handkerchief or veil be given, instead of a shoe, when we purchase any thing. This was a testimony in Israel This was admitted for sufficient evidence in all such cases. Verse 10. Ruth the Moabitess have I purchased to be my wife He had her by the right of the same purchase, and did not succeed into the right of a brother, as mentioned Deuteronomy 25.; for he was not a brother to Elimelech, but only a remote kinsman of the same family, who could not enjoy the land while she lived, unless he would take her with it; to whom it belonged while she lived, and was to go to her issue when she died. From the gate of his place That is, from among the inhabitants dwelling within the gate of his city, which was Beth-lehem-judah.

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Verse 11. Rachel and Leah Amiable and fruitful. These two are singled out, because they were of a foreign original, and yet ingrafted into Gods people, as Ruth was; and because of that fertility which God vouchsafed unto them above their predecessors, Sarah and Rebecca. Rachel is placed before Leah, because she was his most lawful and best beloved wife. Which two did build the house of Israel Were blessed with a numerous posterity. They do not mention the two handmaids, because the former were Jacobs principal wives, whose servants bare children not for themselves, but their mistresses. Verse 12. Like the house of Pharez As honourable and numerous as his family was; whom, though he also was born of a stranger, God so blessed, that his family was one of the five families to which all the tribe of Judah belonged, and the progenitor of the inhabitants of this city. Verse 13. Took Ruth Which he might do, though she was a Moabitess, because the prohibition against marrying such is to be restrained to those who continued heathen; whereas Ruth was a sincere proselyte and convert to the God of Israel. Thus he that forsakes all for Christ, shall find more than all with him. Verse 14. The women said unto Naomi After Ruths delivery. Which hath not left thee without a kinsman The words may be rendered, who hath not made, or suffered, thy kinsman to fail thee; that is, to refuse to perform his duty to thee and thine, as the other kinsman did. The Hebrew lag, goel, which we translate kinsman, properly belonged to Boaz, and not to his son who was born; and yet the women seem to speak this with a reference to the child, which probably induced the Arabic translator to render it, hath not left thee without an heir. That his name may Hebrew, and his name shall be famous in Israel; On account of this noble and worthy action. Verse 15. A restorer of thy life Of the comfort of thy life, such a comfort as to make thee, in some sort, young again. For they hoped the child would inherit his mothers virtues, and particularly her affection to Naomi, which was so surpassing, that it made her a greater blessing to her than a great many children of her own body would have been. Better than seven sons See how God sometimes makes up the want of those relations from whom we expected most comfort, in those from whom we expected least! The bonds of love prove stronger than those of nature.

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Verse 17. Her neighbours gave it a name That is, gave her advice about his name; for it did not belong to them, but to the father or mother, to name the child. They called his name Obed That is, a servant, meaning to express their hopes that he would nourish, comfort, and assist her, duties which children owe to their progenitors. He is the father of Jesse, the father of David For whose sake chiefly this whole book seems to have been written, that it might be certainly known from whom he was descended, the Messiah being to spring from him; which is the reason why the following genealogy is annexed for the conclusion of this book.

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THE FIRST BOOK OF SAMUEL,

OTHERWISE CALLED, THE FIRST BOOK OF THE KINGS.

ARGUMENT.
IN this book is contained the history of the Israelites under the two last judges, Eli and Samuel, and under Saul, the first king in Israel; for their form of government was now changed, God, at the peoples desire, appointing Saul to be a king over them, instead of raising them up judges as formerly. We have likewise, in this book, an account of Gods rejection of Saul from the throne, for his disobedience, and of his choosing David in his stead. This and the following book are styled the books of Samuel, because the first contains his story, and in both of them are related the transactions of two kings anointed by him. Samuel himself, probably, wrote the first twenty-four chapters of this book, and the rest, with the second book, might be written by Nathan or Gad, or some other prophet of those times. See <132929>1 Chronicles 29:29. A few passages seem to have been inserted by Ezra, when he collected and revised the books of sacred Scripture. This first book of Samuel contains the history of about eighty years; of which forty passed under the government of Eli, as high-priest and judge, <090418>1 Samuel 4:18; and the other forty under the government of Samuel and Saul, as may be seen <441321>Acts 13:21.

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CHAPTER 1.
A.M. 2833. B.C. 1171.
The affliction of Hannah, 1-8. Her prayer to God, with Elis blessing, 9-18. The birth and nursing of Samuel, 19-23. The presenting of him to God, 24-28.

NOTES ON CHAPTER 1.
Verse 1. Ramathaim-zophim The latter word means watchers, or watchmen, and the former the Ramahs. The place is called Ramah, (verse 19,) and seems to have been a village situated on two hills, which, on account of their elevation, commanded extensive prospects, and were proper places from which to make observations. Probably there might be a watch-tower and sentinels placed in each. Of mount Ephraim This is added to distinguish this from other places, which had the name of Ramah in other tribes, particularly in that of Benjamin, <061825>Joshua 18:25. An Ephrathite That is, one of Beth-lehem-judah, by his birth and habitation, though by his origin a Levite. Verse 2. He had two wives As many had in those days, though it was a transgression of the original institution of marriage. Hannah seems to have been his first wife; and as she proved barren, he was induced, it is probable, through his earnest desire of children, to take another, as Abraham had done, by Sarahs consent. Verse 3. To worship in Shiloh Where the tabernacle now was, and where all sacrifices were to be offered. Hither all the males were bound to resort at the three great annual feasts, (<051616>Deuteronomy 16:16,) and not to appear before the Lord empty. Accordingly Elkanah not only worshipped God with prayers and thanksgivings, but offered such sacrifices as were suitable to the festival. Not that he sacrificed in his own person, which the Levites were not permitted to do, but by the priests. Hophni and Phinehas were there Or, were the priests of the Lord there, under their father Eli, who is generally conceived to have been the high-priest, but being very old and infirm, his sons ministered in his stead. This is the first time in Scripture that God is called the Lord of hosts or armies. Probably Samuel was the first who used this title of God, for the comfort of Israel, at the time when their armies were few and feeble, and those of their enemies many and mighty.

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Verse 4. Portions Of those parts of the peace-offerings which belonged to the offerer. These were the whole, except the fat, which belonged to the Lord, and the breast and right shoulder, which were due to the priest, <030734> Leviticus 7:34; with the rest the sacrificer made a feast for himself, his family, and friends, giving to every one a portion of the sacrifice, as the master of the feast used to do to the guests. And they ate all before the Lord, and hereby were supposed to have communion with him, by partaking with him of his sacrifices, which had been offered to him at his altar. Verses 5, 6. Unto Hannah he gave a worthy portion Or, a double portion; in token of his extraordinary respect and kindness to her. For he loved Hannah: but the Lord Or, though the Lord, had shut her womb Her barrenness did not cause him to love her less, but rather more; because he would comfort her under her affliction. To abate our just love to any relations for the sake of any infirmity which they cannot help, is to add affliction to the afflicted. Her adversary also provoked her sore Peninnah, through envy or jealousy, set herself against her, though so nearly related to her, and strove to vex her by upbraiding her with her barrenness. Verse 7. As he did so year by year when she went, &c. This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas, at home they had distinct apartments, where they might be asunder, and then her husbands extraordinary love and kindness were showed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. So she provoked her She constantly took this occasion to upbraid her with her barrenness when Elkanah expressed such extraordinary kindness to her. Therefore she wept, and did not eat Being overwhelmed with grief, she had no inclination to eat on this festival occasion, nor did she consider herself as fit to partake of the sacred food, which they were forbid to eat in their mourning. Verse 8. Am not I better to thee than ten sons Oughtest thou not to value my love to thee more than the having as many sons as Peninnah hath; who would willingly change conditions with thee? In Elkanah here we have an example of a most excellent husband; who patiently bore with the

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insolent humour of Peninnah, and comforted dejected Hannah with words full of tender affection. Verse 9. So Hannah rose up The kind words of her husband in a great measure removed her sorrow, and induced her to eat and drink cheerfully. In her we have an example of a dutiful wife; who, sensible of her husbands kindness, endeavoured to please him, by complying with his desires, and avoiding what she perceived would give pain to his mind. Eli sat upon a seat Hebrew, askh hachissee, a throne, it being a seat raised up to some height, to make him conspicuous to all that entered into the house of God; at the door of which he sat, either as judge, or as high-priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God. By a post of the temple That is, of the tabernacle, which is frequently so called; as the temple, when it was built, is called a tabernacle. See <241020>Jeremiah 10:20; <250206>Lamentations 2:6. Verse 10. She was in bitterness of soul Oppressed with grief, which returned when she was alone, and thought of her barrenness, which made her pray, with many tears, for a child. They had newly offered their peaceofferings, to obtain the favour of God; and in token of their communion with him, they had feasted upon the sacrifice: and now it was proper to put up her prayer, in virtue of the sacrifice. For the peace-offerings typified Christs mediation, as well as the sin-offerings: since by this not only atonement is made for sin, but an answer to our prayers obtained. Verse 11. But wilt give unto thy handmaid She thrice calls herself Gods handmaid, out of a profound sense of her meanness, and his majesty. And she desires a man-child, because only such could wait upon the Lord in the service of the tabernacle, as she intended her son should do, if God bestowed one upon her. Then will I give him unto the Lord That is, consecrate him to his service in his house. No razor shall come upon his head He shall be a perpetual Nazarite, part of whose description this is, <040605> Numbers 6:5. Verses 12, 13. She continued praying Hebrew, multiplied to pray. By which it appears that she said much more than is here expressed. And in the same light we must view most of the prayers and sermons of other holy persons recorded in the Scriptures, which give us only the sum and substance of what they expressed. This consideration may assist us much in interpreting many passages of Holy Writ. Eli marked her mouth The

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inward anguish of her soul probably made the motions of her mouth and countenance very different from what is usual. Therefore Eli thought she had been drunken Hearing her say nothing, but only seeing her lips move a long time, with such gestures, it is likely, of her body, hands, and eyes, as argued very great commotion of mind, being occasioned by the vehemence of her desire and grief, and her fervency in prayer, he took her to be disordered with the wine she had drunk at the forementioned feast. Verse 16. Count not thy handmaid for a daughter of Belial, &c. A Scripture phrase for a wicked person. Thus, when we are unjustly censured, we should endeavour not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of what they misapprehended. Verses 17, 18. Eli said, Go in peace, &c. Her modest and respectful answer fully satisfied him, and he prayed that God would grant her petition, or, as the Chaldee interprets his words, assured her, that the God of Israel would grant it her. Let thy handmaid find grace in thy sight That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue toward me. Her countenance was no more sad Her heart being cheered by the priests comfortable words, and especially by the Spirit of God applying them to her mind, and inspiring her with confidence, that both his and her prayers would be heard, she departed from the tabernacle with such satisfaction and assurance, that there no longer remained any token of sorrow or grief in her countenance. Verses 19, 20. The Lord remembered her Manifested his remembrance of her by the effect. She called his name Samuel That is, asked of God. Saying, Because I have asked him of the Lord This was the reason of the name; and she gave it him, that he, as well as she, might keep in mind that he was solemnly dedicated to the Lord, from whom he had been obtained by prayer, and that, remembering how God had evidently heard prayer in this instance, they might the more readily and confidently have recourse to him in all trials and troubles, and put their trust in him. Verse 21. Elkanah and all his house went up Hannah only and her child excepted. And his vow By which it appears, though it was not expressed before, that he heard and consented to her vow; and that he added a vow of his own; probably when he saw his wife was with child; or before, when she told him what hope she had that her prayers would be heard; and when he worshipped God, as mentioned verse 19.

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Verse 22. I will not go up till the child be weaned Not only from the breast, but from the mothers knee and care, and childish food. She was not bound by the law to go up with her husband; and therefore, though she had been wont to go, she resolved, as became a prudent woman, to stay at home, till the child was so far grown up, as not only to be strong enough to accompany her, but capable of being instructed in the service of the tabernacle, and of being useful therein. For, it seems, as soon as he was brought thither he worshipped God, (verse 28,) and, soon after, ministered to Eli, <090211>1 Samuel 2:11. Verse 23. Only the Lord establish his word We do not read of any thing the Lord had spoken about this child: but, perhaps Elkanah looked upon what Eli had said as spoken by God, because he was Gods high-priest. The Hebrew, however, may be rendered with equal propriety, The Lord establish his work; that is, may he perfect what he hath begun, by making the child grow up, and become fit for Gods service, that he may be employed therein and accepted of God. For the word rbd dabar, signifies any matter or thing, as well as word. Verse 24. With three bullocks, &c. As they were not to appear before the Lord empty, so upon this occasion they brought an ample offering to him, to testify their gratitude. And it is highly probable that one of these bullocks was wholly offered to God as a burnt-offering, and the other two were peace-offerings; or, as some rather think, one a sin-offering, and the other a peace-offering. One ephah of flour For the meat or mealofferings, which to each bullock were three tenth-deals, or three tenth parts of an ephah; and so nine parts of the ephah were spent, and the tenth part was given to the priest. Wine For drink-offerings. Verses 25-27. They slew a bullock The three bullocks mentioned verse 22, the singular number being put for the plural, which is frequent. As thy soul liveth As surely as thou livest. Which asseveration she thought necessary, because this was some years after the fact which she here mentions. For this child I prayed She had told him nothing of what she prayed for when he reproved her; but only, in general, that she was extremely afflicted for want of something, which she then earnestly begged of God. But now she acquaints him with it, and with the vow she had made if God would grant her desire, which vow she was now come to fulfil.

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Verse 28. Therefore I have lent him to the Lord But not with a purpose to require him again. Whatever we give to the Lord may, upon this account, be said to be lent to him, because, though we may not recall it, yet he will certainly repay it to our unspeakable advantage. As long as he liveth he shall be lent to the Lord Or, as the words may be properly translated, All the days that he shall be desired for the Lord; that is, as long as God shall think fit to employ him in his own house: which was till he made him a judge, <090715>1 Samuel 7:15. Then he was no longer fixed at Shiloh, but went about the country, to Beth-el, and Gilgal, and Mizpeh; afterward he settled at his own house in Ramah, as we read there, verse 17. Still, however, he was wholly the Lords and lived entirely to him, employing all his powers of body and mind in his service. And he worshipped the Lord there Not Eli, but young Samuel, who is spoken of in this and the foregoing verse, and who was capable of worshipping the Lord in some sort, at least with external worship. The Vulgate, Syriac, and Arabic, however, translate the words: And they worshipped the Lord.

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CHAPTER 2.
A.M. 2839. B.C. 1165.
Hannahs song of thanksgiving, 1-10. Elkanah leaves Samuel to minister before the Lord, 11. The wickedness of Elis sons, 12-17. A further account of Samuel and his parents, 18-21. Elis too mild reproof of his sons, 22-25. Samuels growth, 26. Gods dreadful message to Eli, 27-36.

NOTES ON CHAPTER 2.
Verse 1. Hannah prayed That is, praised God. Hymns of praise are frequently comprehended under the name of prayers. To utter this hymn Hannah was raised by divine inspiration, while she was engaged in devout meditation on the extraordinary goodness of God to her. My heart rejoiceth Or, leapeth for joy; for the words signify, not only inward joy, but also the outward demonstration of it. She was influenced by the same spirit which moved St. James to say, Is any afflicted? Let him pray, as she did, <090110>1 Samuel 1:10. Is any merry? Let him sing psalms, as she now does. In the Lord As the author of my joy, that he hath heard my prayer, and accepted my son for his service. My horn is exalted My strength and glory (which are often signified by a horn) are advanced, and manifested to my vindication, and the confusion of my enemies. She who was bowed down and dejected, now lifts up her head and triumphs. My mouth is enlarged, &c. That is, opened wide to pour forth abundant praises to God, and to give a full answer to all the reproaches of my adversaries. Enemies So she manifests her prudence and modesty in not naming Peninnah, but only her enemies in general. I rejoice in thy salvation The matter of my joy is no trivial thing, but that strange and glorious deliverance thou hast given me from my oppressing grief and care, and from the insolent reproaches of my enemies. Verse 2. There is none holy as the Lord None so perfectly, unchangeably, and constantly holy. None besides Not only none is so holy as thou art, but in truth there is none holy besides thee; namely entirely, or independently, but only by participation from thee. Any rock Thou only art a sure defence and refuge to all that flee to thee. Verse 3. Talk no more Thou Peninnah, boast no more of thy numerous offspring, and speak no more insolently and scornfully of me. She speaks

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of her in the plural number, because she would not expose her name to censure. A God of knowledge He knoweth thy heart, and all that pride, and envy, and contempt of me, which thy own conscience knows: and all thy perverse carriage toward me. By him actions are weighed That is, he trieth all mens thoughts and actions, (for the Hebrew word signifies both,) as a just judge, to give to every one according to his works. Verse 4. The bows of the mighty are broken The strength of which they boasted. They that stumbled Or, were weak and feeble. The great sense she had of Gods power, branches out itself into an humble acknowledgment of this glorious attribute, in divers instances. And, first, in vanquishing the most victorious; for bows were a principal part of warriors weapons, <194406>Psalm 44:6; and their girdles, being an important part of the military habit, are elegantly interpreted to signify strength and warlike prowess. Verse 5. Have hired themselves out for bread They that formerly lived in affluence have been so reduced as to be obliged to labour hard for daily bread. They that were hungry ceased That is, ceased to suffer hunger, or to complain of it. This vicissitude of human affairs, especially the sudden turns which often take place, from a great height of prosperity to a very low condition, and the contrary, are very wonderful, and ought seriously to be pondered; that no man may be self-confident and proud, nor any one be dejected and desponding. So that the barren hath born seven That is, many children. She alludes to the great change God had made in her own condition. For though she had actually born but one, yet it is probable she had a confident persuasion that she should have more, grounded either upon some particular assurance from God, or, rather, upon the prayer or prediction of Eli. She that hath many children, &c. Those that have been fruitful grow barren when God pleaseth. Verses 6, 7. The Lord killeth and maketh alive The power of life and death is in the hands of God; whom he pleaseth he takes out of the world, and whom he pleaseth, he preserves in it; raising men even from the brink of the grave, when they are ready to drop into it. The Lord maketh poor, &c. Here she acknowledges the power of God, in frequently changing the conditions of men, reducing the rich to extreme poverty, and exalting the poor to great riches. Verse 8. He raiseth up the poor out of the dust, &c. From the most mean estate and sordid place. To set them among princes Instance

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Joseph, David, and Daniel. To make them inherit the throne of glory That is, a glorious throne or kingdom; not only to possess it themselves, but to transmit it to their posterity, as the word inherit implies. For the pillars of the earth are the Lords The foundations which God created and upholds, and wherewith he sustains the earth and all its inhabitants, as a house is supported with pillars. These words signify the reason of all that is contained in the five preceding verses. For the very earth being founded, upheld, and supported by the Lord, it is no wonder that all the inhabitants of it are in his power, so that he can dispose of them as he pleases. Verse 9. He will keep the feet of his saints That is, will both uphold their steps or paths, and direct their counsels and actions, that they may not fall into ruin, nor wander into those fatal errors into which wicked men daily run. The wicked shall be silent in darkness They who used to open their mouths wide in speaking against heaven and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with Gods glorious appearance and operations for his people, that they shall be put to silence, and have their mouths quite stopped: and this in darkness, both internal, in their own minds, not knowing what to do or say; and external, through outward troubles, distress, and calamities. For by strength shall no man prevail Namely, against God, or against his saints, as the wicked are ready to think they shall do, because of their great power, wealth, and numbers. Verse 10. The adversaries of the Lord shall be broken to pieces Here we have an instance of pious affections rising up, through the influence of the Holy Spirit, to the height of prophecy. Here Hannah begins to predict the deliverance of the Israelites from the hand of the Philistines, and their other enemies: and her prediction was fulfilled when, at the command of Samuel, they were gathered together, and fought with the Philistines at Mizpeh, chap. 7:10. At which time, as Hannah foretels, the Lord thundered out of heaven upon them; and again when David slew Goliath, and the men of Israel and Judah routed and pursued them, (<091752>1 Samuel 17:52,) as well as on many other occasions, till at length they were finally subdued. The Lord shall judge the ends of the earth That is, 1st, The Philistines, who lived in the extremity of Canaan westward; and, 2d, The enemies of Gods people in the remotest parts of the earth, who shall be converted or destroyed before the consummation of all things. He shall give strength unto his king Here she predicts they should have a king. But she is chiefly to be understood as speaking, either, 1st, of David, who was most

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properly Gods king, appointed and anointed at his express command, instead of Saul, whom he rejected, on account of his disobedience; or, 2d, Of Christ, Davids son, of whom David was but a type. Who doth not perceive, saith St. Augustine, (De Civ. Dei, lib. 17, cap. 4,) that the spirit which animated this woman, whose name, Hannah, signifies grace, prophesied of the Christian religion, the city of God, whose king and founder is Christ? Who does not see that she speaks of the grace of God, from which the proud are estranged that they may fall, but with which the humble are filled, that they may rise. Thus also the preceding clause, The Lord shall judge the ends of the earth, obtains a more sublime and important sense, and more exact accomplishment. Davids victories and dominions reached far, but God will give to the son of David the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishment of his great undertaking. And, as the next words express, will exalt the horn The power and honour, of his Anointed Till he hath put all his enemies under his feet. It is remarkable, that this is the first time that the name Messiah (or Gods anointed) is found in the Scriptures, there being no such word in any of the preceding books. This is an additional reason why we should consider this prophecy of Hannah as looking forward to gospel days. And when one considers, as Dr. Dodd observes, the terms in which this beautiful song is expressed; when one considers the perfect resemblance there is between this and that of the blessed Virgin, <420146>Luke 1:46; when one considers the allusion which the father of John the Baptist makes to the latter part of it, (<420169>Luke 1:69, 70,) one cannot persuade ones self but that Hannah had a respect to something higher than Peninnah her rival, or the triumphs even of David himself. The expressions are too magnificent and sublime to be confined to such objects. Kimchi (the Jewish rabbi) was so struck with them, that he ingenuously acknowledges, that the king, of whom Hannah speaks here, is the Messiah; of whom she speaks either by prophecy or tradition. For, continues he, there was a tradition among the Israelites, that a great king should arise in Israel; and she seals up her song with celebrating this king, who was to deliver them from all their enemies. In short, all the particulars of the 9th and 10th verses especially, perfectly characterize the reign of the Messiah; his protection of his saints; the vain efforts of their enemies; their triumph over them; the extent of his kingdom, and the perpetual increase of his power.

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Verses 11, 12. The child did minister unto the Lord As soon as he was capable, and in a way agreeable to his tender years, as in lighting the lamps, or in singing and playing on instruments of music. Before Eli the priest That is, under the inspection and by the direction of Eli. The sons of Eli were sons of Belial Very wicked men, <051313>Deuteronomy 13:13; being ungodly, profane, covetous, and guilty of violence and filthy lusts. They knew not the Lord They had no experimental and practical knowledge of his justice or mercy, of his holiness or grace, of his power, or love, or faithfulness; no saving acquaintance with his divine perfections, or with the relations in which he stands to his people; they neither honoured, loved, nor served him. Verse 13. When any man offered sacrifice Brought his peace-offerings to be offered at the altar. While the flesh was in seething Or boiling. As the Lords part of the peace-offerings was burned upon the altar, so the priests and offerers parts were to be boiled. And when the temple was built, there were certain rooms in the court of the people, wherein they had liberty to boil the flesh, in order that they might feast with God at his own house. And the like rooms, no doubt, there were in the outward court of the tabernacle. Verses 14, 15. All that the flesh-hook brought up, &c. This was a new custom, which they had profanely introduced. For, not content with the breast and right shoulder, allowed them by God, they took also part of the offerers share; besides which, they snatched their part before it was heaved and waved, contrary to <030734>Leviticus 7:34. Also before they burnt the fat Which entirely belonged to God with the other parts that were to be burned with it. The priests servant came, &c. This was a high and profane contempt of God, and an additional injury; for they took such parts as they liked best while it was raw, and before that which belonged to God had been offered to him. Verses 16, 17. Nay, but thou shalt give it me now, &c. This was the very height of haughty impiety. That such submissive language did not prevail with them to have so much respect for God, as to permit his portion to be presented to him in the first place, especially as they offered to the priest more than his share afterward, manifested excessive profaneness and contempt of things sacred. To what pitch of wickedness may not a man arrive who has shaken off the fear of God, and all sense of his presence and power! Men abhorred the offering of the Lord Nothing brings religion

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so much into contempt with the people as the open profaneness of those that are ministers of it. The validity, however, and efficacy of Gods ordinances, do not depend altogether on the piety of those that minister in them. So that it was a sin in the people to neglect divine institutions because of the wickedness of the priests. But it was a still much greater sin in the priests to give them occasion so to do. Verse 18. But Samuel ministered before the Lord Though he was very young, yet he carefully and faithfully performed such offices in Gods tabernacle as he was capable of discharging, and did not follow the bad example of others. Girded with a linen ephod A garment used in Gods service, and allowed, not only to the inferior priests and Levites, but also to eminent persons of the people, and therefore to Samuel, who, though not a priest, was both a Levite and a Nazarite from his birth. Verse 19. His mother made him a little coat The ephod, being used only in the service of God, was no doubt provided at the public expense. But for his ordinary wearing apparel Hannah took care to provide, that she might still express her piety in contributing to his maintenance at the house of God. Verses 20, 21. Eli blessed Elkanah, &c. This benediction given in his character of high-priest, and that by a divine suggestion, was followed by the desired effect, and verified what Hannah had uttered in her prophetical song. The Lord visited Hannah None are losers by what they dedicate to the Lord, or employ in such a manner as is pleasing in his sight. The child Samuel grew Not only in age and stature, but especially in wisdom and goodness. Before the Lord Not only before men, who might easily be deceived, but in the presence and judgment of the all-seeing God. This will generally be the case with those children whose parents dedicate them early to the Lord, and endeavour to instil into their minds the true and genuine principles of piety and virtue. Verse 22. Now Eli was very old And therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons, which gave them opportunity for their wickedness. All that his sons did to Israel Whom they injured in their offerings, and alienated from the service of God. At the door of the tabernacle The place where all the people, both men and women, waited when they came up to the service of God, because the altar on which their sacrifices were offered was by the door.

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Verses 23, 24. And he said, Why do ye do such things? He reproved them, but far too gently, as these and the following words manifest. This might proceed partly from the coldness of old age, but it arose chiefly from his too great indulgence to his children. I hear of your evil dealings by all this people Their wickedness was so notorious that there was a general complaint of it, which should have moved him to much greater severity than merely to reprove and chide them. He ought to have restrained them, and if he could not otherwise have done it, to have inflicted those punishments upon them which such high crimes deserved, according to Gods law, and which he, as high-priest and judge, was in duty bound to inflict without respect of persons. Nay, my sons, for it is no good report that I hear This is the language of a father, not of a zealous judge. Ye make the Lords people to transgress By causing them to neglect and despise the service of God, and tempting them to lewdness. Verse 25. If one man sin against another, &c. If only man be wronged, man can set the matter right, and reconcile the persons. If a man sin against the Lord As you have done, wilfully and presumptuously; who shall entreat for him? The offence is of so high a nature that few or none will dare to intercede for him, but will leave him to the just judgment of God. The words may be rendered, Who shall judge for him? Who shall interpose as umpire between God and him? Who shall compound that difference? None can or dare do it. And therefore he must be left to the dreadful but righteous displeasure of God. Eli reasoned well; but reasoning was not sufficient, nor any reproof he could have given in this case. It demanded a more serious interference; and he ought not to have referred their punishment unto God, when it was in his power to have punished them himself. They hearkened not, &c., because the Lord would slay them Or, as the Hebrew may be rendered, Therefore the Lord would slay them. The sense, however, according to the common translation, is Scriptural and good. They had disregarded many admonitions, which, no doubt, their father had given them; they had now hardened their hearts, and sinned away their day of grace, and therefore God had given them up to a reprobate mind, and determined to destroy them, <142516>2 Chronicles 25:16. Verses 27, 28. There came a man of God unto Eli That is, a prophet, sent from God to deliver the following message to him: Did I plainly appear Hebrew, Manifestly reveal myself unto the spouse of thy father Unto Aaron, who was the head of the family of the priests. It is the way of the prophets, when they call men to repentance for their sins, to show

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them the aggravations of these sins, by enumerating Gods many and great mercies to them. See <230102>Isaiah 1:2, &c.; <330603>Micah 6:3-5. All the offerings made by fire There were none of the sacrifices offered at the altar of which the priest had not some share: see <041808>Numbers 18:8-10. For even of the burnt-offerings, which were wholly consumed on the altar, the skin was, by an express law, given to the priest, <030708>Leviticus 7:8. Verse 29. Wherefore kick ye, &c. Using my sacrifices irreverently and profanely; both by abusing them to your own luxury, and by causing the people to abhor them. He chargeth Eli with his sons faults. Honourest thy sons Permitting them to dishonour and injure me, by taking my part to themselves; choosing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes and just punishments. To make yourselves fat To pamper yourselves. This you did, not out of necessity, but out of mere luxury. Chiefest Not contented with those parts which I had allotted you, you invaded those which I reserved for myself. Verse 30. I said Where, or when did God say this? To Eli himself, or to his father, when the priesthood was translated from Eleazars to Ithamars family. Should walk before me That is, minister unto me as high-priest. Walking is often put for discharging ones office; before me, may signify that he was the high-priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place. For ever As long as the Mosaical law and worship lasts. Be it far from me To fulfil my promise, which I hereby retract. Verse 31. I will cut off thine arm I will take away thy strength, or all that in which thou placest thy confidence. This threatening was fulfilled, when the ark, which is called Gods strength, (<197861>Psalm 78:61,) and was Elis strength, was delivered into the hands of the Philistines; and more especially when God took away all power and authority from him and his family, both as he was a priest and as he was a judge. Or, thine arm, may mean thy children, to whom the words following seem to confine the expression. Of thy fathers house That is, thy childrens children, and all thy family; which was in a great measure accomplished, <092216>1 Samuel 22:16. Verse 32. Thou shalt see an enemy, &c. The words may be rendered, as in the margin, and seem evidently to mean, Thou shalt see, in thy own person, the affliction or calamity of my habitation; that is, either of the land of Israel, wherein I dwell; or of the sanctuary, called Gods habitation by

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way of eminence, whose greatest glory the ark was, (<090421>1 Samuel 4:21, 22,) and consequently whose greatest calamity the loss of the ark was; for, or instead of, all that good wherewith God could have blessed Israel, having raised up a young prophet, Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins. So this clause of threatening concerns Elis person, as the following concerns his posterity. And this best agrees with the most proper signification of that phrase, Thou shalt see. Verse 33. The man of thine That is, of thy posterity. Shall be to grieve thy heart Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the heart, and thou wouldst consume thine eyes with weeping for their calamities. The increase of thy house That is, thy children. Flower of their age About the thirtieth year of their age, when they were to be admitted to the full administration of their office. Verse 35. I will raise me up a faithful priest Of another line, as is necessarily implied by the total removal of that office from Elis line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiathar, the last of Elis line, was deposed by Solomon, was made high-priest in his stead. Build a sure house That is, give him a numerous posterity, and confirm unto him and his children that sure covenant of an everlasting priesthood made to Phinehas, of Eleazars line, <042513>Numbers 25:13, and interrupted for a little while by Eli, of the line of Ithamar. The high-priesthood continued in his line till the captivity of Babylon, as appears from <264016>Ezekiel 40:16; and a long time after it, as Josephus shows, lib. 4. cap. 4. He shall walk before mine Anointed That is, Zadok and his descendants shall perform the office of high-priest before that king whom God shall anoint, and before his successors. The highpriest is said to walk before Gods anointed, chiefly because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. For ever A learned writer justly observes, that though this, according to the history, was intended of, and may properly be applied to Zadok, yet in the highest sense it belongs to none but our Lord Jesus Christ, who offered himself to the Father for us, and is our great High-Priest for ever; who in all things did his Fathers will, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it. For he is the main scope and design not only of the New but of the Old Testament, which, in all types and ceremonies, represented him; and the high-priest especially was an eminent

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type of him, represented by his person, acted in his name and stead, and did mediately what John the Baptist did immediately, namely, go before the face of the Lord Christ; and when Christ came, that officer and the office he sustained were to cease. Verse 36. Every one that is left in thy house That remains of thy family, not being cut off; shall crouch to him for a piece of silver, &c. Shall humble himself to Zadok, or the high-priests of his line, begging a small relief in the great poverty to which he shall be reduced. Put me, I pray thee, into one of the priests offices, &c. Or, Put me into somewhat belonging to the priesthood, as it is in the Hebrew; that is, Give me the meanest pension that is allowed to those priests who are prohibited from officiating, or some part, of what belongs to the priests. See 2 Kings 23. 9; <264413> Ezekiel 44:13. This was fulfilled in the days of Abiathar, who, for treason, was not only put out of his office, but sent to live upon his own farm in the country; and not suffered to enjoy the portion given to the priests at the temple, <110226>1 Kings 2:26, 27. Through this, his posterity fell into extreme want, in which the just judgment of God may be observed, in that the children of those who were so wanton, that they would not be content unless they had the choicest parts of the sacrifices for their portion, should fall into so low a condition as to beg their bread!

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CHAPTER 3.
A.M. 2863. B.C. 1141.
Gods first manifestation of himself to Samuel, 1-10. Gods message to Eli, 1114. His faithful delivery of that message, and Elis submission to God, 15-18. The establishment of Samuel to be a prophet, 19-21.

NOTES ON CHAPTER 3.
Verse 1. The child Samuel ministered before Eli That is, under his inspection and direction. The word of the Lord was precious That is, the word of prophecy, or the revelation of Gods will to and by the prophets, was rare or scarce, such things being most precious in mens esteem, whereas common things are generally despised. In other words, God did very rarely in those days reveal his mind to any person. There was no open vision Here vision includes all the ways whereby God revealed himself to men. And the declaration implies that though God might privately reveal himself and his will, to some pious persons for their particular direction, he did not impart his mind by way of revelation openly, or to any public person, to whom others might resort for satisfaction. In the whole book of Judges, we find only two prophets mentioned. This is premised as a reason why Samuel understood not when God called him once or twice. Verses 2-4. At that time After the man of God, mentioned in the foregoing chapter, (verse 27,) had been with Eli; perhaps the very night after he had delivered his message: when Eli was laid down in his place In the court of the tabernacle, where there were divers rooms for several uses of the priests, as there were afterward at the temple. That he could not see Clearly to do his duty, after it became duskish. This, it is likely, made him go to bed betimes, and leave directions with Samuel what to do, till it was time for him also to repose himself. Ere the lamp of God went out Before the lights of the gold en candlestick were put out in the morning. It has been inferred by some, from <022720>Exodus 27:20, 21, that the lamp in the great shaft of this candlestick, which bent toward the most holy place, never went out. Some others of them, however, did go out, or were put out when it was morning. The meaning, therefore, here is, that ere it was day the Lord called Samuel, which, it appears, he did, out of the most holy place. So the Targum, A voice was heard out of the temple of the Lord. He answered, Here am I It is likely Eli lay nearer the tabernacle

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than Samuel did. It appears, however, he heard nothing, the voice passing by him to Samuel, to whom it was directed, and who alone heard it. Verse 7. Samuel did not yet know the Lord How God was wont to teach and instruct men in his will. Neither was the word of the Lord yet revealed to him He was not acquainted with the way wherein God made himself and his mind known unto the prophets, because he had never spoken to him before. So that he did not know how to distinguish between the voice of God and that of men. And this ignorance of Samuel served Gods design, as it gave Eli the fuller assurance of the truth of Gods call and message to Samuel. Verse 10. The Lord came and stood, &c. Before, the Lord spake to him at a distance, even from the holy oracle between the cherubim: but now, to prevent all further mistake, the voice came near to him, as if the person speaking had been standing near him. And Rabbi Kimchi thinks the expression denotes some glorious appearance of God to him, because it is the same which is used <042222>Numbers 22:22-31, where the angel is said to stand to oppose Balaams proceedings. And so the Targum, The Lord was revealed, and stood and called, &c. Verse 11. Both the ears of every one shall tingle Or, as we would express it, It shall stun all that hear it. This was awfully fulfilled, when the doleful news came that the ark was taken, and both Elis sons were slain, and when Eli himself fell down and broke his neck. Verse 12. In that day I will perform against Eli, &c. In that time which I have appointed for this work, which was about twenty or thirty years after this threatening. So long space of repentance God allows to this wicked generation. When I begin, &c. Though this vengeance shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall not desist till I have made a full end; or, have fully accomplished all my threatenings, which was done in the death of Eli and his sons; and the slaughter of eighty-five priests of this family by Doeg, and the thrusting Abiathar, who escaped that slaughter, out of his office, and so depriving that family of its dignity and honour. Verse 13. For the iniquity which he knoweth Here we see the crime of Eli, and cause of all the awful judgments executed on his house. He knew the wickedness of his sons: the man of God told him of it: he heard of it

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from all the people, <090223>1 Samuel 2:23. And he knew he ought to punish it, and that he was guilty of great iniquity in not doing so. Because his sons made themselves vile Hebrews hl yllqm mekallelim lahem, literally, rendered themselves execrable, or accursed. And he restrained them not b hhk alw velo chehah bam, non fuit corrugatus in eos, he did not frown upon and knit his brows at them in righteous anger, as the word means. It does not signify that he showed no sign of displeasure against their wickedness, for he did chide them, though too gently, for it; but he did not severely reprove them; and, when that would not restrain them, turn them out of their office, or suspend them till they were reformed. For which cause God passed this severe sentence upon the whole family; that they should lose the dignity of the high-priesthood, and be made as contemptible as they had rendered Gods service. Unhappy those superiors, says Dr. Dodd, and more particularly those parents, who, by a blind indulgence, omit to chastise their inferiors and children for their crimes! They provide for themselves the most chagrining evils and afflictive punishments. And what shall we say of those ministers of religion, who, like Elis sons, instead of doing honour to, and recommending the service of God by an exemplary conduct, bring it into disgrace, and expose it to contempt, through their impieties and immoralities? Or, what shall we think of their superiors in the church, who know of this their wickedness, and use no means to restrain or check it? Surely, in every department of society, and especially in the sacred office of the ministry, they who can, and do not, restrain others from sin, make themselves, like Eli, partakers of their guilt. And even civil magistrates will have a great deal to answer for, if the sword they bear be not a terror to evil-doers. Verse 14. I have sworn Or, I do swear; the past tense being commonly put for the present in the Hebrew tongue. Unto the house of Eli Or, concerning it. Shall not be purged That is, the punishment threatened against Eli and his family shall not be prevented by all their sacrifices, but shall infallibly be executed. Verse 15. Opened the doors Although the tabernacle, while it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, it was enclosed within some solid building which had doors and posts, and other

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parts, belonging to it. Feared to show Eli the vision The matter of the vision or revelation, partly from the reverence he bore to his person, to whom he was loath to be a messenger of such sad tidings; partly lest, if he had been hasty to utter it, Eli should think him guilty of arrogancy or secret complacency in his calamity. Verse 17. God do so, &c. God inflict the same evils upon thee which I suspect he hath pronounced against me, and greater evils too. Verse 18. It is the Lord This severe sentence is from the sovereign Lord of the world, who hath an absolute right to dispose of me and all his creatures; who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences; whose chastisement I therefore accept. This was a pious and noble answer, and shows what a deep sense Eli had of the divine sovereignty over him, and the entire, implicit, and willing submission he owed to all Gods decrees, however hard they bore upon him. This ought to be our language; this ought to be the feeling of our hearts, under all the dispensations of the divine providence toward us, whether prosperous or adverse, whether pleasing or painful to flesh and blood. Under all, our will should be resigned, and all that is within us should say, It is the Lord; let him do what seemeth him good. Verse 19. The Lord was with him There were manifest tokens of Gods presence with him, and favour toward him. See <013102>Genesis 31:2. Or, he revealed his mind more and more to him: so that Israel knew God intended him for the prophetic office. Let none of his words fall to the ground That is, want their proper effect: God made good all his predictions. It is a metaphor taken from precious liquors, which, when they are spilt upon the ground, are altogether useless. Or rather, it is taken from arrows shot out of a bow; which, when directed by a good archer, fail not to arrive at their intended mark. Verses 20, 21. All Israel, from Dan, &c. That is, through the whole land, from the northern bound, Dan, to the southern, Beer-sheba: which was the whole length of the land. That Samuel was established, &c. That is, settled to be a constant prophet. The Lord appeared again, &c. Having begun to appear to him in Shiloh, he continued this great favour, and revealed himself, not by dreams and visions, but by speaking to him with an audible voice, as he had done at first. And indeed he seems to have been the first eminent prophet that was raised up, after Moses, to be a

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public instructer and governor of Gods people. Others there had been before him; but not with so high an authority and public approbation. And therefore St. Peter says, <440324>Acts 3:24, All the prophets from Samuel spake of these days; intimating, that he was the first eminent prophet whom the Lord raised up after Moses.

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CHAPTER 4.
A.M. 2863. B.C. 1141.
Israel smitten by the Philistines, 1, 2. They bring the ark into the camp, which affrights the Philistines, 3-9. Israel beaten and the ark taken, 10, 11. The news brought to Shiloh, and the death of Eli, 12-18. The travail and death of his daughter-in-law, 19-22.

NOTES ON CHAPTER 4.
Verse 1. The word of Samuel came to all Israel The revelation of Gods mind and will, which had been very rare among them in former days, (<090301>1 Samuel 3:1,) now became frequent and plentiful. For as Samuel himself was ready to instruct every one that came to him, so he instituted schools or colleges of prophets, (as we read in the following parts of this book,) which, in time, were settled in divers parts of the country, for the better preserving and spreading the knowledge of God among the people, <091005> 1 Samuel 10:5, and 19:18-20. Israel went out against the Philistines Some have thought they did this at the word of Samuel, and that he was commanded by God to direct them to go, in order that they might be humbled and punished for their sins, and so be prepared for deliverance. But we are not told that they went by Samuels direction, and it is more likely that they were induced to take this step by the death of the lords of the Philistines, and the great slaughter which Samson had made of them at his death, <071627>Judges 16:27, 30. Or, perhaps the Philistines, having recruited themselves from that loss, and wishing to be revenged of the Israelites, had made an inroad into their country, which they might the rather be induced to do at this time, in consequence of receiving intelligence that an eminent prophet had arisen in Israel, by whom they were likely to be united and assisted, and so to be rendered more formidable, unless they were crushed in the very beginning of their hopes and efforts. Verses 3, 4. Wherefore hath the Lord smitten us? This was strange blindness, that when there was so great a corruption in their worship and manners, they could not see sufficient reason why God should suffer them to fall by their enemies. Let us fetch the ark That great pledge of Gods presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins,

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for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory. That they might bring the ark This they should not have done without asking counsel of God. Verse 5. All Israel shouted From their great joy, and confidence of success. So formal Christians triumph in external privileges and performances; as if the ark in the camp would bring them to heaven, though the world and flesh reign in their hearts. Verse 7. God is come into the camp Thus these ignorant idolaters termed the mere symbol of Gods presence God, imagining, no doubt, that the Israelites worshipped it. They said, Wo unto us The name of the God of Israel was formidable even to those that worshipped other gods, and some apprehensions even the infidels had of the danger of contending with him. And, indeed, those are in a woful condition who have God against them. There hath not been such a thing heretofore Not in our times; for the fore-mentioned removals of the ark were before it came to Shiloh. And in all the battles which they or their neighbours had fought with the Israelites, they had never heard of such a thing as this. They thought, therefore, that it must produce some extraordinary effects. Verse 8. Who shall deliver us, &c. They had fought with men before; but now they thought they should have to fight with God, before whom none could stand. Here we see their unreasonableness and folly. They secretly confess the Lord to be greater than their gods, and yet presume to oppose him! That smote the Egyptians in the wilderness They seem to have had but a very imperfect and incorrect knowledge of the Israelitish affairs, and to have supposed that all those plagues which are recorded in their history had fallen on the Egyptians while the Israelites were in the wilderness, where they were when the last of these plagues befell them, and they were drowned in the Red sea. But it is not strange that these heathen should mistake some circumstances relating to the affairs of another people, with whom they had no friendly intercourse, but were in a state of almost continual hostility, especially as some hundreds of years had now elapsed since these events had taken place. Verse 9. Be strong, and quit yourselves like men When they were recovered out of the fright which had at first seized them, they considered that they had made the Israelites subject to them notwithstanding the

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power of their God, and had also overthrown them in a late battle. Probably the words of this verse were spoken by some of their commanders, or they spoke thus to encourage one another. Verse 10. They fled every man to his tent They were so routed that they did not flee to their camp as before, with an intent to renew the fight, but each man to his habitation, here called by the ancient name of tent. There fell Before, they lost but four thousand; now, in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent. Verse 11. The ark of God was taken Which God justly and wisely permitted, to punish the Israelites for their profanation of it; that, by taking away the pretences of their foolish confidence, he might more deeply humble them, and bring them to true repentance: and that the Philistines might by this means be more effectually convinced of Gods almighty power, and of their own impotency, and of that of their gods, and so a stop might be put to their triumphs and rage against the poor Israelites. Thus, as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it. The two sons of Eli, Hophni and Phinehas, were slain If Eli had done his duty, and put them from the priesthood, they might have lived, though in disgrace. But now God takes the work into his own hands, and chases them out of the world by the sword of the Philistines. Verse 12. With his clothes rent, and with earth upon his head According to the manner of those who bewailed any great calamity, <060706> Joshua 7:6; <180212>Job 2:12; <262730>Ezekiel 27:30. From which last place it appears it was a custom among other nations. Verse 13. His heart trembled for the ark of God Whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour, which he preferred before all his natural affections, not regarding his own children in comparison of the ark, though otherwise he was a most indulgent father. All the city cried out And well they might, for besides that this was a calamity to all Israel, it was a particular loss to Shiloh; for the ark never returned thither. Their candlestick was removed out of its place, and the city sunk and came to nothing.

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Verse 18. He fell from his seat backward Being so oppressed with grief and astonishment that he had no strength left to support him. Though he was much to be blamed for his too great indulgence and lenity toward his sons, yet it was highly commendable in him that he was not so much affected by their death, and the slaughter of the people, as with the loss of the ark of God. By the side of the gate At the entrance of the city, where his chair was set; the most convenient place for receiving speedy information of all occurrences. For he was an old man, and heavy Old, and therefore weak, and apt to fall; heavy, and therefore his fall more dangerous. So fell the high-priest and judge of Israel! So fell his heavy head, when he had lived within two of a hundred years! So fell the crown from his head, when he had judged Israel forty years: thus did his sun set under a cloud. Thus was the wickedness of those sons of his, whom he had indulged, his ruin. Thus does God sometimes set marks of his displeasure on good men, that others may hear and fear. Yet we must observe, it was the loss of the ark that was his death, and not the slaughter of his sons. He says, in effect, Let me fall with the ark! Who can live when the ordinances of God are removed? Farewell all in this world, even life itself, if the ark be gone! Verse 20. Fear not Indeed, the sorrows of her travail would have been forgotten, for joy that a child was born into the world. But what is that joy to one that feels herself dying? None but spiritual joy will stand us instead then. Death admits not the relish of any earthly joy: it is then all flat and tasteless. What is it to one that is lamenting the loss of the ark? What can give us pleasure, if we want Gods word and ordinances? Especially if we want the comfort of his gracious presence, and the light of his countenance? Verses 21, 22. I-chabod Where is the glory? The glory is departed That is, the glorious type and assurance of Gods presence, the ark, which is often called Gods glory, and which was the great safeguard and ornament of Israel, which they could glory in above all other nations. For the ark of God is taken This is repeated to show her piety, and that the public loss lay heavier upon her spirit than her personal and domestic calamity.

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CHAPTER 5.
A.M. 2863. B.C. 1141.
The Philistines carry the ark into the temple of Dagon, 1, 2. Dagon is overthrown, 3-5. The men of Ashdod and Gath plagued, 6-9. The Philistines determine to send it back, 10-12.

NOTES ON CHAPTER 5.
Verse 1. The Philistines took the ark of God Abarbinel gives several reasons why God suffered the ark of his presence to fall into the hands of these uncircumcised heathen: 1st, The Israelites were such great sinners that they were unworthy of this symbol of the divine presence among them: 2d, The idolatry of Micah remained to this day in the land, therefore God fulfilled his threatening, <032619>Leviticus 26:19-31: 3d, The sin of the priests highly provoked him to deliver up the ark, which was in their hands when they were killed: 4th, The Israelites greatly offended in carrying the ark into the battle without asking counsel of God: 5th, He resolved to demonstrate his power even among the enemies of Israel. And brought it from Eben-ezer Where the Israelites were encamped before the battle, chap. 4:1; to Ashdod One of their chief cities, in which, as also at Gaza and Garb, some of the Anakims, the giants, remained till the time of David. Verses 2, 3. They set it by Dagon By way of reproach, as a spoil and trophy set there to the honour of Dagon, to whom, doubtless, they ascribed this victory. Behold Dagon was fallen upon his face In a posture of the most humble adoration, which was prostration; as acknowledging the God of Israel to be above all gods. They (the priests of Dagon) took Dagon and set him in his place Supposing his fall to be casual. Verses 4, 5. Behold Dagon was fallen &c. Which showed that his former fall was not by chance, but by the power of God, before whom he could not stand. The head of Dagon, and both his hands, were cut off The head is the seat of wisdom; the hands the instruments of action; both are cut off, to show that he had neither wisdom nor strength to defend himself or his worshippers. Thus the priests, by concealing Dagons shame before, make it more evident and infamous. The stump Hebrew, only Dagon; that is, saith Rabbi Kimchi, that part of it from which it was called Dagon, namely, the fishy part; for dag, in Hebrew, signifies a fish. Upon it

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Upon the threshold; there the trunk abode in the place where it fell, but the head and hands were flung to distant places. Neither the priests tread on the threshold of Dagon Out of reverence to it, looking upon it as a holy thing, by the touch of Dagons head and hands. So foolishly did they pervert the meaning of God, that instead of being convinced that Dagon was no god, they even honoured the threshold which his broken limbs had fallen upon! Unto this day When this history was written, which, if written by Samuel toward the end of his life, was a sufficient ground for this expression. Verse 6. The hand of the Lord was heavy upon them of Ashdod Since they were so blind as not to see his hand in throwing down their god, he smote them with such sore plagues in their own bodies as made them sensible of his power, by destroying great numbers of them. With emerods The piles, a most painful and distressing disorder. Ashdod, and the coasts thereof Not only the people of the city, but of the villages belonging to it, were smitten with this plague. Verses 7, 8. The ark of the God of Israel shall not abide with us Now their eyes were opened to see that, though they had vanquished the Israelites, they could not stand before the God of Israel. Let the ark be carried to Gath They seem to have been possessed with a superstitious conceit that there was something in the place which was offensive to the God of Israel, and therefore removed the ark from Ashdod, to which and its coasts they supposed the plague, for some particular reasons, was confined. Or they thought it had come upon them by chance, or for putting the ark into Dagons temple, which they resolved they would not do. Verse 9. They had emerods in their secret (or hidden) parts That is, internally, in their hinder parts; which is the worst kind of emerods, as all physicians acknowledge, both because their pains are far more sharp than those of the other kind, and because the malady is more out of the reach of remedies. Verses 11, 12. There was a deadly destruction through all the city That is, in every city where the ark of God came, some were struck with the pestilence and died, and others lingered under intolerable pains, which made them cry out in an inexpressible manner. The cry of the city went up to heaven A hyperbolical speech; things that are exceeding great, beyond expression, being often said to reach to heaven, <050128>Deuteronomy 1:28.

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CHAPTER 6.
A.M. 2864. B.C. 1140.
The Philistines send the ark back, 1-12. The Israelites receive it, 13-18. The people of Beth-shemesh smitten for looking into the ark, who therefore desire those of Kirjath-jearim to fetch it, 19-21.

NOTES ON CHAPTER 6.
Verse 1. The ark was in the country of the Philistines seven months So long they kept it, as being loath to lose so great a prize, and willing to try all ways to keep it. Verse 2. What shall we do to the ark of the Lord? Hebrew, Jehovah. They never termed it the ark of Jehovah till this time: but now they seem to have been struck with some apprehension that Jehovah, the God of Israel, was above all gods. Tell us wherewith we shall send it, &c. They did not call the priests and diviners together, to be resolved whether they should send it home or not, (for upon that point they seem to have been resolved already, verse 11,) but in what manner it should be sent, and whether accompanied with any presents, to obtain the favour of him whose ark it was. Verse 3. Send it not empty They answer directly to the question, first in general; that it must not be sent back without some offering. In any wise return him a trespass-offering As an acknowledgment that they had offended the God of Israel by bringing his ark from its proper place; for which they begged his pardon by this offering. Then ye shall be healed, &c. Le Clerc renders this sentence, Then if ye shall be healed, it shall be known, or manifest unto you, why his hand is not removed from you. And it is evident this is the meaning of the words. For these diviners were not sure whence these plagues came; but they thought in this way they should either be healed or know that the ark was not the cause of their sickness. It shall be known You shall understand what is hitherto doubtful, whether he is the author of these calamities, and why they are continued so long upon you. Verse 4. Five golden emerods Figures in gold representing the disease. Five golden mice Images of the mice which had marred their land by

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destroying its fruits. According to the number of the lords of the Philistines Who were five, and were to be at the charge of offering one for each of them. These things they offered, not in contempt of God, for they sought to gain his favour hereby; but in testimony of their humiliation, that, by leaving this monument of their shame and misery, they might obtain pity from God. It may be observed here, that it appears to have been a custom among the ancient heathen, to consecrate unto their gods such monuments of their deliverances as represented the evils from which they were freed. So the Philistines did on this occasion. And, according to Tavernier, this is still practised among the Indians. When any pilgrim goes to a pagod for the cure of a disease, he brings the figure of the member affected; made either of gold, silver, or copper, according to his quality; which he offers to his god, and then falls a singing, as all others do after they have offered. See Travels, page 92. Verse 5. Of your mice that mar the land By this it appears that their county was infested by mice, which had eaten their corn in the field, and other fruits of the earth, though no mention is made of this before. And give glory to the God of Israel That is, acknowledge, by this present, that he is the inflicter of these plagues, and has power to remove them, begging his pardon and seeking for healing from him. And hereby give him the glory of his power in conquering you, who seemed to have conquered him; of his justice in punishing you; and of his goodness if he relieve you. For this is the signification of this phrase in a similar case, (<661609>Revelation 16:9,) where St. John complains that after many plagues men did not repent. To give glory unto God That is, to acknowledge his sovereign authority, power, justice, and other attributes. Verse 6. Wherefore then do ye harden your hearts They express themselves thus, either because some opposed the sending home the ark, though most had consented to it; or because they thought they would hardly send it away in the manner prescribed, by giving glory to God, and taking shame to themselves. Verse 7. Make a new cart, &c. It was in honour of the ark that they employed nothing about it that had ever served for any other use. And there was another reason for choosing such kine as are here mentioned; that it might be more manifest that they were led by the God of Israel, if they went directly into his country. For untamed heifers are apt to run back, or to wander, and keep no certain and constant paths, as oxen

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accustomed to the yoke do; and therefore were very unlikely to keep the direct road to the land of Israel. And the taking their calves from them would excite natural affection in them, and cause them rather to return home to their calves than to go into a strange country. Verse 8. In a coffer by the side thereof They had either heard, or by their present sufferings were made to fear, that it was dangerous to look into the ark; and therefore they did not open it to put their present within it. Verse 9. And see if it goeth up by his own coast Without any guide; to Beth-shemesh A city in the tribe of Judah, in the confines of both countries. Then he hath done this great evil Hath inflicted this sore calamity upon us. This they might well conclude, if such heifers should, contrary to their custom and natural instinct, go into a strange path, and regularly and constantly proceed in it, without being guided by any one. Verse 12. The kine took the straight way to Beth-shemesh Though they had no driver, nor visible director, and had such strong attractives to draw them back, and there were so many other ways in which they might have gone. Lowing as they went After their calves, which had been taken from them; and hereby evidencing at once both their natural and vehement inclination to their calves, and the supernatural power which overruled them to a contrary course. The lords went To prevent all imposture, and to get assurance of the truth of the event. All which circumstances tended to the greater illustration of Gods glory. Verse 14. The cart came into the field of Joshua, and stood there This was another marvellous thing, that the kine went no further, but stood, as soon as they were come into the territory of a city belonging to the priests, (for such Beth-shemesh was,) whose office it was to take care of the ark. Where there was a great stone Which seems to have been the boundary of the two countries. They offered the kine That is, the Beth-shemites, the priests, did this, and not the lords of the Philistines. The great stone probably served for an altar, and on it they offered a whole burnt-offering, in praise to God for his goodness. But was there not a double error in this act? 1st, In that they offered females for a burnt-offering, contrary to <030103> Leviticus 1:3. 2d, In that they did it in a forbidden place? See <051205> Deuteronomy 12:5, 6. To this it must be answered, that a case so singular is not to be brought to the test of the general rules. These regulations respected only ordinary offerings, and not such as an

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extraordinary occasion, like this, might require. Besides, the ark being here, and God having not yet appointed any place for its future residence, now Shiloh was destroyed, they thought in reason their sacrifice might be here acceptable to him. And they the rather chose to offer these cows to God, because they considered them as belonging to him, as having drawn his ark, and been particularly directed by him, and therefore to be his sacrifices. Verse 18. Both of fenced cities and country villages This is added, either to show, that under the name of the five cities were comprehended all the villages and territories belonging to them, in whose name, and at whose charge, these presents were made; or to express the difference between this and the former present, the emerods being only five, according to the five cities mentioned verse 17; the cities, perhaps, being chiefly afflicted with that disorder; and the mice being many more, according to the number of all the cities and villages, as here expressed. Abel This is mentioned as the utmost border of the Philistines territory, to which the plague of mice extended. And this place is here called Abel by anticipation, from the great mourning mentioned in the following verse. It is desirable to see the ark in its habitation, in all the circumstances of solemnity. But it is better to have it on a great stone, and in the fields of the wood, than to be without it. The intrinsic grandeur of divine ordinances ought not to be diminished in our eyes, by the meanness and poverty of the place where they are administered. Verse 19. Because they had looked into the ark Which God had forbidden, not only to the common people, but to the sons of Levi also, <040420> Numbers 4:20. But the people, having now an opportunity which they had not had before, were moved with a vehement curiosity to see the contents of the ark, forgetting the divine prohibition and their duty. Perhaps they were desirous to see whether the Philistines had taken out the tables of the covenant; or to have a view of such an ancient, sacred monument, written with Gods own hand. Even he smote of the people In and near Beth-shemesh, and coming from all parts on this occasion. Fifty thousand threescore and ten men This translation is made by an unaccountable transposition of the words; which, in the Hebrew, lie exactly thus. He smote of the people threescore and ten men, fifty thousand men; the most probable sense of which is this: He smote threescore and ten men, fifty out of a thousand men. That is, God was so merciful as not to slay all that were guilty, but only seventy of them, observing this proportion, that

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out of a thousand offenders he smote only fifty persons, or a twentieth part. And this interpretation is very easy, by only supplying the letter m mem before la eleph, a thousand, making the sense to be, out of a thousand. And there are many passages of Scripture where this particle is manifestly wanting to make out the true meaning. This translation was long ago proposed by Bochart, and approved by Dr. Waterland, who renders the passage, He smote of the people threescore and ten men out of fifty thousand: which, he says, is a juster rendering of the Hebrew, and is well defended by Le Clerc upon the place. Josephus, it must be observed, mentions only seventy Beth-shemites as smitten on this occasion; Antiq., book 6, cap. 2. And Dr. Kennicott appeals to three Hebrew MSS., in confirmation of this sense of the clause. A great slaughter It was a great slaughter, considering the smallness of this place, probably only a village. Verse 20. Who is able to stand? &c. That is, to minister before the ark, where the Lord is present. Since God is so severe to mark what is amiss in his servants, who is sufficient to serve him? They seem by this to have been made sensible of their rashness, and brought to acknowledge the holiness of God to be such that they were not worthy of his divine presence among them, and therefore they desired that the ark might be placed elsewhere. And to whom shall he go up from us? Who will dare to receive the ark with so much hazard to themselves? Thus when the word of God works with terror on mens consciences, instead of taking the blame to themselves, they frequently quarrel with the word, and endeavour to put it from them. Verse 21. Kirjath-jearim Whither they sent, either because the place was not far off from them, and so it might soon be removed: or, because it was a place of eminence and strength, and somewhat farther distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place than in Beth-shemesh, which was upon the border of their enemies land.

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CHAPTER 7.
A.M. 2864. B.C. 1140.
The ark remains at Kirjath-jearim twenty years, 1, 2. Samuel reforms Israel from idolatry, and judges Israel, 3-6. The Philistines come up against Israel, are overthrown, and restore the cities they had taken, 7-14. Samuel administers justice through all the land 15-17.

NOTES ON CHAPTER 7.
Verse 1. The men of Kirjath-jearim fetched up the ark That is, by the priests appointed to that work. Into the house of Abinadab As the care of the ark belonged to the Levites, doubtless Abinadab was of that tribe, otherwise, indeed, he could not have consecrated, that is, set apart, or solemnly appointed his son to keep, or to attend it, and see that no rudeness was offered to it; to keep the place, where it was, clean, and to guard it that none might touch it but such as God had allowed so to do. In the hill This place they chose, both because it was a strong place, where it would be most safe; and a high place, and therefore visible at some distance, which was convenient for them, who were at that time to direct their prayers and faces toward the ark. And for the same reason David afterward placed it on the hill of Sion. If it be inquired why they did not carry the ark to Shiloh, its ancient seat; the answer is, that the Philistines had destroyed that place; and the tabernacle, upon the death of Eli, was removed from thence unto Nob; where it remained till the death of Samuel. Verse 2. For it was twenty years It is not said that this space of twenty years was all the time of the arks abode there, for it continued there from Elis time till Davids reign, (<100602>2 Samuel 6:2,) which was forty-six years; but that it was so long there before the Israelites were sensible of their sin and misery. And all the house Or rather, as Dr. Lightfoot translates the words, Then all the house of Israel lamented after the Lord That is, followed after God with lamentations for his departure, and prayers for his return. Their idolatry had taken such deep root in them, that neither the loss of the ark, nor the slaughter of so many Israelites, wrought upon their hearts; but it was twenty years before they were brought to a proper sense of their sinfulness and guilt, and so humbled as to deplore their apostacy with genuine godly sorrow, and seek after the favour of God, and reconciliation with him.

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Verse 3. Samuel spake to all the house of Israel To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortations to repentance with his judicial administrations. If ye return unto the Lord If you do indeed what you profess, if you be resolved to go on in that which you seem to have begun; with all your heart Sincerely and in good earnest; put away the strange gods Out of your houses, where some of you keep them; and out of your hearts, where they still have an interest in many of you; and Ashtaroth Especially Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship. Prepare your hearts By purging them from all sin, and particularly from all inclinations to other gods. Verses 4, 5. Then the children of Israel did put away Baalim, &c. Samuels reproofs and instructions, and the representations he made of their sin and danger, touched their hearts, and induced them to break off their sins by repentance. Gather all Israel to Mizpeh, and I will pray for you He could have prayed for them himself alone in private, but he knew it would tend to perfect the repentance and reformation begun among them, and to establish them in Gods service, to engage them to unite with him in that duty; and it was well worth while for them to come from the most distant part of the country to join with Samuel in seeking Gods favour. Doubtless Samuel prayed both that they might, by the grace of God, be separated from their idols, and then, by the providence of God, delivered from the Philistines. Verse 6. They drew water and poured it out As an external sign, whereby they testified both their own filthiness and need of washing by the grace and Spirit of God, and the blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord That is, in the public assembly, where God is in a special manner present. Samuel judged That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilfil transgressions punished. Verse 7. The lords of the Philistines went up With an army, suspecting the effects of their general convention, and intending to nip them in the bud. They were afraid Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect

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Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them. Verse 8. Cease not to cry unto the Lord, &c. We are afraid to look God in the face, because of our great wickedness: do thou therefore intercede for us, as Moses did for his generation. They had reason to expect this, because he had promised to pray for them, had promised them deliverance from the Philistines, and they had been observant of him, in all that he had spoken to them from the Lord. Thus they who receive Christ as their lawgiver and judge, need not doubt of their interest in his intercession. O what a comfort it is to all believers, that he never ceaseth, is never silent, but always appears in the presence of God for us. Verse 9. Samuel took a sucking lamb For after a lamb was eight days old, it was fit to be sacrificed to God, <022230>Exodus 22:30; <031702>Leviticus 17:27. And offered it for a burnt-offering For though he was not a priest, nor this place appointed for sacrifice, yet as a prophet he had authority from God to build an altar anywhere and offer sacrifices. Thus other holy men, Gideon and Manoah, were warranted to offer extraordinary sacrifices, in places which God had not before appointed. And thus we read of an altar he built in another place, ver. 17, as Elijah did in following times. And Samuel cried unto the Lord He made intercession with the sacrifice. So Christ intercedes in virtue of his satisfaction. And in all our prayers we must have an eye to his great oblation, depending on him for audience and acceptance. And the Lord heard him Probably God answered Samuel as he did Manoah, by sending fire from heaven to consume the sacrifice, in testimony of his acceptance of it. Verse 11. The men of Israel pursued the Philistines, &c. This victory was the more wonderful, since it does not appear that the Israelites came provided with any weapons to Mizpeh, but probably smote the Philistines with their own weapons, which they threw away when they fled, affrighted by this uncommon tempest, or which were found among those that were slain by the lightning. Verse 12. Then Samuel took a stone A rude, unpolished stone, which was not prohibited by that law, <032601>Leviticus 26:1, there being no danger of worshipping such a stone, and this being set up only as a monument of the victory. Eben-ezer That is, the stone of help. And this victory was gained in the very same place where the Israelites received their former

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fatal loss. Helped us He hath begun to help us, though not completely to deliver us. By which wary expression, he excited both their thankfulness for the mercy received, and their holy fear and care to please and serve the Lord, that he might help and deliver them effectually. Verse 13. Came no more That is, with a great host, but only molested them with straggling parties, or garrisons. All the days of Samuel That is, while Samuel was their sole judge, or ruler; for in Sauls time they did come. Verse 14. There was peace An agreement for the cessation of all acts of hostility. Between Israel and the Amorites That is, the Canaanites, often called Amorites, because these were formerly the most valiant of all those nations, and the first enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might be more at leisure to oppose the Philistines, now their most potent enemies. Verse 15. Samuel judged Israel, &c. For though Saul was king in Samuels last days, yet Samuel did not cease to be a judge, being so made by Gods extraordinary call, which Saul could not destroy; and therefore Samuel did sometimes, upon great occasions, though not ordinarily, exercise the office of judge after the beginning of Sauls reign; and the years of the rule of Saul and Samuel are joined together, <441320>Acts 13:20, 21. Verse 16. Judged Israel in all those places He went to those several places, in compliance with the peoples desire, whose convenience he was willing to purchase with his own trouble, as an itinerant judge and preacher; and by his presence in several parts, he could the better observe and rectify all sorts of miscarriages and abuses. Verse 17. Built an altar That, by joining sacrifices with his prayers, he might the better obtain direction and assistance from God upon all emergencies. And this was done by prophetical inspiration, as appears by Gods acceptance of the sacrifices offered upon it. Indeed, Shiloh being now laid waste, and no other place yet appointed for them to bring their offerings to, the law which obliged them to one place was for the present suspended. Therefore, as the patriarchs did, he built an altar where he lived; and that not only for the use of his own family, but for the good of the country, who resorted to it.

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CHAPTER 8.
A.M. 2884. B.C. 1120.
Samuels decay, and the degeneracy of his sons, 1-3. The people petition him for a king, and he refers it to God, 4-6. God directs him what answer to give, 7-18. They insist upon their petition, 19, 20. Which he promises shall be granted, 21, 22.

NOTES ON CHAPTER 8.
Verse 1. Samuel was old And so unfit for his former travels and labours. He is not supposed to have been now above sixty years of age; but he had spent his strength and spirits in the fatigue of public business; and now if he thinks to shake himself as at other times, he finds he is mistaken; age has cut his hair. They that are in the prime of their years, ought to be busy in doing the work of life; for as they go into years, they will find themselves less disposed to it, and less capable of it. He made his sons judges Not supreme judges, for of such there was to be but one, and that of Gods choosing; and Samuel still kept that office in his own hands, (<090715>1 Samuel 7:15;) but his deputies, to go about and determine matters, with reservation, however, of a right of appeal to himself. He had doubtless instructed them in a singular manner, and fitted them for the highest employments; and he hoped that the example he had set them, and the authority he still had over them, would oblige them to diligence and faithfulness in their trust. Verse 2. They were judges in Beer-sheba In the southern borders of the land of Canaan, which were very remote from his house at Ramah; where, and in the neighbouring places, Samuel himself still executed the office of judge. Verse 3. Took bribes Opportunity and temptation discovered that corruption in them which, till now, was hid from their father, and, it may be, from themselves. It has often been the grief of holy men, that their children did not tread in their steps. So far from it, that the sons of eminently good men have been often eminently wicked. Verse 5. Make us a king Their desires exceed their reasons, which extended no farther than the removal of Samuels sons from their places, and the procuring some other just and prudent assistance to Samuels age.

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Nor was the grant of their desire a remedy for their disease, but rather an aggravation of it. For the sons of their king were likely to be as corrupt as Samuels sons; and, if they were, would not be so easily removed. Like other nations That is, as most of the nations about us have. But there was not the like reason; because God had separated them from all other nations, and cautioned them against the imitation of their examples, and had taken them under his own immediate care and government; which privilege other nations had not. Verse 6. The thing displeased Samuel Because God was hereby dishonoured, through that distrust of him, and that ambition, and itch after changes, which were the manifest causes of this desire; and because of that great misery which he foresaw the people would hereby bring upon themselves. Prayed For the pardon of their sin, and direction and help from God in this great affair. Verse 7. The Lord said, Hearken unto the people, &c. He grants their desire in anger, for their punishment. For these, it is plain, are the words of displeasure, being as much as to say, Let them have their will. Samuel took it very ill that they should be dissatisfied with his government: but God tells him that he himself had more reason to be angry. For, in truth, they had thrown off his authority who was their king, as Samuel tells them afterward, <091212>1 Samuel 12:12; and who had governed them by judges, whom he raised up and extraordinarily inspired when he saw occasion; as he had before conducted them by Moses and Joshua, who never ordained any thing of moment without a special command from God. They have not rejected thee Merely or chiefly. They have rejected me This injury and contumely reflects chiefly upon me and my government. Should not reign By my immediate government, which was the great honour, safety, and happiness of this people, if they had had hearts to prize it. Verses 8, 9. So do they also unto thee Thou farest no worse than myself. This he speaks for Samuels comfort and vindication. Yet protest solemnly unto them That, if it be possible, thou mayest yet prevent their sin and misery. Show them the manner of the king That is, of the kings which they desire, like those of other nations. Show them at large into what a state of servitude they are going to throw themselves by casting off the government of judges, set over them by myself, and subjecting themselves to the power of such kings as rule in other nations.

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Verse 11. He will take your sons Injuriously, and by violence. And appoint them for himself To attend him as the guards of his body, and in other offices. This shows that he speaks of the arbitrary power which the kings in those days used. And therefore Samuel doth not say absolutely, I will show you the manner (Hebrews tpcm, mispeth, judgment, or right) of a king, as if it were a right belonging to all kings, but, This will be the manner of the king that shall reign over you: or, such will be the consequence of your having kings. They will indeed be like those of the neighbouring nations, puffed up with their authority, haughty, arbitrary, and tyrannical: and you will find yourselves in a state of oppression and servitude. For his chariots, and to be his horsemen To look after his chariots and his horses. Some shall run before his chariots As his footmen. Verse 12. He will appoint him Hebrew, To or for himself; for his own fancy, or glory, and not only when the necessities of the kingdom require it. Captains over thousands, and captains over fifties Will dispose of them to military offices, higher or lower as he pleases, (<091452>1 Samuel 14:52,) to be perfectly subject to him, and placed or displaced as he thinks fit. And though this might seem to be no disadvantage, but an honour to the persons so advanced; yet even in them that honour was accompanied with great dangers, and pernicious snares of many kinds, for which those faint shadows of glory could not recompense them; and as to the public, their pomp and power proved very burdensome to the people, whose lands and fruits were taken from them, and bestowed upon these, for the support of their state. And will set them to ear his ground, &c. Will make them his husbandmen, to plough his ground and reap his corn, at his own pleasure, and on his own terms, when, perhaps, their labour is necessary about their own fields. To make his instruments of war, &c. Others he will make artificers: which was not very agreeable to that nation, who were inclined, from their first rise, rather to employ themselves in attending to the breeding of cattle, and in looking after their flocks and herds. Verse 13. He will take your daughters, &c. He will exercise as arbitrary a power over the women as over the men; whom he will make to serve in such employments as he shall think fit; either for nothing, or such wages as he shall please to give them. To have their daughters taken in this manner would be peculiarly grievous to the parents, and dangerous to themselves, because of the tenderness of their sex, and their liableness to many injuries.

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Verses 14, 15. He will take your fields By fraud or force, as Ahab did from Naboth. And give them to his servants He will not only take the fruits of your lands for his own use, but will take away your possessions to give to his servants. The tenth Besides the several tenths which God hath reserved for his service, he will when he pleaseth, impose another tenth upon you. And give to his officers Hebrew, to his eunuchs, which may imply a further injury, that he should, against the command of God, make some of his people eunuchs; and take those into his court and favour whom God would have cast out of the congregation. Verses 16-18. He will take your men-servants By constraint, and without sufficient recompense. Your goodliest young men The most beautiful and proper person she can find; and your asses, and put them to his work Either at the plough, or for carriage, or any other employment wherein he shall think they will be useful. And ye shall be his servants So subject to him, that if he please ye shall be no better than slaves, deprived of that liberty which you now enjoy. And ye shall cry out in that day Ye shall bitterly mourn for the sad effects of this inordinate desire of a king. This shows that in the foregoing verses Samuel describes the uncontrollable power which the eastern princes exercised over their subjects, who were obliged patiently to bear whatever their kings imposed upon them, without any power to help themselves. The Lord will not hear you in that day Because you will not hear nor obey his counsel in this day; but he will leave you under this heavy yoke. Verses 19, 20. Nevertheless the people refused to obey This description of kingly government, as then exercised in the East, did not deter them from persisting in their desires. But they still peremptorily demanded a king, although Samuel told them that this demand was, in effect, throwing off the government of God. That we also may be like all other nations Strange blindness and stupidity, that they could not see it was their singular felicity that they were not like other nations! Numbers 23. 9; <053328> Deuteronomy 33:28; as in other glorious privileges, so especially in this, that they had God for their king and governor, who never failed in time of need to raise up men of wonderful worth to be their deliverers. But they wanted a king to go out before them, and to fight their battles Could they desire a battle better fought for them than the last was, by Samuels prayers and Gods thunders? Were they fond to try the chance of war at the same uncertainty that others did? And what was the issue? Their first king was slain in battle; and so was Josiah, one of the last and best.

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Verse 21. He rehearsed them in the ears of the Lord He repeated them privately between God and himself, for his own vindication and comfort, and as a foundation for his prayers to God for direction and assistance. Verse 22. Go ye every man unto his city Betake yourselves to your several homes and employments, till you hear more from me in this matter. Thus he bade them leave the business unto him, intimating, that he doubted not but God would set a king over them.

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CHAPTER 9.
A.M. 2909. B.C. 1095.
A short account of Saul, 1, 2. Seeking his fathers asses, he is advised to consult Samuel, 3-10. He is directed to him, 11-14. Samuel, being informed of God concerning him, treats him with respect, and prepares him for the news that he must be king, 15-27.

NOTES ON CHAPTER 9.
Verses 1, 2. A mighty man of power This seems not to be meant of his wealth or interest in his country, for Saul himself says he was of a mean family, verse 21; but of his great strength, courage, and fortitude. A choice young man and goodly Comely and personable. Higher than any of the people A tall stature was much valued in a king in ancient times, and in the eastern countries. Verse 3. The asses of Kish were lost Asses were there of great price, because of the scarcity of horses, and therefore were not thought unworthy to be sought by Saul, especially in these ancient times, when simplicity, humility, and industry were in fashion among persons of quality. Verse 6. A man of God and an honourable man One of great reputation for his skill and faithfulness. Acquaintance with God and serviceableness to the kingdom of God make men truly honourable. He can show us our way The course we should take to find the asses. He saith peradventure, because he doubted whether so great a prophet would seek, or God would grant him, a revelation concerning such mean matters; although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of their seeking to heathenish divination. Verses 7, 8. Behold, if we go, what shall we bring the man It was a part of the honour they did great men, in those countries, to make them a present when they had occasion to address themselves to them. Particularly their prophets were thus honoured; being men of God, before whom they judged they ought not to appear empty, but to bring them presents, either as a testimony of respect, or as a grateful acknowledgment, or for the support of the prophets themselves, or of the sons of the prophets, or of other persons in want known to them. Thus, also, it was usual to show their respect to their king, <091027>1 Samuel 10:27. The fourth part of a shekel

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of silver A small present, but as acceptable as the widows mite, being all they had left on their journey. Verse 9. Come, let us go to the seer So termed, because he discerned and could discover things secret and unknown to others. And these are the words, either of some later sacred writer, who, after Samuels death, inserted this verse, or of Samuel, who, being probably fifty or sixty years old at the time of writing this book, and speaking of the state of things in his first days, might well call it before time. Verses 12, 13. He came to-day to the city He had been travelling abroad, and was now returned to his own house in Ramah. High place Upon the hill mentioned verse 11, and near the altar which Samuel built for this use. Ye shall straightway find him At home and at leisure. Before he go up to eat The relics of the sacrifices. Because he doth bless the sacrifice This was a peace-offering or a thank-offering, and the blessing of it, no doubt, consisted both of thanksgiving to God for mercies received, and of prayer to him that this sacrifice might be accepted. But perhaps it was not what was offered upon the altar, but what the people ate afterward, that he blessed. We may observe here, that by blessing of victuals in Scripture, is meant, chiefly, the giving thanks to God for the food before it be eaten. Instances of which we have in abundance in the New Testament, our Lord and his apostles being continually said to give thanks before any thing was eaten. And here it is said, He doth bless the sacrifice, and afterward they eat that be bidden It is probable, however, that Samuel both prayed for Gods blessing on what they ate, and gave thanks that they had it to eat. We see here how ancient the custom has been of praying to God, and giving thanks at our meals, and how blameable they are that neglect it. Verses 14, 15. Behold, Samuel came out against them Met them directly in his way to the sacrifice. For so God, in his providence, had disposed things, as it follows in the next words. The Lord had told Samuel in his ear That is, secretly, perhaps by a small, still voice. In the Hebrew it is, He revealed, or uncovered the ear of Samuel. Verse 16. To-morrow I will send thee a man, &c. This shows still that all was done by Gods direction. Out of the hand of the Philistines Though driven out of the country by Samuel, they were now ready, as appears by the following history, to invade it again; and being the constant and nearest enemies of the Israelites, they were most dreaded by them. And

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from these did Saul in some measure save them, and would have saved them much more, if his and the peoples sins had not hindered. For I have looked upon my people, because their cry is come unto me Though he would not hear their cry to relieve them from the oppressions of their kings, (<090818>1 Samuel 8:18,) yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their cruel neighbours. Verse 17. The Lord said unto him Most probably, by a divine, silent suggestion, or secret notification to his mind, without any voice, verse 15. This same shall reign over my people The phraseology in the original is peculiar, the word rendered reign, implying coercion and restraint; ym[b rx[y, jangzor begnammi, He shall rule my people sternly and rigidly, with an absolute, uncontrollable power. So the eastern monarchs ruled. Verse 20. As for thine asses that were lost, &c. This must have satisfied Saul that he was a prophet, as he hereby showed that he knew for what Saul came to him, though he had not told him. And on whom is all the desire of Israel? That is, all Israel desire a king, and there is no one more fit for such an office than thyself. On all thy fathers house That honour is designed for thee, and after thy death for thy family and posterity, if by thy sin thou dost not cut off the entail. Verse 21. Of the smallest of the tribes of Israel Such indeed the tribe of Benjamin was, having been all cut off except six hundred, (Judges 20.,) which blow they never recovered, and therefore they were scarce reckoned as an entire tribe, but as a remnant of a tribe; and being ingrafted into Judah, in the division between the ten tribes and the two, they in some sort lost their name, and together with Judah were accounted but one tribe. Verse 22. In the chiefest place Thereby to raise their expectation, and to prepare them for giving that honour to Saul which his approaching dignity required. Verses 23, 24. Bring the portion The master of the house was wont to distribute to every one his portion. And Samuel had commanded the cook, before they sat down, not to set one dish upon the table, but to keep it till he called for it. And set it before Saul As the principal place was given him at the feast, so the principal dish also was set before him, to express still the great regard he had to his person. Behold that which is left Or rather, reserved. For unto this time it hath been kept, since I said, &c.

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That is, when I first signified that I had invited the people to join with me in my sacrifice, and afterward to partake with me of the feast, I then ordered the cook to reserve this part for thy use. Verse 25. Samuel communed with Saul Concerning the kingdom designed for him by God, and his administration of the government; upon the top of the house For coolness in the evening, and privacy. The Vulgate adds here, Saul prepared him a bed on the top of the house, and slept, an addition which Houbigant approves, accounting very plausibly for the deficiency of the Hebrew. The Seventy also understood the passage in a similar way, translating it, And they spread a bed for Saul on the top of the house, and he slept. Verse 27. Samuel said, Bid the servant pass on before us That thou and I may speak privately of the matter of the kingdom. Which Samuel hitherto endeavoured to conceal, lest he should be thought now to impose a king upon them, as before he denied one to them: and that it might appear by the lot mentioned in the next chapter, that the kingdom was given to Saul by Gods destination, and not by Samuels contrivance. That I may show thee the word of God That is, a message delivered to me from God, which now I shall impart to thee.

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CHAPTER 10.
A.M. 2909. B.C. 1095.
The anointing of Saul, 1. Samuel gives him signs and instruction, 2-8. The signs accomplished, 9-13. His return to his fathers house, 14-16. He is elected, solemnly inaugurated, and returns to his own city, 17-27.

NOTES ON CHAPTER 10.

Verse 1. And poured it upon his head We do not read of any order of God, given for the anointing of kings. But it was the usual rite in the designation, as of prophets and priests, so also of kings, as appears from the parable of Jotham, recorded <070908>Judges 9:8, and delivered two hundred years before this time. By using this ceremony Samuel signified the pouring forth of the gifts and graces of Gods Spirit upon Saul, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High-Priest of our profession, who was anointed with the oil of the Spirit without measure, above all the priests and princes of the Jewish Church. Kissed As a testimony of his sincere friendship and affection to him. His inheritance That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as Gods; and that he was not to rule them according to his own will, but according to the will of God. This sudden and unexpected elevation of Saul to the royal dignity was a thing not easy to be believed, and therefore Samuel gives him three or four signs in the following verses to assure him that God called him to this high office, and to confirm his faith in the divine appointment. Verse 2. By Rachels sepulchre In the way to Beth-lehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and, now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust. Verse 3. Thou shalt come to the plain Not that at the foot of mount Tabor, which was far from these parts; but another, belonging to some other place. Beth-el Properly so called, which was in Ephraim, where

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there was a noted high place, famous for Jacobs vision there, (<012819>Genesis 28:19,) and where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another. Verse 4. They will salute thee, &c. This may be considered as a third sign, or an appendix to the second. And it is the more remarkable, because this present, which they made him, was a figure of that honour which the people did him when he was declared their king. Verse 5. Thou shalt come to the hill of God So called, either because they were wont to sacrifice here; or, because here was a school of the prophets, who were called men of God. A company of prophets By prophets here, he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come, but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in Gods work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Coming down from the high place Probably from a sacrifice which they had offered in the high place: and now they praised God for his benefits in the following manner: With a psaltery Such instruments being then used by the prophets and other persons, to compose their minds, and render them fit to receive divine communications, as well as to raise their affections to God, and to the contemplation of things spiritual and heavenly. They shall prophesy Either sing Gods praises, as the word sometimes signifies, (<021521>Exodus 15:21; <132503>1 Chronicles 25:3,) or speak of the things of God by a peculiar repulse of his Spirit. Verse 6. The Spirit of the Lord will come upon thee Hebrew, hjlx, tsalcha, irruet in te, (Buxtorf,) shall rush upon thee. This was the highest assurance of all the rest, that Samuel anointed him by Gods authority. Thou shalt prophesy with them Shalt break forth into the praises of God, and utter divers truths and even predictions by the inspiration of his Spirit. Shalt be turned into another man That is, thou shalt be suddenly endowed with another spirit, filled with skill in divine things, with courage,

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and wisdom, and magnanimity, and other qualifications befitting thy dignity. Verse 7. Do as occasion shall serve thee Hebrew, Do what thy hand findeth to do; that is, as thou shalt have a call and opportunity. As if he had said, I cannot give thee particular directions about every thing that is to be done by thee: but Gods Spirit shall guide thee to do that which the present occasion requires. He does not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office. Verse 8. Seven days shalt thou tarry till I come This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shows that Saul and Samuel, and the people, first met at Mizpeh, verse 17, &c., where Saul was chosen of God, and accepted by the people as king; and afterward went to Gilgal once before the time here spoken of, <091114>1 Samuel 11:14, 15,) and partly by comparing this place with <091308>1 Samuel 13:8, &c., where we find Saul charged with the violation of this command, two years after the giving of it. It seems this was given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, (Joshua 4.,) and for other eminent instances of Gods favour to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for the tribes within and without Jordan to assemble in, and consult, and unite their forces together upon such occasions. Verses 9, 10. God gave him another heart He immediately fulfilled the last and chief of these signs: for Saul was no sooner gone from Samuel than he felt another spirit coming into him, a spirit of holiness, wisdom, and fortitude, to qualify him for the government of Gods people; which afterward God took from him because of his sins, <091614>1 Samuel 16:14. See <195112> Psalm 51:12. He prophesied among them The accomplishment of the two former signs is supposed, and this only is expressed, because this

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was more eminent than the former; the others were only transient acts, which passed in private, between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses. Verse 11. Is Saul also among the prophets? A man never instructed, nor exercised in, nor inclined to these matters. It begat wonder in all those who knew his education, that he should, on a sudden, be inspired as those were, who were bred up in the school of the prophets. For, though it was in the power of God alone to bestow the gift of prophecy upon men, yet it would seem that commonly he endowed none with it, but such as were trained up in those studies which might dispose them for it. Verse 12. And one answered and said, But who is their father? This wonder was presently satisfied by a prudent person among them asking, Who is the father of all those prophets among whom Saul was now one? Who is it that instructs and inspires them but God? They have not this gift from their parents, nor from their education, but by inspiration from God, who, when he pleases, can bestow it on Saul or any other man, and thereby make him a prophet without the help of any other master; as he did Amos, who was no prophet, nor prophets son, but a herdsman, and a gatherer of sycamore fruit. And therefore wonder not at this matter, but give God the glory. Hence it became a proverb Used when any strange or unexpected thing happened. Verse 13. When he had made an end of prophesying Herein he differed from the prophets who met him, in that he prophesied but for a short time, this not being his office. And when he had done he went up to the high place from which they came down, they probably returning with him, to praise God for these wonderful favours, and to beg counsel and help from him in this high business. Verse 16. He told him not In obedience to Samuel, who enjoined him to keep it secret, and from an humble modesty. Verse 19. Your God, who himself saved you, &c. By raising up judges whenever you cried to him for help, who never failed to conquer your enemies. Ye have said unto him, Nay, &c. When he desired you to continue under his government you refused, and would not be denied in what you asked. Now, therefore, &c. He puts them upon choosing their

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king by lot, that all might know God had chosen Saul, (for the disposal of the lot is of the Lord,) and to prevent all dispute and exception. Verse 20. Benjamin was taken Which tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger, and therefore conferred upon an obscure tribe. Verse 21. When they sought him, he could not be found Having withdrawn himself, either out of feebleness of spirit, as some think, or rather out of modesty, he declined so high an authority unless imposed upon him. Or perhaps he was discouraged, and even affrighted, when he heard Samuel still representing God as offended with them for asking a king; which he might think was to reject his government. Verse 22. They inquired of the Lord Either by Urim and Thummim, which was the usual way of inquiry; or by Samuel, who by his prayer procured an answer. He hath hid himself among the stuff Among the carriages or baggage of the people there assembled. This he probably did from a sense of his own unworthiness. Verse 25. Samuel said, See ye him whom the Lord hath chosen? Though the people were resolutely bent on having a king, yet they were sensible only God could make one. And therefore they came in the beginning of this business, to ask one of his prophet. But Samuel could not constitute one without divine direction and appointment, as appears by the first verse of this chapter, where he says to Saul, The Lord hath anointed thee; and the lot whereby he was publicly chosen was cast before the Lord, verses 19, 23. Accordingly he here tells them, The Lord hath chosen him. Thus afterward the Lord commanded David to be anointed, <091901>1 Samuel 19:1, 3; and of all his sons, Solomon was particularly appointed by God to succeed him, <132905>1 Chronicles 29:5. There is none like him among all the people As to his aspect and the height of his bodily stature, which was in itself desirable in a king, and some kind of indication of great endowments of mind. God save the king Hebrew, Let the king live; that is, long and prosperously. The same form was used in after ages when they made kings, <110134>1 Kings 1:34, 39; <121112>2 Kings 11:12; <142311>2 Chronicles 23:11. Hereby they accepted him for their king, and, in effect, promised subjection to him. None will be losers in the end by their humility and

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modesty. Honour, like the shadows, follows them that flee from it, but flees from them that pursue it. Verse 25. The manner of the kingdom The laws and rules by which the kingly government was to be managed; agreeably to those mentioned <051716> Deuteronomy 17:16, &c. Before the Lord Before the ark, where it was kept safe from depravation. Verse 26. Saul went home to Gibeah Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately till he had an occasion to show himself in a more illustrious manner. There went with him a band of men A company, probably, of stout, valiant men, of great resolution, who went as his guard, to afford him safe and honourable conduct to his house, although, as it appears, not to abide with him there, which would not have suited his present circumstances. Whose hearts God had touched Who were moved by a divine influence to do their duty in this instance. Thus the Holy Scriptures teach us to acknowledge God to be the author of all the good that is in us, or done by us. Verse 27. But the children of Belial said, &c. Some wicked men, who hated all government, and being, it is probable, men of some rank and quality, were proud, and despised a person of such a mean family. How shall this man save us? They would not vouchsafe so much as to call him by his name, but insolently contemned him, as a person of no note, who had no power to deliver them. They brought him no presents As subjects in those times, and in the eastern countries, used to do to their kings when they first tendered their service to them. But he held his peace Which was an evidence both of his great humility, and of the mercifulness of his disposition. At the same time, to dissemble his knowledge of the scorn they put upon him was an act of great prudence; for if he had taken notice of it, he must have punished it, and it would not have been safe to have begun his reign with an act of severity. Thus Christ held his peace in the day of his patience, but there is a day of recompense coming.

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CHAPTER 11.
A.M. 2909. B.C. 1095.
The distress of Jabesh-gilead, 1-3. Sauls readiness to relieve them, and success, 4-11. His tenderness to them that had opposed him, 12-13. He is confirmed in his kingdom, 14, 15.

NOTES ON CHAPTER 11.

Verse 1. Then That is, about that time; for that this happened before, and was the occasion of their desire of a king, may seem from <091212>1 Samuel 12:12; although it is possible that Nahashs preparation might cause that desire, and that he did not actually come till their king was chosen. Will serve The occasion of this offer was, that they saw no likelihood of relief from their brethren in Canaan. Verse 2. And lay it for a reproach upon all Israel That is, disgrace the whole Hebrew nation, by serving some of their people in this opprobrious manner; for it must necessarily have reflected great dishonour upon the whole state, that they should suffer any of their people to be served so. He probably meant also to disable them for war, in which the right eye was of most use, their shields, which they carried in their left hands, in a great measure covering their left eyes. He proposes, however, to leave them one eye, that they might be fit to serve in any mean and base office. Verse 3. Give us seven days respite It may seem strange, either that they should propose to submit so soon to such base conditions, if they did not receive help, or that Nahash should grant them so much respite when he saw them so abject and inclined to yield to him. But the reason of both is evident; for the elders of Jabesh thought Saul was not able to help them, having not yet taken upon him the government, but living privately, verse 5; and Nahash, it is probable, was loath to drive them to desperation by denying them this short space wherein to expect relief, which he thought they could not possibly obtain in the time, even if Saul should endeavour to levy an army and come to their aid, for that, he would naturally suppose, could not be done in so few days. Verses 4, 5. To Gibeah of Saul So called, because it was the place where Saul was born and brought up, and where he had hitherto dwelt.

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Behold Saul came after the herd For, being only anointed king, and not publicly inaugurated, nor having yet had opportunity of doing any thing worthy of his place, he thought fit to forbear all royal state, and to retire to his former private life, which, howsoever despised in these latter ages, was anciently in great esteem. Saul said, What aileth the people that they weep? Let me know, that if it be a grievance that can be redressed, I may endeavour to help them. Good magistrates, says Henry, are in pain if their subjects be in tears. Verse 7. Sent them throughout all the coasts Wisely considering that the sight of mens eyes does much more affect their hearts than what they only hear with their ears. After Saul and after Samuel He joins Samuel with himself, both because he was present with him, and that hereby he might gain the more authority. The fear of the Lord fell on the people A fear was sent upon them by God, so that they did not dare to deny their help. The fear of God will make men good subjects, good soldiers and good friends to their country. They that fear God will make conscience of their duty to all men, particularly to their rulers. They will honour the king, and all that are in authority under him. They came out with one consent God, who put courage into Saul, and now induced him to assert his royal authority over the people, influenced them with a fear of offending him, so that they readily came and joined him at his call. Verse 8. The men of Judah thirty thousand They were numbered apart to their honour, to show how readily they, to whom the kingdom was promised, (<014910>Genesis 49:10,) submitted to their king, though of another tribe, and how willing they were to hazard themselves for their brethren, although they might have excused themselves from the necessity of defending their own country from their dangerous neighbours the Philistines. Verse 10. Tomorrow we will come out unto you They spoke this by way of stratagem, to make the Ammonites easy and secure. Verses 12, 13. The people said unto Samuel Who, it appears from hence, accompanied Saul in this expedition, to encourage him with hopes of good success. Saul said, There shall not a man be put to death this day Saul had prudently dissembled his knowledge of their despising him before the kingdom was confirmed to him. But the moderation which he now manifested, after he had been so wonderfully victorious, argued still greater nobleness of mind, and benevolence, and mildness of disposition.

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For nothing is more glorious than to be humble and meek in the height of power. Verse 14. Then said Samuel While the people were together by Jabeshgilead. Come, and let us renew the kingdom That is, confirm our former choice, and more solemnly and unanimously inaugurate Saul for our king. Herein Samuels great prudence and fidelity to Saul appeared. He suspended the confirmation of Saul at first, while the generality of the people were disaffected, and now, when he had given such eminent proof of his princely virtues, and when the peoples hearts were eagerly set upon him, he takes this as the fittest season for that work. Verse 15. There they made Saul king Owned and accepted him for their king. Saul had been anointed in Ramah, and chosen by lot in Mizpeh; but still some disdained to acknowledge him for their king, which made him content himself for a time with a private life. But now, after this signal token of Gods presence with him, in the late victory, he was, by common consent, received by all the people for their king. Before the Lord Not before the ark, the symbol of Gods presence, as the expression sometimes means; for the ark was now at Kirjath-jearim, and not at Gilgal; but in a solemn manner, as in Gods presence, appealing to him as a witness of their sincerity in this transaction, and with solemn sacrifices and prayers for his blessing upon it.

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CHAPTER 12.
A.M. 2909. B.C. 1095.
Samuel clears himself from all imputation of abusing the power which he now resigns to Saul, 1-5. He reminds them of the great things God had done, 6-13. He sets before them the blessing and the curse, 14, 15. He calls upon God for thunder, 16-19. He encourages and exhorts them, 20-25.

NOTES ON CHAPTER 12.

Verse 1. Samuel said unto all Israel While they were assembled together in Gilgal. And this is another instance of Samuels great wisdom and integrity. He would not reprove the people for their sin, in desiring a king, while Saul was unsettled in his kingdom; lest, through their accustomed levity, they should as hastily cast off their king, as they had passionately desired him; and therefore he chooseth this season for it, because Sauls kingdom was now confirmed by an eminent victory, and because the people rejoiced greatly, applauded themselves for their desires of a king, and interpreted the success which God had given them as a divine approbation of those desires. Samuel, therefore, thinks fit to temper their joys, and to excite them to that repentance which he saw wanting in them, and which he knew to be necessary to prevent the curse of God upon their new king and the whole kingdom. Verse 2. The king walketh before you Ruleth over you. To him I have fully resigned my power, and own myself one of his subjects. I am old And therefore unable to bear the burden of government. My sons are with you Or, among you, in the same state, private persons, as you are; if they have injured any of you, the law is now open against them; any of you may accuse them, your king can punish them, I do not intercede for them. Walked before you That is, been your guide and governor; partly, as a prophet; and partly, as a judge. Verse 3. Behold, here I am I here present myself before the Lord, and before your king, ready to give an account of all my administrations. And this protestation Samuel makes of his integrity, not out of ostentation, but for his own just vindication, that the people might not hereafter, for the defence of their own irregularities, reproach his government; and that, being publicly acquitted from all faults in his government, he might more

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freely reprove the sins of the people, and particularly that sin of theirs in desiring a king, when they had so little reason for it. Verse 5. The Lord is witness There cannot be a stronger or more amiable picture of integrity than we have in this speech of Samuel. Who can read it without feeling his heart touched with admiration of his character? Happy Samuel, who could thus call a whole kingdom to bear witness to his uprightness! Strange, infatuated people, that could wish to change such a governor for a king possessed of absolute power! Verse 7. Now, therefore, stand still Having obtained an honourable testimony from them as to his own conduct, he would not dismiss them till he had represented to them the great benefits which they had received from God, and their ingratitude to him. Of all the righteous acts of the Lord Hebrews the righteousnesses; that is, mercies or benefits, the chief subject of the following discourse; some of their calamities being but briefly named, and that for the illustration of Gods mercy in their deliverances. Verse 8. Made them dwell in this place In this land: in which Moses and Aaron are said to settle them; because they brought them into, and seated them in part of it, that without Jordan; because they were, under God, the principal authors of their entering into the land of Canaan; inasmuch as they brought them out of Egypt, conducted them through the wilderness, and there, by their prayers to God, and counsels to them, preserved them from ruin, and gave command from God for the distribution of the land among them, and encouraged them to enter into it. And, lastly, Moses substituted Joshua in his stead, and commanded him to seat them there, which he did. Verse 9. They forgat the Lord That is, they revolted from him, and carried themselves as if they had wholly forgotten his innumerable favours. This he says to answer an objection, that the reason why they desired a king was, because in the time of the judges they were at great uncertainties, and often exercised with sharp afflictions: to which he answereth by concession that they were so; but adds, that they themselves were the cause of it, by their forgetting God: so that it was not the fault of that kind of government, but their transgressing the rules of it. Fought With success, and subdued them. Verse 11. And Bedan We have no mention of Bedan in the book of Judges or elsewhere before, and therefore many commentators think this is

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another name for Barak. Others, however, think Samson to be the person here meant, being here called Ben-Dan, the son of Dan, or Be-Dan, that is, in or of Dan, because he was of that tribe, and to signify that they had no reason to distrust God, who could raise so eminent a saviour out of so obscure a tribe. And ye dwelled safe So that it was not necessity, but mere wantonness, that made you desire a change. Verse 12. When ye saw that Nahash came against you, &c. From this it appears that Nahash had levied war against them some time before he came against Jabesh-gilead, as mentioned in the foregoing chapter; and that they took occasion from thence to demand a king, as being fearful and impatient of staying till God should raise them up a deliverer, or command Samuel, who was their judge, to go out to fight against him. When the Lord your God was your king That is, when God was your immediate king and governor, who was both able and willing to deliver you, if you had cried to him, whereof you and your ancestors have had plentiful experience; so that you did not at all need any other king; and your desire of another was a manifest reproach against God. Verse 13. Behold the king whom ye have chosen Though God chose him by lot, yet the people are said to choose him; either generally, because they chose that form of government; or particularly, because they approved of Gods choice, and confirmed it. The Lord hath set a king ever you He hath yielded to your inordinate desire. Verse 14. Then, &c. Hebrew, then shall ye be (that is, walk, or go) after the Lord; that is, God shall still go before you, as he hath hitherto done, as your leader or governor, to direct, protect, and deliver you; and he will not forsake you, as you have given him just cause to do. Sometimes this phrase of going after the Lord, signifies a mans obedience to God; but here it is otherwise to be understood, and denotes not a duty to be performed, but a privilege to be received upon the performance of their duty; because it is opposed to a threatening denounced in case of disobedience, in the next verse. Verse 15. As it was against your fathers Who lived under the judges; and you shall have no advantage by the change of government, nor shall your kings be able to protect you against Gods displeasure. We mistake, if we think we can evade Gods justice by shaking off his dominion. If we will not let God rule us, yet he will judge us.

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Verse 17. Is it not wheat-harvest to-day? At which time it was a rare thing in those parts to have thunder or rain; the weather being more constant in its seasons than it is with us, and the rain being wont to fall periodically, only in the autumn and the spring, called the former and latter rain. He shall send thunder and rain That you may understand that God is displeased with you, and see how foolishly and wickedly you have acted, in rejecting the government of that God at whose command are all things, both in heaven and in earth. Verse 18. The Lord sent thunder and rain Such was the power and favour with God that this man of God possessed! By this thunder and rain, God showed them their folly in desiring a king to save them, rather than God or Samuel, expecting more from an arm of flesh than from the arm of God, or from the power of prayer. Could their king thunder with a voice like God? Could their prince command such forces as the prophet could by his prayers? Likewise he intimates, that how serene soever their condition was now, (like the weather in wheat-harvest,) yet if God pleased he could soon change the face of the heavens, and persecute them with his storms. Verses 19-21. The Lord thy God Whom thou hast so great an interest in, while we are ashamed and afraid to call him our God. Fear not With a desponding fear, as if there are no hope left for you. But turn not ye aside After idols, as they had often done before, and, notwithstanding this warning, did afterward. Vain things So idols are called <053221> Deuteronomy 32:21, <240205>Jeremiah 2:5; and so they are, being mere nothings, having no power in them, no influence upon us, nor being of any use or benefit to us. Verse 22. His names sake That is, for his own honour, which would suffer much among men, if he should not preserve and deliver his people in imminent dangers. And this reason God allegeth, to take them off from all conceit of their own merit; and to assure them, that if they did truly repent of all their sins, and serve God with all their hearts, yet even in that case their salvation would not be due to their merits, but the effect of Gods free mercy. To make you his people Out of his own free grace, without any desert of yours, and therefore he will not forsake you, except you thrust him away. Verse 24. Only fear the Lord, and serve him with truth, &c. Otherwise neither my prayers nor counsels will stand you in any stead. Thus we see that amidst all the changes of the Hebrew state, their prophets steadily

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inculcated one and the same great principle, namely, that of fearing and serving the one true and living God, in spirit and in truth. Whether Moses or Joshua, the elders, or judges, or kings, were their governors, this great point was kept in view, and pursued still. And this indeed was the end of the Divine Providence in selecting this people: to preserve and spread among mankind the knowledge and worship of the true God, and obedience to his will, was the great point in view, in the divine counsels, in all that was done to and for the Israelites. And this great purpose, notwithstanding all their revolts and rebellions, was still carried on, at least in a measure, and accomplished.

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CHAPTER 13.
A.M. 2909. B.C. 1095.
Saul and Jonathans life-guard, 1, 2. Jonathan smites a garrison, and the people are called together, 3, 4. The Philistines come up, and the Israelites are terrified, 5-7. Sauls sacrifices, 8-10. Is reproved by Samuel, 11-14. The people diminished, plundered, and disarmed, 15-23.

NOTES ON CHAPTER 13.

Verses 3, 4. Jonathan smote the garrison of the Philistines The Philistines, though subdued by Samuel at Eben-ezer, and driven out of the country, yet still retained possession of some strong-holds. Saul blew the trumpet That is, he sent messengers to tell them all what Jonathan had done, and how the Philistines were enraged at it, and therefore what necessity there was of gathering themselves together for their own defence. Israel heard that Saul had smitten, &c. Perhaps contrary to some treaty. That Israel was held in abomination with the Philistines That is, that they were highly incensed to take revenge. Verse 5. Thirty thousand chariots The Syriac and Arabic copies mention only three thousand chariots, which seems to be the true reading; for there is no foundation for believing that the Philistines could bring into the field thirty thousand chariots of war. Indeed we read of nothing like it in all history. Or, we may suppose that most of them were but carriages for the baggage of the army. Verse 6. Israel saw that they were in a strait Though their wonderful success against the Ammonites had encouraged them to obey the summons of such a prosperous leader as Saul had been; yet when they saw the vast army of the Philistines, how well they were appointed, and themselves unprovided, their hearts failed them, and they slunk away from him as fast as they had flocked to him. The people were distressed Notwithstanding their former presumption, that if they had a king they would be free from all such difficulties and distresses. Hereby God intended to teach them the vanity of confidence in men; and that they did not one jot less need his help now than they did when they had no king. And probably they were the more discouraged, because they did not find Samuel with Saul. Sooner or

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later men will be made to see that God and his prophets are their best friends. Verses 7, 8. Some of the Hebrews went over Jordan They fled as far as they could from the present danger, even into the country of the two tribes and a half. All the people followed him trembling That is, all that were left, who, it appears, were not many. He tarried seven days Not seven complete days, for the last day was not finished. According to the set time that Samuel had appointed This seems to refer to the command given two years before, and recorded <091008>1 Samuel 10:8: see the note on that verse. But Samuel came not to Gilgal So soon as Saul expected him. Verses 11, 12. I saw that thou camest not When the seventh day was come, and a good part of it was past, I concluded thou wouldst not come that day. I have not made supplication Hence it appears that sacrifices were accompanied with solemn prayers. I forced myself I did it against my own mind and inclination: I offered a burnt-offering lest my enemies should attack me before I had commended myself and my cause to God, and entreated his aid and blessing. Verse 13. The Lord would have established thy kingdom for ever The phrase, for ever, in Scripture, often signifies only a long time. And this declaration would have been abundantly verified, if the kingdom had been enjoyed by Saul, and by his son, and by his sons son; after whom the kingdom might have come to Judah. Verse 14. A man after his own heart That is, such a man as will fulfil all the desires of his heart, and not oppose, them as thou dost. The Lord hath commanded That is, hath appointed, as the word commanded is often used. But although God threatened Saul with the loss of his kingdom for his sin, yet, it is not improbable, there was a tacit condition implied, namely, if he did not repent of this, and of all his sins; for the full, and final, and peremptory sentence of Sauls rejection is plainly ascribed to another cause, <091511>1 Samuel 15:11, 23-29; and, till that second offence, neither the Spirit of the Lord departed from him, nor was David anointed in his stead. But, was not this a severe sentence now passed on Saul? Was it not hard to punish so little a sin with the loss of his kingdom? Not to mention that no sin is little, because God, against whom all sin is committed, is a being of infinite majesty; and not to insist that what to men seems a small offence, to him, who knows the heart, may appear a heinous crime; this sin of Saul certainly can in no point of view be thought little, being an act of

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manifest disobedience to a known and express command of God; and disobedience to God, though in a small matter, is a great provocation. Samuel expressly says, Thou hast not kept the commandment of the Lord thy God, which he commanded thee. What was this commandment? Why, not only to wait seven days till Samuel came to assist at the sacrifice, but to receive Gods direction, by the prophet, what he should do, or what measures he was to take upon the invasion of the Philistines, and not to act in so critical a conjuncture without his orders. Saul, under a pretence of piety, and making supplication to the Lord, absolutely contradicts the command, thinks himself above waiting for the prophet, takes upon himself the ordinance of an affair that no way belonged to him; and, as though Gods direction by the prophet was of no consequence to him, resolves to act for himself, and deal with the Philistines as well as he could. Let any inferior prince thus violate the orders of his sovereign, and act in any affair of importance directly contrary to his instructions and duty, and no one will scruple to pronounce him guilty of rebellion, or think he was too hardly treated by being removed from his dignity and government. Dodd and Chandler. Verses 15-17. Saul numbered the people, about six hundred men A strange alteration since the last year, when, going out against the Ammonites, he had three hundred thousand with him, besides those of Judah, chap. 11:6. Saul, and the people, abode in Gibeah This was a strong place, in which they could defend themselves better than in the open field. The spoilers came out, in three companies The Philistines sent out parties three several ways, to ravage the country, there being none to oppose them. This, we find from sundry instances, was the method which the enemies of Israel usually took to distress them. Verse 19. There was no smith found throughout all the land of Israel To this miserable condition the Philistines had reduced them during the forty years tyranny which they exercised over them, as we read <071301>Judges 13:1. But after Samuel had put an end to that tyranny, by the great overthrow which he gave the Philistines at Eben-ezer, it seems something strange they had not restored their artificers. But the sloth of the Israelites appears in their whole story: and it was not easy, in so short a time, for men to learn this trade, which the Philistines wisely destroyed, as the Chaldeans, when they took Jerusalem, carried away all the smiths to Babylon, that they who remained in the land might not arm themselves again, <122414>2 Kings 24:14.

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Verses 20, 21. The Israelites went down to the Philistines Not to the country of the Philistines, for that was too far from many parts of the land of Israel; but to their garrisons, which they held among them even after Samuel had driven the main body of them out of the country. In these, it seems, the Philistines kept all the smiths, and there they allowed them to exercise their art for the uses following. Yet they had a file, &c. They were allowed some proper instruments and tools for sharpening their implements of husbandry, in some degree; but no other. Verse 22. There was neither sword nor spear This, it seems, must be restrained to the six hundred that were with Saul and Jonathan; for there were, no doubt, a considerable number of swords and spears among the Israelites, but they generally hid them, as now they did their persons, from the Philistines. And the Philistines had not yet attained to so great a power over them as wholly to disarm them, but thought it sufficient to prevent the making of new arms, knowing that the old ones would shortly be decayed and useless. There were likewise other arms more common in those times and places than swords and spears; to wit, bows and arrows, and slings and stones. And besides these, people anciently often used clubs, wherewith to beat down their enemies; and, before the invention of spears with iron points, they had sharp stakes hardened in the fire, as many authors inform us. Verse 23. And the garrison of the Philistines went out This probably refers to the garrison mentioned in the beginning of the next chapter. And Michmash seems to have been the name of the garrison, not of the passage: as if it had been said, The garrison of the Philistines in Michmash went out to the passage. For Michmash, it appears, was upon a high hill, as Gibeah was, between which places was a valley, called here a passage, into which the garrison descended to invite the Israelites to battle.

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CHAPTER 14.
A.M. 2917. B.C. 1087.
Jonathan proposes to his armour-bearer the attacking of the Philistines army, 1-10. They make the attack; the Philistines are terrified, 11-15. They slay one another, and are pursued by the Israelites, 16-23. Saul adjures the people to eat nothing till night; Jonathan eats honey, 24-30. The people smite the Philistines, and eat the spoil with the blood, 31, 32. Saul remedies this, 33-35. Dooms Jonathan to death, who is rescued by the people, 36-46. A general account of Sauls exploits and family, 47-52.

NOTES ON CHAPTER 14.

Verse 2. Saul tarried in the uttermost part of Gibeah In the outworks of the city, where he had intrenched himself to observe the motions of the Philistines. Under a pomegranate-tree A grove of pomegranate-trees. Which is in (or toward) Migron A place near Gibeah. Verse 3. And Ahiah, the son of Ahitub The high-priest, who was here to attend upon the ark, which had been brought hither, verse 18. The son of Eli, the Lords priest in Shiloh These last words manifestly belong not to Ahiah, but to Eli, who was high-priest while the tabernacle was at Shiloh. Wearing an ephod Or rather, the ephod; that is, the high-priests ephod, comprehending the breast-plate with the Urim and Thummim, which were inseparable from it. These Ahiah, being high-priest, now wore. Saul, being now in great distress, probably had sent for Ahiah, that he might consult God for him, as there should be occasion. Verse 4. Between the passages Two passages, both which Jonathan must cross, to go to the Philistines, and between which the following rocks lay; but the words may be rendered, in the middle of the passage; the plural number being put for the singular. There was a sharp rock Which is not to be understood, as if in this passage one rock was on the right hand, and the other on the left; for so he might have gone between both, and there was no need of climbing up to them. But the meaning is, that the tooth (or prominence) of one rock (as it is in the Hebrew) was on the one side; that is, northward, looking toward Michmash, (the garrison of the Philistines,) and the tooth of the other rock was on the other side; that is, southward, looking toward Gibeah, (where Sauls camp lay,) and Jonathan

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was forced to climb over these two rocks, because the common ways from one town to the other were obstructed. Verse 6. The garrison of these uncircumcised So he calls them, to strengthen his faith by this consideration, that his enemies were enemies to God; whereas he was circumcised, and therefore in covenant with God, who was both able and engaged to assist his people. It may be He speaks doubtfully; for though he felt himself stirred up by God to this exploit, and was assured that God would deliver his people, yet he was not certain that he would do it at this time, and in this way. That the Lord will work Great and wonderful things. There is no restraint to the Lord to save by many or few From this it appears that Jonathan had a true faith in the power of God, being fully persuaded that he could do every thing, and needed not the help or co-operation of natural causes. Verse 10. This shall be a sign unto us Jonathan, not being assured of the success of this intended exploit, desires a sign, and by the instinct of Gods Spirit pitches on this. He could upon no good ground have spoken in this manner without an impulse from God, who often suggested such thoughts and resolutions unto good mens minds in ancient times, as we see in the example of Abrahams servant, <012414>Genesis 24:14, &c. God, we must observe, has the governing of the hearts and tongues of all men, even of those that know him not, and serves his own purposes by them, though they mean not so, neither do their hearts think so. Verses 11, 12. Both of them discovered themselves At the bottom of the rocks. Come up to us, &c. A speech of contempt and derision. The Lord hath delivered them, &c. Jonathan, hearing those of the garrison make use of the very words which he had fixed on as a sign of victory, immediately concluded that God had influenced their minds and tongues, and thereby caused them to use the words, and would certainly render his designed attempt successful. And he piously and modestly ascribes the success, which he now foresees, to God only. And he does not say, into our hand, but into the hand of Israel; for he sought not his own glory, but the public good. His faith being thus strengthened, nothing can stand against him: he climbs the rock upon all four, though he had nothing to cover him, none to second him, nor any probability of any thing but death before him. Verse 13. They fell before Jonathan It is probable that the garrison, after they had spoken to Jonathan and his armour-bearer, concerned

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themselves no further about them, so that they climbed up unperceived, and fell upon the Philistines unawares, and perhaps when they were unarmed. And being endowed with extraordinary strength and courage, and having, with incredible boldness, killed the first they met with, it is not strange if the Philistines were both astonished and intimidated; God also struck them with a panic; and withal, infatuated their minds, and possibly put an evil spirit among them, which in this universal confusion made them conceive that there was treachery among themselves, and therefore caused them to sheath their swords in one anothers bowels. Verses 14, 15. Within a half acre of land The garrison seems to have been divided into several bands, and posted upon several craggy eminences; for this first party that Jonathan attacked seems to have been quite separate from the rest. There was a trembling in the host That is, in the whole host which was in the field. The Philistines, hearing of this slaughter of the twenty men, undoubtedly concluded that they had been attacked by a considerable number of Israelites, which put them into a great consternation. Among all the people That is, among all the rest of their forces, as well as those in the garrison at Michmash, and the spoilers, mentioned <091317>1 Samuel 13:17; the report of this prodigy, and with it the terror of God, speedily passing from one to another. The Hebrew is, a trembling of God, signifying not only a very great trembling, but such as was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete their confusion, even the earth quaked; it shook under them, and made them fear it was just going to swallow them up. Those who will not fear the eternal God, he can make afraid of a shadow. Verses 16, 17. Behold the multitude melted away Were discomfited and scattered; so that fewer and fewer were seen in a company together. They went on beating down one another Not being able in this confusion to distinguish their friends from their enemies. Then said Saul, Number now, &c. Saul, upon the report of the watchmen concerning the seeming confusion in the army of the Philistines, concluded that some of his people had gone out unknown, and attacked them. He therefore ordered them to be numbered, to see who were missing. Verses 18, 19. Saul said, Bring hither the ark of God Finding only Jonathan and his armour-bearer missing, Saul did not know what to conclude, and therefore called in all haste for Ahiah the priest, to inquire of

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the Lord concerning it, and in what manner he and the people with him were to act. But before the priest had performed his office, the rout and flight of the Philistines were perceived so plainly that Saul called to the priest to desist, or, as it is expressed, to withdraw his hand, as there was no occasion for further inquiry, it being plain what the matter was, and what they had to do. Verses 20, 21. There was a very great discomfiture Namely, in the army of the Philistines; which, it is likely, consisted of various nations, and in the confusion into which they were thrown, they fell upon one another, not distinguishing friends from enemies. The Hebrews that were with the Philistines Having gone with their army, either by constraint, as servants, or in policy, to gain their favour and protection. They also turned to be with the Israelites In the midst of this battle they went over to their own countrymen. Verse 23. The Lord saved Israel that day Their deliverance was evidently effected by him, and that by means very extraordinary, and such as could have produced no such effect without his almighty power working thereby. The battle passed over unto Beth-aven That is, the warriors that were engaged in the battle, and were pursuing the Philistines. Verse 24. The men of Israel were distressed that day With hunger, and weakness, and faintness, and all by reason of the following rash and inconsiderate oath, whereby Saul had foolishly adjured them, and to which, it is probable, they had consented. Saying, Cursed be the man that eateth any food until evening Sauls intention in putting this oath was undoubtedly to save time, lest the Philistines should gain ground of them in their flight. But the event showed it was a false policy; for the people were so faint and weak for want of food, that they were less able to follow and slay the Philistines than if they had stopped to take a moderate refreshment. That I may be avenged of mine enemies As Sauls intention was good, so the matter of the obligation was not simply unlawful, if it had not been so rigorous in excluding all food, and in obliging the people to it under pain of an accursed death, which was a punishment far exceeding the fault. Verse 25. All they of the land The six hundred that were with Saul, and who were now engaged in the pursuit of the Philistines, are chiefly intended here. Many others, however, from different parts of the neighbouring country, had begun to flock in, and join them as soon as they understood that their enemies fled. There was honey upon the ground

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Which had dropped, as was usual, from the hollow trees, or the clefts of rocks, where bees were wont to make their combs in that country, as they also use to do in many others, and even upon the very ground. Verses 27, 28. His eyes were enlightened He was refreshed, and recovered his lost spirits. This cleared his sight, which was grown dim by hunger and faintness. Then answered one of the people One of them that came with Saul, whose forces were now united with Jonathans. Verse 30. How much more if the people had eaten freely They would have been able to pursue them more swiftly, and to have done greater execution upon them, than they could when they were faint. Thus men, by their rashness, hinder what they most desire. Verse 32. The people flew on the spoil Like ravenous birds. They were so faint and hungry that in the evening, when the pursuit was given over, they seized upon and devoured what was eatable of the spoil, and had not patience to wait the killing and draining of the blood from the beasts, in the manner it ought to have been done according to the law. But did eat them with (or rather in) the blood Thus they who made conscience of obeying the kings commandment, for fear of the curse, made no scruple of transgressing Gods command. Verses 33, 34. Ye have transgressed He sees their fault, but not his own, in giving the occasion of it. Disperse yourselves among the people Saul sends out his officers to charge the people that, when any more beasts were to be killed by or for any of them, they should bring them to a particular place, where he had fixed a stone for the purpose, and slay them under the inspection of proper officers. Verses 36, 37. Let us go down after the Philistines by night Having thus refreshed themselves in the evening, Saul proposes to them to renew the pursuit, hoping to cut off the whole army of the Philistines when they were asleep in the night. Then said the priest, Let us draw near hither unto God To the ark, in order to inquire of God. It is probable he stood before the altar, and wished to remind them that it was dangerous to undertake any thing without Gods direction. He answered him not that day Though the priest, it seems, often asked an answer, yet he received none. Verse 39. As the Lord liveth Here again we have a proof of Sauls rashness and folly, and of the violence and impetuosity of his temper. As he

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had before adjured the people, and exposed them to an execration uttered most inconsiderately; so now he lays himself under an execration to put to death, as it turned out, even his son Jonathan, who had been the first and almost sole instrument of effecting this glorious deliverance for Israel, and that for no other fault than tasting a little honey, without knowing that he had thereby exposed himself to his fathers curse. But not a man answered him None of those that saw Jonathan eating informed against him; because they were satisfied that his ignorance excused him; and from their great love to Jonathan, whom they would not expose to death for so small an offence. Verses 41, 42. Give a perfect lot Or, Declare the perfect, or guiltless person. That is, O Lord, so guide the lot, that it may discover who is guilty in this matter, and who innocent. The people escaped They were pronounced guiltless. Jonathan was taken God so ordered the lot; not that he approved Sauls execration, (verse 24,) or his oath that the transgressor should die, (verse 39,) nor that he would expose Jonathan to death; but that Sauls folly might be chastised, when he saw what danger it had brought upon his eldest and most excellent son; and that Jonathans innocence might be cleared. Verses 44, 45. Thou shalt surely die, Jonathan This again was most rashly spoken. Saul, however, seems to have been influenced by a real fear of God, and certainly is to be commended for having a greater regard to his oath than to his kindred and natural affection. The people said, Shall Jonathan die? Hitherto they had expressed themselves in a way that manifested their obedience to Saul, and acquiesced in what seemed good to him. But now that Jonathan is in danger, Sauls word is no longer a law to them; but with the utmost zeal they oppose the execution of his sentence. Who hath wrought this great salvation in Israel Shall that life be sacrificed which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by and see him thus treated whom God has delighted to honour. As the Lord liveth, there shall not one hair of his head fall to the ground Saul had sworn that he should die; but they oppose their oath to his, and swear he shall not die. They did not rescue him by violence, but by reason and resolution. And Josephus says, They offered prayers to God that he would forgive Jonathans sin, and that he might be loosed from the curse. He hath wrought with God this day It is plain the blessing and favour of God have been with him. It has been in concurrence with God that he has

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wrought this salvation. And God is so far from being offended with Jonathan, that he hath graciously owned him in the great services of this day. We may suppose Saul had not so perfectly forgot the relation of a father, but that he was willing enough to have Jonathan rescued, and well pleased to have that done which yet he would not do himself; and he that knows the heart of a father, knows not how to blame him. It may be edifying to the reader, and therefore not improper to copy here, the following important observations of a late but anonymous writer, on the foregoing verses: It may, at first sight, appear strange that the Divine Providence should so order things, by giving no answer to the high-priest, and causing the lots so to fall, that Jonathan, who appears entirely guiltless, should be brought into imminent danger of his life. If we consider this only in respect to Jonathan, it does indeed appear unaccountable; but if we take in his father Saul, it will appear to have been an act of divine wisdom. It is manifest, as well from the unnecessary and unprofitable oath that Saul here exacted from the people, as from many other passages of his life, that Saul was of a hasty, precipitate temper. What better lesson then could God give to him, and to all of such hasty, precipitate tempers, than to bring him into the grievous strait of either breaking a solemn oath or putting his own son to death? That this was the main intention of all that happened on this occasion appears evident, in that God inspired the people with such a courage and love for Jonathan, that they would not, upon any terms, permit even a hair of his head to fall to the ground. For we cannot suppose, if God had intended to punish Jonathan, as guilty of any crime, that the disposition of the people could have prevented his purposes, though they did those of Saul, which had no foundation in justice. Verses 47, 48. Saul took the kingdom That is, resumed the administration of it, after he had, in a manner, lost it by the Philistines, who had almost got the entire possession of it, and enslaved Israel. And fought against all his enemies on every side He did not invade them, as may be gathered from the next verse, but repelled them, and kept them within their own limits. He gathered a host, and smote the Amalekites; which war is described at large in the next chapter. Verse 49. And Ishui Called also Abinadab, <093102>1 Samuel 31:2. Ishbosheth, Sauls other son, is here omitted because the sacred historian intended to mention only those of Sauls sons who went with him into the battles here recorded, and who were afterward slain with him.

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Verse 52. When Saul saw any strong man, he took him That is, when he saw any one behave well in battle, or of great strength, he took him into his band to be near to him on all occasions, and to go out to battle with him.

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CHAPTER 15.
A.M. 2925. B.C. 1079.
God commands Saul utterly to destroy the Amalekites, 1-3. He destroys them, but not utterly, 4-9. Samuel pronounces sentence upon him for his disobedience, yet consents to honour him before the people, 10-31. Slays Agag, 32, 33. Takes his leave of Saul, yet mourns for him, 34, 35.

NOTES ON CHAPTER 15.

Verses 1, 2. Hearken thou unto the voice of the Lord Thou hast erred already; now regain Gods favour by thy exact obedience to what he commands. Thus saith the Lord, I remember, &c. Now I will avenge those old injuries of the Amalekites on their children, who continue in their parents practices. God here refers to that most notorious instance of cruelty, inhumanity, and impiety, their invading and destroying, as far as in them lay, by treachery and surprise, and that uninjured and unprovoked, the people of Israel, when they were coming out of Egypt, and were manifestly under the immediate and miraculous protection of Almighty God. This was a sin, says Dr. Delaney, at once so inhuman and so atheistical, as perhaps cannot be paralleled in any one instance from the foundation of the world, and therefore it is no wonder if this flagrant act of villany and impiety produced that dreadful decree against them, recorded <021714> Exodus 17:14, I will utterly put out the remembrance of Amalek from under heaven: and again, verse 16, The Lord hath sworn that he will have war with Amalek, from generation to generation. To reconcile this severe decree with the principles of justice, and Gods own declaration, (Ezekiel 18.,) of his limiting the vengeance of guilt to the person of the offender, we need only to reflect upon one plain observation, with which every days experience sufficiently furnishes us, that nothing is more common than for children to be unrepentant, and, it may be, improved and inveterate in the sins of their ancestors: and that nothing is more easy to the divine prescience than to foresee this, and to pronounce upon it. And that this was the case of the Amalekites, sufficiently appears from their history. For, as their fathers attempted upon the Israelites, when under the manifest protection of God, their sons continued to do the same upon every occasion, though the same protection became every day more and more conspicuous by many and repeated instances. When he came out of Egypt

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When he was newly come out of cruel and long bondage, and was now weak, and weary, and faint, and hungry, <052518>Deuteronomy 25:18; and therefore it was barbarous, instead of that pity which even nature prompted them to afford, to add affliction to the afflicted; it was also horrid impiety to fight against God himself, and to lift up their hand in a manner, against the Lords throne, while they struck at that people which God had brought forth in so stupendous a way. Verse 3. Go and smite Amalek, and utterly destroy all that they have, &c. This heavy sentence was pronounced against them long before, (<021714>Exodus 17:14,) and renewed at the Israelites entrance into Canaan, with a charge not to forget it, (<052519>Deuteronomy 25:19,) and now ordered to be put in execution. Slay both man and woman, infant and suckling We are to consider these orders of God, given in Scripture, for the slaying the innocent with the guilty, even children and sucklings, who could have done no harm, in the same light as we do a plague or earthquake, or any other of Gods judgments in the earth, whereby the guiltless are cut off with the guilty; the reason of which, perhaps, may be, that the guilty, in such calamities, are more grievously afflicted and punished, by the cutting off their harmless children, than they would be by any thing that could befall themselves. And God can, and certainly does, crown elsewhere the innocent with happiness, great enough to reward them amply for the evils that fall upon them here. And, without doubt, every infant, however much its death may be lamented by its parents, receives a great favour and blessing from God by having death bestowed upon it in its infancy; as it is taken away from all the miseries of this life, in order to be made perfectly and eternally happy. The reason, perhaps, of Gods ordering the beasts to be all killed, upon this and some other occasions of this sort, was, that the neighbouring nations might know that these terrible executions of the Israelites upon some particular nations, did not proceed from any views of profit or interest to themselves, but were done in obedience to the commands of the Lord of all, to punish those whose iniquity was full. For, had the Israelites been allowed to spare the cattle (which were then the chief riches of the nations) on these occasions, they would have appeared rather as the murderers of these people, for the sake of their riches, than the ministers of Gods wrath, to punish nations whose abominations made them ripe for destruction.

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Verse 5. Saul came to a city of Amalek Or, to the city of Amalek. For the metropolis of the kingdom seems to be here meant, the name of which some have thought was Amalek. And laid wait in the valley Or fought them in the valley; for they came out to give him battle. Verse 6. Saul said unto the Kenites A people descended from, or nearly related to, Jethro, who anciently dwelt in rocks near the Amalekites, (<042421>Numbers 24:21,) and afterward some of them dwelt in Judah, (<070116>Judges 1:16,) whence it is probable they removed (which, dwelling in tents, they could easily do) and retired to their old habitation, because of the wars and troubles wherewith Judah was annoyed. Ye showed kindness Some of your progenitors did so, and, for their sakes, all of you shall be spared and kindly treated. You were not guilty of that sin for which Amalek is now to be destroyed. When destroying judgments are abroad, God takes care to separate the precious from the vile. It is then especially dangerous to be found in the company of Gods enemies. The Jews have a saying, Wo to a wicked man and to his neighbour. Verses 7, 8. To Shur That is, from one end of their country to the other; he smote all that he met with: but a great number of them fled away upon the noise of his coming, and secured themselves in other places, till the storm was over. Destroyed all Whom he found. Now they paid dear for the sins of their ancestors. They were themselves guilty of idolatry and numberless sins, for which they deserved to be cut off. Yet, when God would reckon with them, he fixes upon this as the ground of his quarrel. Verse 9. Would not utterly destroy them As they had been commanded of God, but took them as a prey to themselves. Every thing that was vile, they destroyed All that was not worth the keeping. Thus they obeyed God as far as they could, without inconvenience and loss to themselves, which is a striking instance of the baseness of human nature, when governed by covetousness, or any such like grovelling affection or appetite. Verse 11. It repenteth me that I have set up Saul to be king Repentance, properly speaking, implies grief of heart, and a change of counsels. Understood in which sense, it can have no place in God. But it is often ascribed to him in the Scriptures when he alters his method of dealing with persons, and treats them as if he did indeed repent of the kindness he had shown them. He is turned back from following me Therefore he did once follow God, otherwise it would have been impossible he should turn

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back from following him. He cried unto the Lord all night To implore his pardoning mercy for Saul and for the people. Verses 12, 13. Behold, he set him up a place That is, a monument or trophy of his victory; perhaps a column, or barely a large heap of stones, as was the custom of those early ages. I have performed the commandment of the Lord He makes so little account of the fault he had committed, that he even boasts of his performance. Verse 15. They That is, the people; have brought them from the Amalekites Thus he lays the blame upon the people, whereas they could not do it without his consent, and he should have used his power to overrule them. To sacrifice unto the Lord thy God This was a plausible pretence; but as the Lord had given express command that nothing should be saved, no more for himself than for them, this excuse could be no more than an instance of mean hypocrisy. Verses 18, 19. The Lord sent thee on a journey So easy was the service, and so certain the success, that it was rather to be called a journey than a war. Wherefore didst thou not obey the voice of the Lord? The command was as plain as words could make it; and there was no reason but his own base covetousness why it was not obeyed. Verses 20, 21. Have brought Agag the king To be dealt with as God pleaseth. Strange stupidity! to imagine such a partial obedience could be pleasing unto God. But the people took of the spoil It was a mean thing to throw all the blame on the people, whom he ought to have governed better; and it was worst of all to pretend religion for his disobedience. The things which should have been utterly destroyed Here he shows that he was conscious he had not done as he was commanded. Verse 22. Behold, to obey is better than sacrifice A most divine admonition this, and inculcated by all the following inspired writers, by David, Solomon, and the prophets; as the reader may see by consulting the margin. Obedience to God is a moral duty, constantly and indispensably necessary; but sacrifice is but a ceremonial institution, sometimes unnecessary, as it was in the wilderness; and sometimes sinful, when it is offered by a polluted hand, or in an irregular manner. Therefore thy gross disobedience to Gods express command is not to be compensated with sacrifice. To hearken That is, to obey. The fat of rams Then the choicest part of all the sacrifice.

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Verse 23. For rebellion Disobedience to Gods command; is as the sin of witchcraft Or the using divinations, and consulting familiar spirits, is as plainly condemned, and as certainly damnable and destructive. Stubbornness Contumacy, persisting in sin, justifying it, and pleading for it; is as iniquity and idolatry Or, rather, the iniquity of idolatry, the highest degree of wickedness. The meaning is, that as Saul had wilfully disobeyed the command of God, he was guilty of rebellion against him; and that wilful, peremptory disobedience to any command of God is, for the nature of it, a most heinous sin, though the matter in which it is manifested be ever so small. The Lord hath rejected thee from being king That is, hath pronounced the sentence of rejection; for that he was not now actually deposed by God, plainly appears in that not only the people, but even David, after this, owned him as king. Indeed, he continued to be king till the day of his death. He was only actually rejected and deposed when he was slain in battle. But the expression may chiefly respect his posterity, to whom God would not suffer the kingdom to descend. Verses 24, 25. I have sinned It does by no means appear that Saul acts the hypocrite herein, in assigning a false cause of his disobedience. Rather, he nakedly declares the thing as it was. Pardon my sin Neither can it be proved that there was any hypocrisy in this. Rather, charity requires us to believe, that he sincerely desired pardon, both from God and man, as he now knew he had sinned against both. Verse 26. I will not This was no lie, though he afterward returned, because he spoke what he meant; his words and his intentions agreed together, though afterward he saw reason to change his intentions. Compare <011902>Genesis 19:2, 3. This may relieve many perplexed consciences, who think themselves obliged to do what they have said they would do, though they see just cause to change their minds. Hath rejected thee, &c. But he does not say, he hath rejected thee from salvation. And who besides hath authority to say so? Verses 28, 29. The Lord hath rent the kingdom from thee Hath declared his firm resolution of laying aside thy family, and will soon actually take away thy life and thy kingly power. Also the Strength of Israel Who is perfectly able to bring to pass all his purposes, and to make good all his declarations; will not lie He gives God his title, to show the reason why he neither can nor will lie. For lying generally proceeds from a mans weakness and inability to accomplish his designs, as he thinks, without it.

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But God needs no such artifices: he can do whatsoever he pleaseth by his absolute power. Nor repent Change his counsel and purpose, which is also an effect of weakness and imperfection, either of wisdom or power. So that this word is not here used in the sense it is verse 11, and in several other passages, as <010606>Genesis 6:6; <023214>Exodus 32:14; <102416>2 Samuel 24:16; <242619> Jeremiah 26:19; in all which, and many others, it signifies a change of Gods proceedings, and of his method of dealing with persons. Verse 31. So Samuel turned again 1st, That the people might not, upon pretence of this sentence of rejection, withdraw their obedience from their sovereign; whereby they would both have sinned against God, and have been as sheep without a shepherd. 2d, That he might rectify Sauls error, and execute Gods judgment upon Agag. Verses 32, 33. Agag came unto him delicately Hebrew, tnd[m, magnadannoth, in delights, or ornaments; that is, he came not like an offender, expecting the sentence of death, but in the garb, and gesture, and majesty of a king. And Agag said Or, For Agag said; this being mentioned as the reason why he came so. Surely the bitterness of death is past I, who have escaped death from a warlike prince and his soldiers in the fury of battle, shall certainly not suffer it from a prophet in time of peace. As thy sword hath made women childless By this it appears that he had been a tyrant; and guilty of many bloody actions; and was now cut off, not merely for the sins of his ancestors four hundred years ago, but also for his own merciless cruelty. Samuel hewed Agag in pieces This he doubtless did by a divine instinct, and in pursuance of Gods express command, which had been sinfully neglected and disobeyed by Saul, but is now executed by Samuel. It is not said that Samuel cut Agag in pieces with his own hand; perhaps he only commanded him to be slain by proper officers. In those days, however, it was no unusual thing for the greatest persons to perform these executions. But no private persons are authorized to make such instances as these precedents for taking the sword of justice into their own hands. For we must be governed in our own conduct by the laws of God, and not by extraordinary examples. Before the Lord in Gilgal That is, before the altar of the Lord, where they had been praying and offering sacrifices. Verse 35. Samuel came no more to see Saul That is, to visit him, in token of respect or friendship; or, to seek counsel from God for him. Otherwise he did see him afterward, <091924>1 Samuel 19:24. Though indeed it

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was not Samuel that came thither with a design to see Saul, but Saul went thither to see Samuel, and that accidentally. Nevertheless Samuel mourned for Saul For his impenitence and rejection. He still had so much love to him, or to his country, as to lament the sad condition into which he was fallen.

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CHAPTER 16.
A.M. 2941. B.C. 1063.
Samuel is appointed to anoint one of the sons of Jesse king, 1-5. The elder sons are passed by, and David anointed, 6-13. Saul, growing melancholy, is eased by Davids music, 14-23.

NOTES ON CHAPTER 16.

Verse 1. How long wilt thou mourn for Saul? And pray for his restoration, which the following words imply he did. Fill thy horn with oil Which was used in the inauguration of kings. But here it was used in the designation of a king; for David was not actually made king by it, but still remained a subject. And the reason of this anticipation was the comfort of Samuel, and other good men, against their fears in case of Sauls death, and the assurance of Davids title, which otherwise would have been doubtful. I have provided me a king This phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the peoples providing; he was the product of their sinful desires; but this is a king of my own providing, to fulfil all my will, and to serve my glory. Verse 2. How can I go? That is, with safety. Say, I am come to sacrifice to the Lord Which he, being a prophet, might do anywhere, all the ritual laws being subject to the prophets. What the Lord commanded him to say was a truth, though not the whole truth. Verses 3, 4. Call Jesse to the sacrifice To the feast upon the sacrifice, to which they might invite their neighbours and friends. The elders trembled at his coming Because it was strange and unexpected to them, this being but an obscure town, and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it. They might fear lest he came to denounce some judgment against them, or to shun Sauls displeasure, in which case it might have been dangerous for them to entertain him. Peaceably The Hebrew phrase, Comest thou in peace? was as much as to say, (in our phrase,) Is all well? Verse 5. I am come to sacrifice unto the Lord That was one intention of his coming; and though there was another, namely, to anoint one of Jesses sons to be king, he was not bound to declare it. For where there are two

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ends of any action, a person may, without any injury to truth, declare the one and conceal the other. Thus Moses did when he told Pharaoh they must go and sacrifice to God in the wilderness; but suppressed their intention to march to the land of Canaan. This is set in a clear light by Dr. Waterland: As to Samuel pretending a sacrifice, it was a just pretence, and a true one; for he did offer sacrifice, as God had commanded him, verse 5. And what if he had a further intention? was he bound to declare all he knew, or to disclose to every man the whole of his errand? Secrecy is of great use in all important business; and the concealing one design by going upon another, to prevent giving offence, or doing other worse mischief, is as righteous and as laudable a practice as the drawing a curtain to keep off spies. The making one good design the cover for a better is doing two good things at once; and both in a proper way; and though men have been blamed, and very justly, for using acts of religion as a cloak for iniquity, yet I have never heard that there could be any thing amiss in performing one act of obedience toward God in order to facilitate the performance of another. See Scrip. Vind., p. 95. He sanctified Jesse and his sons It seems evident that there was something peculiar in Jesses invitation. For, first, both he and his sons were invited, whereas the others were only invited for their own persons. Secondly, the different phrase here used, that he sanctified these, when he only bade the others sanctify themselves, argues a singular care of Samuel in their sanctification. Which makes it probable that the rest were only to join with them in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifices. Verse 6. He looked on Eliab, and said, Surely the Lords anointed, &c. Struck with the gracefulness and dignity of his person, he immediately concluded that this was the person whom God designed for his anointed; wherein, however, he was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God. Before him That is, in this place, where God is now present. For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it, is said to be eaten before the Lord, <051207> Deuteronomy 12:7; that is, before, or near his altar, where God was present in a special manner. Verses 7, 8. The Lord said unto Samuel By a secret inward suggestion. Look not on his countenance All have not a noble spirit who have a

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noble aspect, as appeared by Saul; which should have prevented Samuels concluding so hastily from Eliabs appearance that he was the person whom God had chosen. Neither hath the Lord chosen this God suggested to him, as he did concerning the former that this was not the man of his choice. Verse 10. Again (or rather, Thus) Jesse made seven of his sons to pass before Samuel Not all at once, but seven in all, one after another, in order, David being the eighth. See <091712>1 Samuel 17:12. Probably, however, one of these was either only an adopted son, or was born of a concubine, and therefore is not noticed <130213>1 Chronicles 2:13, 15, where only seven of Jesses sons are named, and David is said to have been the seventh. Samuel said unto Jesse, The Lord hath not chosen these These words show that Samuel had acquainted Jesse with his business. Verse 11. Behold, he keepeth sheep And consequently is the most unfit of all my sons for that high employment. Either, therefore, he did not understand Davids wisdom and valour, or he judged him unfit, by reason of his mean education. And God so ordered it by his providence, that the choice of David might plainly appear to be Gods work, and not Samuels or Jesses. David signifies beloved; a fit name for so eminent a type of Gods beloved Son. It is supposed David was now about twenty years old. If so, his troubles by Saul lasted near ten years; for he was thirty years old when Saul died. Samuel, having done this, went to Ramah. He retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah. Verses 12, 13. The Lord said, &c. Spoke secretly by his Spirit to Samuels heart; for it is not probable that any audible voice was uttered. Samuel anointed him in the midst of his brethren This is a perfectly literal translation of the Hebrew, confirmed by the Seventy; and the words seem evidently to imply that he was anointed publicly among his brethren. But though they saw his unction, it is probable they had no idea that he was anointed to the kingdom, but were only told by Samuel that it was to some great service, which they should be informed of hereafter. Samuel certainly was afraid to have it known at present that he was anointed to be king, and therefore would not tell it out among his brethren. And by Eliabs treatment of David after this, (<091728>1 Samuel 17:28,) it appears that he did not know him to be the king elect of Gods people. Thus Jesse only and David understood the whole business; but his brethren would be able to

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bear witness to the fact of Samuels anointing him, which, with other collateral evidences, would be abundantly sufficient to prove Davids right to the kingdom, if need should be. Dr. Waterland proposes to translate the words, from the midst, instead of in the midst; but Houbigant approves of our reading, and thinks the anointing was made publicly, as has just been stated, but that Samuel did not signify, unless to Jesse, the purpose for which he was anointed. The Spirit of the Lord came upon David, &c. That is, he was immediately endowed with extraordinary gifts of Gods Spirit, as strength, and courage, and wisdom, and other excellent qualities, which prepared him for, and excited him to, noble attempts. Verse 14. The Spirit of the Lord departed from Saul Which came upon him when he was first made king, and continued with him till this time, but which God now took away, depriving him of that prudence, courage, and alacrity, and other gifts wherewith he had qualified him for his public employment. An evil spirit from the Lord That is, by Gods permission, who delivered him up to be buffeted by Satan. Troubled him Stirred up in him unruly passions, such as envy, rage, fear, or despair. Hence he grew fretful, peevish, and discontented, timorous and suspicious, frequently starting and trembling, as the Hebrew word here used seems to import. He therefore became very unfit for business, being sometimes melancholy, or furious and distracted, and always full of anxiety and solicitude of mind. Verses 15, 16. His servants said, &c. His courtiers could not but observe the change which had taken place in him, and the strange disturbance in his mind, and very probably ascribed it to the hand of God upon him. When the evil spirit from God is upon thee When a melancholy fit seizeth thee. He shall play with his hand, and thou shalt be well And the success confirmed their opinion. It is true, music cannot, of itself, have a direct influence on an evil spirit, to cause it to depart; yet because such a spirit, it seems, had not got possession of him, but only occasionally troubled him, by working on the passions of his mind, and humours of his body; and because it is manifest that music hath great power over these, frequently composing the spirits, and cheering and delighting the mind, and thereby gradually altering, qualifying, and sweetening the very juices and humours of the body; it is not strange if that evil spirit had not that power over Saul when these good effects of music had been experienced by him, which it had had before. Thus Satan had less power over lunatics in the decrease than in the increase of the moon, <401715> Matthew 17:15, 18. And seeing music prepared the Lords prophets for

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the entertainment of the good spirit, as <120301>2 Kings 3:15, why might it not dispose Saul to the resistance of the evil spirit? and why might not the cheering of his heart, in some measure, strengthen him against those temptations of the devil which were encouraged and strengthened by his melancholy humour? And by this means David, without any contrivance of himself or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace to prepare and qualify them for it. Verse 18. Then answered one of the servants, &c. It is likely this was some friend or acquaintance of David, who here gives him a very high character, which he did not disgrace, but fully verified, insomuch that Saul for a time highly esteemed him, finding him amiable in his spirit, and prudent in matters, and therefore useful to him in many other ways, as well as by his skill in music. We need not wonder that David was so suddenly advanced from a poor shepherd to so great a reputation; for this was the effect of those graces and gifts of the Divine Spirit which he had received when he was anointed. The Lord is with him Said the servant; that is, directs and prospers all his undertakings. Verse 20. Jesse took bread, a bottle of wine, and a kid, and sent them This present, though in our times it would seem contemptible, yet was very agreeable to the usage of those ages, and to the condition of Jesse, which was but mean in the world. And it was usual in those days not to come before a prince without a present, as a token of respect. Verse 21. David came to Saul and stood before him Ministered unto him among the rest of his servants. This sufficiently shows that Saul had no knowledge of the anointing of David, otherwise it cannot be supposed that he would have had him brought to his court. And he loved him greatly So there was something good in Saul still; he had not lost all, though he had lost the kingdom. He became his armour-bearer He had that place conferred upon him, though we do not read that he ever exercised it; for it seems he was gone back to his father upon some occasion not related; and had abode with him some considerable time before the war, described chap. 17., happened. Verse 23. The evil spirit departed Namely, for a season. And the reason of this success might be partly natural, and partly supernatural, respecting David; whom God designed by this means to bring into favour with the king, and so to smooth the way for his advancement.

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CHAPTER 17.
A.M. 2941. B.C. 1063.
Goliath challenges the armies of Israel, 1-11. David, coming into the camp, hears his challenge, 12-27. Eliab chides David, whose words are related to Saul, 28-31. David undertakes to fight Goliath, 32-37. He rejects Sauls armour, and goes with his sling, 38-40. He attacks and slays Goliath, 41-51. The Israelites pursue the Philistines, 52, 53. David returns: the notice taken of him by Saul, 54-58.

NOTES ON CHAPTER 17.

Verse 1. The Philistines gathered together their armies Probably they had heard that Samuel had forsaken Saul, and that Saul himself was unfit for business. The enemies of the church are watchful to take all advantages, and they never have greater advantages than when her protectors have provoked Gods Spirit and prophets to leave them. Verse 4. Goliath of Gath For to this city the Anakims fled when Joshua rooted them out of the land of Canaan, <061122>Joshua 11:22. And here they propagated a race of giants; that is, people of great strength and stature. Whose height was six cubits and a span At least nine feet nine inches. And this is not strange; for besides the giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny make mention of persons seven cubits high. Verses 5-7. He was armed with a coat of mail Made of plates of brass laid over one another like the scales of a fish. Five thousand shekels of brass The common shekel contained a fourth part of an ounce; and so five thousand shekels made one thousand two hundred and fifty ounces, or seventy-eight pounds; which weight was not unsuitable to a man of such vast strength as his height speaks him to have been. Greaves Boots. The staff of his spear like a weavers beam On which the weavers fasten their web. It was like this for thickness. And though the whole weight of Goliaths armour may seem prodigious, yet it is not so much by far as one Athanatus did manage, of whom Pliny relates that he saw him come into the theatre with arms weighing twelve thousand ounces. A shield Probably for state; for he that was clad in brass little needed a shield.

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Verses 8-11. Let him come down to me That the battle may be decided by us two alone. They were greatly afraid This may seem strange, considering the glorious promises of God, and their late experience of divine assistance. And where was Jonathan, who, in the last war, had so bravely engaged a whole army of the Philistines? Doubtless he did not feel himself so stirred up of God as he did at that time. As the best, so the bravest of men, are no more than what God makes them. Jonathan must sit still now, because this honour is reserved for David. Verses 12-15. David was the son of that Ephrathite, &c. Being chosen of God to combat with Goliath, we are here informed of whom he was descended. The man went among men Was accounted; an old man Therefore he went not himself to the camp. David was the youngest Being young, he was not put to the hardships of war; but the three eldest undertook to serve their prince and their country in this time of common danger. David went and returned from Saul Left his court, with his permission, for the present. Probably he returned upon his fathers sending his three eldest sons into Sauls service. Having been instrumental in relieving Saul, he was not now particularly wanted at court, but probably was wanted to feed his fathers sheep, and might be sent for again when occasion should require. Verses 17, 18. Jesse said, Take now for thy brethren, &c. He thought provisions might be scarce with them. But, having other sons at home with him, it was, no doubt, through a divine influence that he sent David from the sheep upon this errand. Carry these ten cheeses unto the captain Whose favour might be very serviceable to them. And take their pledge That is, bring me some token of their welfare. Perhaps Jesse and his sons had fixed on some pledge between them, that they might be assured the messengers they sent to each other had been with them, and executed their commission. Verse 19. Fighting with the Philistines That is, in a posture and readiness to fight with them, as it is explained verses 20, 21, being drawn up in battle array. In the valley of Elah Not, strictly speaking, in the valley, but hard by it, on the side of the mountain, where they faced the Philistines, and showed themselves resolved to fight, if the latter came down from the other mountain to oppose them. Verses 20-22. He came to the trench Probably the carriages wherewith the host was surrounded. As the host was going forth to the fight Jesse

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little thought of sending his son to the camp just at that critical juncture. But the wise God orders the time and all the circumstances of affairs so as to serve the designs of his own glory. David left his carriage, &c. He left the provision which his father had sent his brethren with some proper person, it being not a time to present it to them when the armies were just going to engage. And ran into the army Eager to know what was doing there, being deeply concerned for the success of Israel, and desirous of seeing and speaking with his brethren before the commencement of the battle; for possibly it might be the last time he should ever converse with them or see them alive. Verses 23, 24. Behold there came up the champion Although the armies stood ready to engage, yet the vanity of Goliath made him once more desirous that the matter might be determined by single combat, and to challenge the whole host of Israel to produce a man to fight with him. And all the men of Israel fled from him That is, none of the Israelites dared to come to an equal distance from their camp as Goliath did from that of the Philistines; and probably some that had advanced farther than the rest, retired back when they saw him approaching. Nay, it seems wherever he advanced they fled from him. But surely one Philistine could never have thus dismayed and put ten thousand Israelites to flight, unless their Rock, being forsaken by them, had justly sold them, and shut them up, <053230> Deuteronomy 32:30. Verses 25, 26. The king will make his fathers house free Free from all those tributes and charges which either the court or the camp required. Who is this uncircumcised Philistine? &c. Thus David expresses a high indignation that they, who were the servants of the living God, and fought under his banners, should be thus terrified by the great bulk of this idolater, as if the strength of God were not greater than that of this giant. Verse 28. He said, Why camest thou down hither? His passion made him forget that David came by his fathers order, in obedience to him, and out of kindness to them. With whom hast thou left those few sheep? Thus he intimates that David was fitter to look after sheep than to fight a giant. I know thy pride Thy false confidence, vain glory, and curiosity. See the folly and wickedness of envy! How groundless its jealousies are, how unjust its censures, how unfair its representations! May God save and preserve us from such a spirit!

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Verse 29. David said, Is there not a cause? Of my thus speaking? Is this giant invincible? Is our God unable to oppose him, and subdue him? However, David is not deterred from his undertaking by the hard words of Eliab. They that undertake public services must not think it strange if they be opposed by those from whom they had reason to expect assistance; but must humbly go on with their work, in the face, not only of their enemies threats, but of their friends slights, suspicions, and censures. Verse 30. He turned from him For, being secretly moved by Gods Spirit to undertake the combat, he speaks with divers persons about it, that it might come to the kings ear. Verses 32, 33. Let no mans heart fail him, &c. it would have reflected upon his prince to say, Let not thy heart fail; therefore he speaks in general terms, Let no mans heart fail. A young shepherd, come but this morning from keeping sheep, has more courage than all the mighty men of Israel! Thus doth God often do great things for his people by the weak things of the world. Thou art but a youth Not above twenty years old; and a novice, a raw and an inexperienced soldier. Verses 34, 35. There came a lion and a bear Not both together, but at different times. I went out after him I pursued the beast. When he arose against me Turned again upon me; I caught him by his beard I had resolution and strength enough given me to close with him, and, catching him by the hair of his beard, smote and killed him on the spot. David does not say with what instrument he did this; but probably it was with a sword or spear. It is not improbable but in that age, and in those countries, it was usual to pursue, with proper arms, those wild beasts that came to devour their flocks. And travellers tell us, that, at this day, a single Arab, that is properly instructed and armed, will pursue a lion, and, if he overtakes him, will overcome him. But that such a youth as David should have such extraordinary courage and strength cannot be accounted for but by supposing, as the Scriptures inform us, that the Spirit of the Lord was upon him, and that God intended by these things to train him up and fit him for the greater things he was to be called to perform. Verses 36, 37. Thy servant slew both the lion and the bear, &c. There is a remarkable, and never to be sufficiently admired modesty in this relation of David, which he concludes by attributing all he had done to the goodness and power of God. And he takes encouragement from the experience which he had already had of these divine attributes being

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exerted on his behalf on a less important occasion, to believe that they would be exerted on this occasion also, which was much more important, as peculiarly involving the glory of God and the best interests of his people, which had not been the case in the former instances. This uncircumcised Philistine shall be as one of them Goliath debased himself below a brute by his blasphemy, and therefore he now carried no more terror with him to David than a lion or a bear. Seeing he hath defied the armies of the living God Here we see the foundation of Davids confidence of success. The Philistine had defied the living God in defying his armies, and had openly avowed himself his enemy. And David therefore comes forward, as his friend, to espouse his cause. It is as if he had said, The lion and the bear were only enemies to me and to my sheep, and it was only in defence of them that I attacked these brute beasts; but this Philistine is an enemy to God and his people, and it is for their honour that I attack him. Verse 38. Saul armed David with his armour Not that which he was wont to wear himself, for he was so tall it would not have fitted David, but with armour taken out of his armory. The Hebrew word wydm, madaiv, however, here rendered armour, more properly signifies his vestments, or his garments, and is so translated chap. 18:4, and in most other places where it occurs. Indeed his armour is distinguished from this, and particularly described in the following words. He therefore, doubtless, speaks in this clause of some military vestments which were then used in war, and were contrived for defence, as buff coats now are. Verse 39. David girded his sword upon his armour Literally, above, upon his vestments. He assayed to go tkll lay, joel lalecheth. The learned translate these words different ways, but nearly to the same sense, Voluit ire, tentavit ire, conatus est incedere; he willed, wished, tried, or endeavoured to go; that is, to walk or march. As he had never worn such things before, not being used to go armed, he wished to try how he could walk in them; and finding that they were likely rather to encumber him than facilitate his enterprise, he begged leave to lay them aside. David marched with difficulty, as not accustomed to these; therefore he said to Saul, I cannot go with these arms, for I am not accustomed to them; and David put them off. Houb. Verses 40, 41. He took his staff His shepherds staff. These arms in themselves were contemptible, yet chosen by David, because he had no skill to use other arms; because he had inward assurance of the victory,

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even by these weapons; and because such a conquest would be more honourable to God, and most shameful and discouraging to the Philistines. He drew near Probably a signal was made that the Philistines challenge was accepted. David, however, it seems, made the first motion toward him, to show he did not fear him. Verses 42, 43. He disdained him He had looked about, expecting to meet some tall, strong man; but when he saw what a mean figure he made with whom he was to engage, he despised him, and thought it below him to enter the lists with him, fearing that the contemptibleness of the champion with whom he contended would lessen the glory of the victory. For he was a youth of a fair countenance Not having so much as the countenance of a martial person. Am I a dog? Dost thou think to beat me as easily as thou wouldst thy dog? The Philistine cursed David by his gods Imprecating the impotent vengeance of his idols against him, wishing that Dagon, Ashtaroth, and the rest of his gods would confound and destroy David. Thus the Romans used to curse their enemies, saying, All the gods and goddesses destroy thee. Verses 44, 45. Come to me, and I will give thy flesh unto the fowls of the air It will be a tender and delicate feast for them. With such confidence did he presume on his success! Thus the security and presumption of fools destroy them. Then said David, I come to thee in the name, &c. By a commission from Him who commands all creatures in heaven and earth, and who has called me to, and animated me for, this undertaking. I rely on him as thou dost on thy sword and spear. Verse 46. This day will the Lord deliver thee into my hand He speaks with as much assurance as Goliath had done, but upon better grounds, confiding, not in his own strength, but in the divine omnipotence, and expecting, through it, certain victory, not only over Goliath, but over the whole army of the Philistines. That all the earth may know that there is a God in Israel Superior to all others. Hebrew, That God is for Israel, or on Israels side, and against you. Or, that Israel hath a God, a God indeed! one who is able to help them; and not such an impotent idol as you serve. Verse 47. Saveth not with sword and spear That is, that he can save without these arms, and with the most contemptible weapons, and that he needs not human force to effect his designs. For the battle is the Lords The events of war are wholly in his power. And he will give you into our hands David speaks thus confidently, because he was assured of

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success, by particular inspiration. How great is the difference between the speech of Goliath and that of David! The former consists of the vainglorious boasting words of a man proudly confiding in his own strength, and thinking of nothing but his own glory. The words of the latter, although expressing an equal assurance of victory, are humble and modest, attributing nothing to himself, but all to the power and goodness of God; building his hopes upon, and rejoicing in, the honour that would accrue to God from his success, instead of puffing himself up with the glory that would arise to himself therefrom. Verses 48, 49. The Philistine arose, and came and drew nigh Like a stalking mountain. Having nothing but victory in his thoughts, he marched in a stately manner, pompously covered over with armour, and fearing nothing. But David, being loaded with no armour, ran nimbly toward him, so far was he from fear! David smote the Philistine in his forehead Which was bare, perhaps the proud giant contemning David so much as to neglect to pull down his helmet over his face, lifting up that part of it which covered his forehead; or else the stone was thrown with such force that it pierced the helmet first, and then the forehead, or went in at the place that was left open for his eyes. However it was, the divine hand directed it. And he fell upon his face to the earth See, says Henry, how frail and uncertain life is, even then when it thinks itself best fortified, and how quickly, how easily, and with how small a matter, the passage may be opened for life to go out and death to enter. Goliath himself has not power over the spirit to retain the spirit, <210808>Ecclesiastes 8:8: let not the strong man glory in his strength, nor the armed man in his armour. See how God resists the proud, and pours contempt upon those that bid defiance to him and his people! None ever hardened his heart against God and prospered. Verse 51. David took his sword Hence it appears that David was not a little man, as many fancy, but a man of considerable bulk and strength, because he was able to manage a giants sword. The stone threw him down to the earth, and bereaved him of sense and motion; but there remained some life in him, which the sword took away, and so completed the work. God is greatly glorified when his proud enemies are cut off with their own sword. Verse 54. And brought it to Jerusalem After he had shown it to Saul, verse 57, and exposed it to all the people, chap. 18:6. Jerusalem was now become a noted city, which was the reason why he brought his head

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thither. Some think, however, that this is spoken of a future action, namely, that when David was come to the kingdom, and had made Jerusalem his royal seat, he ordered the scull of Goliath to be fixed up in some public place there, as a monument of this most signal victory. But he put his armour in his tent A tent which probably was set up for David on this occasion. The sword was afterward placed behind the ephod in the tabernacle, being consecrated to God, and preserved as a memorial of the victory to his honour, <092109>1 Samuel 21:9. Verse 55. Whose son is this youth? It may, at first sight, appear strange that Saul should be represented here as not knowing who David was, when we have a relation in the foregoing chapter of his sending for him to court, being highly pleased with his behaviour, and much delighted with his music, making him his armour-bearer, and sending to his father Jesse to ask his leave for his continuance at court. But it may be observed that Saul, in this place, does not express an entire ignorance of David, but only inquires whose son he was A question of the more consequence to him, as he had promised his daughter in marriage to the conqueror of Goliath. Either Saul had never before made any inquiry about his parentage, or both he and Abner had forgotten whence he was. And this might very easily happen to a king and a general of an army, who daily see and have to do with so many different faces, and who pay so little regard to things of this sort. Nay, if Saul had entirely forgotten David, it would not have been strange, considering that he had been but little with him, had some time ago been dismissed from the court, and was returned home, where he had remained at least a year or two, during which time Saul had not seen him. Besides, the distemper of Sauls mind might make him forgetful, and David might now be much changed, both in his countenance and in his habit. Abner said, I cannot tell Abners employment was generally in the camp, when David was at the court; and when Abner was there he probably took little notice of a youth so much inferior to him as David was. We may learn from the whole of this pleasing chapter, says Dr. Dodd, how ready God is to help those who trust in him; for whose defence and protection he makes use of means apparently the most weak, to humble the pride of the wicked, and to destroy the powers which seem most formidable. Some writers have considered this destruction of Goliath by David as a type of the victory of Jesus Christ, in his state of weakness and humiliation, over the strong and gigantic powers of hell and the grave.

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CHAPTER 18.
A.M. 2941. B.C. 1063.
David becomes the friend of Jonathan, the constant attendant of Saul, and the favourite of all the people, 1-5. Sauls envy raised, 6-9. He seeks to kill David, 10, 11. Is afraid of him, 12-16. Promises to give him his elder daughter, and gives him the younger, hoping to destroy him thereby, but in vain, 17-27. He is more feared by Saul and esteemed by the people, 28-30.

NOTES ON CHAPTER 18.

Verse 1. The soul of Jonathan was knit with the soul of David On account of the prudence and modesty of his discourse and behaviour after such an heroic action, and the other excellent virtues which shone forth both in his speeches and actions; for the service he had done to God and to his people; and for the similitude of their age and qualities. Verse 2. Saul took him that day By which it appears, that, before this, David had not had his constant residence at court, after he first came thither, but went home to his father when Saul was well, and had no need of him. This confirms the remarks made on the former chapter. Verse 3. Jonathan and David made a covenant Solemnly entered into an agreement of perpetual friendship. Because he loved him, &c. Or rather, as Le Clerc renders it, so that each loved the other as his own soul. For it cannot be supposed but that David loved Jonathan as well as Jonathan loved him. Their covenant seems to have implied an engagement for mutual assistance and defence, even until death, and kindness to the posterity of each other after either of them was dead. This was wisely ordered by the providence of God, who, by this means, preserved David in that sharp persecution which shortly after rose against him at court. Verse 4. Jonathan stripped himself of the robe that was upon him This he did that he might do honour to, as well as show his affection for, David. For it is probable that David was before clothed in a rustic habit, not fit to appear in at court. Verse 5. David went out, &c. Upon military expeditions, of which that phrase is often used. And behaved himself wisely Showed as much prudence in his conduct as he did courage. Saul set him over the men of

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war Not over all, for Abner was general, as we speak, of all his forces; but he made him captain of his guard, or gave him some principal command in his army. Verses 6-9. The women came out of all the cities All the neighbouring cities. And the women answered one another as they played They sang, as well as played on musical instruments. And they sang alternately, as they did <021521>Exodus 15:21. And the burden of the song seems to have been that which follows. And said, Saul hath slain his thousands, &c. To understand this it is necessary to observe, that the usual way of singing at that time was in parts. So that some of these women having taken up or begun the song with, Saul hath slain his thousands, another party answered them in their turn in the same strain, And David his ten thousands. And Saul was very wroth He began to be jealous they would advance David to the throne in a little time, having so highly magnified him above their king. And Saul eyed David Narrowly observed him, or looked upon him with an envious eye. Verses 10, 11. On the morrow the evil spirit from God Which had formerly troubled him, producing melancholy, (<091614>1 Samuel 16:14,) was brought again upon him. The very next day after he conceived envy at David, discontent and anger, the evil spirit was permitted by God to seize him again. Such is the fruit of envy and uncharitableness! And he prophesied in the midst of the house That is, he was actuated by such motions and agitations of body as the prophets sometimes were. And David played with his hand, as at other times To compose and quiet his disturbed spirits. And there was a javelin in Sauls hand Which he had provided on purpose, as the following words show, to despatch David. And Saul cast the javelin Being now quite under the power of that evil spirit. Twice Once now, and another time, on a like occasion, <091910>1 Samuel 19:10. Verses 12, 13. Saul was afraid of David Lest, as he had gained the favour of God, and of all the people, he should also take away his kingdom. Saul removed him from him From his presence and court; which he did because he feared lest David should find an opportunity to kill him, as he had designed to kill David; because his presence now made him more sad than ever his music had made him cheerful; and principally, that hereby he might expose him to the greatest hazards. And made him his captain over a thousand Instead of captain of his guard, which required

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his attendance at court, he gave him a command abroad; but where, or at what distance, we are not informed. This he did, hoping he might be killed in some expedition, or that an opportunity might occur for taking away his life privately. And he went out and came in, &c. As the leader of those thousand men. Verses 14, 15. David behaved himself wisely He headed them in all their expeditions, with a bravery and conduct equally distinguished; greatest in command, but greater in his example. He behaved in such a manner that no exception could be taken at any of his actions. The Lord was with him Made all his undertakings prosperous. Sauls fears, however, increased in proportion as he saw David still behave so well. Verse 17. And Saul said to David, Behold my elder daughter Merab, &c. He at last bethinks himself of the promise he had publicly made unto him that should kill Goliath; the performance of which David did not demand, but in modesty left it to Sauls own conscience; who now judges it would be a proper bait to be laid for his destruction. David had been very successful; but it did not follow that he must always be so; he had prudence, prowess, and conduct; but all these are often disappointed and defeated in their best-laid schemes. What means, then, so likely to destroy him as flattering him in his good fortune, and inflaming his vanity to yet higher and bolder attempts? What human heart is proof against flattery well conducted? and what so likely to point it right as the prospect of the kings alliance? Merab, therefore, the kings eldest daughter, is promised to him in marriage, on condition of his exerting all his fortitude in the defence of his master and his country, against the enemies of God and them. Delaney. Only be thou valiant for me Thus, at the same time that he proposed to give David his daughter, he intimated that he should first perform some other military exploits, and, to give the better colour to this request, he calls it fighting the Lords battles. Let not my hand be upon him Now he seems to have some sense of honour, and to lay aside those base thoughts of murdering him himself. But the hand of the Philistines By whose hand Gods just judgment so ordered things that Saul himself fell! Verse 18. David said, Who am I? and what is my life? How little is my life worth, that by the exposing of that to some hazard, I should purchase a kings daughter! In these expressions David showeth not only his humility, but also his wisdom, in discovering so deep a sense of his own meanness, that Saul might see how far he was from aspiring at the kingdom. Or my

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fathers family in Israel? In riches, for otherwise Davids family was as noble as any in Israel. That I should be son-in-law to the king This was not a refusal of the honour but a modest acknowledgment how unworthy he was of it; and it indicates such modesty and prudence, that, considering Davids youth, and all other circumstances, we may well conclude that nothing but the Spirit of the Lord being with him could have made him act so wisely. Verse 19. She was given unto Adriel The son of Barzillai, as he is called <102108> 2 Samuel 21:8. This was an act of great injustice, at the same time that it was a most high affront to David, and accordingly this marriage was accursed by God, and the children begotten in it were, by Gods appointment, cut off, 2 Samuel 21. How Jonathan resented this usage of David we are not told. It is likely his duty to his father made him entreat him to take it patiently, and to look upon Saul as sometimes beside himself, and one that did not know what he did. Verses 20, 21. The thing pleased him Not out of any love to David, or desire to perform his promise; but because he hoped, by her means, to bring his ends about of destroying David. That she may be a snare to him He hoped his daughter, in obedience to him, might be persuaded to bring him into some snare that he would lay for him: or that, being exposed to great dangers, (which he was to undergo, as a condition of having her to wife,) he might perish in some of them. Thou shalt be this day my son-inlaw That is, shortly, within a little time. In the one of the twain Saul seems in this to have told David that though some reasons of state had obliged him to give his elder daughter to Adriel, yet still he would have him for his son-in-law, by giving the other unto him. Verses 22, 23. Commune with David secretly It seems David was not forward to embrace Sauls offer, having been before so grossly abused. Therefore Saul ordered his courtiers, in private discourse, to take occasion to persuade him to it. Seeing that I am a poor man Having no estate, and of small credit; and therefore unable to endow her according to her quality. Verse 25. The king desireth not any dowry It was customary in those times for the husband to give a present, or, as it is rendered, a dowry, to his father-in-law when he received his wife. But a hundred foreskins of the Philistines Saul made this demand of David, probably thinking that the necessity he would be under of attacking the Philistines at a disadvantage,

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or, at all hazards, in order to get the proposed number of foreskins within the time limited, would bring him into such dangerous encounters, as he could scarcely escape from. It is likely that Saul required the foreskins rather than the heads of the Philistines, to take away all possibility of Davids deceiving him, by bringing the heads of such of his own men as might fall in battle, and passing them on him for the heads of the Philistines. Verses 26, 27. The days were not expired That is, the time allowed by Saul to David for the execution of this exploit. Two hundred He doubled the number required; to oblige Saul the more to the performance of his promise, and to show his great respect and affection to Sauls daughter. Verses 28, 29. Saul knew that the Lord was with David He was convinced of it, by the success which he constantly had in all his undertakings. And Saul was yet the more afraid of David Having thus advanced him; and seeing no hope of bringing his designs to pass against him. And Saul became Davids enemy continually He was every day more resolved to destroy him. Such strange blindness did his anger and hatred, and such like passions, bring upon him, that he set himself against him, who he saw and knew, had God for his friend! In what a lost condition must Sauls mind have now been! Verse 30. The princes of the Philistines went forth To fight with the Israelites: who had highly incensed them by Davids late action, as well as by former losses. David behaved himself more wisely than all the servants of Saul, &c. By discovering, it is likely, the designs of the Philistines, and preventing them. For we do not read that they came to a battle.

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CHAPTER 19.
A.M. 2941. B.C. 1063.
Saul is pacified by Jonathan, 1-7. Attempts again to kill David, 8-10. Is deceived by Michal, who sends David away, 11-17. David flies to Ramah, and Saul prophesies, 18-24.

NOTES ON CHAPTER 19.

Verse 1. Saul spake to Jonathan, and all his servants When he could not destroy David by craft, he declares open enmity to him; and commands his son and his whole court to make him away; some of whom he thought would obey him. It is strange he should speak to Jonathan to murder David, if he knew the friendship he had for him; and he could not well be ignorant of it, since he had so publicly declared it, as we read chap. 18:3, 4. But he imagined his love to a father would overcome his love to a friend; and there was a great providence of God in his disclosing his mind so freely to Jonathan, as by that means David came to be certainly informed of his danger. Verse 2. But Jonathan delighted much in David, and told David Jonathan disobeyed the command, and, instead of murdering David, pleads his innocence and merits, as reasons for saving him. He also discovered his fathers design and fixed resolution to destroy him, and certainly in neither case acted inconsistently with his duty to his father, and king. He, says Dr. Dodd, who knows of a conspiracy against an innocent persons life, and doth not discover it; or, who kills such a one by anothers instigation and command, is himself a murderer; and no duty to a father, or allegiance to a prince, can oblige any one to shed innocent blood. Jonathan was therefore so far from acting contrary to his duty and allegiance, in refusing to become his fathers instrument in murdering David, that he gave a noble instance of filial piety, affection, and duty, in his repeated endeavours to preserve him from so unnatural a crime; and humanity and virtue will ever applaud him for the generous concern he expressed for the honour of his father and the preservation of his friend. Take heed to thyself until the morning Jonathan knew not but some of the servants might be either so obsequious to Saul, or so envious at David, as to put the orders in execution which Saul had given, if they could light on David.

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Verses 3-5. I will stand by my father in the field In which it is likely Saul used to walk in the morning and take the fresh air. Thereabouts he advised David to lurk in some secret place; that he might speedily acquaint him with the issue of his discourse with his father, verses 4-7. Jonathan spake good of David unto Saul Which he could not do without hazard to himself. Herein, therefore, he performed the duty of a true friend and of a valiant man. He put his life in his hand Or, in the greatest hazard: And slew the Philistine He puts him in mind of that hazardous enterprise wherein he slew Goliath; in which David did indeed hazard his life greatly, for had he missed with his sling he must certainly have been slain. Verses 6-9. Saul sware, As the Lord liveth And, without all doubt, he intended what he said, feeling a real change in himself for the present. God, says Mr. Henry, inclined the heart of Saul to hearken to the voice of Jonathan. From this, however, and other similar instances, it appears that Saul was of a hasty, precipitate temper; and that he had too little reverence for an oath. And as he swore inconsiderately, so, he as quickly and inconsiderately broke his oath; which may be a lesson to us never to take an oath upon any occasion, but with the greatest seriousness and an inward veneration, verses 8, 9. And there was war again The battles of which were only between parties, for David commanded no more than a thousand men, <091813>1 Samuel 18:13. And if the whole army of the Philistines had been gathered together, Abner would have commanded the army of Israel against them; for he was captain of the host. David went out and fought with the Philistines So David continues his good services, though they were ill requited. They who are ill paid for doing good, yet must not be weary of well-doing, remembering how bountiful a benefactor God is, even to the evil and unthankful. The evil spirit was upon Saul Davids successes against the Philistines revived his envy, and the devil watched the opportunity as he had done before. And David played with his hand He did not omit his duty to Saul, though he knew his danger. Verse 10. Saul sought to smite David with the javelin How sad and shocking a scene was this! David labouring with all his study and skill to relieve Sauls anguish; and Saul, in the same instant, meditating his destruction! sitting sullen and determined, with his javelin in his hand, watching his opportunity, and waiting, perhaps, until the power of music had so far calmed his spirits as to render his hand steady. He then darted his spear at David with all his might, and with such force, that, he happily declining it, it pierced and stuck into the wall; and David fled. Delaney.

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Sauls wrath and fury, on this occasion, made him entirely forget his oath. So dangerous it is to be possessed with such passions! It seems likely, from Sauls having a javelin in or near his hand, that it was usual for kings, in those days, to hold one in their hands, in the same manner as a sceptre in after-times, as a mark of royal authority. Verse 11. To slay him in the morning As he went out of the door of his house. By this it is apparent, when Saul missed his blow, he was the more enraged, and implacably pursued Davids destruction. And Michal, Davids wife, told him She had intelligence either from her brother Jonathan, or some other friend at court: or, perhaps, she saw suspicious persons hovering about the house. Verse 12. He fled and escaped It seems likely that a considerable part of the eighteenth Psalm, namely, from the 1st to the 29th verse, refers to this escape of David. The 29th verse seems entirely descriptive of it, and applicable to no other event of Davids life that we read of. By thee I have run through a troop, and by my God have I leaped over a wall. Sauls messengers, that were sent to slay him in the morning, undoubtedly surrounded his house, and were upon the watch, and therefore David had reason to look upon his escaping them to be a wonderful deliverance, in which the providence of God was concerned. Verse 13. Michal took an image In the Hebrew it is teraphim; which teraphim, as Dr. Dodd observes, it plainly appears from hence, must have been figures of the human form; for the design of Michal was manifestly to deceive the messengers of Saul, by showing them something in a bed so far resembling a man as to make them believe it was David himself asleep. Her intention was to procure David the longer time for escaping. And to render it still more like him, she covered the back part of the head of the image, which appeared in sight, with goats hair of the same colour as Davids was, so that any one might take it, at a slight view, especially in a sick mans room, where only a glimmering light is wont to be kept, for the back part of Davids head. This is plainly the meaning of the next clause, not very properly interpreted in our translation, but which in the Vulgate is rendered, et pellem pilosam caprarum possuit ad caput ejus; and she put the hairy skin of goats to, or upon, his head. And covered it with a cloth Upon pretence of his being sick, and needing some such covering. If we may believe Abarbinel and Abendana, women in those times were accustomed to have figures made in the likeness of their husbands, that

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when they were absent from them they might have their image to look upon. If this really be a fact, it is probable that Michals image was one of this kind; or it was merely a statue for ornament. For we cannot suppose that any images, whether called teraphim or by any other name, were kept for the purposes of idolatry in Davids family. Verses 14-17. Saul sent messengers to take David As he did not come out of doors, where they waited for him, Saul sent other messengers to take him in the house. She said, He is sick Her affection for David, and fear for his life, induced her to tell a plain lie, in which she is neither to be justified nor imitated. She intended hereby, however, to keep Saul in suspense for a while, till David should arrive at some place of safety. He said, Let me go; why should I kill thee? This was another untruth; and an untruth very injurious to Davids reputation. Far was it from him either to intend or threaten to kill any one, much more his own wife. But Michal feared to enrage her father to too high a degree if she told the truth. Her weakness is to be pitied, while it is to be condemned and shunned. Verse 18. David escaped and came to Samuel Both for comfort and direction in his distress, and for safety, supposing that Saul would be ashamed to execute his bloody designs in the presence of so venerable a person as Samuel. And told him all that Saul had done to him Which, while it afforded relief to the mind of David amidst his distress and trouble, could not but exceedingly grieve the mind of Samuel, to be informed how low Saul had fallen. He and Samuel went and dwelt in Naioth Or, as the Chaldee renders it, The school of learning. This was that famous school or college of the prophets, which was dedicated to the study of the Jewish law, and was in all respects a religious seminary. Verse 20. Saul sent messengers to take David His implacable hatred had abolished all respect and reverence for Samuel, (under whose protection David now was,) and for the college of the prophets, which was a kind of sanctuary to those that fled to it. Samuel standing as appointed over them To instruct and direct them in their holy exercises. For though they prophesied by divine inspiration, yet they were both to prepare themselves for it beforehand, and to make good improvement of it afterward, in both which they needed Samuels counsel and assistance. And whereas some might falsely pretend to those raptures, or the devil might transform himself into an angel of light, Samuels presence and judgment were necessary to prevent and to detect such impostures. Besides, Samuel

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would, by his present conjunction with them in those holy exercises, encourage them, and stir up others to the coveting of those gifts, and to the performance of such religious duties. The Spirit of God was upon the messengers of Saul That, being rapt up into an ecstasy, and no longer masters of themselves, their minds might be wholly taken off from their design of seizing David. They prophesied Praised God in hymns, by a sudden impulse, which they could not resist. Verses 21-23. He sent other messengers Strange obstinacy, to contend so long with the Spirit of God. And they prophesied likewise That is, they joined with the rest in praising God. Instead, says Henry, of seizing David, they were themselves seized. Thus God again secured David, put an honour on the sons and school of the prophets, and manifested his power over the spirits of men. The Spirit of God was upon him also It came upon him in the way; whereas it came not upon his messengers till they came to the place. Hereby God would convince Saul of the vanity of his designs against David, and that in them he fought against God himself. Verse 24. And he stripped off his clothes also His royal robes. Perhaps this was intended to signify the taking away of his kingdom from him; and lay down Hebrew, fell down, upon the earth; for his mind being in an ecstasy, he had not the use of his senses; God so ordering it, that David might have an opportunity to escape; naked That is, stripped of his upper garments, as the word naked is often used; and it is here repeated to signify how long he lay in that posture. Day and night So God kept him as it were in chains, till David was got out of his reach. Is Saul also among the prophets? The same proverb which was used before is here revived, as an evidence of Gods wonderful care over David; he made Saul, in some sort, a prophet, that he might make David a king.

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CHAPTER 20.
A.M. 2942. B.C. 1062.
David complains to Jonathan, and desires his help, 1-8. Jonathan promises to give him intelligence, and confirms his friendship, 9-23. He finds his father implacable, 24-34. He gives David notice of it, in the manner they had agreed on, 35-42.

NOTES ON CHAPTER 20.

Verse 1. David fled, and came and said before Jonathan Sauls being thrown into a trance, as mentioned in the foregoing verse, gave David time to escape, and he went from Naioth to Gibeah, where Jonathan was. It was happy for David that he had such a friend at court, when he had such an enemy on the throne. Henry. What have I done? What is mine iniquity? He appeals to Jonathan himself concerning his innocence, and endeavours to convince him that, notwithstanding he had committed no iniquity, Saul sought his life. Verse 2. He said, God forbid: thou shalt not die It appears by this that Jonathan knew nothing of his fathers design, and that the messengers before named had been sent to seize David without his privity. Hence, from a principle of filial respect to his father, he was very loath to believe that he would do so ill a thing. Behold, my father will do nothing, but he will show it me In this he was greatly mistaken. Communicative as Saul was to his son Jonathan in other things, he was ashamed to disclose to him the wicked design he had formed against the life of his friend. Why should my father hide this thing from me? Why? For an obvious reason; because it was too base and shameful to be discovered to any one that had any fear of God before his eyes, or any sense of moral obligation. He was afraid too that if he should disclose his design to Jonathan, he should find means to prevent its execution. It is not so Jonathan gave credit to his fathers oath, mentioned <091906>1 Samuel 19:6. Verse 3. David sware moreover The matter being of great moment, and Jonathan doubting the truth of it, he confirms his word with an oath, which follows in the end of the verse. Only he interposeth a reason why Saul concealed it from Jonathan. Let not Jonathan know this, lest he be grieved What a noble and generous turn does David here give to the behaviour

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of Saul to Jonathan, lest he should think ill of his father, by insinuating that he had kept this a secret from him out of affection, lest it should give him pain. Verses 4, 5. Whatsoever thou desirest He does not say, that shall be lawful and honest; for he knew David too well to think he would ask anything that was otherwise. I will do it for thee This is true friendship. Thus Christ testifies his love to us; Whatsoever ye shall ask in my name, that will I do. And we must testify ours to him by keeping his commandments. Behold, to-morrow is the new-moon There were solemn sacrifices every new-moon, and then a feast upon them. And David being one of the kings family, by marrying his daughter, used to eat with them at these festival times. That I may hide myself in the field till the third day That is, unto the next day but one after the new-moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself, either at Beth-lehem with his friends, or in some other place till the third day. Verse 6. Say, David earnestly asked of me Jonathan, being the kings son and deputy, used, it seems, to give license to military men to depart for a season upon just occasions. There is a yearly sacrifice for all the family It is likely it was a custom among pious families to meet together once a year, and praise God for his mercies toward them all. Verse 8. Thou shalt deal kindly with thy servant In giving me timely notice, and a true account of Sauls disposition and intention toward me. A covenant of the Lord That is, a solemn covenant, not lightly undertaken, but seriously entered into, in the name and fear of God, and in his presence, calling him to be the witness of our sincerity therein, and the avenger of perfidiousness in him that breaks it. Slay me I am contented thou shouldest kill me. For why Why shouldest thou betray me to thy father, by concealing his evil intentions from me? Verses 9-13. Jonathan said, Far be it from thee Or, rather, Far be this away; for Jonathan is speaking of himself in this thing. Then said David, Who shall tell me? Who shall bring me advice how matters stand? They went out both into the field To take their measures about this matter. Jonathan said, O Lord God of Israel Do thou hear and judge between us. These first words of the sentence seem to be an exclamation, or an abrupt speech, not usual in great passions, and the rest are as if he had said, Shall I, who love thee so much, be thought capable of breaking my word

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with thee? In all these verses the words are broken, concise, and interrupted: as the words of lovers are wont to be, especially when they are disturbed. But there are a tenderness and sincerity in this exclamation of Jonathan which are scarcely to be equalled. If there be good toward thee I will show it thee, that thou mayest be easy. If it please my father to do thee evil I will send thee away, that thou mayest be safe. Thus he would help to deliver him from evil if it were real, and from the fear of evil if it were but imaginary. The Lord do so and much more to Jonathan If I speak deceitfully, or break my word with my friend: he expresseth himself thus solemnly that David might be fully assured of his sincerity. And thus God has confirmed his promises to us, that we might have strong consolation, <580617>Hebrews 6:17, 18. The Lord be with thee And protect and prosper thee. Thus, to his protestations, Jonathan adds his hearty prayers for David. As he hath been with my father Formerly, though now he be withdrawn. This intimates his belief that David would be in his fathers place, and his desire that he might prosper in it better than his father now did. Verse 14. And thou shalt show me the kindness of the Lord That kindness to which thou hast engaged thyself, in the covenant sworn between thee and me in Gods presence. The words in the Hebrew run plainly thus: And wilt thou not, if I be then alive, (namely, when God had advanced David to the throne as he had done Saul,) wilt thou not show me the loving-kindness of the Lord? He made no doubt, but rather strongly affirmed his belief of it. That I die not That thou do not kill me or mine, as princes of another line used to kill the nearest relations of the former line, from whom the kingdom was translated to them. Verse 15. Thou shalt not cut off thy kindness from my house The covenant they had made was not merely personal, but reached to their posterity, and was to be kept even when David should have the greatest power, and there were none to oppose his will. These verses seem strongly to indicate that Jonathan knew of Davids being anointed to the kingdom! How unspeakable a generosity is here shown by Jonathan to stipulate for his own life, and the lives of his posterity, with that man whose life, humanly speaking, was now in his power! Verses 16, 17. So Jonathan made a covenant The covenant which before was personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on Davids side, which doubtless

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he obtained. At the hand of Davids enemies If either I, or any of my house, shall prove enemies to David or to his house, let the Lord, the witness of this covenant, severely punish the violators of it. Jonathan caused David to swear again Hebrew, and Jonathan added or proceeded to swear; that is, having himself sworn to David, or adjured David, in the foregoing verse, he here requires Davids oath to him, by way of restipulation or confirmation. For he loved him, &c. The greatness of his love to him induced him to use every means in his power to secure Davids friendship to himself and his posterity, and to ensure the inviolable observance of this covenant through all their generations. Verse 19. When thou hast stayed three days, &c. This is commonly interpreted of his staying so long with his kindred at Bethlehem. In the Hebrew the words are, Thou shalt three times go down to a very low place; and the meaning seems to be, that if Jonathan did not come to the place appointed the first day, David should take it for granted that he had no information of importance to communicate, and should come again the second day; and if Jonathan brought him no intelligence then, he should come on the third. Houbigant interprets the words, But on the third day thou shalt come quickly to that place, in which thou shalt hide thyself on the feast-day. When the business was in hand When this same business which they were now treating about was in agitation formerly; namely, to discover Sauls mind and purpose toward David, <091902>1 Samuel 19:2, 3. By the stone Ezel A stone probably erected to direct travellers in the way: he was to hide himself in some cave or other convenient place near it. Verses 21-23. I will send a lad, &c. I will send him before I shoot, to find and take up the arrows which I shall shoot: and I shall shoot them either short of him or beyond him, as I shall see occasion. If I say, Behold the arrows are beyond thee This signal seems to have been agreed on between them, in case Jonathan was so watched and followed, as not to have an opportunity of communing with David by word of mouth. The Lord be between thee and me As a witness and a judge, and between our families for ever, if on either side this league of friendship be violated. Verses 24-26. David hid himself in the field Namely, at the time appointed: for it seems probable that he went first to Beth-lehem, and thence returned to the field, when the occasion required. Jonathan arose He rose from his seat where he had sat next the king, and stood up at Abners coming, to do honour to him, who was his fathers cousin, and the

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general of the army. Something hath befallen him Some accident, which has rendered him unclean, and so unfit to partake of this feast, which consisted in part of the remainders of the peace-offerings, according to the law; (<030720>Leviticus 7:20;) unfit also to come into any company, much more, into the kings company, lest he should pollute them also. Verses 27, 28. Wherefore cometh not the son of Jesse? So he calls him in contempt and scorn, to mark the meanness of his original, and as not deigning to call him by his proper name. Neither yesterday nor to-day For the uncleanness that came by some accident usually lasted but for one day. David earnestly asked leave of me Which he, being next to the king, it is likely, had power to grant, as appears from Sauls demanding of him what was become of David. Verses 29, 30. My brother, he hath commanded me to be there The eldest brother, it seems, was wont to let all the rest know that their company was expected. Thou son of the perverse, rebellious woman Or rather, according to the Hebrew, Thou son of perverse rebellion; that is, a very perverse rebel. Thou hast chosen the son of Jesse to thine own confusion Made him thy friend to thy utter undoing and disgrace. For men will conclude that thou hast no royal blood in thy veins, that thou canst so tamely give up thy crown to so contemptible a person. The confusion of thy mothers nakedness To the reproach of her having children, as if she were an adulteress, and thou and the rest base-born, and none of you worthy to inherit the kingdom: or rather, he thus asperses Jonathans very birth, as if so degenerate a son could not be his, but must be the offspring of his mothers guilt, the issue of a criminal commerce with some other man. Verse 31. Thou shalt not be established, nor thy kingdom Though Samuel had long before this declared to Saul, in the name of the Lord, that the kingdom should not continue with him, nor descend to his posterity; yet he seems to have had hopes that he should be able to prevent this declaration from being verified by his policy and taking proper measures. Verses 33, 34. Saul cast a javelin to smite him Saul seemed a moment before to be in great care, that Jonathan should be established in his kingdom: and now he himself aims at his life! What fools, what worse than savage beasts, does anger make men! Because Or, and because, &c., for this seems to be a second cause of his grief; his father had done him shame That is, had done shame, not to David, but Jonathan, by giving

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him such rough words, and throwing a javelin at him. It may, however, be understood of his fathers speaking so contemptuously of David. Verse 37. When the lad was come to the place That is, near to the place: or, and the lad went; or, was going on to the place; for the words following show that he was not yet come thither. The Hebrew word awb bo, signifies either to come or to go. See <080307>Ruth 3:7; and <320103>Jonah 1:3. Verse 40. His artillery His bow, and arrows, and quiver. Verse 41. And fell on his face to the ground, &c. After three bows, he fell on his face; out of reverence to Jonathan, as the kings son, and in tenderness to him, as his most generous friend. They kissed one another, and wept one with another Nothing can be imagined more generous, and, at the same time, more soft and moving, than this meeting of these two friends. Jonathan seems, out of tenderness to David, to have suppressed some part of his grief. But David, who reflected that he was now taking his last leave of a friend who had often saved his life, and was now just come from speaking in his favour, at the imminent hazard of his own life, could not restrain himself. The thought of taking a farewell of so invaluable a friend, and, at the same time, of leaving all his comforts, even those of Gods sanctuary, was so bitter, that he could not bear it with moderation; and therefore is said to have exceeded. Perhaps his temper was more tender, and his passions stronger, than those of Jonathan; who, however, seems evidently to have done great violence to his feelings, and to have had no little difficulty so to restrain his grief as not to sink his friend too much, but to send him away with a calm confidence in God, and religious tranquillity and peace of mind. Verse 42. Jonathan said, The Lord be between thee and me, &c. As much as to say, Fear not but I will faithfully keep my covenant with thee; as I doubt not of thy perpetual steadfastness in it with me and my posterity. And this must be our satisfaction in this sad separation. And he arose and departed That is, David left Jonathan, that he might avoid the effects of Sauls wrath, and escape immediate destruction; and Jonathan returned to his family and friends. And it appears that these two friends never met again on earth, except once, and that was by stealth in a wood, chap. 23. 16. But their spirits have long been united in the paradise of God, and they shall spend an eternity together in their complete persons, in that world of

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love and harmony where, the former things being passed away, friends united in heart will be separated no more!

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CHAPTER 21.
A.M. 2942. B.C. 1062.
David, coming to Nob, takes the show-bread, and Goliaths sword, 1-9. Goes to Achish, and feigns himself mad, 10-13. Is dismissed by Achish, 14, 15.

NOTES ON CHAPTER 21.

Verse 1. Then came David to Nob A city of the priests in the tribe of Benjamin, about twelve miles from Gibeah, not far from Anathoth and Jerusalem, <161132>Nehemiah 11:32; <231032>Isaiah 10:32. The tabernacle, it appears, had been removed hither, and hither David now resorts, in hopes of finding shelter for a season, and a supply of his necessities, which he supposed he might obtain here without danger of being betrayed into the hands of Saul; and principally that in this great distress he might receive direction and comfort from the Lord. To Ahimelech the priest Probably the chief priest. David, in his first flight from Saul, had recourse to the prophet of God, and now his next is to his priest. Ahimelech was brother to that Ahiah, mentioned <091403>1 Samuel 14:3, (who was now dead,) and his successor in the priesthood, for they were both sons of Ahitub. Ahimelech was afraid at the meeting of David Lest he was forced to flee from Saul, say some commentators, and so it might be dangerous to entertain him. But it seems evident that Ahimelech knew nothing of the circumstances that David was in, or of Sauls enmity to him, and determined purpose to destroy him. But, as David was the kings son-inlaw, he was surprised to see him without any attendants, and suspected that there must be some extraordinary cause of his coming in such a manner. Why art thou alone? It appears from verses 4, 5, and from <410225> Mark 2:25, that David had some persons with him, probably servants, whom Jonathan had sent to meet him some where, and accompany him; yet David had left these at another place, as he himself affirms, (verse 2,) and he was now alone, as he was when he fled to Achish. He who had been suddenly advanced to the highest honour, is as soon reduced to the desolate condition of an exile. Such are the changes which are frequently happening in this world, and so uncertain are its smiles. Verse 2. The king hath commanded, &c. This is a plain lie, extorted from him by fear, and one that was very pernicious to all the priests there.

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Whence David afterward declares his repentance for it, (<092222>1 Samuel 22:22,) and prays against the sin of lying, <19B929>Psalm 119:29. To such and such a place To certain places which, he insinuates, it was not proper to mention, because the whole business required concealment. Verses 3, 4. What is under thy hand? He desires to know what he was able to do for him to supply his wants. And particularly he requests some bread for himself and servants. Or what there is present That is, any other victuals. There is hallowed bread Here in the tabernacle. Doubtless, Ahimelech had other provisions in his house; but David was in great haste, and in fear of Doeg, whom he saw and knew, and therefore would not stay till any thing could be fetched from thence. There seemed to be a double impediment to Ahimelechs giving David and his servants this bread: 1st, Its sacredness in itself, which he intimates, and in answer to which David pleads his great necessity; an answer with which Ahimelech appears to have been satisfied. Cases of necessity, as the Jews themselves allow, often superseded the observance of the ritual laws; and this compliance of Ahimelech is urged with great force by our Saviour, in vindication of a similar infringement, <410225>Mark 2:25. Dodd. 2d, It was requisite that all who ate of the holy bread, should have observed the same purity which was required of the priests, particularly in the instance of abstinence from all women; and Ahimelech suspected that David or his servants might possibly want this qualification, and therefore inquires concerning it. But out of respect to David he does not name him, but asks only concerning the young men. Davids answer, however, shows that he was intended to be included in the inquiry. Verse 5. About these three days As long as the law required, <021915> Exodus 19:15. And so long, it seems, David and his men had hid themselves for fear of Saul, whereby they were kept both from their wives and from food convenient for them. The vessels of the young men are holy That is, 1st, Either their garments, or other utensils for their journey; or, 2d, Their bodies. The bread (Hebrew, awhw, vehu, and this) is in a manner common That is, the bread which had been taken away from before the Lord, to make room for new bread to be placed there. For though, for a season, while it stood before the Lord, it was so holy that the priest himself might not eat it; yet afterward it was eaten by the priest and his whole family, and David pleads that it might be eaten by him and his young men in their necessitous circumstances. Yea, though it were sanctified this day in the vessel This translation renders the passage

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obscure. The Hebrew may be translated, as by Le Clerc and in some other versions, Furthermore, or, forasmuch as it (namely, bread) is sanctified this day in the vessel; that is, there was new bread sanctified to be set before the Lord; and therefore this, which had been taken away from before him, was, in some degree, become common. For the law ordained, (<032408>Leviticus 24:8, 9,) that the show, or hallowed bread, should be removed every sabbath day from the table before the Lord, and fresh set on. Verse 7. Detained before the Lord That is, at the tabernacle. It is not to be imagined that he was detained here by force, but by his own choice he stayed there that day, either because it was the sabbath day, on which he might not proceed on his journey, or for the performance of some vow, or other religious duty, to which he had obliged himself. His name was Doeg, an Edomite His native country was Edom; but he was proselyted to the Jewish religion. Verses 8, 9. The kings business required haste He pretended to Ahimelech, that the reason why he had not brought his sword or any weapon with him was, because he had not time to go to his house; the king pressing him to go immediately about his business. Wrapped in a cloth behind the ephod That is, behind that holy place allotted for the keeping of the sacred, or priestly garments; all which are here comprehended under the ephod; which, as the chief, is put for all the rest. Here it was laid up as a sacred monument of Gods power and goodness. There is none like it Because it not only served him for his use, for he was a strong and tall man, and one that could wield that sword; but it was also a pledge of Gods favour to him. Whenever he looked upon it, it would be a support to his faith, by reminding him of what God had already done. Verse 10. David arose and fed to Achish A miserable condition, to be forced to flee to those for protection who were naturally his bitter enemies. For this was the city of Goliath whom he had slain, and whose sword he had now about him. But it must be considered that Sauls rage was so great, and his power and diligence also in hunting after him, that he despaired of escaping any other way; and a desperate disease requireth a desperate remedy. Perhaps indeed he thought he should not be known: or, being now in disgrace with Saul, he thought the Philistines might take him for Sauls enemy, and so receive him gladly. The king elect is here an exile: anointed to the crown, and yet forced to run his country! So do Gods

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providences sometimes run counter to his promises, for the trial of our faith, and the glorifying of his name in accomplishing his counsels, notwithstanding the difficulties which lie in the way. Verse 11. King of the land Of Canaan. They call him king, either more generally for the governor, the most eminent captain and commander, or, as the king elect, the person designed to be king: for, by this time, the fame of Sauls rejection, and Davids destination to the kingdom, was got abroad among the Israelites, and from them, probably, to the Philistines. Did they not sing, &c. And therefore consider what to do; and now our great enemy is in thy hand, be sure thou never let him go alive. Verse 12. David laid up these words in his heart It is probable he had been at first well received, but this discourse deeply affected him, and made him think himself not safe there. For, when he found that his fame was spread among them, as having slain such numbers of the Philistines, he concluded that they would be instigated to take revenge on him now they had him in their power. And was sore afraid Lest either their revenge or policy should prompt them to kill him. Perhaps he was the more apprehensive, because he wore Goliaths sword, which was, probably, well known at Gath. Verse 13. He feigned himself mad That he might escape out of their hands. And herein he showed great sagacity and penetration. How great danger he was in, appears plainly from the 34th and 56th Psalms, which he composed upon this occasion. And he had indeed need to consider it, as he does in the first of those Psalms, as a wonderful deliverance wrought for him by God himself. He now learned by experience what he afterward taught us, <19B809>Psalm 118:9, That it is better to trust in the Lord than to put any confidence in princes. Verse 15. Have I need of madmen? It is highly probable that Achish was aware this madness was counterfeit. But, being desirous to preserve David, he spoke as if he thought it real.

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CHAPTER 22.
A.M. 2942. B.C. 1062.
David escapes to the cave of Adullam, where many resort to him, 1, 2. Lodges his parents with the king of Moab, 3, 4. Comes to the forest of Hareth, 5. Saul complains of his servants as unfaithful to him, 6-8. On the information of Doeg, he orders the priests of Nob to be slain, and their city destroyed, 9-19. David is informed of this by Abiathar, 20-23.

NOTES ON CHAPTER 22.

Verse 1. To the cave of Adullam Which was a strong hold in the tribe of Judah, <131115>1 Chronicles 11:15; <061535>Joshua 15:35. This place, fortified by nature, is so fitted for the security of persons in distress, according to Dr. Delaney, that it hath frequently given a refuge from the Turks to the Christians, who fled thither with their families, flocks, and herds. As it was in the tribe of Judah, and David belonged to that tribe, he might, perhaps, flee to it in hopes of finding some friends in those parts. And his brethren, &c., went down thither to him Either to comfort him, or to secure themselves from the fury of Saul, who, they thought, might probably wreak upon them his hatred to David. Verse 2. Every one that was in distress qwxm vya, ish matsok, the man straitened or oppressed. And every one that was in debt avn wl rva asher lo noshee, the man that had a creditor. Probably poor debtors, whom their creditors were obliged to spare, <022225>Exodus 22:25. And others, whose lands and goods their creditors might seize when their persons were with David. It must be observed that the Jews frequently used their debtors with great severity, (see <160505>Nehemiah 5:5,) taking forcible possession of their lands and vineyards, and bringing their children into bondage. Every one that was discontented Hebrew, vpn rm mar nephesh, the man bitter of soul, aggrieved in his mind, made uneasy and discontented, probably, says Dr. Dodd, with Sauls tyrannical government, and his implacable persecution of David, who, by this time, must have been well known to have been the intended successor of Saul. It does not appear, from this description, that these were men of abandoned characters and profligate principles, as some have thought, who joined themselves to David purposely to cheat their creditors, and for the sake of the plunder

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they were in hopes of getting under him. Indeed, had this been the case, David would not have been able to have kept them under that strict order and discipline under which we find he did keep them, but we should have read of their plundering, and murdering, and committing other outrages. Nor would they have continued with him so long, and abode with him in dreary forests, destitute of most of the conveniences and comforts of life; or have followed him whithersoever he was disposed to lead them. This is not the temper or behaviour of men of profligate principles. And, therefore, there is reason to conclude, that they were persons who were brought into distress and poverty by other causes, such as, in the course of divine providence, are frequently permitted to afflict the best of men, for their trial, humiliation, or correction. But if they were not virtuous when they resorted to David, that they became so by his discipline, influence, and example, is sufficiently evident from their subsequent behaviour. And he became a captain over them Being forced to take this course in his own defence, that he might not be suddenly surprised. But David did not take these men into his service, till by information from Jonathan, and by many other certain proofs, it evidently appeared that his life was in imminent danger. And then he neither assaulted any place with them, nor sought for an occasion to fight, but avoided it by seeking for secret and secure places of retreat, sometimes in the deserts, sometimes, in foreign nations, always taking care not to hurt his countrymen, and never allowing his men to make incursions upon any but the enemies of Israel. Verse 3. David went from thence to Mizpeh For the Moabites were at difference with Saul, <091447>1 Samuel 14:47. Let my father and my mother be with you David, perhaps, the rather hoped for this kindness to be shown to his aged parents, who were not able to travel up and down, as he was likely to be obliged to do, because he was descended from Ruth, a Moabitess. The filial tenderness of David here deserves our admiration, who makes it his first care to fix his parents in a place of safety and ease, not being able to bear their being exposed to the dangers and hardships which the necessity of his affairs obliged him to undergo. His address to the king manifests his great tenderness to his parents, and his entire submission to the will of God. Till I know what God will do for me He expresses his hopes very modestly, as one that had entirely cast himself upon God, and committed his way to him, trusting not in his own arts or arms, but in the wisdom, power, and goodness of God.

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Verse 4. All the while David was in the hold In holds; the singular number being put for the plural, as is frequent; that is, as long as David was forced to go from place to place, and from hold to hold, to secure himself; for it concerned David especially to secure his father, and he did doubtless secure him for all that time; and not only while he was in the hold of Mizpeh, or of Adullam, which was but a little while. Verse 5. The Prophet Gad said unto David We read nothing of this prophet before; and it is likely God raised him up at this time, on purpose for the support and direction of David. Abide not in the hold That is, do not shut up thyself here; for he did not merely intend any particular strong place, where David might now be, but in general all those places where he kept himself concealed. Get thee into the land of Judah As one that confides in God, and in the uprightness of his intentions. Go, show thyself to the people, that thou mayest publicly put in thy claim to the kingdom after Sauls death; and that thy friends may be invited and encouraged to appear in thy behalf. Hereby also God would exercise Davids faith, wisdom, and courage, and so prepare him for the kingdom. Verses 6-8. Having his spear in his hand It seems, as an ensign of majesty, for in old times kings carried a spear instead of a sceptre. Ye Benjamites You that are of my own tribe and kindred, from whom David designs to translate the kingdom to another tribe. Will he distribute profits and preferments among you Benjamites, as I have done? Will he not rather prefer those of his own tribe before you? That all of you have conspired against me To conceal Davids designs from me, if not to assist him in them. See the nature of jealousy, and its arts of flattering and wheedling to extort discoveries of things which have no existence! That my son hath made a league with the son of Jesse He suspects Jonathan had made a league with David, but did not certainly know it, much less what the league was. His jealousy even carried him so far as to make him suspect that Jonathan not only sided with David, but had encouraged him to take up arms, and to appear openly, as having many friends and supporters. For since Saul threw the javelin at Jonathan, it is likely the latter had absented himself from court, or did not appear so frequently, or looked discontented when he came into his fathers presence. Verse 10. He inquired of the Lord for him Some think Doeg slandered Ahimelech in this, because we read nothing of it in the foregoing chapter; and David in the Psalms speaks of his false tongue. But whether or not, he

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was guilty of great wickedness in concealing part of the truth, which in this case he ought to have declared, for Ahimelechs just defence; namely, the artifice whereby David had deceived him, making him believe that he was going on the kings business; so that the service which Ahimelech did to David was designed in honour of Saul. And gave him victuals, &c. Very innocently, as Doeg very well knew. But he represented these as acts whereby Ahimelech had aided and abetted David in a conspiracy; which are the lies that David lays to his charge, nothing being further from the truth. Verse 11. The king sent to call Ahimelech and all his fathers house The priests of the house of Eli, whom God had threatened to cut off, chap. 2:31; and which threatening, by a strange chain of providences, was now about to be fulfilled. Verse 14. Ahimelech said, Who is so faithful, &c. Or, rather, Who was so faithful, &c.; for it cannot be supposed, after Saul had just accused David of a conspiracy against him, that the high-priest would say he was then faithful. His apology, which sufficiently shows his innocence as to the things of which Saul accuses him, is, that since David had been held by all to be a most loyal subject, as well as a person of great honour, and in high favour with the king, having married his daughter, what could he think but that David was sent by the king, as he said he was, upon some business of public concern? Thus he does not take upon him to determine the difference between Saul and David, nor affirm what David now was; but only declares what David had formerly been, and what he was still, for any thing he knew to the contrary. Verse 15. Did I then begin to inquire of God for him? These words do not necessarily imply that Ahimelech had inquired of God for David. Doeg indeed charged him with doing it, but as the sacred historian has made no mention of any such thing, it is probable that he charged him falsely and maliciously, and with a view to heighten the kings resentment against the priests. Ahimelechs words may be very naturally so interpreted, as Dr. Dodd has observed, as to imply an absolute denial of the charge. Did I then begin to inquire of God for him? Be it far from me. I never did it before, nor did I begin to do it now. The verb ljh, hechel, (from llj, chelel,) which we render begin, is frequently a mere expletive, denoting not the first beginning of an action, but the action itself, as begun and finished. This vindication was honest and sufficient; but what was the

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effect of it? A resolution worthy the tyrant that made it. Chandler. Thy servant knew nothing of all this Of any design against thee. Verses 16, 17. Thou shalt surely die, thou and all thy fathers house A cruel resolution; for what had the rest of the priests done to deserve such a bloody execution? The servants of the king would not, &c. In this, undoubtedly, they were praiseworthy; but had been more so had they courageously taken the part of these innocent persons, and remonstrated to Saul against his cruelty, as contrary to all the laws of God and man. And if their reasons and prayers had proved ineffectual, they should have treated this command as the dictate of Sauls melancholy or evil spirit, and have given the priests some opportunity to escape out of his hands, instead of standing tamely to see them fall, contrary to all laws, divine or human, by the hands of a ruffian, the minister of a tyrants cruelty. Verse 18. Doeg the Edomite turned and fell upon the priests The country of Doeg is very properly here mentioned, and again repeated, to wipe off the stain of this butchery from the Israelitish nation, and to show why he was so ready to do it; because he was one of that nation which had an implacable hatred against all Israelites, and against the priests of the Lord. And slew on that day fourscore and five persons The massacre of these innocent men was so outrageous, so bloody, and so horrible, that it paints the character of Saul in the blackest colours, and exposes him as a warning, not only to tyrannical monarchs, but likewise to private persons, who give a loose to the instigations of jealous suspicions and intemperate wrath. Chandler. That did wear a linen ephod That is, ministered unto the Lord; but we are not to understand by the ephod such a garment as the high-priest wore, for this is distinguished from the high-priests ephod by the matter of it, which was merely linen. The priests had probably all put on this habit, on account of appearing before the king. Verse 19. Both men and women, children and sucklings In all the life of Saul there is no wickedness to be compared to this. He appears now to be wholly under the power of that evil spirit which had long tormented him. And this destruction could not but go to the heart of every pious Israelite, and make them wish a thousand times they had been content with the government of Samuel. Josephus, in relating this, reflects on the depravity of human nature, which, when it is in a private station, often strictly and willingly confines itself within the bounds of right and justice; but when it has gained an uncontrollable power, thinks it has a right to trample upon all

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laws, as well divine as human. We ought therefore to pray, as Justin Martyr says, that kings and rulers, together with a royal power, may be found having a sober mind. Or, as Le Clerc observes, we ought never to put such a power into any persons hands as to enable them to trample upon all laws and the common rights of mankind. Whether the Israelites assisted in the execution upon the inhabitants of Nob, does not appear; or whether it was performed by Doeg the Edomite, and the rest of Sauls hirelings. But it was sufficiently shameful to the Israelites that they did not even stand up to prevent such a cruel massacre. Verse 20. Abiathar escaped and fled after David He, by his fathers death, was now high-priest, and is the person referred to <410226>Mark 2:26, where we find him described by an office which he did not bear till after the event alluded to, Ahimelech, as we have seen, being high-priest when David took the show-bread. In what has been just related we have a remarkable instance of Gods turning the worst devices of the wicked to the purposes of his providence; for in all this was fulfilled the threatening denounced by the Lord against the house of Eli; because his sons made themselves vile, and he restrained them not; see <090231>1 Samuel 2:31; and 3:13.

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CHAPTER 23.
A.M. 2942. B.C. 1062.
David saves Keilah from the Philistines, 1-6. His danger there, and deliverance from it, 7-13. He remains in the wilderness of Ziph, and is visited by Jonathan, 14-18. Saul pursues him, 19-25. His narrow escape, 26-29.

NOTES ON CHAPTER 23.

Verse 1. Then they told Or rather, Now they had told David. For it is evident from verse 6, that David had received the information here referred to, and had even delivered the inhabitants of Keilah before Abiathar came to tell him of the slaughter of the priests. The Philistines fight against Keilah Probably the Philistines were encouraged to make this inroad into the land of Israel by hearing that David was forced to flee his country, and that God had departed from Saul. When princes begin to persecute Gods people and ministers, let them expect nothing but vexation on all sides. Keilah was a city in the tribe of Judah, <061544>Joshua 15:44. They rob the thrashing-floors Which were commonly without their cities, for the convenience of wind, to separate the chaff from the corn. See <080302>Ruth 3:2. Verse 2. David inquired of the Lord In what way he made inquiry is not certain, as it seems from verse 6 that Abiathar had not yet brought to David the sacred ephod, with all things belonging to it that were made use of in consulting God. Shall I go and smite these Philistines? We have here a remarkable instance of Davids love to his country; unto which he did not become an enemy when he was banished from it. On the contrary, he hasted to its assistance unsolicited. This action of Davids, in going to the relief of Keilah, is one of the most extraordinary ones recorded in history. Another man, in Davids place, would have rejoiced at this invasion, and perhaps encouraged it; and this both from self-preservation and policy; first, because he had nothing to fear for himself, while Saul had such an enemy upon his hands; and secondly, because the distress of his country was the likeliest means to bring Saul to reason, and force him to recall, and be reconciled to, his best champion. But David was governed by other than these narrow views; nor safety nor honour was desirable to him, purchased by the distress of his country and his friends. His bosom beat with an eager desire to relieve Keilah; but it was not an adventure to be unadvisedly undertaken; and therefore he inquired of God, saying, Shall I

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go and smite these Philistines? This is one of those passages of Scripture that give evidence of their own truth. None but a hero could put the question; and none but God could resolve it: And the Lord said unto David. Go, and smite the Philistines, and save Keilah. Delaney. Verses 3, 4. Davids men said, Behold, we are afraid here in Judah They had more than difficulty enough to defend themselves against Saul where they were; and could it be less than madness to provoke more and greater enemies? Doubtless Saul would send forces to beat off the Philistines, and then they should be pent in between two hostile armies. And yet, notwithstanding all this, David undertook and achieved the adventure; which it was impossible he should, against such fears, and such reasonings of his forces, from any motive other than the assurance of divine protection and aid. Which fully confirms the Scripture account of this matter, that he did not undertake it until he had, for the fuller satisfaction of his associates, again consulted, and was again assured of success by the divine oracle. Verse 5. So David and his men went to Keilah, &c. His success on this occasion was very extraordinary; he saved the city and the inhabitants; he delivered the country all around from the ravages of the enemy; he smote the Philistines with great slaughter, and brought away their cattle, by which means he was enabled to subsist himself and his forces, without being a burden to his country. One would have imagined that this extraordinary success and deliverance of so great a city might have secured David a safe retreat among the men of Keilah; but it was not so; such is the nature of man, present dangers quickly obliterate past obligations! Gratitude is, without question, a most lovely virtue, but seldom lives in the extremes either of adversity or success! It is like those fine colours which storms and sunshine equally deface. Delaney. Verse 6. He came down with an ephod Rather, with the ephod, namely, the high-priests ephod, wherein were the Urim and Thummim. For Abiathar, being left, it is probable, to keep the sanctuary, while his father Ahimelech and the rest of the priests went to wait upon Saul, as soon as he heard of their slaughter he took this principal vestment of the high-priest, and carried it to David. Thus God, in the course of his providence, gave him an opportunity, while Doeg, the butcher, was killing his brethren, both of escaping himself and of bringing to David the ephod, of which now Saul was justly deprived.

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Verse 7. Saul said, God hath delivered him into my hand David, who judged of other mens generosity by his own, hoped he should be protected in Keilah; and Saul, who judged in the same manner of their baseness, believed he should not; and therefore he rejoiced upon receiving the news of Davids being shut up there, persuaded he should now get possession of his person. But it was strange he should imagine that God had taken measures to bring an innocent and pious man into his power, who was a contemner of God, a breaker of his commandments, and one that trampled on all laws, human and divine. Verses 9-11. Bring hither the ephod Which, doubtless, Abiathar put on; otherwise he could not have inquired of the Lord by it. The Lord said, He will come down He purposeth to come if thou continue here. For still both Davids question and Gods answer are conditional, upon supposition. As Davids being there was the only motive for Sauls coming, so, if he departed, Saul could have no inducement to come. And accordingly we find he laid aside his design so soon as he was informed that David had escaped. It seems probable from this place that Gods answer by Urim and Thummim was not by any change in the colour or situation of the precious stones in the breast-plate of the ephod, but by a voice or suggestion from God to the high-priest. Verse 12. The Lord said, They will deliver thee up God saw the base and cowardly disposition of the inhabitants of Keilah, who, though they had been so lately delivered by David, yet would have given him up, had he stayed among them, at the first appearance of Sauls army coming against them. And here, methinks, says Delaney, is an event that will easily solve that hard question, about the consistency of the divine prescience with human free-will. A good politician, who was let into the course of Sauls secret practices with the men of Keilah, and had fair opportunities of sifting their dispositions upon the point, might fairly pronounce upon the event; how much more, then, that all-seeing God, who searcheth the secrets of the heart, and seeth the thoughts afar off seeth them in all their secret workings, tendencies, and temptations, and through all their mazes and masks. To explain this a little further: the inhabitants of Keilah acted freely, just as their own hearts dictated to them; they were at liberty to behave faithfully to David, had he stayed among them, as well as to betray him. God did not, therefore, pronounce that they would deliver him up to Saul, because he had laid them under any absolute necessity of so doing; but because he saw Sauls secret designs, on the one hand, and the

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secret workings of their minds, and their tendency to fear and baseness, on the other. And, therefore, when David inquired of him, he pronounced, They will deliver thee up. If any person could have known as much of their hearts as God, he might have pronounced the same concerning them. It is, however, the property of God only to see the secrets of the heart. And as this power in him extends to every man that cometh into the world, as folly as it did to the people of Keilah, we may easily conceive how God foreknows all the changes of events in this world from the beginning to the end, though he leave the human mind to act of itself freely; and only by his superintending wisdom directs all, to bring about his gracious purposes, and to educe good from evil. Verses 13, 14. Which were about six hundred His forces were increased two hundred since his famous victory over the Philistines at Keilah. Whithersoever they could go To the first convenient place of safety to which a way lay open. In the wilderness of Ziph A mountainous wilderness, within the precincts of the tribe of Judah, and upon the confines of Edom, <061502>Joshua 15:2. It was not far from Maon and Carmel, verse 25, <092505> 1 Samuel 25:5. God delivered him not into his hand Saul confidently pronounced, when he found David had entered into Keilah, that God had delivered him into his hand. And, therefore, to show the vanity of that ill-grounded confidence, the sacred writer makes use of the very same expression reversed, and declares God delivered him not into his hand, though Saul sought him every day. Verse 16. Jonathan went and strengthened his hand in God He comforted and supported him against all his fears, by considerations on the divine goodness and power, and by reminding him of Gods faithful promises made to him, and of his singular providence, which hitherto had been, and still would be with him. Verse 17. Thou shalt be king, and I shall be next unto thee Or, hold the second place in the kingdom; which words import thus much: I do not look to be king myself, as by my birth I might expect, but that thou shalt be king, God having so appointed, and I but in a secondary place, inferior to thee. The first part of this sentence Jonathan might well speak, as he had the promise of God for it, which must stand; but the other he spoke in human confidence, and the event showed how little is to be built on that. He ought, as we ought all to do with respect to what is future and only in expectation, to have spoken in the language of St. James: If the Lord will,

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I shall be next unto thee. And that also my father knoweth For he could not but remember what Samuel told him, (<091528>1 Samuel 15:28,) and, from Davids wonderful successes, he probably inferred that he was the person of whom Samuel spake. Verse 18. They two made a covenant before the Lord We have reason here to admire the sincere friendship of Jonathan, which remained so unshaken to David in all events, as well in his adversity and dangers, as in his prosperity and successes. It is to be observed, that, after making this covenant, they never came together again, that we find, in this world. Verses 19-22. Then came the Ziphites to Saul They were of Davids own tribe, though for this unnatural carriage to him he calls them strangers. Saul said, Blessed be ye of the Lord Saul, notwithstanding all his injustice and cruelty to David, still supposes himself to be the injured person, and his cause the right one. Thus too often do men let their passions blind them so as to persuade themselves that the most unjust things are equitable. Go, I pray you, prepare yet Or rather, Make yourselves more certain of this, as the words may be translated, and more agreeably to what follows. Verses 24, 25. But David and his men were in the wilderness of Maon Having heard what the Ziphites had undertaken, David disappointed their design by going into another place, with which, it is likely, they were not so well acquainted. For Maon was a distant wilderness from Ziph, though both were in the tribe of Judah. Saul also and his men went to seek him Hearing, it is likely, by the Ziphites, whither he was gone. Therefore he came down into a rock Some craggy, desolate place, where he thought Saul would not find him; or rather, into a cave which was in the rock, where, at first, he might think to hide himself; but, on further consideration, he removed from thence upon Sauls approach. Verses 27, 28. There came a messenger unto Saul See the providence of God! His wisdom is never at a loss for ways and means to preserve his people. Nothing could be more distressful, nothing more hopeless than the situation of David at this time. He was surrounded on all sides, and there seemed no way left for escape; but as we learn from the fifty-fourth Psalm, composed by him on this occasion, he addressed himself in prayer to his almighty Saviour, who soon showed him that he can deliver at all times, and in all circumstances, however dangerous and distressing. They called

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that place [twqlhmh [ls] Sela-hammah-lekoth That is, the rock of divisions. Because God, by this interposition of the Philistines invading the land just at this time, separated Saul from David, and in a manner pulled him away, when the latter was now almost within his reach.

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CHAPTER 24.
A.M. 2943. B.C. 1061.
Saul pursues David to Engedi, 1, 2. David cuts off his skirt, 3-7. He reasons with Saul, 8-15. Saul owns his fault, and returns home, 16-22.

NOTES ON CHAPTER 24.

Verse 2. Upon the rocks of the wild goats Which the wild goats used to delight in and climb over. These same rocks are exceeding steep, and full of precipices, and dangerous to travellers, as an eye-witness hath left upon record. And yet Saul was so transported with rage as to venture himself and his army here, that he might take David, who, as he thought, would judge himself safe, and therefore be secure in such inaccessible places. Verse 3. Where was a cave This cave being near the highway, and in the most frequented place of the wilderness, namely, near the sheep-cotes, to which the shepherds and herdsmen resorted to feed and milk their flocks, it is likely David made choice of it as being a place most unlikely to be suspected. Or, perhaps, he was pressed so near by Saul that he had no other way of escaping. That his distress and danger were very great, may be gathered from the 57th and 142d Psalms, which, it is supposed, he composed in commemoration of his deliverance. Saul went in to cover his feet To take some rest in sleep. Being a military man, it is probable he used to sleep with his soldiers upon the ground. And it is not improbable that, being weary with his eager and almost incessant pursuit, first of David, then of the Philistines, and now of David again, he both needed and desired some sleep; God also disposing him thereto, that David might have this eminent occasion to demonstrate his integrity to Saul, and to all Israel. In the sides of the cave For that there were vast caves in those parts is affirmed, not only by Josephus, but also by heathen authors; Strabo writes of one which could receive four thousand men. Verse 4. The men of David said unto him, &c. The cave being very large, and David and his men at the further end of it, they might see Saul by the light of the entrance, without his seeing them, and might whisper together what follows without being heard. The Lord said unto thee, Behold, I will deliver, &c. We do not read anywhere that God said these very words, or made a promise to deliver Saul into Davids hands.

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But they put this construction on what Samuel had said about taking the kingdom from Saul and giving it to David, and on those promises which God had made to him of delivering him from all his enemies, and carrying him through all difficulties to the throne. These promises, they conceived, laid him under an obligation of taking all opportunities which God put into his hands for their accomplishment. Add to this, that, having a desire to return to their own habitations, and also to have preferment under David, they wished him to seize this occasion which now presented itself of destroying his enemy, and advancing himself. Then David arose and cut off the skirt of Sauls robe privily Which he might easily do, as he was asleep. Verses 5, 6. Davids heart smote him His intention in cutting off Sauls skirt was only to give certain proof that he did not seek his life, in that he had spared it when it was wholly in his power; yet no sooner had he done it, but the consideration how Saul might be affected by it, whether it might not enrage him the more, and how the action might be esteemed by others, troubled him greatly. And he said to his men When he returned to them, and they again pressed him, as is probable, to kill Saul; The Lord forbid, &c. He considers Saul now, not as his enemy, and the only person that stood in the way of his preferment, (for then he would have been induced to hearken to the temptation,) but as his master, to whom he was obliged to be faithful, and as the Lords anointed, whom God had appointed to reign as long as he lived, and who, as such, was under the particular protection of the divine law. Verses 7, 8. And suffered them not to rise against Saul He not only would not do this ill thing himself, but he would not suffer those about him to do it. Thus did he render good for evil to him, from whom he had received evil for good; and was herein both a type of Christ, who saved his persecutors, and an example to all Christians, not to be overcome of evil, but to overcome evil with good. David also went out of the cave, and cried after Saul A bold attempt this, to adventure to come into the presence of such an enraged enemy. But his innocence, and confidence in God, imboldened him, especially having so strong an evidence to give of his integrity. Verses 10-12. Mine eye spared thee A phrase signifying the taking pity on those whom we have it in our power to hurt. The eye is said to spare, because it affects the heart, and induces a person to spare. Moreover, my

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father Such he was through Davids marriage of his daughter. The Lord avenge me of thee Rather, will avenge me; that is, vindicate and deliver me from thy violent and unjust persecution. For he does not, in these words, pray God to punish Saul for the injuries he had done him, but to justify, clear, and protect himself. But my hand shall not be upon thee He was resolved not to return evil for evil, or to avenge himself, but to leave it to God to do him right. Verse 13. Wickedness proceedeth from the wicked That is, men may be known by their actions; wicked men will do wicked actions; among which, this is one, to kill their sovereign lord and king; and, therefore, if I were so wicked a person as I am represented by thy courtiers to be, I should now have shown it, I should have made no conscience of laying violent hands upon thee. Verses 14, 15. After whom is the king of Israel come out? David here employs every persuasive art to move Saul. He represents himself in as contemptible a light as possible; that he might convince Saul it was not for his honour to take so much pains to kill him, if he could do it. The Lord, therefore, be judge He thought he could not repeat this too often, that as he had done hitherto, so he still resolved hereafter, to leave it to God to judge which of them was in the right, and not to avenge himself. Verse 16. Is this thy voice, my son David? He knew his voice, though, being at a great distance from him, he could not discern his face. Saul lifted up his voice and wept Being overcome with Davids kindness, in sparing his life when he could have taken it away, and conscious of his base carriage toward him. He speaks as one that relented at the sight of his own folly and ingratitude. Davids kindness, says Samuel Clark, drew tears from hard-hearted Saul, as Moses fetched water out of the flinty rock, <050815> Deuteronomy 8:15. Perhaps, however, he was also affected with a sense of his sins against God. But it does not appear from his future conduct that he was a true penitent, for he did not bring forth fruits meet for repentance. Verses 17-19. Thou art more righteous than I He ingenuously acknowledges Davids integrity and his own iniquity. If a man find his enemy, will he let him go? That is, he will certainly destroy him to save himself. Thy behaviour, therefore, shows that thou hast no enmity to me. Wherefore the Lord reward thee good Because he thought himself not able to recompense so great a favour, he prays God to recompense it.

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Verses 20, 21. And now I know well that thou shalt surely be king These wonderful dispensations of Divine Providence over David, and Davids no less wonderful virtue, at last convinced Saul that God designed him to be the king of his people, and that none could hinder his establishment. That thou wilt not destroy my name, &c. As it was usual for kings to do in those days, generally destroying the families of those to whose thrones they were advanced. Verse 22. David and his men get them up unto the hold Of Engedi, verse 1. For having had so frequent experience of Sauls inconstancy, he would trust him no more. It is indeed dangerous to trust a reconciled enemy; and the son of Sirach advises, Never trust thine enemy; though he humble himself, yet take good heed and beware of him. Before we close our notes on this chapter, we beg leave to add one general remark; which is, that there is something so noble and generous in Davids whole behaviour, as related in it, that it is above all encomiums. We cannot say any thing in commendation of it, but what the relation itself far exceeds.

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CHAPTER 25.
A.M. 2944. B.C. 1060.
Samuels death, 1. The character of Nabal, 2, 3. Davids requests to him, 4-9. His churlish answer, 10-13. Davids purpose to destroy him told to Abigail, 1317. She pacifies David, 18-31. His answer, 32-35. The death of Nabal, 36-38. David marries Abigail and Ahinoam, 39-44.

NOTES ON CHAPTER 25.

Verse 1. And Samuel died According to the best chronologers, he governed Israel after the death of Eli sixteen years or upward, and lived about forty years after in the reign of Saul; and all the Israelites lamented him It is no wonder that so wise and holy a man, so righteous a ruler, so just a judge, and so enlightened a prophet, should be uncommonly and universally lamented; especially when the wisdom and equity of his government, compared with Sauls tyranny and extravagance, made his memory more dear and his loss more regretted. Those have hard hearts, says Henry, that can bury their faithful ministers with dry eyes, and are not sensible of the loss of them who have prayed for them, and taught them the way of the Lord. And buried him in his house in Ramah Where, it is likely, there was a burying-place for his family in some part of his garden, or some field adjacent. For they had then no public places of interment. He was now attended by all Israel to his grave, and his remains, many centuries after, were removed with incredible pomp, and almost one continued train of attendants, from Ramah to Constantinople, by the Emperor Arcadius, A.D. 401. Verse 2. Whose possessions were in Carmel In some part of this wilderness Israel wandered, when they came out of Egypt. The place would bring to Davids mind Gods care over them, which he might now improve for his own encouragement. Verse 3. The name of his wife was Abigail That is, the joy of his father; yet he could not promise himself much joy of her, when he married her to such a husband; it seems, by inquiring (no unfrequent thing) more after his wealth than after his wisdom. He was of the house of Caleb This is added to aggravate his crime, that he was a degenerate branch of that noble stock of Caleb, and consequently of the tribe of Judah, as David was.

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Verses 4-6. Nabal did shear his sheep Which times were celebrated with feasting. That liveth in prosperity In the Hebrew it is, To him that liveth, but the word life in Scripture often signifies happiness, as death signifies misery. By speaking thus, David both congratulates Nabals felicity, and tacitly intimates to him the distress in which he and his men were. Verses 7, 8. We hurt them not, &c. This, considering the licentiousness of soldiers, and the necessities David and his men were exposed to, was no small favour, which Nabal was bound both in justice and gratitude, and prudence, to requite. We come in a good day That is, in a day of feasting and rejoicing; when men are most cheerful and liberal; when thou mayest relieve us out of thy abundance without damage to thyself; when thou art receiving the mercies of God, and therefore obliged to pity and relieve distressed and indigent persons. Give, I pray thee, whatsoever cometh to thy hand Most obliging words, and full of respect, mixed with strong arguments; and they did not desire delicacies, but any thing that was at hand which he could spare. Verse 10. Who is David? There be many servants, &c. He reproaches them all as a company of fugitives and vagabonds; and, in effect, taxes David with infidelity to his master Saul; a most rude and brutish answer to such a civil message and humble request. Verses 14-17. But one of the young men told Abigail, &c. One of those belonging to Nabal. Who can help admiring the wisdom and fidelity of this shepherd, who admonished his mistress of the danger her family was in; as he rationally concluded from the rude abuse that had been put upon David, whose merits he honestly set forth before her. They were a wall unto us This servant says more than Davids men had said of themselves; that they not only did them no harm, but were a guard to them against robbers and against wild beasts. A man cannot speak to him But he flies into a passion. Nabal must have been a most brutish, churlish man, to extort such a character of himself from his own servants. Verses 18, 19. Then Abigail took two hundred loaves, &c. This shows he was a great man, who had plenty of provisions in his house. Abigail did this of her own accord, without her husbands leave, because it was a case of apparent necessity, for the preservation of herself and husband, and all the family, from imminent ruin. She said unto her servants, Go on before

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me, &c. They carried the present, that David, beholding it, might be a little mitigated before she came to him. Verse 21. Surely in vain have I kept all that this fellow hath Though David justly thought he had no right to take any part of the flock of Nabal by way of plunder; yet, when he and his men had taken the trouble of defending them for some time from all damage, which, probably, they otherwise could not have escaped, he concluded, with much reason, that he and his men, when reduced to necessity, had cause to expect something by way of gratuity from Nabal, for the services they had done him. Verse 22. So and more also do God unto the enemies of David That is, unto David himself. But because it might seem ominous to curse himself, therefore, instead of David, he mentions Davids enemies: see <092016>1 Samuel 20:16. The meaning seems to be, that he wishes God might bless his enemies, and pour evil upon himself, if he did not destroy Nabal and all the males of his family before the morning. But is this the voice of David? Can he speak so unadvisedly with his lips? Has he been so long in the school of affliction, and learned no more patience therein? Lord, what is man? And what need have we to pray, Lead us not into temptation! Davids wrath, though perhaps justly moved, here carried him to a pitch that, if executed, would have filled him with remorse, sorrow, and shame, as it could by no means have been reconciled to the laws of that God who was his defender, and whom alone he confided in for support under, and deliverance out of, his troubles. In which laws, too, he was well instructed, and therefore ought to have been governed by them, and not by his furious resentment. Verse 24. Upon me, my lord, let this iniquity be, &c. Impute Nabals sin to me; and, if thou pleasest, punish it in me, who here offer myself as a sacrifice to thy just indignation. This whole speech of Abigail shows great wisdom. By an absolute submitting to mercy, without any pretence of justification of what was done, (but rather with aggravation of it,) she endeavours to work upon Davids generosity, to pardon it. And there is hardly any head of argument, whence the greatest orator might argue in this case, which she doth not manage to the best advantage. Verse 25. Let not my lord regard this man of Belial, &c. She represents him as a man that offended out of folly, rather than malice; which might in some degree excuse his rudeness. For as his name is, so is he Nabal in the Hebrew signifies a fool, though not one by nature, but rather through pride and insolence.

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Verse 26. Seeing the Lord hath withholden thee from coming to shed blood Nothing could possibly be spoken to David with more effect, to turn away his wrath, than thus to insinuate such an opinion of his goodness and clemency, as already to conclude she had diverted him from his purpose; or, rather, that God had interposed by his good providence to hinder him from shedding blood. Now let thine enemies be as Nabal Let them be as contemptible as Nabal is, and will be for this odious action; let them be as unable to do thee any hurt as he is; let them be forced to yield to thee, and implore thy pardon, as Nabal now doth by my mouth; let the vengeance thou didst design upon Nabal and his family fall upon their heads, who, by their inveterate malice against thee, do more deserve it than this fool for this miscarriage; and much more than all the rest of our family, who, as they are none of thine enemies, so they were no way guilty of this wicked action. And therefore spare these, and execute thy vengeance upon more proper objects. Verse 27. Now this blessing That is, this present or gift. The same phrase is used, <093026>1 Samuel 30:26; <120515>2 Kings 5:15. A present is termed a blessing, not only because the matter of it comes from Gods blessing, but also because it is given with a blessing, or with a good will. Let it be given unto the young men As being unworthy of Davids own acceptance. Thus humbly she speaks of the noble present she had brought. Verse 28. Forgive the trespass of thy handmaid That is, the trespass which I have taken upon myself, and which, if it be punished, the punishment will reach to me. Sure house Will give the kingdom to thee, and to thy house for ever, as he hath promised thee. And therefore let Gods kindness to thee make thee gentle and merciful to others; do not sully thy approaching glory with the stain of innocent blood; but consider that it is the glory of a king to pass by offences: and that it will be thy loss to cut off such as will shortly be thy subjects. My lord fighteth the battles, &c. For the Lord, and for the people of the Lord, against their enemies; especially the Philistines. And, as this is thy proper work, and therein thou mayest expect Gods blessing; so it is not thy work to draw thy sword in thy own private quarrel against any of the people of the Lord; and God will not bless thee in it. Evil hath not been found in thee, &c. Though thou hast been charged with many crimes, by Saul and others, yet thy innocence is evident to all men. Do not

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therefore, by this cruel act, justify thine enemies reproaches, or blemish thy great and just reputation. Verse 29. A man hath risen to pursue thee Saul, though no way injured. To seek thy soul To take away thy life. Bundle of life Or, in the bundle: that is, in the society, or congregation of the living; out of which men are taken, and cut off by death. The phrase is taken from the common usage of men, who bind those things in bundles which they are afraid to lose. The meaning is, God will preserve thy life; and therefore it becomes not thee, unnecessarily, to take away the lives of any; especially of the people of thy God. With the Lord That is, in the custody of God, who, by his watchful providence, preserves this bundle, and all that are in it; and thee in a particular manner, as being thy God in a particular way, and special covenant. The Jews understand this, not only of the present life, but of that which is to come, even the happiness of separate souls; and therefore use it commonly as an inscription on their grave-stones. Here we have laid the body, trusting the soul is bound up in the bundle of life with the Lord. Them shall he sling out God himself will cut them off suddenly, violently, and irresistibly; and cast them far away; both from his presence and from thy neighbourhood, and from all capacity of doing thee hurt. Verse 31. This shall be no grief unto thee Thy mind and conscience will be free from all the torment which such an action would cause in thee. By which, she insinuates what a blemish this would be to his glory, what a disturbance to his peace, if he proceeded to execute his purpose; and withal implies, how comfortable it would be to him to remember that he had, for conscience toward God, restrained his passions. Shed blood causeless Which, she signifies, would be done if he should go on. For though Nabal had been guilty of abominable rudeness and ingratitude, yet he had done nothing worthy of death by the laws of God or of man. And whatsoever he had done, the rest of his family were innocent. Or that my lord hath avenged himself Which is directly contrary to Gods law, <031918>Leviticus 19:18; <053235>Deuteronomy 32:35. Then When God shall make thee king, let me find grace in thy sight. Verses 32, 33. Blessed be the Lord, &c. Who, by his gracious providence, so disposed matters that thou shouldst come to me. He rightly begins at the fountain of this deliverance; and then proceeds to the instruments. Who hast kept me from coming, &c. Which I had sworn to

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do. Hereby it plainly appears, that oaths, whereby men bind themselves to any sin, are null and void; and, as it was a sin to make them, so it is adding sin to sin to perform them. Verses 35, 36. I have accepted thy person That is, showed my acceptance of thy person by my grant of thy request. Behold, he held a feast As the manner was upon those solemn occasions. Sordid covetousness and vain prodigality were met together in him. Told nothing As he was then incapable of admonition, his reason and conscience being both asleep. Verses 37, 38. His heart died He fainted away through the fear and horror of so great a mischief, though it was past. As one, who, having in the night galloped over a narrow plank, laid upon a broken bridge over a deep river, when in the morning he came to review it, was struck dead with the horror of the danger he had been in. The Lord smote Nabal God either inflicted some other stroke upon him, or increased his grief and fear to such a height as killed him. Verse 39. Blessed, &c. This was another instance of human infirmity in David. David sent But this doubtless was not done immediately after Nabals death, but some time after it; though such circumstances be commonly omitted in the sacred history, which gives only the heads and most important passages of things.

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CHAPTER 26.
A.M. 2944. B.C. 1060.
The Ziphites inform Saul of David, who pursues him again, 1-3. David sends out spies, and views his camp, 4, 5. Comes to him, bring asleep, and takes his spear and cruise of water, 6-12. Reasons with him upon it, 13-20. Saul again owns his fault and promises to pursue him no more, 21-25.

NOTES ON CHAPTER 26.

Verses 1, 2. Doth not David hide himself with us? The number of men whom David supported would not allow him to continue long in the same place, and therefore he was often obliged to shift his quarters for subsistence. We now find him again in the wilderness of Ziph. How much time had elapsed between his marriage of Abigail and his going thither, we are not informed, nor is it easy to determine, but it is probable it was considerable. Then Saul arose Probably he would have pursued David no more if these Ziphites had not thus excited him. Verse 5. David came to the place where Saul had pitched Within sight of it; where he might observe how he lay. Saul lay in a trench Hebrews lg[mb bammanggal, in the carriage, or rather, within the circle of the carriages, that he might be safe from any sudden attack. Verses 6, 7. Ahimelech the Hittite A valiant man of that nation, who was a proselyte to the Jewish religion; and not only followed David, but was always near to his person. Abishai Brother to Joab, the son of Zeruiah, Davids sister. His father is not named, either because he was now dead, or because he was an obscure person. Abishai said, I will go Either Ahimelech declined it, as too hazardous an enterprise; or Abishai, being a forward young man, offered himself while the other stood deliberating. David and Abishai came to the people by night A bold attempt for two men to come into the midst of an army of three thousand chosen men. But it should be considered, 1st, That David had a particular assurance that God would preserve him to the kingdom; and, 2d, That he probably had a particular impression from God, exciting him to this work, and, possibly, God might reveal to him that he had cast them into this deep sleep, in order that David might have this second opportunity of manifesting his innocence toward Saul.

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Verses 8, 9. Now, therefore, let me smite him Although David would not kill him himself, when he had the like opportunity, <092404>1 Samuel 24:4; yet Abishai thought he might give him leave to do it; and he pledged himself to nail him to the ground with his spear at one thrust, so that he should make no noise by crying out. And David said, Destroy him not Saul having been made king by Gods special appointment, David looked upon it as a high crime to offer any violence to him: as if he had said, Though he be a tyrant, yet he is our lord and king; and I, although designed king, am yet his subject; and therefore I cannot kill him without sin, nor will I consent that thou shouldst do it. Verses 10, 11. The Lord shall smite him, &c. David leaves it to the sovereign will and pleasure of God to put an end to Sauls life when he saw best; either by a sudden stroke, or in the course of nature, or by causing him to fall in battle. Take the spear Which will show where we have been, and what we could have done. And the cruise of water Set there either for Saul to drink, if he were thirsty, or to wash himself, as was prescribed to the Israelites by the law, for many accidental pollutions. Verses 13, 14. And stood on the top of a hill On such a rock or precipice that there was no coming to him but by taking a circuit round. So that it might be said, in respect of the way whereby only they could come to him, that he stood afar off, and that there was a great distance between them; and yet, though his person might thus be out of their reach, his voice might be distinctly heard, which in a clear air, and in the silence of the night, it might be at a considerable distance. David cried to the people It is probable this was early in the morning. Verses 15-17. Wherefore hast thou not kept, &c. Observed better military discipline for the preservation of the kings person? There came one of the people Into the kings camp, and had a fair opportunity to destroy him. Because ye have not kept your master Guarded him better from any danger. It is probable they despised Davids small forces, and, therefore, were so negligent. It is my voice, my lord, O king He still acknowledges Sauls authority, and the allegiance he owed him, though he had done him so many injuries. Verse 19. If the Lord hath stirred thee up against me If he hath, by the evil spirit which he hath sent, or by his secret providence, directed thy rage against me for the punishment of thine or my sins; let him accept an offering Let us offer up a sacrifice to him to appease his wrath against

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us. They have driven me From the land which God hath given to his people for their inheritance, and where he hath established his presence and worship. Saying, Go, serve other gods This was the language of their actions. For by driving him from Gods land, and the place of his worship, into foreign and idolatrous lands, they exposed him to the peril of being either insnared by their counsels or examples, or forced by their power to worship idols. Verse 20. Before the face of the Lord The Lord seeing it, and being the avenger. Remember, if thou dost it, God, the judge of all men, observes and will call thee to account for it, though I will not avenge myself. Is come out to seek a flea Is come out for a purpose beneath him, and not of importance enough to deserve his trouble. As when one doth hunt a partridge The Hebrew word arq, kore, does not seem to be rightly translated partridge here. Rabbi Salomon renders it cuculus, cuckow, so called from its crying. It certainly must be the name of a bird of no value for food, or any other use; and therefore the pursuing it on the mountains, through difficult places, was a useless and insignificant labour. Verse 21. Then said Saul, I have sinned This second instance of Davids tenderness wrought more upon Saul than the former. He owns himself melted, and quite overcome by Davids kindness to him. My soul was precious in thine eyes which I thought had been odious. He acknowledges he had done very ill to persecute him: I have acted against Gods law; I have sinned: and against my own interest; I have played the fool In pursuing thee as an enemy, who wast, indeed, one of my best friends. And herein I have erred exceedingly Have wronged both thee and myself. Nothing can be more full and ingenuous than this confession. God surely now touched his heart. And he promises to persecute him no more: nor does it appear that he ever attempted it afterward. Verses 22-24. Behold the kings spear, &c. He did not think it proper to put himself in Sauls power by going and presenting it himself to him. The Lord render to every man his righteousness In these words David shows the assurance he had that, however Saul dealt by him, the Lord would vindicate his cause on account of his integrity and righteous dealing. So let my life be much set by, &c. He prays that God would spare his life as he had spared Sauls, and show him similar mercy, and then he trusted that he should be delivered out of all his troubles.

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Verse 25. Blessed be thou, my son David Saul perceived that it was in vain to contend any longer against David, whom he saw God intended for great things. And so strong was his conviction now of this, as well as of his own sin and folly, that he could not forbear blessing him, foretelling his success, applauding him, and condemning himself, even in the hearing of his own soldiers. And this, it seems, was their last interview. After this they saw each other no more.

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CHAPTER 27.
A.M. 2946. B.C. 1058.
David retires to Gath, 1-4. Achish gives him Ziklag, 5-7. David destroys the Canaanites, 8, 9. Persuades Achish he fought against Judah, 10-12.

NOTES ON CHAPTER 27.

Verse 1. I shall perish one day by the hand of Saul David, says Delaney, weary of wandering, weary of struggling with Sauls implacable spirit, weary of the unequal conflict between too dangerous generosity and too relentless malice, weary of subsisting by the spoils of his enemies, or bounty of his friends, resolves at last to quit his country, and throw himself once more under the protection of its enemies. This resolution is, I think, universally censured by commentators, on account of his neglecting to consult God, either by his priest or by his prophet, before he fixed upon it. God had commanded him to go into the land of Judah, <092205>1 Samuel 22:5. And surely he should not have left that to go into a heathen country, without a like divine command, or at least permission. Therefore most writers ascribe this resolution to want of grace, and a proper confidence in the protection of that God who had so often and so signally delivered him in the greatest exigencies. Add to this, that David not only showed, by forming and executing this resolution, great distrust of Gods promise and providence, and that after repeated demonstrations of Gods peculiar care over him; but he voluntarily run upon that rock, which he censured his enemies for throwing him upon, <092619>1 Samuel 26:19, and upon many other snares and dangers, as the following history will show. And he also deprived the people of God of those succours which he might have given them in case of a battle. God, however, permitted him to be thus withdrawn from the Israelites, that they might fall by the hand of the Philistines, without any reproach or inconvenience to David. Verse 2. Unto Achish the son of Maoch Most writers agree that this Achish, to whom David now fled, was not the Achish by whom he was so inhospitably received, and from whom he so narrowly escaped, when he was before at Gath. His being here called Achish the son of Maoch, sufficiently implies him to have been another person; for those words can, in the nature of the thing, have no use but to distinguish this Achish from

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another of the same name. And indeed this Achish seems as well distinguished from the other by the rest of his character, as by that of the son of Maoch. But this, by the way, is a fair proof that this book was written at the time that it is said to have been written; insomuch as this distinction was information enough to the people of that age, but could neither be given nor received as such either by any writer or reader of any subsequent age. Delaney. Verse 5. Let them give me a place This was a prudent request of David, who hereby intended to preserve his people, both from the vices to which conversation with the Philistines would have exposed them, and from that envy and malice which a different religion, and his appearing like a prince with so many men under his command, might have caused. For in a private town he might more freely worship the true God, and use the rites of his own religion without offence to the Philistines, who worshipped other gods, and might, with less notice and interruption, exercise his authority over his soldiers, and also more conveniently make incursions against the enemies of Israel. Why should thy servant dwell in the royal city? Which is too great an honour for me, too burdensome to thee, and may be an occasion of offence to thy people. Verse 6. Achish gave him Ziklag Not only that he might inhabit it for the present, but possess it as his own in future. This Achish did, either out of his royal bounty, or on condition of some service which David was to perform. Or perhaps he thought hereby to lay the greater obligations on David, whom he knew to be so able to serve him. In the division of the country it was first given to the tribe of Judah, <061531>Joshua 15:31; and afterward to that of Simeon, who had a portion out of the land given to Judah, <061905>Joshua 19:5. But the Philistines kept possession of it, so that neither of them enjoyed it, till now, by the gift of Achish, it became the peculiar inheritance of David and his successors. Ziklag pertaineth unto the kings of Judah unto this day This and such clauses were evidently added after the substance of the books in which they are contained was written. Verse 8. David and his men invaded the Geshurites, &c. These were some remains of the Amorites, and other ancient inhabitants of the country; whom God, for their inveterate and incorrigible wickedness, had commanded to be extirpated. And they were not confederate with Achish, but in a state of hostility with him; particularly the Amalekites, whom we find soon after making great depredations upon the Philistine territories,

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chap. 30:16. David, therefore, did not act in the least dishonourably by him, but in reality for his service, in the attack he made on them. It is further to be remarked, that as those people were on the south of Judah, they made frequent incursions into the land, and were the avowed enemies of the Hebrews. This is certain at least of the Amalekites, the remnant of those whom Saul destroyed, (chap. 15.,) who had retired into remote and distant places. Of these frequent mention is made in the books of the Old Testament, as engaged in many expeditions to plunder the country and destroy the inhabitants. David, therefore, had a right to cut off those nations; as deserving the character of a man after Gods own heart, he was called upon to do it; and in doing it he served his country, without injuring his protector and friend. Chandler. But it has been objected, that it was unjustifiable in David, being a private man, to act thus without a warrant from Achish or from God, which it does not appear that he had. In answer to this it must be observed, that he did not act as a private man, but as one elected and anointed to the kingdom. And the same Spirit of God which once inspired Saul with all regal virtues, was now gone over to David, and rested on him, and it were very strange if David, as king-elect of Israel, could have any guilt in doing that which Saul, as a king in possession, was deposed for not doing. Delaney. Verse 9. And left neither man nor woman alive In that part where he came; but there were many of the Amalekites yet left in another part of that land. Verse 10. David said, Against the south of Judah, &c. David expressed himself thus ambiguously that Achish might suppose he had assaulted the land of Judah; whereas he had only fallen upon those people who bordered on that land. His words, therefore, though not directly false, (all those people actually dwelling on the south of Judah,) yet being ambiguous, and intended to convey an erroneous idea, were very contrary to that simplicity which became David, both as a prince and as an eminent professor of the true religion. The fidelity of Achish to him, and the confidence he put in him, aggravates his sin in thus deceiving him; which David seems peculiarly to reflect on when he prays, Remove from me the way of lying. Verse 11. To bring tidings to Gath Our translation has here put in the word tidings, which entirely perverts the sense of this place. For in the Hebrew it is, he saved neither man nor woman alive to bring to Gath; that is, he brought no prisoners thither; and the reason was, because it would

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then have appeared that they were not Israelites that David had spoiled, as Achish supposed. But the words, to bring tidings to Gath, occasions the reader to make a very wrong conclusion, namely, that these people were in alliance with Achish, and that they would have sent messengers to have complained of Davids behaviour, but that he cruelly butchered them on purpose to prevent this. Whereas it is certain there is no sort of reason to believe that these people were in any kind of alliance with Achish, but quite the contrary.

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CHAPTER 28.
A.M. 2948. B.C. 1056.
The conference between Achish and David, 1, 2. The preparation of the Philistines, and the distress of Saul, 3-6. He applies to a woman that had a familiar spirit, to raise Samuel, 7-11. Samuel appears, and foretels his defeat and death, 12-19. Saul faints, and is with difficulty persuaded to take any sustenance, 20-25.

NOTES ON CHAPTER 28.

Verse 1. The Philistines gathered their armies together Sir Isaac Newton judges that they were recruited about this time by vast numbers of men driven out of Egypt by Amasis. This probably was one reason why they resolved on a new war with Israel, to which, however, Samuels death and Davids disgrace were doubtless additional motives. Achish said to David, Thou shalt go out with me to battle Achish formed this resolution in consequence of his knowledge of Davids merit, and the thorough confidence he had in his fidelity. Verse 2. David said, Surely thou shalt know what thy servant can do He answered ambiguously, as he did before. Achish said, Therefore will I make thee keeper of my head That is, he promised to make him captain of his life-guard, which, we find by the sequel, he accordingly did. Achish evidently understood David as promising that he would do his best to serve him. Delaney thinks that David gave Achish a doubtful answer, because he would not resolve upon so extraordinary a step without consulting God, either by his priest or his prophet. And that, as he proceeded so far as to attend Achish to Aphek, the place appointed for the assembling of the Philistine forces, there is no reason to doubt that he went thither with honest intentions toward his protector, and that he did it by the divine permission. Verse 3. Now Samuel was dead, &c. This was observed before, <092501>1 Samuel 25:1, but is repeated here again to show that Saul was now sensible of his loss, wanting his advice in a time of great distress. Saul had put away those that had familiar spirits According to the divine command, <032027>Leviticus 20:27, which perhaps he had executed in the beginning of his reign, when he was directed by Samuel.

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Verse 5. His heart greatly trembled When he saw their numbers, their orders, and their appointments, he judged himself to be greatly overpowered, and fell into great terror upon the prospect. Had he kept close to God he needed not to have feared all the armies of the Philistines. Verse 6. When Saul inquired of the Lord This seems to contradict what is affirmed <131014>1 Chronicles 10:14, that he did not inquire of the Lord, which is assigned as the reason why the Lord slew him. But Rabbi Kimchi, and others, thus reconcile these two places. That since he did not continue to inquire of him, but went to a diviner, it was all one as if he had not inquired at all; for he did it faintly, coldly, and indifferently. A learned Jew, Samuel Laniado, remarks here: He whose heart is perfect with God, lifts up his eyes unto him, and fixes them on him; hoping in him, though he doth not presently hear him; and perseveres in his expectation and confidence, firmly setting a resolution to wait upon him. But so did not Saul, who was remiss and negligent, saying in his heart, If God will not hear me, I will go and consult a familiar spirit. The Lord answered him not Nor is it to be wondered that he should not answer a man of such a disposition. Neither by dreams By which perhaps he prayed that God would inform him. Nor by Urim It appears by this, that, Abiathar having fled to David and taken the ephod with him, Saul had set up another high-priest, and made an ephod in imitation of the sacred one, not considering the peculiar sanctity of that which God had appointed, and by which alone he had promised to manifest himself. Nor by prophets A school of whom, no doubt, was still remaining at Ramah, over which Samuel had presided. Verse 7. Seek me a woman that hath a familiar spirit That converses with evil spirits, or hath power to call up, or make to appear, the spirits of dead persons, in order to answer questions, or give information of what may be inquired of them: see on <051810>Deuteronomy 18:10, 11. Saul mentions a woman rather than a man, because the weaker sex were most addicted to these practices. In this he acted like a distracted man, who now approved what he had before condemned. He had partly cut off, and partly frighted away wizards, sorcerers, and such as had, or professed to have, these familiar spirits, and now he seeks unto them! What will not fear and folly force men to! How such a practice as this came to be used at first, and on what pretence, we cannot now say; but it appears to have been very ancient, because we find express laws against it in the books of Moses. It is probable it had its rise in Egypt, where an over-strained search after, and pretence to knowledge, made many fall into the strangest absurdities and

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impieties that ever entered into the human heart. And in all likelihood, not only the Israelites, but the heathen, who, we find, in general used this practice, were first infected with it from thence. In all probability, those who pretended to this power were generally impostors, who only deceived those who consulted them by delusive tricks; yet we may draw this important conclusion from it, that it has always been a prevailing notion among all people, that the soul of man still subsists in another state after the body is dead; for this practice evidently supposes, and indeed was built on this belief. Verse 8. Saul disguised himself Both because he was ashamed to be known, or thought guilty of this practice, and because he suspected the woman, if she knew him, would not practise her art before him. And he went In all haste that very night, stripped of his regal apparel, and attended only by two companions. How nearly allied are infidelity and impiety to superstition; and what will not they do who will not confide in and obey God! But a few hours before he was too haughty to profess himself the servant of the living God, and to observe his laws, and now he is the slave of his fears and follies! The most infidel man, says Delaney, that I ever conversed with, was, by the accounts of those who best knew him, the most superstitious. Verse 11. He said, Bring me up Samuel As he had formerly experienced Samuels kindness and compassion, so now he expected it in his deep distress. Verse 12. And when the woman saw Samuel The particle when, which our translators have inserted here, and which is not in the original text, embarrasses the sense, and is calculated to give the reader a wrong idea of this transaction, leading him to think that some space of time intervened between Sauls request and Samuels appearance, during which the woman was employed in practising her art. Whereas the Hebrew implies no such thing. It is literally, And he (Saul) said, Bring me up Samuel; and the woman saw Samuel, and cried with a loud voice, &c. The true state of this affair seems to have been, that as soon as Saul had signified whom he wished to have brought up, the woman was about to proceed to her charms and incantations, designing, says Dr. Dodd, either to put some trick upon Saul, by producing an accomplice to represent Samuel; or, may we not believe that evil spirits, really assisting on such occasions, might, and did come in to the aid of execrable wretches, sold to their service like

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this woman! Be this, however, as it may, contrary to all her expectation, the moment Saul had mentioned the name of Samuel, the woman saw a venerable figure before her, which made her shriek out with astonishment, Why hast thou deceived me? for thou art Saul She knew this appearance was not owing to any contrivance of her own, or her associates. It was what she in no wise expected; and she immediately concluded, that it could be no less a person than the king of Israel that this venerable person was really sent to. From all the circumstances of the relation, it appears that the woman herself was convinced, as the Egyptian magicians were upon another occasion, that this was the finger of God. To suppose that the woman herself, by her familiar spirit or spells, raised Samuel, or any evil spirit that personated him; or that she put a trick upon Saul, by causing one of her associates to appear as Samuel, is so contrary to reason, and the circumstances of the story, that no unprejudiced mind can well, upon an attentive perusal, take it in any such light. Indeed, the credit of the historian is implicated in this relation. He expressly says the woman saw Samuel, and if we believe that she did not see Samuel, but only an evil spirit personating him, we must call in question either the ability or integrity of the sacred writer: we must conceive either that he did not know what he wrote about, or that he designed to deceive his readers. Supposing then that both the woman and Saul might be deceived by an impostor in Samuels guise; yet we ask, Was this author deceived? Or did he mean to deceive us, when he gives us to understand, that the woman saw Samuel, and was frighted at the sight! Verse 13. The woman said, I saw gods ascending The original word here used is elohim; and is with equal propriety rendered God, a god, or gods; when spoken of Jehovah it is translated God in the Scriptures; but when meant of the false gods of the heathen, of angels or of magistrates, which it sometimes is, it is generally rendered in the plural number. As it is plain the woman saw and spoke only of one person, it should evidently be translated a god here, that is, a divine or glorious person, full of majesty and splendour, exceeding not only mortal men, but common ghosts. Dr. Waterland renders it, a venerable person, and Mr. Locke says, it here signifies an angel or a judge, and that in the singular number. The same word certainly means magistrates, <198201>Psalm 82:1-6. Verse 14. An old man coming up Although this appearance of Samuel is represented by the woman as coming up out of the earth, there is no reason to think that it did so in fact. Rather, the woman spoke according to

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the prevailing notion of both Jews and heathen of those days, that the place of abode of separate souls was under the earth. This opinion was the foundation of necromancy, or divining by the dead; and from a foolish supposition that they could call the dead from their sepulchres to consult them, it is that the Jews in the time of Isaiah are accused of having sacrificed in the gardens, and of remaining among the graves, for their sepulchres were in gardens, <236503>Isaiah 65:3, 4; and 29:4. Covered with a mantle The usual habit of prophets, and particularly of Samuel, <091527>1 Samuel 15:27. And Saul perceived that it was Samuel But if it was not he, but another person, this declaration of the sacred writer is not true. It may be observed further, that the word [dy jedang, here rendered perceived, properly signifies to know, and sometimes to see. And the pronoun awh hu, himself, which our translators have left out, is also added after the name Samuel. So that the words, literally translated, are, Saul knew that it was Samuel himself. Verse 15. Why hast thou disquieted me? Houbigant observes very justly, that Samuel complains not of the woman, but of Saul, for disquieting him; from whence it follows that Samuel was not raised up by her magic arts, but by the will of God. Samuels disquiet plainly arose from Sauls hardened impenitence. It was this that grieved and provoked him; and so it should be translated; Why hast thou provoked me, to make me rise up? Why dost thou ask of me, seeing the Lord is departed from thee? But is it probable, say some, that God, who had refused to answer Saul by all the accustomed methods, would, as it were, submit himself to the superstition of this prince, and, to satisfy him, raise up Samuel to apprize him of his destiny? We answer, 1st, That Saul had not consulted God either by Urim or by prophets; for the Urim was with David; and there was probably no prophet then alive to whom God communicated himself either by vision or in any other way; and that in the methods he had employed he had conducted himself hypocritically and without any right impression of religion. 2d, We answer, that Saul, in danger, and anxious about the event of it, applies to a pythoness to assist him by her incantations, and to call up the spirit of Samuel; but before she begins one word of her spells or charms the prophet interposes, frightens her, and pronounces Sauls doom; and she herself witnesses the truth of his appearance. If the thing is singular, if the event is extraordinary, it does not follow that it is false, much less that it is impossible. God is not so tied down to his own institutions that he cannot at any time depart from them. That God should manifest himself by his

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prophets, to encourage or countenance what he himself had forbidden, is indeed very unlikely, or, to speak more justly, very absurd to suppose. But that he should interpose to reprove that practice, which was the case at present, is doubtless no way incredible or improbable. Delaney and Dodd. Saul answered and said, I am sore distressed, &c. Finding that God would give no answer to him, and being almost in despair, he seems to have foolishly flattered himself that he might be able to obtain some answer to his petitions by means of that holy prophet, whom he knew to have had a sincere regard for him in his life-time. But the prophet, in his answer in the next verse, gives him to know how incapable he was of doing him any service, seeing that the Lord was departed from him and become his enemy. From hence we may see the vanity and absurdity of invoking saints, &c., as their intercession can no way avail us, when by our wickedness we have made God our enemy. One would think this reply of Samuel would be sufficient to convince any Christian of the folly of any such application. Therefore I have called thee, &c. Happy had it been for him if he had called Samuel sooner, or, rather, the God of Samuel. It was now too late; destruction was at hand, and God had determined it should not be stayed. Verses 17, 18. The Lord hath rent the kingdom out of thy hand, &c. Here the prophet foretels that Saul should that day be stripped of the kingdom, and that it should be given to David. Then follows what nothing but infinite, unerring prescience could predict; an exact, minute, precise account of all the circumstances of the then depending event! Because thou obeyedst not the voice of the Lord Sauls sin in killing the Lords priests, and in seeking to kill David, is not here mentioned, because the decree of taking the kingdom from him was passed before those sins were committed. Delaney asks here, Would an impostor (for such this apparition must have been, if it were not Samuel) have been so very zealous for a strict observance of the law and commands of God; and so rigid in pronouncing divine vengeance upon the violation of them; and in the depth of his cunning have limited that vengeance to time, place, and person; and all this at no greater distance than the next day? These suppositions are too wild to be seriously confuted; they are the very reverse of what should and would have been done on such an occasion, had imposture interfered in it. Every one knows the business of impostors is to flatter, to delude, to deceive, to answer doubtfully; to promise good and put off the evil; it was this womans business in a particular manner to

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act thus. Had she promised Saul victory, and the success had answered, she was sure of considerable advantage. He, who could have no benefit from priests or from prophets, would, doubtless, have had her in high honour, and with good reason. If he died in the battle, all was safe; and even if he escaped and was worsted, what she said would at least have been taken for an indication of good wishes to the king and to his people; and so would be more likely to escape any after inquiry. Whereas, if she prognosticated evil to the royal race, she was sure of destruction, if the event did not at once justify and save her. Verse 19. Moreover, the Lord will also deliver, &c. Samuel here predicts three things: 1st, That the Lord would deliver Israel, with Saul, into the hand of the Philistines. 2d, That Saul and his sons (namely, the three that were with him in the camp) should be with him, that is, should, like him, be in the state of the dead, or another world. 3d, That this should take place on the morrow. Now as no evil spirit or impostor of any kind could possibly know these particulars, which were all exactly accomplished next day, nor even Samuel himself, unless he had been divinely inspired with the knowledge of them, it is surprising that any person should imagine that this appearance of Samuel was either a human or diabolical imposture; for it is evident it could only proceed from the omniscient God. And if we consider the whole attentively, we may see a peculiar propriety in it. When Samuel denounced Gods judgments upon Saul he was clad in a mantle, which Saul tore on that occasion. He now came to repeat and to ratify the sentence then denounced; and, to strike him with fuller conviction, he appears in the same dress, the same mantle, in which he denounced that sentence. And since he now again denounced a rending of the kingdom from Sauls posterity, why may we not presume that the mantle showed now the same rent which was the emblem of that rending? Is it irrational to suppose that when he spoke of this he held up the mantle and pointed to the rent? It is well known the prophets were men of much action in their speaking, and often illustrated their predictions by emblems. It may be observed further, that although Samuel in his lifetime often reproved Saul for his guilt, and told him that God had given away his kingdom from him for that guilt; yet he never told him to whom, nor when the sentence should be executed upon him. How proper, then, to raise from the dead the same prophet who predicted that sentence, to confirm it; to tell him that the kingdom should be taken from him that day; and to name the very person to whom it should be given; to show by whom, and where, and how the

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sentence should be executed; and that the execution of it was instant, and should be deferred no longer. Was not this an occasion worthy of the divine interposition? The son of Sirach, who probably had as much wisdom, penetration, and piety, as any critic that came after him, is clearly of opinion with the sacred historian, that it was Samuel himself who foretold the fate of Saul and his house in this interview. And it is no ill presumption that his judgment was also that of the Jewish Church upon this head. It has been a question with some, whether the Jews had any belief in the immortality of the soul? This history is a full decision upon that point, and perhaps the establishment of that truth upon the foot of sensible evidence, was not the lowest end of Samuels appearance upon this occasion. See Delaney. Verse 20. Then Saul fell straightway all along on the earth Struck to the heart, as if the archers of the Philistines had already hit him, at the hearing this dreadful sentence pronounced upon himself, his family, and people; and overcome with astonishment and terror. And was sore afraid because of the words of Samuel Observe, reader, the words of Samuel, says the inspired historian, and not the words of Satan, or any evil spirit personating Samuel. These words, which he now fully believed, and which were the more awful as being pronounced by a departed spirit, sent from the invisible world on purpose to pronounce them, even the spirit of a great and holy prophet, whom he had once highly revered, and to whom, under God, he had owed all his elevation; these words so operated upon his mind, weakened and oppressed with guilt, and upon his body, exhausted with fatigue and fasting, that no strength, or power of motion, was left in him; and he fell at his full length as dead upon the floor. Unhappy Saul! he now reaps the bitter fruits of forsaking God, and of being therefore forsaken by him, and of his many great and aggravated crimes. Vengeance, which had long hovered over him, and waited in long-suffering for his repentance, now advances with large and rapid strides, and his doom approaches. He is deeply sensible of it, and is overwhelmed with horror and dismay on the account thereof. Verse 25. They arose up and went away that night What remorse, says Delaney, what desolation of mind, what horrors of guilt, what terrors and anticipations of divine wrath haunted him by the way, may no reader ever learn from his own experience! Some have expressed a hope, that as, no doubt, his past sins were now brought to his remembrance, he felt contrition for them. Of this, however, the Holy Ghost is silent; and

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considering that at last he was guilty of self-murder we have no reason to think he experienced any repentance that was of any service to his immortal interests.

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CHAPTER 29.
A.M. 2948. B.C. 1056.
The princes of the Philistines object against Davids going with them to the battle, 1-5. He is dismissed by Achish, 6-11.

NOTES ON CHAPTER 29.

Verses 1, 2. The Philistines gathered, the Israelites pitched Or rather, had gathered, had pitched; for we are informed in the foregoing chapter that the Philistines were come to Shunen, and it is probable Davids departure from their army was prior to Sauls consulting the woman at Endor. The lords of the Philistines passed on by hundreds, &c. When they took a view of their army, the great men appeared, some at the head of a hundred, some of a thousand soldiers. David and his men passed on with Achish Who seems to have been the general of the army, and to have made David and his men his life-guard, according to his resolution, chap. 28:2. From this we may learn how dangerous a thing it is to deviate from truth, and what inconveniences it often brings us into. The pretences which David made to Achish (as related chap. 28.) of his inveteracy to the Israelites, and of the damage he had done them in making incursions upon them, were the inducements that prompted Achish to make David and his men his life-guard; whereby David was brought into the grievous strait of either fighting against his own countrymen, or betraying his benefactor. Verse 3. Then said the princes The lords of the other eminent cities, who were confederate with Achish in this expedition. These days, or years That is, did I say days? I might have said years. He hath now been with me a full year and four months, <092707>1 Samuel 27:7. Since he fell Revolted, or left his own king to turn to me. Verse 4. Make this fellow return to his place To Ziklag, which they were content he should possess. For wherewith should he reconcile, &c. Should it not be with the heads of these men? That is, of the Philistines. They reasoned wisely, according to the common maxims of prudence and true policy; for by such a course great enemies have sometimes been reconciled together. But the Divine Providence was no doubt concerned in suggesting these prudential considerations to their minds; for by this means David was delivered from that great strait and difficulty into which he had

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brought himself, and from which no human wisdom could have extricated him; either of being an enemy to, and fighting against his country, (as before observed,) or being false to his friend and to his trust. And, by the same providential incident, he was sent back time enough to recover his wives, and the wives and children of his men, and his all, from the Amalekites, which would have been irrecoverably lost if he had gone to this battle. And the kindness of God to David was the greater, because it would have been most just for God to have left him in those distresses into which his own sinful counsel had brought him. Verse 6. Achish said, Surely, as the Lord liveth He swears by Jehovah, whom David worshipped, that he might be the more believed by him. Or perhaps he had learned something from David of the true God, though he worshipped other gods with him. Verse 8. David said, But what have I done? This was deep dissimulation and flattery in David, no way to be justified. But who, that has not experienced it, can know how strong a temptation they who attend on great men are under to compliment them and dissemble. David, no doubt, heartily rejoiced at this dismission; but as he did not know how much longer he might be obliged to stay in the land of the Philistines, he seems to have yielded to a temptation that prudence required him to carry it fair toward them, and to pretend to have that concern upon this occasion which he certainly did not feel. Verse 9. Achish said, Thou art good in my sight as an angel of God In whom nothing is blame-worthy. The heathen acknowledged good spirits, which also they worshipped as an inferior sort of deities, who were messengers and ministers to the supreme God; Achish had learned the title of angels from the Israelites his neighbours, and especially from Davids conversation. Verses 10, 11. With thy masters servants This intimates that the lords of the Philistines would not trust them, because they looked on them still as Sauls subjects. David and his men rose up early David did not then know how necessary this was for the relief of his own city. But God knew it well, and sent him thither accordingly. On how many occasions may we say, What I do thou knowest not now, but thou shalt know hereafter!

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CHAPTER 30.
A.M. 2948. B.C. 1056.
Ziklag plundered: David and his men distressed, 1-6. Encouraged of God, he pursues them, 7-10. He gains intelligence from a straggler, 11-15. Routs the enemy, and recovers all they had taken, 16-20. Makes an order for dividing the spoil, 21-25. Sends presents to his friends, 26-31.

NOTES ON CHAPTER 30.

Verses 1, 2. The Amalekites had invaded the south Namely, the southern part of Judah, and the adjacent country. This, probably, they had done to revenge themselves for Davids invading their country, mentioned <092708> 1 Samuel 27:8. And smitten Ziklag, and burned it with fire Which they might easily do when David and his men were absent, and but a small, if any, guard left in the place. And had taken the women captives And among the rest Davids two wives. They slew not any, but carried them away Toward their own country. Being a poor and very covetous people, they doubtless intended to sell them for slaves, and make money of them. How great must have been the surprise, and how inexpressible the grief of David and his men, when they came to the town, to find it utterly desolated, and burned down to the ground, and all the persons and property left therein taken away! Verse 4. David and his people lift up their voice and wept As was natural, they thus gave way to the first transports of their grief on this sad sight. It is no disparagement, says Henry, to the boldest, bravest spirits to lament the calamities of friends or relations. Verse 6. The people spake of stoning him As the cause of this calamity, by coming to Ziklag at first, by provoking the Amalekites so grievously as he had done, and by his forwardness in marching away with Achish, and leaving the town, their wives and children unguarded. But David encouraged himself in the Lord his God Who had never failed him in his greatest distresses; and in whom he still had confidence. He encouraged himself By believing that this all-wise and all-powerful Lord was his God by covenant and special promise, and fatherly affection, as he had showed himself to be in the whole course of his providence toward him. It is the duty of all good men, whatever happens, to encourage themselves in

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the Lord their God, assuring themselves that he both can and will bring light out of darkness. Verse 7. Bring hither the ephod And put it on thyself, that thou mayest inquire of God according to his ordinance. David was sensible of his former error, in neglecting to ask counsel of God by the ephod, when he came to Achish, and when he went out with Achish to the battle; and his necessity now brings him to his duty, and his duty meets with success. Verse 8. He answered Before God answered more slowly and gradually, <092311> 1 Samuel 23:11, 12; but now he answers speedily, and fully at once, because the business required haste. So gracious is our God, that he considers even the degree of our necessities, and accommodates himself to them. Verses 9, 10. Where those that were left behind stayed Those that were left to look after the stuff, verse 24; who were so tired, that they were not able to march any further. David pursued, he and four hundred men A small number for such an attempt; but David was strong in faith, giving God the glory of his power and faithfulness. Verses 12, 13. Three days and nights One whole day, and part of two others, as appears from the next verse, where he says, Three days ago I fell sick; but in the Hebrew it is, This is the third day since I fell sick. A young man of Egypt God of his providence so ordering it that he was not one of the race of the Amalekites, devoted to destruction, but an Egyptian, that might be spared. And my master left me In this place and condition; a barbarous act this, to leave him there to perish, when they had good store of camels for the carriage of men, as well as of their spoil, verse 17. But this inhumanity cost them dear; for, through it, they lost their own lives, and David recovered what they had taken at Ziklag. Such is the wonderful providence of God, ordering or overruling every thing for his own glory and the good of those that trust in him, even the thoughts and desires, the counsels, works, and ways of men, both the good and the bad! So that there is no fighting against him, who can make the smallest actions serviceable to the production of the greatest effects. Verse 14. Upon the south of the Cherethites That is, of the Philistines; for it is explained, verse 16, to have been the land of the Philistines. Hence it appears that the Amalekites were enemies to the Philistines. So that David did not act against the interests of his benefactor, Achish, in making

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incursions upon those people. And upon the south of Caleb We read nowhere else of this land; but, in all probability, it was that south part of Judah which was given to Caleb, and which his posterity inherited, <061413> Joshua 14:13. Verse 15. Nor deliver me into the hand of my master It is likely his master had been cruel to him, and therefore he had no mind to serve him any longer. I will bring thee down to this company For, it is probable, his master had told him whither they intended to go, that he might come after them as soon as he could. Verses 16, 17. They were spread upon all the earth Secure and careless, because they were now come almost to the borders of their own country, and the Philistines and Israelites both were otherwise engaged, and David, as they believed, with them. So they had no visible cause of danger; and yet then they were nearest to destruction! David smote them from the twilight The word signifies both the morning and evening twilight. But the latter seems here intended, partly because their eating, and drinking, and dancing, was more proper work for the evening than the morning; and partly because the evening was more convenient for David, that the fewness of his forces might not be discovered by the daylight. It is probable that, when he came near them, he reposed himself and his army in some secret place, whereof there were many in those parts, for a convenient season; and then marched on so as to come to them at the evening time. Verse 20. David took all the flocks Which had been taken by the Amalekites from the Philistines and others. Which they drave before those other cattle His soldiers drave them before those cattle that belonged to Ziklag, which the Amalekites had taken from David and his men. And said, This is Davids spoil Not that he claimed it all to himself. But the soldiers, who lately were so incensed against him that they spake of stoning him, now, upon his success, magnify him, and triumphantly celebrate his praise; and say, concerning this spoil, David purchased it by his valour and conduct, and he may dispose of it as he pleaseth. Verses 21, 22. He saluted them He spoke kindly to them, and did not blame them because they went no further with them. We will not give them aught of the spoil This was the resolution of such as feared not God, nor regarded man; and it was as ungenerous and unjust as it was unkind;

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for their brethren had stayed behind, not from choice, but from mere necessity, being unable to travel further. Verses 23-25. Ye shall not do so, my brethren He uses his authority to overrule their intention; but manages the matter with all sweetness, though they were such wicked and unreasonable men, calling them brethren; not only as being of the same nation and religion with him, but as his fellowsoldiers. With that which the Lord hath given us As much as to say, When God hath been so good to us, we ought not to be unkind to our brethren, nor what he hath freely imparted, ought we churlishly and injuriously to withhold from them. For who will hearken unto you? No disinterested person, he tells them, would be of their opinion, if the matter were referred to them. They shall part alike A prudent and equitable constitution, and therefore practised by the Romans, as Polybius and others note. The reason of it is manifest; because they were exposed to hazards as well as their brethren; and were a reserve to whom they might retreat in case of a defeat; and they were now in actual service, and in the station in which their general had placed them. And it was so from that day forward This law, concerning the division of the spoil taken from an enemy, seems to have continued to the time of the Maccabees, as appears from the second book of their history, <090802>1 Samuel 8:28, 30. Verse 26. He sent of the spoil unto the elders of Judah Partly in gratitude for their former favours to him; and partly in policy to engage their affections to him. Behold a present for you In the Hebrew, a blessing. So he calls the present, because it was a token that he wished all prosperity to them, who had been kind to him in his banishment, and had helped to maintain and protect him. Of the spoil of the enemies of the Lord The success of David in this pursuit of the Amalekites, will, upon examination, appear so extraordinary that it is not easy to account for it, otherwise than from the peculiar superintendence of Providence over David and his concerns. Indeed, the interposition of Providence is seen in every circumstance of this adventure; the number, the perseverance, the issue. That they might not think their number did the work, God reduced them to four hundred, as he did Gideons company to three, Judges 7. Many others have been as fortunate in surprising, and as successful in slaughtering their enemies; but to have strength both for the slaughter and pursuit, for so many hours together, is altogether extraordinary. But what is yet more remarkable is, that he should recover all the captives unhurt, out of the hands of a people so abandoned, and so execrable as the

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Amalekites! We have intimated that these Amalekites, being poor, spared their captives from a prospect of profiting greatly by the sale of them. Others, however, perhaps with as much reason, think they only respited their cruelty to execute it to more advantage at their leisure. How beautiful a contemplation is it to observe the signal goodness of God and malignity of man co-operating to the same end! See Delaney.

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CHAPTER 31.
A.M. 2948. B.C. 1056.
Israel overthrown, and Saul, his three sons, his armour bearer, and all his men slain, 1-6. The Israelites forsake their cities, 7. The camp plundered, and the dead bodies insulted, 8-10; but rescued by the men of Jabesh-gilead, 11-13.

NOTES ON CHAPTER 31.

Verse 1. Now the Philistines fought against Israel That is, gave them battle. As they began the quarrel, (<092901>1 Samuel 29:1,) so they seem to have begun the fight. It must be observed that the foregoing chapter is a digression, to relate what happened to David at this time. The sacred writer now resumes the thread of the narrative in regard to Saul, relating what befell him upon his return from Endor. And it seems he was scarce returned before the Philistines attacked his camp, and, after some resistance, broke into it. Delaney thinks that they were encouraged to this attempt by some secret information of Sauls having stolen out of the camp the evening before, with his general, Abner, (who is supposed to have been one of his attendants,) and another person. Certainly intelligence of that kind could not be hard to be obtained, and, if obtained, would be a strong encouragement to such an attack. And if this were the case, Sauls applying to the enchantress was the immediate cause of his destruction. See <131013>1 Chronicles 10:13, where one cause of his death is stated to be his applying for counsel to one who had a familiar spirit. Verse 2. The Philistines slew Jonathan Davids dear friend; God so ordering it for the further exercise of Davids faith and patience; and that David might depend upon God alone for his crown, and receive it solely from him, and not from Jonathan; who, doubtless, had he lived, would have speedily settled the crown upon Davids head. There was also a special providence of God in taking away Jonathan, (who, of all Sauls sons, seems to have been the fairest for the crown,) for preventing divisions, which might have happened among the people concerning the successor: Davids way to the crown being by this means made the more clear. Abinadab Called also Ishui, <091449>1 Samuel 14:49. Ish-bosheth was not here, being possibly at home for the management of affairs there. Thus the prediction of Samuel was fulfilled: but who can forbear dropping a tear over the faithful, the amiable, the excellent Jonathan? There are few

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characters among men more lovely or more extraordinary than his: fortitude, fidelity, magnanimity! a soul susceptible of the most refined friendship, and superior to all the temptations of ambition and vanity! and all these crowned with the most resigned submission to the will of God. Delaney. Verse 3. The archers hit him Hebrews whaxmy jim-stauhu, found him. Houbigant renders it, rushed upon him. It seems by this that the Philistines gained the battle, chiefly by the advantage of their archers. Probably these were some hired troops, for we meet with no mention before this of any archers in any of the Philistines armies or battles; and it seems to have been a way of fighting that Saul and the Israelites were not prepared for, and therefore they were soon thrown into confusion by it. The use of the bow, however, says Dr. Dodd, was not unknown. Jonathan is celebrated for his skill and dexterity in it; and so were some of the worthies who resorted to David; but it seems not yet to have been brought into common practice, if, as has been collected from <100118>2 Samuel 1:18, David, after this battle, had the Israelites taught the use of it. Verse 4. Lest these uncircumcised come and thrust me through, and abuse me He was afraid they might put him to some ignominious death, or make sport with him, as they did with Samson. But his armour-bearer would not, for he was sore afraid He dreaded to think of killing his king. Saul took a sword, and fell upon it A truly brave man, says Delaney, would have died fighting, as Jonathan did, or would, at worst, have gloried at being abused, and even tortured, for having done his duty! Saul then died, not as a hero, but a deserter. Self-murder is demonstrably the effect of cowardice: and it is as irrational and iniquitous as it is base. God, whose creatures we are, is the sole arbiter, as he is the sole author of our life: our lives are his property; and he hath given our country, our family, and our friends, a share in them. And, therefore, as Plato finely observes in his Phdo, God is as much injured by self-murder, as I should be by having one of my slaves killed without my consent. Not to insist on the injury done to others, in a variety of relations, by the same act. Verse 5. He (his armour-bearer) fell likewise upon his sword The same sword on which Saul had fallen, which was the sword of the armourbearer. This will appear evident to any one that reads these two verses (the 4th and 5th) in the original. Now it is the established tradition of the Jewish nation, that this armour-bearer was Doeg, which is not at all unlikely; and

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if so, then both Saul and his executioner fell by that very weapon with which they had before massacred the priests of God! Verses 7-10. They on the other side Jordan Or, rather, on this side Jordan; for the Hebrew word signifies either side. And there was no occasion for those beyond Jordan to flee. Saul and his three sons The Scripture, as Mr. Henry well observes, makes no mention of the souls of Saul and his sons, what became of them after they were dead; secret things belong not to us. They cut off his head As the Israelites did by Goliath, and fastened it in the temple of Dagon, <131010>1 Chronicles 10:10. In the house of their idols To give them the glory of this victory. And by this respect shown to their pretended deities, how do they shame those who give not the honour of their achievements to the living God! They fastened his body to the wall of Beth-shan To expose it, as we do the bodies of great malefactors, to public shame and reproach. And thus, as appears by verse 12, they did with the bodies of his sons. Verses 11, 12. The inhabitants of Jabesh-gilead They lived on the other side of Jordan; for the people on this side were fled. All the valiant men arose, and went all night To avoid discovery. And took the body of Saul, &c. They had been delivered by Saul in the beginning of his reign from the Ammonites, when they were in danger of losing their lives, chap. 11.; and therefore they now showed their gratitude toward him by not suffering his corpse to want the honour of burial. And came to Jabesh and burnt them there It was not the custom of the Hebrews to burn their dead, but to bury them; but perhaps they burned these bodies for fear, if they buried them, the Philistines might take them up again to fasten them in the same ignominious manner to their walls. Verse 13. And fasted seven days To testify their sorrow for the loss of Saul, and of the people of God; and to entreat Gods favour to prevent the utter extinction of his people. But we must not understand this word of fasting strictly, as if they ate nothing for seven whole days; but in a more large sense, as it is used both in sacred and profane writers; that they did eat but little, and that but mean food, and drank only water for that time. This book began with the birth of Samuel, and ends with the death of Saul. The comparing these together will teach us to prefer the honour that comes from God before all the honours of the world. The reader will do well to observe also that in this book we have two such examples of piety and virtue in Samuel and David as we cannot too frequently make the subject

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of our consideration. On the other hand, in the example of Saul we have a picture of the miserable state of that man who forgetteth God, and turneth aside from his commandments. May God, through Jesus Christ, send down his grace into our hearts, that, through our whole lives, we may be inclined to imitate the first, and may always dread to fall into the state of the latter, and, as the only way to escape it, make it our chief study and delight to please God, and do his will; for this is the whole of man: in which all his happiness, all his peace consists. For that there is no peace to the wicked, hath been pronounced by Him who knoweth the nature and frame of man; by the Lord himself, who cannot lie. The wicked are like the troubled sea when it cannot rest. There is no peace, saith my God, to the wicked, <235720> Isaiah 57:20, 21.

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THE SECOND BOOK OF SAMUEL.

OTHERWISE CALLED, THE SECOND BOOK OF THE KINGS.

ARGUMENT.
IN this book is contained the history of the reign of David. It gives an account of his triumphs and of his troubles. I. His triumphs over the house of Saul, chap. 1.-4.; over the Jebusites and Philistines, chap. 5.; in the bringing up of the ark, chap. 6., 7.; over the neighbouring nations, chap. 8.10. II. His troubles; the cause of them, his sin in the matter of Uriah, chap. 11., 12.; the troubles themselves, from the sin of Amnon, chap. 13. The rebellion of Absalom, chap. 14.-19.; and of Sheba, chap. 20.; from the famine, chap. 21. And the pestilence, for his numbering the people, chap. 24. His song we have, chap. 22.; and his words and worthies, chap. 23. In many instances throughout this book he appears as a great and a good man; yet it must be confessed he had great vices: so that his honour shines brighter in his Psalms than in his annals. The whole period comprehended in this book is about forty years, from the beginning of Davids reign, in the year of the world 2949, to the end of it, in 2989. The conspiracy, however, of his son Adonijah, and his own death, are not here inserted, but are set down at the beginning of the following book. Although the former part of the first book of Samuel, as likewise the books of Ruth and Judges, were, in all probability, compiled by Samuel himself; yet the latter part of that, and this called the Second Book of Samuel, were, doubtless, written by other holy persons, inspired of GOD, such as Nathan, Gad, and others. Abarbinel says, according to Mr. Locke, that the books of Samuel were most probably written by Jeremiah, from memoirs left by Samuel, Nathan, and Gad.

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CHAPTER 1.
A.M. 2948. B.C. 1056.
David receives an account of the death of Saul and Jonathan, 1-10. He mourns over them, 11, 12. Puts the man to death who boasted he had killed Saul, 1316. His elegy upon Saul and Jonathan, 17-27.

NOTES ON CHAPTER 1.
Verses 1, 2. David had abode two days in Ziklag Which, it appears from this, the Amalekites had not so burned down that David and his men could not lodge in it. On the third day From Davids return to Ziklag. With his clothes rent As the manner of deep mourners was. Verse 6. Behold, Saul leaned upon his spear Endeavouring to run it through his body. It is plain, that what this Amalekite told David was a made story; for it is expressly said, in the foregoing chapter, that Saul fell upon his sword. Who this Amalekite was does not appear; but, as Delaney observes, there are always a great number of strollers that follow camps, and this lad probably was one of them. Their business is pillage and stripping the dead. This youth, it seems, knew his business, and got the start of the Philistines in the pillage of Saul. Having met with his body, he robbed it of its royal ornaments, and made the best of his way to David with them, in order to ingratiate himself with him, as he was likely to succeed to the throne: and he made up a story of such circumstances as he imagined would appear plausible, and gain Davids favour. Verse 9. For anguish is come upon me The Hebrew word xbv shabats, here rendered anguish, seems to be wrongly translated in this place. It is rendered ocellata chlamys, by Buxtorf, a wrought, embroidered, or speckled coat of mail: a translation which is countenanced by <022804>Exodus 28:4, and <191401>Psalm 14:14, where words of the same derivation are rendered broidered coat and raiment of needle-work. The sense of the sentence seems to be, my coat of mail hinders the spear from entering far enough to produce instant death, though my wound is mortal. Thus it is understood by many interpreters. This Amalekite pretended therefore that Saul desired him to draw out the spear from his wound, and to run it through his body with force where the coat of mail would give it a passage.

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Verse 10. So I stood upon him and slew him Saul, according to the true history, was afraid of being slain by the uncircumcised: and how was the matter mended by desiring to die by the hand of an Amalekite? And I took the crown that was upon his head Possibly the serious reader, says Delaney, may not think it an observation altogether unworthy of his regard, that an Amalekite now took the crown from Sauls head, which he had forfeited by his disobedience in relation to Amalek. Verse 12. They mourned and wept, and fasted This is an evident instance of the disinterestedness and tenderness of Davids heart, in that he could not forbear bewailing this melancholy end of Saul, though he was his bitter enemy, and sought his life. Verses 13, 14. The son of a stranger This expression signifies one who resided among the Israelites, and had embraced their religion, though not admitted into their communion. David said, How wast thou not afraid to destroy the Lords anointed? Who possibly might have recovered, and been carried off by some of his own men; the Philistines, by some extraordinary providence of God, being diverted from the pursuit. It was the greater presumption in this young man to do it, since none of Sauls own servants durst venture upon such an act. Verse 15. He smote him that he died Abarbinel thinks that, as the man was an Amalekite, David supposed that he had killed Saul out of revenge for the slaughter he had made of the Amalekites. But, if not; if the fact were as this Amalekite stated, and Saul bid him despatch him, David rightly judged, that Saul had no power over his own life; and, consequently, should not have been obeyed in such a command: God and the state had as much right to his life when he was weary of it as when he most loved it. And, besides all this, it behooved David to vindicate his own innocence to the world, by so public an execution: he might otherwise, perhaps, have been branded with the guilt of employing that wretch to murder his persecutor. David also, doubtless, had it in view to deter others by this example. He consulted his own safety in this, as Cesar is said, by restoring the statues of Pompey, to have fixed his own. This was a wise lecture to princes, and many of them have unquestionably profited by it. Delaney. Verse 17. David lamented with this lamentation He and his servants had lamented over Saul and Jonathan before, verse 12. But now he composed a song for a public and universal lamentation, than which there

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is nothing more elegant and passionate to be found in all antiquity. The bursts of sorrow are so strong, so pathetic, so short, so various, so unconnected, that no grief was ever painted in such living and lasting colours. And it is one sure sign and beautiful effect of this sorrow, that Davids heart was so softened and melted by it as to lose all traces of Sauls cruelty to him. He remembered nothing now but the brave man, the valiant leader, the magnificent prince, the king of Gods appointment, his own once indulgent master, his Michals and his Jonathans father. In the mean time there are the utmost decency and propriety in the concern which David discovers, and in the encomiums respectively passed on Saul and Jonathan; nothing but what became the character of both, and suited the situation of him who penned it. Saul he celebrates for his former victories, his swiftness, and strength, and sheds a tear over him for his defeat, and the indignities which were offered to him after his death; which humanity would draw from the eye, even over an enemy that was otherwise brave, and died fighting for his country; but without the least expression of sorrow for him on his own account; and, what deserves to be mentioned to his honour, without a single reflection upon his past injustice and cruelty toward himself. But as to Jonathan, how just and warm is the grief he manifests! I am distressed for thee, &c. Delaney and Chandler. Verse 18. And bade them teach the children of Judah Among whom he now was, and over whom he first reigned; the use of the bow While he made lamentation for the dead, he did not neglect the living: that they might be provided with better means to defend themselves, as the king designed of God to reign over them, he ordered that they should immediately learn to be skilful in the use of bows and arrows, by which principally the Philistines had gained this victory. The Israelites seem hitherto to have chiefly used slings, spears, and swords; but were now taught to shoot with bows and arrows. As, however, the words, the use of, are not in the original, but literally translated it is, He bade them teach the children of Judah the bow; many learned men are of opinion that it was not the use of the bow, which they were to learn, but this song of David, termed The Bow. There does not appear, however, to be any proof that this song bore any such title, nor is any sufficient reason given why it should bear any such. It seems much more probable, for the reason just named, that our translators have given us the true interpretation of the passage. Behold it is written in the book of Jasher That David enjoined the use of the bow to be taught. It is more largely and particularly described there.

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Or, if The Bow meant this song, the sense is, that the song was recorded in that book, which some think to have been a book of odes and hymns, in which were recited the successes or misfortunes of the Israelites in battle. Verse 19. The beauty of Israel Hebrew, ybxh, hatsebi; the honour, glory, flower, or ornament, meaning Saul and Jonathan, and their army. Delaney understands the expression only of Jonathan, and observes, as Jonathans death touched him nearest, it was natural he should be the first object of his lamentation; and, to put it out of all doubt that Jonathan is meant, he varies the expression in a subsequent verse Jonathan slain in thy high places! The word rendered slain, llj, chalal, properly means stabbed, and does not appear anywhere to bear the sense that Dr. Kennicott would put upon it, who would understand it as a noun, and not as a participle, and translate it a warrior. How moving a circumstance is this here noticed! Jonathans falling on his own high places! those in which he might naturally have expected safety; those in which he delighted; those in which he had long enjoyed peace and pleasure. Or thine, O land of Israel. How are the mighty fallen How untimely and lamentably Jonathan! How sadly and shamefully Saul by his own hand! How strangely! how unexpectedly! how universally the army! This solemn, noble, and pathetic exclamation of sorrow was probably repeated at the close of every verse of this mournful song. Verse 20. Tell it not in Gath, &c. Such a lamentable misfortune and disgrace, David would, if possible, have concealed from all the enemies of Israel. And he finely insinuates in these words what matter of triumph it would be to the Philistines, and seems scarce able to bear the thought of it, especially as it would be greatly to the dishonour both of God and his people. Lest the daughters, &c. He mentions these, because it was the custom of women in those times and places to celebrate with triumphal songs and dances those victories which their men obtained. Verse 21. Ye mountains of Gilboa, let there be no dew, &c. This is not an imprecation, but a passionate expression of the sorrow and horror which he felt at this public disgrace and loss, which were such as if he thought every person or thing which contributed to it ought to bear tokens of the divine displeasure, such as the earth does when it is deprived of the influence of dew and rain. Nor fields of offerings That is, fertile fields, which may produce fair and goodly fruits fit to be offered to God. For there the shield of the mighty is vilely (that is, dishonourably) cast away

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Throwing away the shield was a matter of the highest reproach in all the accounts of antiquity. And this in the practice of so brave a prince as Saul was an example of terrible consequence, and therefore must not go unreproved, especially in a song which soldiers were to learn. David could not censure Saul; he was his prince and his enemy; the infamy, however, must fall somewhere; let the place in which it happened be accursed. Poetry justifies this, and we need not scruple to say, it is the most masterly stroke the science will admit. And with what inimitable address has he conducted this reproach! For at the same time that the mountains are cursed for it, he hath contrived to turn it into praise upon Saul: There the shield of the mighty was cast away; no hint by whom. Verse 22. The bow of Jonathan returned not back Without effect. The arrows shot from his bow did not miss their mark, but pierced deep into the fat and flesh, the heart and bowels, and shed the blood of the mighty. The sword of Saul returned not empty Always did great execution (as we now speak) upon those with whom he fought. Verse 23. Saul and Jonathan were lovely Hebrew, ybhanh, hanneehabim, were loved, namely, by each other, and by the people. And pleasant in their lives Amiable and obliging in their carriage and conversation, both toward one another and toward others: for, as for Sauls fierce behaviour toward Jonathan, it was only a sudden passion, by which his ordinary temper was not to be measured; and as for his carriage toward David, it proceeded from that jealousy, and those reasons of state, which too often engage even well-natured princes in similar hostilities. And in their death they were not divided They were united in life and death; in life by the same common affection; in death by the same common fate. This is just what David intends to express. He does not, by any means, appear to design a commendation of their lives in any other respect. Nor does he speak, a word of Sauls piety; he only commends him for those qualities which he really possessed; a fit pattern for all preachers in their funeral commendations. Dr. Lowth has beautifully expressed Davids meaning:
Nobile par, quos junxit, amor, quos gloria junxit, Una nunc fato jungit acerba dies.

We will not attempt to give our readers a translation of this elegant couplet, but we will present them below with a paraphrase not inferior, perhaps, in elegance or spirit, on this and two or three of the other stanzas

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of this elegy, from a poetical version of it by Thomas Roberts, Esq., late of Bristol, with which he has kindly favoured us, and in which both the beauty and force of the original seem to be well imitated. We wish the narrow limits of our work would admit of our inserting the whole. They were swifter than eagles In pursuing their enemies, and executing their designs: which is a great commendation in a prince, and a requisite quality in a warrior. They were stronger than lions Or, rather, more courageous than lions. According to Agurs observation, <203030>Proverbs 30:30, the lion never betakes himself to flight, but faces his foe to the last. Courage then seems the most remarkable property of the lion. And since David uses the same word here in speaking of Saul and Jonathan which Agur uses in speaking of this property of the lion, he evidently means to celebrate the courage of his heroes rather than their strength; and to say that, in facing the enemy and braving of danger, they were undaunted as lions. Verse 24. Ye daughters of Jerusalem, weep over Saul Nothing, says Dr. Dodd, can be more elegant than this verse: while the warriors of Israel lamented their chiefs, the divine poet calls upon the women of the land to shed their tears over the ashes of princes, whose warlike exploits had so often procured them those ornaments which are most pleasing to the sex, and had enriched them with the spoils of their enemies. Who clothed you in scarlet, with other delights The word other seems to be unnecessarily supplied here by our translators, there being nothing for it in the Hebrew, which, literally rendered, is, Who clothed you in scarlet with delights; that is, in scarlet, wherewith you are so much delighted. For this seems to have been the colour in which the Israelitish women delighted. Verses 25-27. O Jonathan, slain in thy high places He says thy, for they were in Jonathans country; and, had not his father disinherited him by his sins, in his dominions. Thus Davids grief, which began with Jonathan, naturally ends with him. It is well known that we lament ourselves in the loss of our friends; and David was no way solicitous to conceal this circumstance. I am distressed for thee, my brother Jonathan In the former part of this lamentation David celebrates Jonathan as a brave man, in the latter he laments him as a friend. And in this respect he had certainly as great obligations to him as ever man had to another. For, as he here observes, Jonathans love to him was indeed wonderful, passing the love of women. And the weapons of war perished All military glory gone from

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Israel! It may be the work of fancy in me, says Dr. Delaney, but to me, I own, this last stanza is the strongest picture of grief I ever perused. To my ear every line in it is either swelled with sighs, or broken with sobs. The judicious reader will find a break in the first line of it, very probably so left in the original, the writer not being able to find an epithet for Jonathan answering to the idea of his distress. Our translators have supplied the interjection O! O Jonathan, stabbed in thy high places! To conclude: Few have ever perused this lamentation with so little attention as not to perceive it evidently animated with a spirit truly martial and magnanimous! It is the lamentation of a brave man over brave men. It is, in one word, a lamentation equally pathetic and heroic. To this may be added, it is not less generous. For in the most noble spirit David passes over in entire silence all the ill-treatment which he, and his friend Jonathan on his account, had received from Saul; he does not make the most distant allusion to it, but seems through the whole song to strive to conceal every thing that might cast any reflection upon him. The lines we promised are as follows:
Mid the throngd phalanx, where the battle pressd, The bow of Jonathan, infuriate, burnd; Nor eer, from slaughters sanguinary feast, The sword of Saul unsatiated returnd! All eyes, all hearts, admired the lovely pair, The princely parent and the pious son; Whom life united, not divided are In death, whose dire catastrophe is one. With rapid pinion through th aerial plain The lightning eagle flies, but swifter they; Strong is the monarch of the woods domain, But more their might indignant oer the prey. Ye weeping nymphs, attune the mourning lyre To solemn strains of sympathetic wo; Daughters of Israel, who the brave admire, Bid for the brave the lay funereal flow! Twas Saul returning from the battles toils, Triumphant chief! amidst his warriors bold, Who crownd your beauties with Philistias spoils, Who deckd your charms with diamonds and gold,

For the rest, see the Arminian Magazine for June 1811.

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CHAPTER 2.
A.M. 2948. B.C. 1056.
David goes up to Hebron and is crowned there, 1-4. Thanks the men of Jabeshgilead, 5-7. Ish-bosheth is set up in opposition to him, 8-11. An encounter between Davids men and Ish-bosheths, in which the latter are beaten, 12-17. Asahel is killed by Abner, 18-23. Joab sounds a retreat by the advice of Abner, who retires to Mahanaim, 24-29. The loss on each side, 30, 31. Asahel buried, 32.

NOTES ON CHAPTER 2.
Verse 1. David inquired of the Lord By Urim. When he had given a due time to his grief and mourning for Saul and Jonathan, he applied himself to God, who had appointed him to the kingdom, to know by what means he should best be put in possession of it. He did not inquire whether he should take the kingdom; for God had already signified his appointment of that, and David would not offend him nor dishonour his ordinance by unnecessary inquiries; but only where and at what time he should enter upon it; whether in Judah, as he supposed, because of his relation to that tribe and his interest in it, or in some other tribe; for he does not limit God, but resolves exactly to follow his instructions. Thus David begins at the right end, and lays his foundation in Gods counsel and assistance. Thus, in all our affairs, we ought to apply to God by prayer and supplication for his direction and aid. He said, Unto Hebron Which, next to Jerusalem, (part whereof the Jebusites now possessed,) was the chief city of the tribe of Judah, a city of the priests, and situated in the very centre of that tribe, to which all the people might speedily resort when need required. It stood on the top of a ridge of high mountains, equally famed for fruits, herbage, and honey. According to Mr. Sandys, who seems to have surveyed the whole region round it with uncommon rapture, and the very learned and accurate Dr. Shaw, who also considered it with singular care and attention, it was not only delightfully pleasant, but admirably fitted for olives and vineyards, and in many parts for grain and pasture. It seems therefore to have been a region peculiarly fitted for the reception of David and his men, with less inconvenience to the country than in most other places; for here they might have bread to the full, and be refreshed with springs of excellent water.

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Add to this, that it was a patriarchal city, venerable for the sepulchres of Abraham, Isaac, and Jacob, which would remind David of the ancient promises. See Delaney and Shaws Travels. Verse 3. They dwelt in the cities of Hebron That is, the cities or towns belonging to Hebron, which was the metropolis. For in Hebron itself there was not space for them all, because it was filled with priests, and with Davids court. Verse 4. The men of Judah came and anointed David king This they did on just grounds, because not only the sovereignty had been promised to that tribe, but David was designed and had been appointed by God, and at his express command anointed by Samuel to the regal office. This had long ceased to be a secret. Jonathan had known it perfectly. Saul himself had been no stranger to it; and Abner, the general of his army, was not ignorant of it, as appears by his words to Ish-bosheth, (<100308>2 Samuel 3:8, 9,) and his message to the elders of Israel; and it was now universally known, at least to the men of Judah, and was the avowed reason why they advanced David to the throne. And it was reason sufficient, Gods will being obligatory upon all, and all being indispensably bound to obey it. This had been the sole foundation of Sauls title to the kingdom, and on this ground only the Israelites had accepted him for their king. But this ground of claim Ishbosheth, Sauls son, had not, for he had not been appointed by God nor anointed by Samuel, or any other prophet. Indeed, properly speaking, he had no ground of claim at all, as the crown was never made hereditary in Sauls family, but remained entirely at Gods disposal, who was the supreme king and governor of Israel, The men of Judah therefore were resolved to comply with the will and appointment of God, and not to neglect their duty, although they saw that the other tribes would neglect theirs. Yet they act with modesty; they make him king of Judah only, and not of all Israel. Whether they did this with more despatch, says Delaney, to influence the determinations of the other tribes in his favour; or, whether it was delayed until their dispositions were sounded upon the point, is nowhere said. This, however, is certain, that one tribes acting separate and independent of the rest, was of dangerous example; nor could any thing but the divine authority justify it; and therefore it is not probable that this step was taken until all other expedients for a unanimous election had failed. And here he began the division of the kingdom, so lately predicted by Samuel; as also, in part, the accomplishment of the prophecy

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delivered by Jacob, (<014910>Genesis 49:10,) that the sceptre should be settled in Judah. Verses 5-7. That ye have showed this kindness This respect and affection. For as it is an act of inhumanity to deny burial to the dead, so it is an act of mercy and kindness to bury them. The Lord show kindness and truth unto you That is, true and real kindness; not in words only, but also in actions, as you have done to your king. I also will requite you So far am I from being offended with you for this kindness to my late enemy. This shows the great generosity of Davids spirit, who expressed such affection and gratitude to those who had honoured the dead body of one that hated and sought to kill him. Let your hands be strengthened Be not afraid lest the Philistines should punish you for this act, but take courage. For, &c. Or rather, though your master Saul be dead And so your hearts might faint, as if you were now as sheep without a shepherd. The house of Judah have anointed me king This he mentions that they might not be discouraged on the ground of their wanting one to head them, for he intimates that, being invested with the royal dignity by the tribe of Judah, he would look upon himself as bound to protect them also. Verse 8. Abner took Ish-bosheth Abner was not only Sauls general, but his near kinsman also, and in this instance his interest and ambition, and perhaps also envy, strongly influenced him. He knew that Ish-bosheth, if advanced to the sovereignty, would only have the name of a king, while he himself had the power. It appears, however, sufficiently from the sequel of his history, that he was well acquainted with Davids divine designation to the throne; but should he now submit to it he must no more hope for the chief command of the army. Joab was in possession of that under David, and well deserved to be so; and it was not probable he would displace him, a tried friend and a near kinsman, (being the son of Zeruiah, Davids sister,) to make way for an inveterate enemy newly reconciled. Nor was this all; Ish-bosheth was Abners near kinsman; whom, if he did not support, the interest of his tribe and of his family must fall with his own. Add to all this, that Abner commanded under Saul in all the expeditions he made against David; and it appears sufficiently from the history that David was greatly an over-match for him in all military conduct. Thus envy, ambition, interest, and personal pique led him to espouse the cause of Ishbosheth, whom he brought over Jordan with him to Mahanaim, a place in the tribe of Gad, (<061326>Joshua 13:26,) which he chose for his residence, the better to gain that part of the country to his interest, to be more out of the

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reach of Davids and the Philistines incursions, and to have the better opportunity of recruiting his army among a people not only brave and courageous, but well affected to the cause he had espoused. See Delaney. Verses 9-11. He made him king over Gilead Over all the tribes on the other side Jordan, which are comprehended under this name. Over the Ashurites That is, the tribe of Asher, as the Chaldee paraphrast and others understand it. Over Jezreel A large and rich valley, situate in the borders of the tribes of Zebulun, Issachar, and Naphtali, and so put for them all. And over all Israel All the tribes on this side Jordan, save only the tribe of Judah. Ish-bosheth was forty years old Being born in the year that Saul was made king; for Saul reigned forty years, <441341>Acts 13:41. And reigned two years Before there was any hostility between him and David, which, after it began, continued five years and a half, during which time David resided in Hebron, and was king over the tribe of Judah, and Ish-bosheth reigned over Israel, or rather Abner, for that general had the power, and left him only the name of a king. Verses 12, 13. Abner and the servants of Ish-bosheth went out to Gibeon They passed over Jordan into the country of Benjamin, where Gibeon was, (<061825>Joshua 18:25,) to fight with Judah, and to bring them into subjection to Sauls son. It ought to be remarked, that David did not begin any hostility, but waited to see how God would dispose of things in his favour. And Joab and the servants of David went out To oppose the designs of the Israelites, Joab being the chief commander of Davids forces. And met together by the pool of Gibeon Where the two opposite armies put themselves in a posture for battle. Verse 14. Abner said, Let the young men now arise, and play before us That is, show their prowess and dexterity in fighting together, or make trial of their courage and strength, that we may see which of us has the braver soldiers. He speaks like a vain-glorious and cruel man, and a soldier of fortune, that esteemed it a sport to see men wounding and killing one another. So this he designed, partly for their mutual recreation, and trial of skill; and partly, that by this occasion they might be engaged in a battle. But he is unworthy the name of a man who is thus prodigal of human blood. Verses 15-17. There went over twelve of Benjamin Ish-bosheths men were still most forward to begin hostilities. They caught, &c. That is, each of the servants of David last mentioned, or every one of both sides

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caught the man that was his opposite; by the head That is, by the hair of the head, which they wore very long in those days. And thrust his sword into his fellows side Killed his opponent. So they fell down together Either all the twelve men of Benjamin, slain by the servants of David, or else the whole four and twenty fell down dead together. That place was called Hel-kath-hazzurim Or, The field of rocks, that is, of men who stood like rocks, immoveable, each one dying on the spot where he fought. There was a sore battle that day The men of Israel, it seems, enraged at the loss of their valiant men, began a general battle. Verses 18, 19. Three sons of Zeruiah She was Davids sister, and therefore these were his nephews. Asahel was light of foot as a wild roe He was a gallant man, and one of Davids twelve captains, remarkably valiant, but more remarkably swift. Asahel pursued after Abner Being desirous of the glory, either of taking or killing the greatest man in Israel. Verses 21, 22. Abner said, Turn thee aside, &c. If thou art ambitions to get a trophy or mark of thy valour, desist from me, who am an old and experienced captain, and go to some young and raw soldier; try thy skill upon him, and take away his arms from him. Abner was very unwilling to kill Asahel, which he knew he was able to do, and therefore he endeavoured, by fair speeches and motives, to induce him to desist from his design of attacking him. How should I hold up my face to Joab thy brother? Who was a fierce man, and who, Abner knew, would study revenge. Verse 23. He fell down there and died So Asahels swiftness, which he presumed on so much, only forwarded his fate: with it he ran upon his death, instead of running from it. As many as came to the place stood still Ceased from the pursuit; fearing, perhaps, the same fate if they followed further; or staying out of respect to Asahel, that his body might not be exposed to any indignity. Verse 26. Bitterness in the latter end It will produce dreadful effects. In civil wars, as Cicero speaks, (Familiar Epist., lib. 4.,) all things are miserable, and nothing more miserable than victory itself, which makes the conqueror do many things against his will, to satisfy those by whom he conquers. Joab seems to have been very sensible of this, from his withdrawing his forces so readily from the pursuit. From following their brethren By nation and religion; descended from one common ancestor of Israel, and worshipping one and the same God. How forcible is this

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argument, even if applied to all men, and how ought it to induce all kings and princes to avoid all wars as much as possible, forasmuch as all mankind are brethren, and made of one blood. Verse 27. Unless thou hadst spoken, &c. Made the motion that they should fight, giving a rash challenge; surely in the morning the people had gone up The armies had parted in peace, without any act of hostility: it was thou, not I, that gave the first occasion of this fight. This plainly shows that Joabs instructions were not to begin hostilities, and that Abner was the sole cause of the war. Had it not been for him, all things might have been settled by an amicable agreement that very morning. Some, however, understand Joabs words differently: they consider him as swearing solemnly, that inasmuch as Abner had given the challenge, and proposed fighting, if he had not also begun the parley for cessation, he and his men would have pursued him and Ish-bosheths vanquished army the whole night. Verses 28, 29. So Joab blew a trumpet Caused a retreat to be sounded. Neither fought they any more Neither at that time, nor probably at any other, in a pitched battle. And Abner and his men walked all that night He made the best of his way to Jordan; crossed it, and rested nowhere until he came to Mahanaim, that he might get out of the reach of Davids forces. Verse 30. There lacked of Davids servants nineteen men This renders it probable that the twelve men of Judah, who in the beginning of the fight engaged in combat with as many men of Benjamin, were not killed; for if they were, then there would have been no more than seven men killed in the subsequent battle; which is not likely. Verse 32. They took up Asahel, and buried him in the sepulchre of his father The rest they buried in the field of battle. Thus are distinctions made on earth, even between the dust of some and of others! But in the resurrection no difference will be made, except between good and bad, which will remain for ever. Joab and his men went all night Having carried Asahel to Beth-lehem and buried him there, they marched all the next night toward Hebron, Joab hastening home to give an account of his conduct to David.

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CHAPTER 3.
A.M. 2951. B.C. 1053.
Davids success and sons, 1-5. Abners quarrel with Ish-bosheth, 6-11. His treaty with David, 12.-16. He undertakes to bring Israel over to David, 17-21. Joab murders Abner, 22-27. Davids concern and mourning over him, 28-39.

NOTES ON CHAPTER 3.
Verse 1. There was long war For five years longer: for it is probable Ish-bosheth was made king immediately upon Sauls death; and the other tribes did not submit to David before seven years were expired. Between the house of Saul and the house of David Their enmity continuing throughout the whole reign of Ish-bosheth. It is probable there were many skirmishes between Israel and Judah; but we do not read of any pitched battle. Verses 2, 3. Unto David sons were born of Ahinoam He had no children, it seems, by this wife during his exile; or if he had, they were daughters. The daughter of Talmai, king of Geshur A part of Syria, northward from the land of Israel. How David came by this wife it is not easy to say. Perhaps he married her out of policy, that he might have a powerful friend and ally in her father, to assist him against Ish-bosheths party in the north, while himself opposed them in the south. But if so, he paid dear for making piety give place to policy, as the history of Absalom, whom he had by her, shows. Verse 5. By Eglah, Davids wife This is added, either because she was of obscure parentage, and was known by no other title but her relation to David: or, because this was his first and most proper wife, best known by her other name of Michal, who, though she had no child by David after she scoffed at him for dancing before the ark, <100623>2 Samuel 6:23, yet might have one before that time. And she might be named the last, because she was given away from David, and married to another man. Six sons in seven years. Some have had as numerous an offspring, and with much more honour and comfort, by one wife. And we know not that any of the six were famous: but three were very infamous.

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Verse 6. Abner made himself strong, &c. He used his utmost endeavours to support Sauls house, going up and down through all the tribes of Israel to strengthen Ish-bosheths interest, and confirm the people in their allegiance to him: which is mentioned to show the reason of Abners deep resentment of the following aspersion. Verse 7. Wherefore hast thou gone in unto my fathers concubine? It was then looked upon as a very great crime for any man, though never so great, to marry the relict of the king; for it was esteemed an affectation of the kingdom; as appears in the case of Adonijah. Verse 8. Then was Abner very wroth He accounted his merits so great, and was become so haughty, that he thought he might do any thing without reprehension; and said, Am I a dogs head? So contemptible a person that thou thinkest it a disgrace to thy family for me to have intercourse with thy fathers concubine. Whether Abner was guilty of the crime laid to his charge or not, does not appear; nor what ground Ish-bosheth had for the suspicion. But, however it was, it would have been prudent in him to have connived at it for the present, considering how much it was his interest not to dis-oblige Abner. And if the thing was false, and his jealousy groundless, it was very disingenuous and ungrateful to entertain unjust surmises of one who had ventured his all for him, and was certainly the best friend he had in the world. Who against Judah do show kindness unto the house of Saul Is this my recompense for the kindness I have shown to thee and thy fathers house, and the good services I have done you? He magnifies his service with this, that it was against Judah, the tribe on which the crown was settled, and which would certainly have it at last. So that in supporting the house of Saul he acted both against his conscience and against his interest, for which he deserved a better requital than this. And yet, probably, he would not have been so zealous for the house of Saul, if he had not thereby gratified his own ambition, and hoped to find his own account in it. That thou chargest me with a fault concerning this woman? That is, either that thou accusest me falsely concerning this matter; or that thou canst not wink at so small a fault (for so he esteemed it) as conversation with this woman, who, whatsoever she formerly was, is now so impotent and inconsiderable that she can neither serve nor disserve thy cause. Verse 9. As the Lord hath sworn to David These words show clearly that Abner knew very well God had resolved to bestow the kingdom of

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Israel upon David; and yet he had hitherto opposed it with all his might, from a principle of ambition. That is, he had all this while fought against his own knowledge and conscience, and against God himself. Now, however, (but, alas! it is out of resentment to Ish-bosheth, and from a principle of revenge,) he complies with the divine will, and vows with an oath to do that to David which the Lord had sworn to him. Undoubtedly Abner talked most foolishly in this, as if God needed his help to bring to pass what he had sworn to David, or as if his opposition could prevent it! Verse 10. To translate the kingdom from the house of Saul A wonderful change, which the study of revenge had wrought in him, that he who so lately had gone about the country confirming the Israelites in their opposition to David, now resolved to bring them all over to him! But here we see the hand of God. Providence made use of this unjust resentment of Abner to bring about its own designs with regard to David. Verse 11. He could not answer Abner a word Being thunderstruck with so unexpected a declaration. If he had had the spirit of a man, especially of a prince, he might have answered him, that his merits were the aggravation of his crimes; that he would not be served by so ill a man, and that he doubted not but he should do well enough without him. But he was conscious to himself of his own weakness, and therefore said not a word, lest he should make a bad matter worse. Verse 12. And Abner sent messengers to David Having thus incensed his master, he judged it not safe to delay the execution of what he had threatened. Yet he thought it neither safe nor prudent to go himself to David till he had tried his inclinations by messengers, whom he sent privately to treat with him about a reconciliation. Thus God overrules the passions of wicked men, and turns and directs their devices and counsels, to accomplish his own wise and holy purposes! And who then dare contend with that God, who makes even his enemies to do his work, and destroy themselves? Saying, Whose is this land? To whom does it belong but to thee? is it not thine by divine right? A question this which required no answer. But Abner plainly meant to insinuate by it that he had power to give the land of Israel to him whose side he should take. Verse 13. And he said, Well; I will make a league with thee David agreed to enter into a treaty with him, but upon condition that he procured the restitution of Michal his wife. Hereby David both showed the sincerity of his conjugal affection to his first and most rightful wife, from whom

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neither her nor his marrying another had alienated it, and also testified his respect to the house of Saul. David did right in making this stipulation; for, whatever may be said of his other wives, he had certainly a claim to this, as she was his first wife, and a kings daughter. And there was something of true generosity in this, both to her and to Saul, in that he received her after she had been another mans, remembering how once she loved him, and knowing, probably, that she was, without her consent, separated from him; and to show that he did not carry his resentment of Sauls cruel and unjust persecutions of him to any of his family; whereas many princes, for much less provocation of a wifes father, would have turned off their consorts, in revenge of them, and even put them to death for having been married to another. Chandler. Verse 14. David sent messengers to Ish-bosheth We are not informed what answer Abner gave to David when he required the forementioned condition of him. But it is probable he let him know, as the truth was, that it was not in his power to bring Michal to him without Ish-bosheths consent, whose sister, as well as subject, she was; at least that it was not safe to attempt it, and therefore advised him to send to her brother, who could not easily deny what he desired. Be this as it may, David sent to Ishbosheth, and thereby opened to him a door of hope for reconciliation, lest, being desperate, he should use every possible means to hinder Abner from his present design. Saying, Deliver me my wife Who, though she was taken from me by force, and constrained to marry another, yet is my rightful wife. David demands her, both for the affection he still retained for her, and upon a political consideration, that she might strengthen his title to the kingdom. Verses 15, 16. Ish-bosheth sent and took her from Phaltiel This was an honourable action of Ish-bosheth to restore David his lawful wife. Her husband went with her along weeping Mr. Bayle, says Delaney, considers it as great cruelty in David to ravish her from a husband who loved her so well; that is, he thinks it a great cruelty to disturb Phaltiel in an adultery that was agreeable to him, and to redeem Michal from one, in all appearance, detestable to her, to restore her to her only husband, the husband of her affection and her choice, for whom she had so much tenderness as to save his life at the hazard of her own. Phaltiel was in distress, but it was such a distress as they all endure who are grieved to restore what they have no right to possess; and Mr. Bayle, from the same principles upon which he quarrels with David on this head, is obliged to be

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highly offended with every honest man who desires to have those goods restored to him of which he once was robbed, under all the circumstances of cruelty and iniquity. And therefore, in truth, Phaltiel is no proper object of pity; and yet his distress upon this occasion is one of the finest pictures of silent grief that any history hath left us. Conscious he had no right to complain, or molest Michal with his lamentations, he follows her at a distance, with a distress silent and self-confined: going (saith the text) and weeping behind her However such fine paintings of nature pass unregarded in the sacred writings, I am satisfied that in Homer we should survey this with delight. Abarbinel, and the Jewish rabbis in general, are of opinion that Phaltiel was a strictly religious man, and had had no nuptial commerce with Michal. Verse 17. And Abner Having seen David, and given him assurance of his fidelity, as David had him of his friendship; had communication with the elders of Israel He went back to persuade all to do as he had done. And by bringing over the great men to David, he doubted not the multitude would follow. Saying, Ye sought for David in times past For, after the slaughter of Goliath, he was much beloved by all the people. And when he was forced to flee, a great many of Israel came over to him while he dwelt at Ziklag. And it is highly probable that, as soon as Saul and Jonathan were dead, they all generally would have inclined to make David their king, if Abner, by his great authority, had not set up one of the family of Saul. Verse 18. The Lord hath spoken By the hand of my servant David, &c. We nowhere find these words recorded; but it is probable Samuel had often spoken them; at least the sense of them is implied in the words of God to Samuel, when he commanded him to anoint David king over Israel, <091001> 1 Samuel 10:1-12; for the intention of giving them a king was, that he might fight their battles, <090802>1 Samuel 8:29. Verses 19, 20. Abner also spake in the ears of Benjamin To these he particularly applies himself, because they might be thought most kind to Saul and his house, and most loath to let the kingdom go out of their own tribe; and therefore it was necessary that he should use all his art and power with them, to persuade them to a compliance with his design; and besides, they were a valiant tribe, and bordering upon Judah, and situate between them and the other tribes; and therefore the winning of them would be of mighty concernment to bring in all the rest. Abner also went to speak in the ears of David To report to him privately the sense of all the

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people, and particularly how all Benjamin stood affected toward him; who were brought over so effectually that they did not forsake the house of David when all the rest of the tribes did. David made Abner a feast Not merely as a token of kindness, but to make a league with him, as he had desired, and David had promised, verses 12, 13. For it was an ancient custom to enter into leagues by eating and drinking together: see <012630> Genesis 26:30, and 31:44. Verses 21, 22. Abner said, I will gather all Israel unto my lord the king How empty and ill founded are the purposes of vain man! Abner, who here promises kingdoms, soon found that he could not ensure to himself one hour of life. David had sent him away, and he departed in peace; but, Behold, the servants of David and Joab came from pursuing a troop In those times of distraction between Judah and Israel, we may well think their neighbours, who were enemies to both, namely, the Philistines, Edomites, Moabites, and others, made many inroads upon the country to get spoil. Joab, however, and the valiant men about David, watched to prevent this, and at this time had overtaken a company of them, in their return home, and recovered a great booty from them. Verse 24. Then Joab came to the king, and said, What hast thou done? Upon hearing what had passed, he immediately went to David, in the pride of his success, and of the great spoil he had taken, to expostulate with him upon the folly of receiving Abner in the manner he had done, and placing any confidence in a man who, he signified, had come thither only to betray him. This presumption and insolence David was constrained to endure, because of Joabs great power with the army and military men. Verses 26, 27. When Joab was come out from David He seems to have gone out in anger; not staying for an answer. He sent messengers after Abner Probably in the kings name, as if he had something further to communicate to him. For otherwise it is not credible that Abner would have returned. Joab took him aside in the gate Where, it appears, he had waited for him, and, as it was a public place, where men met to do business, and where the courts of judgment sat, Abner suspected no danger, especially since Joab took him by the hand in a friendly manner, as if he wished to have some discourse with him. And smote him there under the fifth rib, that he died Thus fell Abner by an unexpected and surprising treachery! and in the very article of returning to his duty, and in the eve of a great revolution, seemingly depending on his fate! And thus his

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thoughts, purposes, and boasts of gathering all Israel to David, and translating the kingdom to him, perished in a moment! In this, however treacherously and wickedly Joab acted, the Lord, in permitting it, was righteous. Abner had deliberately and maliciously opposed David, and in opposing him had acted against the dictates of his own conscience, and of his known duty to God, and that for a series of years: he had sported with the lives of his brethren, and spilled the first blood shed in this civil war; and, it may be, all the blood that was shed; at least we hear of none after the battle of Gibeon. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel; but, in reality, from a principle of pride and revenge, and impatience of control. God, therefore, would not use so ill a man in so good a work as the uniting of Israel to Judah, and thereby preventing the progress of war and slaughter. And he hereby showed that he did not need his help, but could, with infinite ease, accomplish his purposes without him, thus pouring contempt on the pride of man. The following reflection of Dr. Delaney here appears both just and important. It is true Abner was now returned to his duty; but it is true that he returned to it now as he departed from it before, upon a pique; and from motives of ambition, interest, and revenge. He well knew the purposes and declarations of God in relation to David, and yet he deliberately opposed himself to them. And it is but just in the appointments of Providence (and nothing is more conspicuous in his government of the world) not to permit the wicked to effect that good from wrong motives which they once obstructed upon the same principles. The occasions of duty, once notoriously neglected, seldom return, at least, to equal advantage. Let no man decline the good that is in his power; if he once does so, he is no more worthy to be the happy instrument of effecting it in the hand of God. To conclude; a great revolution apparently depended upon Abners fate, but it did so only in the eye of human providence, as was plainly manifested from the event. For the blood of Asahel his brother This was one reason of his committing this murder; but, doubtless, envy and jealousy of Abners great merit with David, in gaining over the tribes to him, were the main motives that impelled him to it. In the mean time his pretence was fidelity to his sovereign, and excess of care for his safety. What, says Josephus, reflecting on this crime, will not men dare to do who are covetous,

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ambitious, and will be inferior to none, to obtain what they desire! They will commit a thousand crimes, and rather than lose what they have got, they will not fear to commit still greater wickedness. Verses 28, 29. When David heard it, he said, I and my kingdom are guiltless Josephus says, he lifted up his hands to God, and, with a loud voice, cried out publicly that God knew he was innocent in this matter; and therefore he trusted God would not let him and his kingdom suffer for it. And on all his fathers house Davids indignation at the fact transported him much too far in making him wish that all Joabs family might suffer for it, which was contrary to the law of God. See <052416>Deuteronomy 24:16. Methinks, says Henry, a resolute punishment of the murderer himself would better have become David than this passionate imprecation of Gods judgments upon his posterity. But, perhaps, the words are to be considered as a prediction rather than as an imprecation. Accordingly, Houbigant renders them, but it shall or will rest upon the head of Joab, and on all his fathers house, and there will not fail, &c. Verse 30. So Joab and Abishai his brother slew Abner For though Joab only committed the murder, yet Abishai was chargeable with the guilt of it, because it was done with his consent, counsel, and approbation. And he probably was near at hand when the bloody deed was perpetrated, ready to assist Joab if there should be need. Because he had slain their brother Asahel in battle Which he did for his own necessary defence, and therefore it was no justification of this treacherous murder. Verse 31. David said to Joab and all the people, &c. The command was especially given to Joab, to bring him to repentance for his sin, and to expose him to public shame. Rend your clothes and gird you with sackcloth, &c. These were all outward expressions of very great sorrow, which Joab himself was forced, however reluctant, to make a show of. And King David himself followed the bier Was the chief mourner, attending upon the corpse, and paying Abner that respect which was due to his quality. Though this was contrary to the usage of kings, and might seem below Davids dignity; yet it was now expedient to vindicate himself from all suspicion of concurrence in this action. The word hcmh, hammittah, here rendered the bier, properly means the bed. It was that on which persons of quality were wont to be carried forth to their graves, as ordinary people were upon what we call a bier.

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Verses 33, 34. Died Abner as a fool dieth? That is, as a wicked man. Was he cut off by the hand of justice for his crimes? Nothing less; but by Joabs malice and treachery. It is a sad thing to die as a fool dieth, as they do that any way shorten their own days; and indeed all they that make no provision for another world. Were not bound Thou didst not tamely yield up thyself to Joab, to be bound hand and foot at his pleasure. Joab did not overcome thee in an equal combat, nor durst he attempt thee in that way, as a general or soldier of any worth would have done. Wicked men By the hands of froward, or perverse, or crooked men, by hypocrisy and perfidiousness, whereby the vilest coward may kill the most valiant person. It is justly observed by Dr. Delaney, that this short lamentation of David over Abner is truly poetical, and evidently appears so in the most literal translation. He renders it as follows: As dies the criminal, shall Abner die? Thy hands not bound,
Nor to the fetters were thy feet applied. As is their fate that fall Before the faces of the sons of guilt, So art thou fallen.

For he was killed as a traitor; but had he been really so, he should have died in chains and fetters after a fair trial. And all the people wept again over him At the recital of these words by the king, which were so mournfully spoken, the grief became universal, and the whole people wept anew. Verse 35. All the people came to cause David to eat This was agreeable to the usage of the Jews; for when any one died among them, it was customary with the friends of the family to resort to the house immediately after the funeral, and bring the best provisions they had along with them to support and refresh their friends in affliction, to the utmost of their power. And surely a more humane and benevolent usage never obtained in any country. The presumption was, that people in affliction forgot, or, it may be, neglected, their proper refreshment at a time when they most needed it; and therefore it was the business of friendship, and one of its kindest offices, to supply that care. David sware, saying, God do so to me, &c. He absolutely refused to touch a morsel, and confirmed the refusal by an oath, that he would taste nothing till the sun went down. He was resolved

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to clear his innocence by all the tests of real sorrow, and to satisfy the people that this was a just occasion of grief, he put them in mind of his dignity to whom he paid it. See verse 38, Delaney. Verses 36, 37. All the people took notice of it, and it pleased them They were satisfied concerning Davids integrity, and the sincerity of his sorrow at the death of Abner, and pleased with the honour he had done that great man. Whatsoever the king did pleased the people By this conduct he so ingratiated himself with them that they were disposed to put a kind construction upon all his actions, as wise and well becoming him. For all Israel understood that it was not of the king to slay Abner That he neither ordered it, nor consented to it, nor in any way approved of it; but was heartily grieved for his death. Verse 38. The king said unto his servants Who perhaps were not sensible enough of this loss, or thought he bewailed it too much; Know ye not that there is a prince, &c., fallen this day in Israel? He bids them consider Abners birth and his power, his authority and his valour, with all his other excellent qualities, and they would not think it strange that he mourned so much for him. Verse 39. And I am this day weak Hebrew, r, rack, tender; that is, his kingdom was young, was in its infancy, as we speak, and not well settled and confirmed. The metaphor is taken from a young and tender plant. And these men Joab and Abishai; the sons of my sister Zeruiah, be too hard for me That is, too powerful. They have so great an interest in, and command over all the soldiers, and are in such great favour with the people, that I cannot punish them without apparent hazard to my person and kingdom; especially now, when all the tribes, except Judah, are in a state of opposition against me. But although this might give some colour to the delay of their punishment, yet it was a fault that he did not punish them in some reasonable time; both because his indulgence proceeded from a distrust of Gods power and faithfulness, as if God could not make good his promise to him against Joab and all his confederates; and because it was contrary to Gods law, which severely requires the punishment of wilful murderers, with which law David had no power to dispense. It was therefore carnal, wicked policy, yea, cruel pity, in him to spare them. He ought to have done his duty, and trusted God with the issue. If the law had had its course against Joab; it is probable the murder of Ish-bosheth, Ammon, and others, had been prevented. But in this instance, David,

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though anointed king, is kept in awe by his own subjects, and bears the sword in vain, contenting himself, as a private person, to leave the murderers to the judgment of God, saying, The Lord shall reward the evildoer according to his wickedness In the mean time, however, it must be acknowledged, he detested their actions, and was not so overawed by them but he had courage to show it.

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CHAPTER 4.
A.M. 2956. B.C. 1048.
Two of his servants murder Ish-bosheth, and bring his head to David, 1-8. He puts them to death, 9-12.

NOTES ON CHAPTER 4.
Verse 1. His hands were feeble He was greatly dismayed, as well he might be; for he was in effect disarmed; he had lost both his sword and his shield in Abner. And all the Israelites were troubled That is, all those who were united to the interest of Ish-bosheth, and probably many others also; for they had lost their great and powerful agent with David; the man in whom both he and they confided; the man who, from his authority and credit, both with the army and the people, was best able to conduct and confirm the league then agreed to on both sides. They feared that, through his death, this treaty would be broken off, or that it would not be managed with so much prudence as Abner would have used; that the fall of this great man would produce some important change, and they were apprehensive it might be of a disastrous kind. Verse 2. Captains of bands Whether of regular forces, or some flying parties, whose business was spoil and prey, is not certain. Perhaps they were captains of two companies of guards about the king. Verse 3. The Beerothites fled to Gittaim When Saul was slain, several Israelites left their cities and fled, and the Philistines took possession of them. Among these, it seems, this city was forsaken of its inhabitants; and were sojourners there until this day When this book was written they were not returned to their own country, being commodiously settled at Gittaim. Verse 4. Jonathan had a son This history is inserted as that which encouraged these men to this wicked murder, because Sauls family was now reduced to a low ebb; and if Ish-bosheth were despatched, there would be none left but a lame child, who was altogether unfit to manage the kingdom, and therefore the crown must necessarily come to David by their act and deed; for which they promised themselves no small recompense. When the tidings came of Saul and Jonathan That is, the

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tidings of their death, mentioned 1 Samuel 31.; out of Jezreel The place of that last and fatal fight. Verses 5, 6. Who lay on a bed at noon As the manner was, and still continues to be, in hot countries. As though they would have fetched wheat Which was laid up in public granaries in the kings house, and was fetched thence by the captains and commanders of the army for the pay of their soldiers, who, in those ancient times, were not paid in money, but in corn. Upon this pretence they were admitted into the house, and so went from room to room to the place where the king lay. Verses 7, 8. They smote him, and slew him, &c. The privacy of the place gave them opportunity to do all this, without discovery. And gat them away through the plain, from Mahanaim to Hebron It being for the most part a flat country, till they came to ascend the mountain, on the side of which Hebron stood. Hath avenged the king of Saul and of his seed For they were all now extinguished except his grandson Mephibosheth, who was of no account because of his lameness. Verse 9. David answered Rechab and Baanah, &c. Together with this thankful acknowledgment of Gods care of him in all his straits and adversities, he suggests to them that he needed not the help of such men as they were, nor of the commission of wicked acts for his future preservation and advancement. It was from God only that he sought for deliverance from his troubles and enemies; and he that doth so needeth not the aid of treachery. Even they that need it are often observed to punish it; they that need it not, always will. And surely vindictive justice is then seen in its greatest glory when it is exerted in the chastisement of guilt committed against an enemy; for then no mist either of partiality or prejudice can misguide or obscure it. Delaney. Verse 11. How much more, &c. If he put the Amalekite to death for barely saying that he slew Saul, even at Sauls own command, and when his life was despaired of, how much more would he take signal vengeance on their united and aggravated treachery and murder? When wicked men have slain a righteous person For such Ish-bosheth was in respect of them. Saul might have some guilt in the Amalekites eye from his former destruction of the Amalekites; but Ish-bosheth could have none with regard to these his murderers, to whom he had done no wrong, but had preferred them to places of trust and honour. In respect of David, however, Ishbosheth was not righteous, because he opposed him whom he knew God

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had appointed to the throne. In his own house, upon his bed This aggravated their crime, and made it very different from that of the Amalekite who slew Saul. Shall I not, therefore, require his blood at your hands? As persons unworthy to live. There is no one villany which the human mind so naturally, so instinctively abhors as treachery; because it is, perhaps, the only villany from which no man living is secure; and for this reason every man must take pleasure in the punishing it. This conduct of David toward these murderers of Ish-bosheth is well worth our attention; it is a proof of his integrity and piety, and of his detestation of treachery and cruelty. And we may learn from hence, that we ought not only to do no hurt to our enemies, but that we ought not even to rejoice at the hurt which may happen to them without our contributing any thing to it, nor to countenance injustice and vice in any degree, how great advantage soever we may reap from them. Verse 12. David commanded, and they slew them But what a disappointment to Baanah and Rechab was the sentence which David passed upon them! And such they will meet with who think to serve the Son of David by cruelty or injustice: who, under colour of religion, outrage or murder their brethren, and think they do God service. However men may now canonize such methods of serving the church and the catholic cause, Christ will let them know another day that Christianity was not designed to destroy humanity, And they who thus think to merit heaven, shall not escape the damnation of hell.

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CHAPTER 5.
A.M. 2956. B.C. 1048.
David is anointed king by all the tribes, 1-5. Takes the strong hold of Zion, 610. Builds him a house; his kingdom is established, 11, 12. Has more children, 13-16. Conquers the Philistines, 17-25.

NOTES ON CHAPTER 5.
Verse 1. Then came all the tribes to David That is, elders, deputed as ambassadors from every tribe, sent by a common agreement among them; saying, Behold, we are bone of thy bone, &c. Abner and Ish-bosheth being dead, whose authority had swayed the Israelites against their duty, they now acknowledged Davids divine right to the crown; they remembered that he had every qualification requisite for a rightful king of Israel, according to Gods own limitations, Deuteronomy chap. 17.; that he was one of their brethren, and that he was chosen of God. They called to mind his valour, and various merits toward Israel, the many deliverances which he had wrought out for them, and Gods express declaration in his favour, that he would make him the shepherd and captain of his favourite people. And when they had thus considered his undoubted title and merits, and their own duty, they immediately came together to crown him. Verse 2. The Lord said, Thou shalt feed my people Israel The learned Bishop Patrick very justly observes here, that this is the first time we meet with any ruler, or governor of a people, characterized under the idea of a shepherd; and it cannot but be thought remarkable that the first man so characterized was at first in fact a shepherd; and when we find him, after his advancement to the throne, still characterized by God himself under the same idea, what can be a clearer inference, than that Gods raising him to be a king was but exalting him to a nobler office of the same nature with his first? How fine a document is this to princes, that they are not, in the intention of Providence, the tyrants, but the guardians of their people! that their business is the preservation and well-being of the flock, from the duty they owe to the great Lord and owner thereof! And how fully is this document confirmed to us, when we find bad princes set forth, in the prophetic style, under the characters of roaring lions, hungry bears, and devouring wolves. It was a truly noble and princely maxim of Cyrus, that

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every man that aspired to the government of others should take care to be a better man than those he ruled. Delaney. Verse 3. King David made a league with them It is not said what the contents of this league or covenant were. The Jews think it was an act of oblivion and indemnity for all injuries done on either side, whether of Judah against the other tribes, or of all the other tribes against Judah. But in that case the league would rather have been between the tribes than with the king. It is therefore probable that it included a great deal more, and that David obliged himself to rule them according to Gods laws, and that the people promised obedience to him agreeably to the same; and that both the king and the people ratified their engagements by solemn sacrifices, and appeals to God for the sincere performance of them. All this, being done as in the presence of Him who fills heaven and earth, and to whose all-seeing eye the hearts and ways of mankind are without a covering, is properly said to have been before the Lord, although it was not before the ark, that symbol of the divine presence, for that certainly was not now at Hebron. They anointed David king over Israel That is, they desired the highpriest to anoint him, whose office it was; and thereby expressed their consent that he should reign over them. David was anointed in all three times; first by Samuel in his fathers house, <091613>1 Samuel 16:13; then when the tribe of Judah owned him for their king, <100204>2 Samuel 2:4; and now, when all Israel did the same. Verses 4, 5. David was thirty years old when he began to reign At this age the Levites were at first appointed to begin their ministrations, <040403> Numbers 4:3. About this age the Son of David entered upon his public ministry, <420323>Luke 3:23. And it is the age when men come to their full maturity of strength and judgment. In Jerusalem he reigned thirty and three years By this it appears it was immediately after his third unction that he made the attempt upon Jerusalem, mentioned in the next verse, otherwise he could not have reigned there so long. Verse 6. The king and his men went to Jerusalem His first warlike enterprise, after he was made king of all Israel, was against that part of Jerusalem which was still in the hands of the Jebusites, namely, the strong fort of Zion, which they held, although the Israelites dwelt in the other parts of the city. Which spake unto David When he came with his army to attack the fortress; saying, Except thou take away the blind and the lame, thou shalt not come hither In this translation the order in which

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the words stand in the Hebrew is not observed, nor are they exactly rendered. They are literally, The king and his men went to Jerusalem unto the Jebusite, inhabiting the land, and he (the Jebusite) spake to David, saying, Thou shalt not come hither except thou remove the blind and the lame; or, rather, as rysh a yk, chi im esihreka, may be properly rendered, For the blind and lame shall keep thee off, which is the sense given to the words in the English Bible of Coverdale, printed in 1535, where they are translated, Thou shalt not come hither, but the blind and the lame shall drive thee away. The Seventy render the passage, Ouk eiseleush wde, oti antesthsan oi tufloi, &c. Thou shalt not come hither, for the blind and the lame resist, or, have resisted, thee, saying, That David shall not come hither. They confided in the strength of their fortifications, which they thought so impregnable that the blind and the lame were sufficient to defend them against the most powerful assailant. And probably they appointed a number of blind and lame people, invalids, or maimed soldiers, to make their appearance on the wall, in contempt of David and his men. There is another interpretation of these words which Dr. Delaney and many others prefer, namely, that they imagined their fortress to be impregnable and secure under the protection of their gods, whom the Israelites were wont to despise, and to call them gods who had eyes, but saw not; feet, but walked not. As if they had said, Our gods, whom you call blind and lame, shall defend us, and you must overcome them before you overcome us. These blind and lame, says a learned writer, were the idols of the Jebusites, which, to irritate David, they set upon their walls, as their patrons and defenders. And they as good as said, Thou dost not fight with us, but with our gods, who will easily repel thee. Verse 8. David said on that day When the assault was made; Whosoever getteth up into the gutter That is, whosoever scaleth the fort, or getteth up to the top of it, where the gutter was. Or, as some understand it, cuts off their pipes of water, or their cisterns into which the water fell. Dr. Kennicott observes that the Hebrew, rwnx, zenur, gutter, occurs but once more in the Bible, and does not seem commonly understood in this place. The English version calls it, the gutter; the Vulgate, fistulas, pipes; Vatablus, canales; Junius and Tremellius, emissarium, a common sewer; Poole, tubus aqu, a pipe for water; and Bochart, alveus, a bed or channel of a river. Most interpreters agree in making the word signify something hollow, and in applying it to water. It may mean, he thinks, a subterraneous passage, or great hollow, through

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which men could pass and repass for water. That this zenur, in the text, was such an under-ground passage, might be strongly presumed from the text itself; but it is proved to have been so by Josephus. For, speaking of this very transaction, he says, The citadel being as yet in the possession of the enemy, the king promised that he would make any one general of all his forces who should ascend into the citadel, dia upokeimenwn faraggwn, through the subterraneous cavities. Here then we have subterraneous cavities most remarkably answering to zenur, and putting this interpretation upon a very solid footing. Kenn. Dissert., vol. 1. p. 42. And the lame and the blind, that are hated of Davids soul This, some think, plainly shows, that by the lame and the blind must be meant the idols of the Jebusites; because David certainly abhorred idolatry, but could never detest men for mere unblameable infirmities. But two things may be said in answer to this: 1st, That the lame and the blind Jebusites had probably themselves insulted David, and blasphemed God, and David might hate them in the same sense in which he often speaks of hating the wicked in his Psalms; that is, he might hate their ways, their dispositions, and actions. But, 2d, The original words may, and certainly should be rendered, as they are by the Seventy, who hate Davids soul. He shall be chief and captain These words are not in the Hebrew here, but are fifty supplied from <131106> 1 Chronicles 11:6, where they are expressed. Wherefore they said That is, it became a proverb, or common saying, used by David and others: The blind and the lame shall not come into the house Or, into this house; that is, into the fort of Zion. The blind and lame Jebusites were set to keep that fort, and to keep others from coming into it; but now they themselves are shut out of it, and none of them was to be admitted to come into it again; which David might resolve to ordain, to keep up the memory of this great exploit, and of the insolent carriage of the Jebusites, and their unhappy success. Or, the blind and the lame shall not come into my house; namely, into the kings palace; which, though a general rule and decree of David, yet might be dispensed with in some special cases, as in that of Mephibosheth. But it is not necessary to understand this as a proverb; for the words may be rendered, as they are in the margin of our Bibles, Because they had said, Even the blind and the lame, he (that is, David) shall not come into the house; or, because they (the Jebusites) had said, The blind and the lame shall hinder him. They who understand, by the blind and the lame, the idols of the Jebusites, consider this clause as meaning, that from this time it became a proverb, Let not the blind and lame come into the house; that is, do not trust in idols, who have eyes and

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see not, &c.; and who are not able to do more for you than the lame and the blind. Verses 9, 10. From Millo Which seems to have been the town-hall, or state-house, near the wall of the city of Zion; or, as some think, a tower or armory. The Lord God of hosts was with him This was the cause of his great prosperity, that God, who commands all the armies of heaven and earth, directed and blessed him in all his enterprises. Verse 11. Hiram sent messengers to David, &c. Hearing that he intended to settle in the fort he had taken, Hiram sent him both materials and artificers to build him a palace. For the Jews, being given to feeding cattle and husbandry, were not very skilful in mechanic arts. The accounts left us of this king of Tyre are short; but it appears from them that he was a magnificent and a generous prince, and a believer in the true God. See the form of his congratulation to Solomon upon his accession to the throne, <110507> 1 Kings 5:7. And this character well fitted him to enter into and to cultivate an alliance with David, as he did with uncommon friendship and affection as long as David lived, and continued it to his son for his sake. Delaney. Verse 12. For his people Israels sake Well would it be for mankind if all kings had the same view of the design of their exaltation to the sovereignty; if they considered themselves as being raised to their high station for the good of their people; that this is the great end of their appointment; the pursuit of this end their great duty; and the attainment of it their true glory. Certainly great and good kings of all ages have been of this way of thinking: they have believed, not that the people were created and ordained by God for the king, but the king for the people. Verse 13. David took him more concubines and wives This may well be reckoned among Davids miscarriages, the multiplication of wives being expressly forbidden to the kings of Israel, <051717>Deuteronomy 17:17. It may however be observed, perhaps in extenuation of this fault of David, that it has always been looked upon as a piece of political wisdom in princes to endeavour to have many children; that by matching them into potent families, they might strengthen their interest, and have the more supporters of their authority. And this seems to have been the reason why David took so many wives. Some of his first wives had no children, and he was induced to take others that he might obtain an issue, enlarge his family, and thereby strengthen his interest. But the many wives and concubines he took

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did not preserve him from coveting his neighbours wife. On the contrary, they inclined him to it; for men who have once broken the fence, will wander carelessly. Verse 17. All the Philistines came up to seek David They raised all the forces they were able, to come up to David, and fight him before he was settled in his new kingdom. While the civil war subsisted between the partisans of David and Ish-bosheth, the Philistines contented themselves with being calm spectators of their mutual ravages and conflicts, which naturally tended to their mutual destruction; but when all these were ended in their unanimous election of David to the throne, and that election was succeeded by those beginnings and omens of a prosperous reign which have been mentioned, they began to be alarmed, and thought this the fit season to crush the growing power of this prince before it rose to a greater height. And David heard it, and went down to the hold To some fortified place, to which his people might conveniently resort from all parts, and where he might intrench his army. Verse 19. David inquired of the Lord Though David went into a strong hold, he did not trust to that, nor intended merely to stand upon his defence. But yet he would not give them battle till he had asked counsel of God, and was encouraged by him to do it. Verse 20. David came to Baal-perazim For thither the Philistines marched from Rephaim, where they first pitched; as appears from <131411>1 Chronicles 14:11. Hath broken forth upon mine enemies as the breach of waters Hath overpowered and scattered them, as waters, when they make a breach in a bank, overflow and carry all before them. Therefore he called the name of that place Baal-perazim That is, The master of the breaches. Thus ascribing all to God, and giving the place this name, that it might put him and his posterity in mind of Gods great power and goodness shown in that place. Verse 21. And there they left their images Their gods, which they had brought into the field with them to be carried before their host. Such was the consternation into which they were thrown. Thus we read, <142514>2 Chronicles 25:14, that the Edomites had their gods along with them when they fought with Amaziah. And perhaps they learned this from the Israelites, who carried the ark (the symbol of Gods presence) in their army when they went to fight with the Philistines; who saw it, and took it, as the Israelites now did their images, <090404>1 Samuel 4:4, 5, &c. But behold here

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the difference between the ark and these images! When the ark fell into the hands of the Philistines it consumed them; but when these images fell into the hands of the Israelites, they could neither hurt them, nor save themselves from being consumed. Verses 22, 23. And spread themselves The expression intimates, that they were very numerous, and made a very formidable appearance. So we read, <662009>Revelation 20:9, of the enemies of the church going up on the breadth of the earth. But the wider they spread themselves, the fairer mark they are for Gods arrows. And when David inquired of the Lord Though he had been successful before, yet he would attempt nothing further without Gods direction; to whom he knew he owed his former victory. He said, Thou shalt not go up That is, not directly, to fight in a pitched battle as before. So the following words explain it. But fetch a compass behind them Where they least expect thee. Gods purposes and promises do not exclude or render unnecessary mens endeavours. Verse 24. When thou hearest the sound of a going in the tops, &c. The Hebrew, yvarb, beroshee, here translated tops, may properly be rendered, in the beginnings, or, among the first of the mulberry-trees; that is, in the very entrance of the place where these trees were, or among those which were first in order, and by which the grove was entered. So that God gives David for a sign, the sound of many mens feet walking, not on the tops of the trees, (for men do not walk there,) but on the ground amidst the trees, though nobody should be seen among them by any in Davids army. Probably the sound was to be heard by the Philistines, to whom it might appear as if a vast number of men were marching to fall upon them. The Hebrew, however, may be rendered, When thou hearest the sound of a moving in the tops, &c. And it may imply nothing more than a rushing and extraordinary sound among the trees, which was to be a signal for Davids attack. Then bestir thyself Fall upon the Philistines. For then the Lord shall go before thee By making such a noise either of a mighty host coming to assault them, or of something very extraordinary, that they shall be amazed, and confounded, and put to flight.

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CHAPTER 6.
A.M. 2962. B.C. 1042.
The ark is brought from the house of Abinadab, 1-5. Its progress stopped by the death of Uzzah, 6-11. It is brought into the city of David with solemn rejoicings, 12-19. David answers the reproof of Michal, 20-23.

NOTES ON CHAPTER 6.
Verse 1. Again David gathered the chosen men of Israel Having defeated the Philistines, and enjoyed some peace, he thought it a seasonable time to fetch up the ark, and settle it in an honourable place; and for that purpose summoned the principal persons in Israel to attend. For he was sensible that purity and sincerity in the worship of God was the best, and, indeed, only sure stay of his own power and of his peoples prosperity. And to settle the worship of God, in all its solemnity, was now his object. Verse 2. From Baale of Judah The same with Kirjath-jearim, <131306>1 Chronicles 13:6, called Baalah, <061509>Joshua 15:9, and Kirjath-baal, <061560> Joshua 15:60, and 18:14. Some have apprehended a difficulty here, because it is said they went from Baale, whereas, <131306>1 Chronicles 13:6, it is said they went to Baale. But there is no disagreement between these two places. They first went from Jerusalem and other places to Baale, where they assembled, and then from it to Gibeah. To bring up from thence the ark of God Where it had been a long time in the house of Abinadab, whose son had been sanctified to attend it, <090701>1 Samuel 7:1. Whose name is called by the name, &c. This rendering is both obscure and inaccurate. The clause should either be translated, On which (ark) is called the name, even the name of the Lord of hosts; that is, which is named the ark of the Lord of hosts: or, At, by, or before which the name, even the name of the Lord of hosts is called upon; that is, by or before which they were to present their prayers to God for counsel and succour on all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge; it was to fetch up the choicest treasure which they had; it was to convey to its appointed place the ark of the Lord of hosts; the symbol and token of his presence with them, and the medium and principal instrument of their whole worship and service.

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Verse 3. And they set the ark of God upon a new cart Which ought to have been carried upon the shoulders of the Kohathites, <040709>Numbers 7:9; for which reason, no wagons, were allowed to them, as there were to the rest of the Levites, to carry several parts of the tabernacle. It is matter of astonishment to me, says Delaney, how David and all the priests and people could fall into so great an error, and deviate so strangely from the plain precepts of the law of God in this point, which expressly prohibited any but the priest to touch the ark, upon pain of death, <040405>Numbers 4:5, 15; and any but the Levites to carry it. The best apology that can be made for them is, that David now succeeded to the throne after a long irreligious reign, in which the ark, and every thing relating to it, were utterly neglected; especially after the massacre of all those priests whose peculiar business it was to attend the tabernacle, (all but one young man,) and who were, in all probability, the only priests of that realm that had ever seen it, or knew any thing of its rituals; and there was not then, probably, any one priest or Levite alive who had ever seen it removed. In short, the public worship of God had long been discouraged and neglected in Israel; and with that the study of the Scriptures, except so much as was absolutely necessary for the administration of the civil affairs of the state. Would to God Israel were the only nation upon which this sad truth could at any time be pronounced! Add to all this, that David and his people had now been for many years immersed in wars; and the voice of religion, as well as reason, is often drowned in the din of arms. It is true, the Philistines had, about ninety years before, removed the ark with impunity, <090617>1 Samuel 6:17, in the same manner as the Israelites did now; but they forgot, that what was pardonable in the Philistines might be highly criminal in the Israelites; because the Philistines were ignorant of Gods laws; but the Israelites knew, or might have known, that the Lord commanded that the Levites should bear the ark upon their shoulders. But their present transports of joy, on account of the happy change of their affairs, and their greedy desire of having the ark of God removed, made them inconsiderate. In Gibeah Or on the hill, as <090701>1 Samuel 7:1. Verses 4, 5. Accompanying the ark of God That is, when it was brought out of the house of Abinadab, the people flocked together to attend it. It seems as if Eleazar, who had been sanctified to take care of the ark, was dead, or stayed at home to attend to his father, who was now grown old. David and all Israel played before the Lord Who was present with the ark. Public joy should always be as before the Lord, with an eye to him,

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and terminating in him. Otherwise it is no better than public madness, and the source of all manner of wickedness. Verse 6. For the oxen shook it There is perhaps no word about the signification of which commentators are more divided, than the word wcmv, shametu, here rendered shook it. Bochart and Waterland interpret it, The oxen stuck in the mire, or stumbled. Verse 7. The anger of the Lord was kindled against Uzzah For his rashness in touching the ark. Some have thought it was because he was not a Levite, and therefore should not have touched it. But it is pretty plain he was, being the brother of Eleazar, who, as a Levite, was consecrated to take care of the ark, <090701>1 Samuel 7:1. But, although a Levite, he was guilty of a double error; first, in not carrying the ark upon his shoulders, together with his brethren; which their neglecting to do, on this solemn occasion, and consulting their ease more than their duty, was an offence of no small aggravation. Secondly, in touching it, which even the Levites were prohibited from doing, under the express penalty of death, <040415> Numbers 4:15-20. And this penalty, being incurred by a violation of that prohibition, was justly inflicted by him that threatened it, as an example to others, and to preserve a due reverence to the institution; especially as this, it appears, was the first instance of such violation. Add to this, the infliction of the penalty in this extraordinary way, manifested the prohibition to be divine; and as David himself, and the whole house of Israel, by their heads and representatives, were present at this solemnity, the nature of the punishment, and the reason why it was executed, would be made very public. Some have observed, thirdly, that Uzzah discovered by this action his want of faith, in the presence of God with the ark, and in his power, as if he were not able to preserve that sacred symbol of his presence from falling without Uzzahs helping hand. Uzzah, therefore, they say, was thus punished to teach and impress on the minds of the people, that God was peculiarly present with the ark, in order that they might be deterred from breaking any of his laws, or profaning sacred things. It may not be improper to add to the above the following observations from Poole. Gods smiting Uzzah, so that he instantly died by the ark, may seem very severe, considering his intention was pious, and his transgression not great. But, besides that men are improper judges of the actions of God; and that Gods judgments are always just, though sometimes obscure; it is reasonable God should make some present examples of his high displeasure against sins seemingly small; partly for the demonstration of his own exact

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and impartial holiness; and partly for the establishment of discipline, and for the greater terror and caution of mankind, who are very prone to have slight thoughts of sin, and to give way to small sins, and thereby to be led on to greater; all which is, or may be, prevented by such instances of severity; and consequently there is more of Gods mercy than of his justice in such actions, because the justice is confined to one particular person, but the benefit of it is common to mankind in that and all future ages. Verse 8. David was displeased Or rather, grieved, both for the sin, and for Gods heavy judgment; whereby their hopes were dashed, and their joys interrupted. Because the Lord had made a breach upon Uzzah He was sorry that there was any cause for such a breach or destruction, and perhaps was afraid also that he himself might suffer for not taking better care about carrying the ark. Perez-uzzah That is, the breach of Uzzah. Thus he called the place in memory of this dreadful stroke, that thereby the Levites, and all others, might be admonished of their duty. Verse 9. David was afraid of the Lord that day Apprehensive, it seems, that he himself was in danger. Hence he durst not bring the ark into his city; either thinking, in great humility, that he was unworthy to have it so near him; or that he did not sufficiently understand how to treat it. This, however, he understood better afterward, as we learn from <131502>1 Chronicles 15:2-15. Verse 10. David carried it to the house of Obed-edom, the Gittite He is not called a Gittite from his being born in, or dwelling at, that Gath which was a city of the Philistines, but from Gath-rimmon, a Levitical city, <062124> Joshua 21:24. For it is certain he was a Levite, <131518>1 Chronicles 15:1824, and 16:5. Obed-edom knew what slaughter the ark had made among the Philistines and the Bethshemites; he saw Uzzah struck dead; yet invites it to his house, and opens his doors without fear, knowing it was a savour of death only to them that treated it ill. O the courage, says Bishop Hall, of an honest and faithful heart! Nothing can make God otherwise than amiable to him; even his justice is lovely. Verse 11. The Lord blessed, &c. The same hand that punished Uzzahs presumption, rewarded Obed-edoms humble boldness. None ever had, or ever shall have, reason to say that it is in vain to serve God. Piety is the best friend to prosperity. His household too shared in the blessing. It is good living in a family that entertains the ark; for all about it will fare the better for it.

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Verse 12. That God had blessed the house of Obed-edom because of the ark They could not tell to what to impute the extraordinary prosperity and happiness that attended him, but to his willing reception and care of the ark. And it is certain it was, under God, owing to this. David went and brought up the ark to the city of David Hoping God would bless him and his city, as he had done Obed-edom and his house. Verses 13, 14. He sacrificed oxen and fatlings As a thanksgiving to God for his goodness, upon an altar erected on purpose on this extraordinary occasion. And David danced before the Lord His joy increased as the procession went happily on. And God having filled his heart with gladness, he was not ashamed to show it, and to express his thankfulness to him by his outward carriage, according to the manner of those times; singing and shouting, and leaping and dancing before the Lord, according as the various measures of the music inspired and directed, till he arrived at the tabernacle, and fixed the ark in its place. Girt with a linen ephod The usual habit of the priests and Levites in their sacred ministrations, yet sometimes worn by others, as it was by the young child Samuel; and so here by David, who laid aside his royal robes and put on this robe, to declare that although he was king of Israel, yet he willingly owned himself to be the Lords minister and servant. Verse 15. So David and all the house of Israel brought up the ark Undoubtedly this was as solemn and magnificent a procession as can be imagined. The order of it is set forth <196825>Psalm 68:25, The singers went before, the players upon instruments after, in the midst (that is, between both) the damsels playing with timbrels; then followed, in all likelihood, the several tribes with their princes, elders, &c.; for this seems to be the meaning of that expression, (verse 27,) The princes of Judah and their council. This whole company, with David at the head of them, sung alternately the twenty-fourth Psalm, which was composed for this occasion; which is so noble a composition that scarce any reader can fail to be struck with the beauty and sublimity of it, and its propriety for the occasion. Verse 16. She despised him in her heart Imagining that he debased himself by stripping himself of the ornaments of majesty, and dancing among the common people. She had no knowledge nor conception, it appears, of those emotions of divine love which David felt, and which he declared to her afterward.

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Verse 17. The tabernacle that David had pitched for it For the ancient tabernacle made by Moses remained still at Gibeon, <131639>1 Chronicles 16:39, and 21:29; <140103>2 Chronicles 1:3. From whence David did not think fit to fetch it, because he intended soon to build a temple to place it in. For the present, therefore, he only hung some curtains round about the ark, after the fashion of the tabernacle. See <100702>2 Samuel 7:2. David offered burntofferings and peace-offerings To implore the continuance of Gods mercies to them, and to thank him for those they had received. Verses 18, 19. He blessed the people That is, he heartily and solemnly prayed to God for his blessing upon them; which he did both as a prophet and as their king, to whom by office it belonged by all means to seek his peoples welfare. He also pronounced them blessed in Gods name. So all the people departed, every one to his house Or rather, to his tent, pitched in or near Jerusalem on this occasion. Verse 20. David returned to bless his household As he had done his people. Ministers must not think that their public performances will excuse them from family worship; but when they have blessed the public assembly they are to return and bless their own household. And none is too great to do this. It is the work of angels to worship God; and therefore certainly can be no disparagement to the greatest of men. How glorious was the king of Israel! This she spoke ironically, by way of derision and contempt. Who uncovered himself to-day Stripped himself of his royal robe, and put on a linen ephod. The original word, hlgn, niglah, which we render uncovering himself, doth not mean exposing any part of the body to view, and is never used in that sense, without some other word to determine it to that meaning. And as in the parallel place (<131529>1 Chronicles 15:29) this circumstance is not at all taken notice of, but only that when she saw David dancing and leaping, (or, as the word should be rendered, playing on some musical instrument, as it is used, verse 5,) she despised him; the meaning can be nothing more than that by dancing before the ark without his royal habit, (exchanged for the linen ephods) and playing on his harp, or some musical instrument, like the rest of the people, he appeared (that is, exposed himself in her eyes) as one of the vain fellows. Dodd. In the eyes of the handmaids of his servants The women probably bore a part in this procession and solemnity, as they did Exodus 15., or, at least, were spectators of it; from which, indeed, none were excluded, though ever so mean. As one of the vain fellows shamelessly uncovereth himself Throws off his clothes, and cares not who sees him. The word shamelessly

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is not in the original, but injudiciously inserted by our translators, who have themselves put a better word, namely, openly, in the margin. The Hebrew words twlgn twlgnk, cheniggaloth nigloth, literally translated, are, as in uncovering he uncovereth. Michal doubtless spoke this by way of reproach, of his putting off his proper royal apparel, and mixing with the multitude. If she meant to intimate that he had exposed himself immodestly, she aggravated his action in a fit of passion; for it is not at all credible that he should do any thing of the kind. There can be no doubt but he kept himself within the bounds of modesty and decency, especially as he was employed in sacred work. He was acting according to the command of God, who required the Israelites to rejoice in their feasts, <051207>Deuteronomy 12:7; and 16:14; but certainly not with a trifling, lascivious, and petulant mirth, but with a pious, holy, and moderate joy, becoming the presence of God. But as Michal judged of David, so do carnal and worldly-minded men judge of true piety, and of those who make a profession of it. It is all weakness and meanness of spirit, or it is enthusiasm and extravagance in their eyes. But Davids reply to Michal may teach us not to be ashamed of religion, or of any part of it, whatever reproach may be cast upon us for it. The erroneous judgment and sneers of ungodly men should be despised and disregarded when the honour of God is in question. Verses 21, 22. It was before the Lord In his presence and service, which, though contemptible to thee, is and ever shall be honourable in my eyes. Who chose me before thy father Who took away the honour from him and his, and transferred it unto me, whereby he hath obliged me to love and serve him with all my might. I will yet be more vile than thus The more we are vilified for well-doing, the more resolute therein we should be, binding our religion the closer to us, for the endeavours of Satans agents to shame us out of it. And will be base I will always be ready to abase myself before God, and think nothing too mean to stoop to for his honour. Of them I shall be had in honour So far will they be from despising me on this account, that they will honour me the more. Verse 23. Therefore Because of her proud and petulant speech and carriage to David, which God justly punished with barrenness. Michal had no child After this time.

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CHAPTER 7.
A.M. 2962. B.C. 1042.
Nathan approves Davids design of building a house for God, 1-3. God forbids it, but promises to bless him and his seed, 4-17. His prayer and thanksgiving, 18-29.

NOTES ON CHAPTER 7.
Verses 1, 2. When the king sat in his house That is, was settled in the house which Hirams men had built for him; then he reflected upon the unsettled state of the ark. For, being a pious prince, he spent much of his time in holy meditations and the exercises of devotion; and among other subjects of consideration, thought upon the meanness of Gods habitation in comparison of the splendour of his own. See now, I dwell in a house of cedar Such as the rich Jews had in the days of Haggai, termed by the Lord ceiled houses; see <370104>Haggai 1:4; but the ark of God dwelleth within curtains That is, in a tent or tabernacle, (verse 6,) composed of several curtains. This, David thought, ought not to be, and therefore resolved to build a stately house for Gods ark. Verse 3. Nathan said, Go and do all that is in thy heart Pursue thy intentions, and build a house for the ark. The design being pious, and the thing not forbidden by God, Nathan hastily approves it before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things as religious men, by a human spirit. Verses 4-6. That night the word of the Lord came to Nathan Because Davids mistake was pious, and from an honest mind, God would not suffer him to remain long in it. Shalt thou build a house for me? That is, How is it that thou hast formed this design? Whereas I have not dwelt in any house, &c. I have not mentioned, nor has any one else thought of the building me one, from the time you have been a people. But I have walked in a tent and in a tabernacle I have been content with a moveable house, in which I was always present to conduct and lead my people from place to place. By the tent may be meant the curtains and

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hangings within, which were of curious work, and by the tabernacle the frame of boards to which they were fastened, with the coverings upon it. Verse 7. The tribes of Israel whom I commanded to feed my people Israel The word tribes seems here to be put for judges, appointed to govern the tribes. Indeed, the Hebrew word ycbv, shibtee, here rendered tribes, signifies also sceptres, and, consequently, supreme governors or rulers; such as the judges were, who had the supreme authority in Israel. Saying, Why build ye not me a house of cedar? God was the most proper judge what house was agreeable to him, and he never signified that he disliked his present, and desired a more stately habitation. Though God was pleased to give Moses directions for erecting the tabernacle, and afterward appointed Solomon to build him a more magnificent temple; yet this was done only with respect to, and as suitable to men, and not in regard of, or as any way suitable to himself. And the Scripture has taken great care to inculcate on us, that the Most High dwelleth not in temples made with hands, <440704>Acts 7:4. Neither is worshipped with mens hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things, <441724>Acts 17:24. And this is perhaps peculiar to the pure religion of the Scriptures; for if we attentively examine them, we shall find in all other religions something in the principle of them, as if the worship of God was founded on his needing something. And among most of them we find a meanness of thought, as if temples were something to the Deity himself; and not, as the Scriptures rightly describe them to be, as witnesses only to men, that God concerns himself with the inhabitants of the earth, and will hearken to their prayers. Thus we find St. Stephen, in the Acts of the Apostles, (<440704>Acts 7:4,) calling the tabernacle, which Moses was ordered to make, The tabernacle of witness. And the Spirit of God put such a prayer into the heart and mouth of Solomon, at the dedication of the temple, as may sufficiently instruct us in what light the Holy Scriptures consider temples of any kind, namely, as concerning and having respect to men only, and as being nothing to God himself. But will God indeed (says Solomon) dwell on the earth? Behold, the heaven, and heaven of heavens cannot contain thee; how much less this house which I have builded? And the Scriptures everywhere represent God as the maker of the world and all things therein, as the supreme Lord of heaven and earth, as having the whole heavens for his throne, and the earth for his footstool; and therefore needing or requiring no worship from men, but as it is conducive to their welfare and happiness.

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Verse 8. So shalt thou say unto my servant David Lest David should be discouraged, or judge himself neglected of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his servant, thereby signifying that he accepted of his service and good intentions. Verses 9, 10. I was with thee whithersoever thou wentest In the time of his banishment he was remarkably preserved by God. Moreover, I will appoint a place, &c. I will make room for them, whereas hitherto they have been much straitened and distressed by their enemies. Or, I have appointed a place for them, namely, the land of Canaan. And I will plant them Make them take root; I will establish them in their place and land. That they may move no more May no longer wander as they did in the wilderness. Neither shall the children of wickedness The idolatrous people round about them; afflict them any more as beforetime When they were in the land of Egypt. Thus, among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to Israel, because they were great blessings to David; partly, because the strength and happiness of a king consists in the multitude and happiness of his people; and partly, because David was a man of a public spirit, and therefore no less affected with Israels felicity than with his own. Verse 11. And as since the time that I commanded judges In whose days they were sorely afflicted by the Moabites, Canaanites, Midianites, and others. But all this, as the event showed, was intended to be understood with a condition, except they should notoriously forsake God, which they did, and therefore this promise was not fulfilled in that extensive and absolute sense which the words here seem to convey. And have caused thee to rest, &c. Have given thee a quiet possession of the whole kingdom of Israel, which was never in so happy a condition as now. But these words, though according to our translation they are enclosed in the same parenthesis with the foregoing clauses, may be better put without it, and taken by themselves. For the foregoing words in this verse, and in verse 10, all concern the people of Israel; but these words concern David alone, to whom the speech returns, after a short digression concerning the people of Israel. And they may be rendered thus: And I will cause thee to rest, &c., more fully and perfectly than yet thou dost. He will make thee a house, &c. For thy good intentions to make him a house, he will make thee a house, a sure house; that is, he will increase and uphold thy posterity, and continue the kingdom in thy family.

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Verse 12. And when thy days are fulfilled, &c. When the time of thy life shall expire. This phrase implies, that his days should be prolonged to the usual course of nature, and not cut off in the midst, by any violent or untimely death. Thy seed, which shall proceed out of thy bowels This manner of speaking shows that it was intended to be understood of one who was not yet born, namely, Solomon; and that Absalom, Adonijah, and the rest who pretended to the kingdom, were not designed for it, having already proceeded from him. I will establish his kingdom Solomon reigned a long time himself, and his posterity after him, and the Messiah, his seed, will reign for ever. So the following words may be understood, part of Solomon, part of his posterity in general, and part of Christ only, according to the different nature of the several passages. Verse 13. He shall build a house for my name This is meant literally of Solomon, who alone did build the material house or temple; but ultimately of Christ, who is the builder of Gods spiritual house or temple. For my name That is, for my service and glory. For ever This is not meant of Solomon, for his kingdom was not for ever. But it is to be understood of Davids posterity in general, and with special respect to Christ, in whose person the kingdom was to be lodged for ever. Verse 14. I will be his father I will carry myself toward him as a father, with all affection, and I will own him as my son. This is intended both of Solomon, as a type of Christ, and of Christ himself, as is evident from <580105> Hebrews 1:5. If he commit iniquity This agrees only to Solomon and some others of Davids posterity, but not to Christ, who never committed iniquity, as Solomon did; who therein was no type of Christ, and therefore this branch of the text is terminated in Solomon; whereas, in those things wherein Solomon was a type of Christ, the sense passes through Solomon to Christ. With the rod of men With such rods as are gentle and moderate, and suited to mans weakness. This implies that God would punish that seed of David, in whom his kingdom was to be established, with such correction as parents give their children, in case he should fall away and commit iniquity; and not punish him with that exact severity which his sins might deserve, nor entirely cut him and his posterity off from the kingdom, as he had done Saul. And God accordingly performed this for some ages, till the time arrived when it was proper and beneficial to make a change, not only in regard to the family of David, but to the whole Hebrew nation, which was to produce a greater good, not only to them, but to the whole human race, namely, the establishment of

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Christs kingdom. Thus does God work to produce a greater and still greater good to mankind, and gives far better things than he has promised. Verses 15, 16. My mercy shall not depart from him Or, my kindness, as the Hebrew word ydsj, chasdi, rather means. That is, the kingdom which I have mercifully and kindly promised to thee and thine. As I took it from Saul In regard of his posterity, for the kingdom was continued to Saul himself during his life. Thy kingdom shall be established for ever before thee Thine eyes, in some sort, beholding it; for he lived to see his wise son Solomon actually placed on the throne with reputation and general applause, which was in itself a good presage of the continuance of the kingdom in his family; and, when considered in connection with Gods infallible promises made to him and his descendants, must have given him assurance thereof. David, however, had his eyes and thoughts on the Messiah, <19B001>Psalm 110:1; whose day he saw by faith, as Abraham had done; whom he knew God would raise up of the fruit of his loins to sit on his throne, <440230>Acts 2:30, and the eternity of whose kingdom might well be said to be before him. Thy throne shall be established for ever The kingdom shall be continued for a long time, even for many ages, in thy family, and in the Messiah, who is to be thy seed, to all eternity. Thus the angel, applying this promise to Jesus, says to Mary, The Lord God shall give unto him the throne of HIS FATHER DAVID. And he shall reign over the house of Jacob FOR EVER, and of HIS KINGDOM there shall be NO END. Verse 17. According to all this vision did Nathan speak unto David And thereby manifested his integrity, not being ashamed to retract his own words when he was better taught of God. And, as Dionysius observes in the epistle to Novatus, the correction of his fault was more remarkable than the fault itself. Verse 18. Then went King David in Into the tabernacle. And sat before the Lord That is, before the ark, the symbol of the divine presence, and where God was then peculiarly present, and was believed by David to be so. David probably sat for a season, while he meditated on these things, and then altered his posture and betook himself to prayer. It must be observed, however, that the Hebrew word, bvy, jashab, here rendered sat, may with equal propriety be translated, remained before the Lord. The Hebrews never addressed prayers or praises to God but either standing up or prostrate on the earth, and even their kings are always described as standing when they prayed or gave thanks in the temple. See <264601>Ezekiel

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46:1, 2; compared with <121114>2 Kings 11:14, and <142313>2 Chronicles 23:13. Nor is there any other posture of worship mentioned in Scripture, but standing, or kneeling, or falling on the face. Who am I, O Lord God? How infinitely unworthy am I and my family of this great honour and happiness! Thus David begins his address to God in a becoming spirit of humility and self-abasement, acknowledging his utter unworthiness of the blessings which God had already bestowed on him. Verse 19. This Which thou hast already done for me, that thou hast brought me hitherto to this pitch of honour, and peace, and prosperity in which, through thy favour, I now stand. Was small Though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give to me. A great while For many future ages, and indeed to all eternity. Is this, &c. Do men use to deal so kindly with their inferiors as thou hast done with me? No; this is the prerogative of divine grace. Verses 20, 21. What can David say Either in a way of gratitude and praise Words cannot express my obligations to thee, nor my sense of these obligations or in a way of prayer: What can I ask of thee more than thou hast freely done? Thou knowest thy servant Thou knowest my deep sense of thy favours, and my obligations to thee; and my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt supply me. Thy words sake That thou mightest fulfil thy promises made to me, and thereby demonstrate thy faithfulness. According to thine own heart Of thy own mere liberality and good pleasure, without any desert of mine. So far was David, though a very gracious man, from thinking his actions meritorious. To make thy servant know them Thus David expresses the deep sense he had of the extraordinary kindness of God, not only in designing these great things for him and his posterity, but in condescending to make them known to him. Verse 22. Wherefore thou art great Both in power and in goodness, as appears by the great and good things which thou hast done for me. Neither is there any God besides thee Thus Hannah had expressed herself in her song, in which she prophesied of him, <090202>1 Samuel 2:2, 10. According to all that we have heard That is, what their forefathers had reported concerning the wonders which God had done by Moses and Joshua, and in the time of the judges. Verse 23. What one nation in the earth, &c. He seems to have in view the words of Moses in <050407>Deuteronomy 4:7, 34. To make him a name

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That all the world might know and acknowledge his power and glory. To do for you great things and terrible, &c. Instead of, for you, the Seventy, Vulgate, and Arabic read, for them. Or the words may be understood, according to Le Clercs interpretation, who supplies some words evidently intended to be supplied to perfect the sense, thus: To do for you great things, O Israel, and terrible for thy land, O God, by casting out the nations before thy people, &c. But the parallel place, <131702>1 Chronicles 17:2, to which the reader is referred, will best explain the sense of this whole verse. From the nations and their gods Some, by gods, understand their rulers; but their gods were no more able, nay, being mere imaginary beings, were less able to save the nations whom Jehovah drove out, than their kings and rulers. Verses 24-26. For thou hast confirmed Partly by thy promises, and that solemn and sure covenant into which thou hast entered with them; and partly by thy glorious works wrought on their behalf, as it appears this day. Thou art become their God In a peculiar manner, and by special relation and covenant; for otherwise he is the God and Father of all. The word concerning thy servant and his house, establish thou it And yet he did not desire this great kindness merely for his own sake and the sake of his family, but that God might be glorified in what he did for him and them. Thus it follows, And let thy name be magnified for ever Never cease to manifest thyself to be the God and governor of Israel, and let all men acknowledge that the God of Israel is the Lord of hosts, the Lord of heaven and earth, of angels and men, and faithful in his promises to the house of David. Verses 27-29. Thy servant found it in his heart to pray this prayer That prayer which is found in the tongue only will not please God; it must be found in the heart, which must be lifted up to God, and poured out before him. Thou art that God Who hast declared thyself to be Israels God, and in particular my God. And thy words be true Thus he relies with unshaken faith on the truth of all that God had said, and confidently expects the accomplishment of Gods promises to him. And hence, it seems, these and some other clauses of this prayer are not so much to be considered as petitions, as the overflowings of a grateful heart, touched with a sense of the greatness of these mercies, and therefore dwelling on them, and thereby showing how much it desired them. For after God had promised David these things by a prophet sent to him on purpose, it is hardly to be supposed that he would immediately begin to offer to God

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petitions for them in any other sense than as expressions of the very high estimation in which he held them. Indeed it is easy to see, as Delaney observes, that his heart was wholly possessed with a subject which he did not know how to quit, because he did not know how to do justice to his own sense of the inestimable blessings poured down upon himself, and promised to his posterity; and much less to the infinite bounty of his benefactor. That it may continue for ever before thee When Christ for ever sat down on the right hand of God, and received all possible assurance that his seed and throne should be as the days of heaven, then this prayer was abundantly answered.

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CHAPTER 8.
A.M. 2964. B.C. 1040.
David subdues the Philistines and Moabites, 1, 2. Smites Hadadezer, and the Syrians, 3-8. Dedicates the presents he had received and the spoils to God, 912. Conquers the Syrians again, and the Edomites, 13, 14. His administration of justice, and chief officers, 15-18.

NOTES ON CHAPTER 8.
Verse 1. David smote the Philistines, and subdued them In the beginning of his reign they had invaded Israel twice, and were successfully repulsed. But now David invaded their country, made a conquest of it, and brought it under subjection to the Israelites. David took Metheg-ammah That is, Gath and her towns, as it is expressed in the parallel place, <131801>1 Chronicles 18:1, which are called Metheg-ammah, or the bridle of Ammah, because Gath was situate in the mountain of Ammah; and because this being the chief city of the Philistines, and having a king, which none of the rest had, was the bridle which had hitherto kept the Israelites in subjection. Verse 2. He smote Moab For although the king of Moab, out of hatred to Saul, gave protection to Davids parents, <092203>1 Samuel 22:3, 4; yet the Moabites were perpetual and sworn enemies to the Israelites, who therefore were forbidden to admit them into the congregation of the Lord. God indeed commanded the Israelites, in their march to Canaan, to spare the Moabites for the sake of their progenitor Lot, but afterward they became such fierce enemies to him and his people, that he was provoked to treat them in a different manner. Now was fulfilled the prophecy of Balaam, <042417>Numbers 24:17, 18. A sceptre shall rise out of Israel, and shall smite the corners, or princes, of Moab. See the note on that passage. And measured them with a line That is, having conquered the country, he took an exact survey, and made an estimate of it, distributing the towns and people into three parts. Casting them down to the ground Destroying the fortified cities and strong holds of the whole land, and levelling them with the ground, as far as he thought necessary to humble them and secure himself. With two lines measured he to put to death, and with one full line to keep alive This passage, it must be acknowledged, is extremely obscure. But the most probable sense of it seems to be, that upon the taking and demolishing of those forts and strong holds, which

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made an obstinate resistance, he discriminated between those who were hardy and determined in refusing all offers of mercy, made upon their submission, and those who were unwillingly withheld by their rulers and commanders from accepting the mercy offered them; preserving the latter alive, and putting the others to death. Agreeable to this sense, says Dr. Delaney, the Hebrew text may, and I think ought, to be understood thus: With two lines measured he, namely, one to put to death those obstinate few who rejected all offers of mercy; and with one full line (in the original, one line of plenitude) to keep alive; that is, to save all those who would have submitted and accepted proffered mercy, had they been suffered. David was a prophet, and thoroughly versed in the Scriptures; and when he had there learned that a king was to arise out of Jacob who should one day smite and subdue Moab, it was not hard for him to discern, in the spirit of prophecy, that he himself was that king, especially after the message delivered to him by Nathan, from the word of the Lord. And there is no doubt but he executed the sentence denounced against Moab, in the prophecy of Baalam, in that sense in which the Spirit of God denounced it, which I apprehend to be that now explained. But, supposing David destroyed two-thirds of the Moabites on this occasion, and saved only onethird, (for so some understand the text,) the severity of this chastisement was no greater than that which God himself denounces against his own people for their sins, <381308>Zechariah 13:8. And why might not the sins of the Moabites deserve this chastisement now, as those of the Jews did at the time referred to in this prophecy? The greatest sins the Jews ever committed against God were those corruptions which they copied from their neighbour nations, the most abominable of all which were practised by the very nation we are now speaking of; and therefore there is good reason to believe that they now deserved the same severity of vengeance from the justice of God, which he afterward inflicted upon his own people. And so the Moabites became Davids servants Were made subject to him; and brought gifts Or paid a constant tribute, which they continued to do all his days, and in the reign of Solomon. And after the kingdom was divided, it was paid to the kings of Israel, till after the death of Ahab, when they refused to pay it, <120301>2 Kings 3:4, 5. Verse 3. King of Zobah Zobah was a part of Syria, whose eastern border was Euphrates, as the western was the land of Canaan, and the kingdom of Damascus. As he went to recover his border That is, as David went to extend the limits of his kingdom toward the river Euphrates,

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he smote this king, who probably came out to oppose him. David remembered the grant which God had made to his people of all the land, as far as that river; and, having subdued his neighbouring enemies, went to recover his rights, according to the divine promise and gift. Verse 4. David took from him a thousand chariots The word chariot is not in the Hebrew, but is well supplied by our translators from <131804>1 Chronicles 18:4, in which book many things are explained which are briefly related here; seven hundred horsemen Or rather, seven hundred companies of horsemen, that is, in all, seven thousand, as it is <131804>1 Chronicles 18:4, there being ten in each company, and each ten having a ruler or captain. David houghed all the chariot-horses That is, cut the sinews of their legs, or their hamstrings, that they might be of no use in war; but reserved of them for a hundred chariots Probably, as a monument of his victory, not for war; God having forbid them to multiply horses, <051716>Deuteronomy 17:16. Verses 5, 6. The Syrians of Damascus That is, that were subject to Damascus, the chief city of Syria. Put garrisons in Syria of Damascus Hebrew, in Aram Damasek. This was that part of Syria which lay between Libanus and Antilibanus. The Syrians brought gifts By way of tribute, in token of their subjection. The Lord preserved David whithersoever he went Kept him from all the dangers to which he was exposed in these wars. Verse 7. The shields of gold that were on the servants of Hadadezer It hath been the practice of many princes to make the arms of their soldiers ornamental and precious, partly from the love of splendour and magnificence, and partly to influence the courage of those, that carried them: since nothing else could secure them from becoming a property and a prey to the enemy. Some think, however, the meaning here is, Which were with the servants; that is, committed to their custody, as being kept in the kings armory; for it is not probable, they think, that they carried shields of gold into the field. Verse 8. From Betah, &c. In <131808>1 Chronicles 18:8, it is, from Tibhath, and from Chun. Either therefore the same cities were called by several names, as is usual, the one by the Hebrews, the other by the Syrians; or those were two other cities, and so the brass was taken out of these four cities.

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Verses 9-11. King of Hamath This city was also in Syria, and lay north of Judea. To salute him, and bless him To congratulate him on his good success in the war with Hadadezer, and to wish him continued prosperity. Joram brought with him vessels, &c. As a present to King David, whose friendship he sought by this embassy. Which David did dedicate to the Lord These words seem to import, that he was so far from multiplying silver and gold for himself, (which Moses forbade, <051716> Deuteronomy 17:16,) that he put all his spoil, or the greatest part of it, into Gods treasury, for the building of the temple, which he designed, and his son was to accomplish, chap. 7:13. A rare instance of his piety and gratitude to God, by whose aid he conquered; too seldom imitated by kings! Verse 14. Throughout all Edom put he garrisons Having conquered the whole country, he garrisoned the strongest places in it with his own men, to keep them in subjection to him. Some of the Jews interpret these words, He put captains, or commanders, in Edom, that is, great men to govern them, and, as his deputies, to raise a tribute from them. Now began to be fulfilled the extraordinary prediction to Rebekah, recorded by Moses, <012522> Genesis 25:22, but not begun to be accomplished till many centuries after his death, namely, The elder shall serve the younger. Then also was fulfilled that prophecy of Balaam, mentioned Numbers 24., Edom shall be a possession, &c. The Lord preserved David, &c. God, in his providence, still watched over and protected him, as before, (verse 6,) in all these expeditions. All Davids victories were typical of the success of the gospel over the kingdom of Satan, in which the Son of David rode forth, conquering and to conquer, and will reign till he has brought down all opposing rule, principality, and power. Verse 15. David reigned over all Israel He has no disturbance at home, while he was engaged in wars abroad: but all Israel obeyed him. And David executed judgment and justice That is, either, 1st, Having now finished his foreign wars, he applied himself to the civil government of his people, according to the law of God, which he executed duly by himself, or his judges: or, rather, 2d, Even while he was engaged in so many wars abroad, he did not neglect his people at home; but took care that justice should be administered to them, according to that divine admonition recorded in his last words, <102303>2 Samuel 23:3, He that ruleth over men must be just, ruling in the fear of God.

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Verse 16. Jehoshaphat was recorder That is, the remembrancer, or writer of chronicles, as is generally thought; an employment, says Dr. Delaney, of no mean estimation in the eastern world, where it was customary with kings to keep daily registers of all the transactions of their reigns; and a trust which, whosoever discharged to purpose, must be let into the true springs and secrets of action; and, consequently, must be received into the utmost confidence. Some, however, rather suppose, that by the recorder, the treasurer is intended, who examined all the accounts, and kept records of them. Verse 17. Zadok and Ahimelech were the priests That is, as some think, Zadok was the high-priest, and Ahimelech his sagan or vicar; or, according to others, neither of these was the high-priest, but they were both only the vicars of Abiathar, and heads of the sacerdotal families, the second priests, to use the language of Scripture, <122518>2 Kings 25:18. The former was of the family of Eleazar, (<130608>1 Chronicles 6:8,) the other of Ithamar. The family of Eli was now declining fast; and in the next reign the other family was advanced to the high-priesthood, Abiathar and his posterity being quite thrown out. Seraiah was the scribe Or secretary of state, as we now speak. But Bishop Patrick observes, that as the word rps sopher, which we translate scribe, imports something of learning, as the word scribe, so often occurring in the New Testament, also does, he takes Seraiah to have been the kings prime counsellor in the law. And others think there were two of this character, one an ecclesiastical and the other a civil scribe. Thus the sacred writer no sooner gives us an account of Davids executing justice and judgment, but he immediately adds a list of the great officers then employed by him. For a principal part of a kings wisdom, as well as of his felicity, consists in the choice of able ministers to discharge the great offices of the state. Delaney. Verse 18. Benaiah, &c. Benaiah was one of Davids three worthies of the second order; eminent for many great exploits, of which three only are recounted by the sacred historian. Was over both the Cherethites and the Pelethites These were undoubtedly soldiers of some kind, and even such as were eminent for their valour and fidelity to the king, as is evident from <101518> 2 Samuel 15:18, and 20:7; and <110138>1 Kings 1:38, 44; yet they were not common soldiers, but probably the constant guards of Davids person; like the Prtorian bands among the Romans. Josephus calls them keepers of the body, or body-guards, who never departed from the place where the king was. That Cherethites is sometimes another word for Philistines, appears

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plainly from <360205>Zephaniah 2:5, and <262516>Ezekiel 25:16; But, that Davids guards were native Philistines, of his mortal enemies, is not to be imagined, even although we should suppose them proselytes. For how could their being proselyted more effectually recommend the fidelity of any men to him than being natives of his own country, and known and tried subjects? The only question, then, is, why any of his own subjects should be called Cherethites; and the answer is obvious. They were called so from their having gone with him into Philistia, and continued there with him all the time that he was under the protection of Achish. These were they who resorted to him from the beginning, in his utmost distress; and clave to him in all his calamities; and it is no wonder if men of such approved fidelity were in a more intimate degree of favour and confidence with the king, and enjoyed, among other privileges, an exemption from the authority of the captain-general, and were placed under peculiar commanders. And it will be no uncommon thing in the history of any country, to find legions and bands of soldiers, denominated, not from the place of their nativity, but that of their residence; as General Monks troops, who sojourned with him in Scotland, were called Coldstreamers. Delaney. The same author apprehends the Pelethites to have been another body of troops, made up of those valiant men who resorted to David when he resided at Ziklag, among whom we find one Pelet, the son of Azmaveth, (<131203>1 Chronicles 12:3,) who, it is supposed, became their captain, and from whom they were called Pelethites, as the soldiers disciplined by Fabius and Iphicrates were called Fabians and Iphicratians. Now, as the Cherethites adhered to David and followed his fortune from the beginning, they justly held the first degree of favour with him, and therefore they are always placed before the Pelethites, who only resorted to him when he was in Ziklag; and for that reason were only entitled to the second degree of favour. See <093014>1 Samuel 30:14. It must be observed, however, that the Chaldee interpretation of these terms is, archers and slingers, an interpretation which is defended by a learned professor abroad, deriving the name Cherethite from Caratha, which, in the Arabic language, signifies to hit the mark, and Pelethite, from pelet, which in the same language, among other things, signifies to be alert, to leap, to run swiftly. The latter, therefore, he thinks, were soldiers chosen for their speed, and were light armed, like the Roman velites, who, with their other weapons, carried very light arrows, which were called pelles, and the use of which came from the East.

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And Davids sons were chief rulers For so the Hebrew word, ynhk, cohanim, generally translated priests, must often be interpreted. Indeed it signifies any ministers, either of God or of man. Davids sons, being of the tribe of Judah, and not of the posterity of Aaron, could not be priests, according to the law. But they were among the principal officers of his court, the prime ministers of his household. Upon the whole, we find by this chapter that so long as David was zealous for the honour of God, and faithful in the discharge of his duty, God defended and protected him against his enemies, and blessed him with glory and happiness; but the scene changed when he provoked God by his sins, as we see in the sequel of his history.

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CHAPTER 9.
A.M. 2964. B.C. 1040.
David sends for Jonathans son, Mephibosheth, 1-6. Restores to him all the land that was Sauls, and appoints him to eat at his own table, 7-13.

NOTES ON CHAPTER 9.
Verse 1. And David said, Is there any left of the house of Saul Having ended the wars in which he had been engaged, and settled his kingdom and court, and enjoyed a short interval of peace and tranquillity, like a gleam of sunshine in the intermittings of a storm, he now begins to consider what private obligations he was under, especially to the house of Saul, and above all to Jonathan. His prosperity had, hitherto, in no degree overset him; on the contrary, the blessings God had bestowed upon him appear to have been followed by an increase of gratitude and love to his divine benefactor, and zeal for his glory. These pious dispositions had lately given birth to a resolution of building a most magnificent temple to Gods honour. And he had already made a noble provision for the work. Religion was his first care, and friendship now became his second. He recollected the strong and solemn ties thereof between him and Jonathan, confirmed by the most sacred oaths and engagements; and his present retirement from the hurry and din of war left him at leisure to reflect upon, and take proper measures to fulfil them. That I may show him kindness for Jonathans sake He does not say, Is there any left of the house of Jonathan? for he seems to have had no idea that he had left any son or descendant; but thought his kindness and obligation were to pass to the next of his kindred. As for Mephibosheth, he was very young and obscure, and probably concealed by his friends, lest David should cut him off, according to what had been the usual practice of princes in like cases. Verse 4. He is in the house of Machir This Machir appears to have been a generous man, who entertained Mephibosheth out of mere compassion, not of disaffection to David: for afterward we find him kind to David himself, when he fled from Absalom. David now little thought that the time would come when he himself should need his assistance. Let us be forward to give, because we know not what we ourselves may some time want.

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Verses 6-8. He fell on his face and did reverence As the manner was when men came into the presence of the king or kings son; for thus David himself prostrated himself before Jonathan, <092041>1 Samuel 20:41. I will restore thee all the land of Saul thy father That is, according to our mode of speaking, thy grand-father. This land was, perhaps, the family estate of Saul, to which he had annexed other lands for his private use. But because they had been taken by virtue of Sauls royal prerogative, therefore they were now considered, and perhaps had been seized, as appertaining to his successor on the throne, David. And he bowed himself It is good to have the heart humbled under humbling providences. If, when divine providence brings our condition down, divine grace bring our spirits down, we shall be easy. That thou shouldest look on such a dead dog This is a high expression of humility; for a dog was accounted a vile and unclean creature, and a dead dog as of no use at all. And it is likely that Mephibosheth spoke this, both in regard of his bodily infirmity of lameness, and because he was not instructed in, or had no natural genius for affairs of state. Verses 10-13. Mephibosheth shall eat bread alway at my table Now David declares publicly what he had said privately to Mephibosheth. His family was to be maintained by the fruit of the estate that David gave him, though he himself was to eat always with David. And he was lame on both his feet Or, though he was lame, &c. This defect and blemish did not hinder him from being entertained by the king with the greatest kindness; which procured him, though despicable in his person, honour from the people, as one in great favour with the king.

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CHAPTER 10.
A.M. 2967. B.C. 1037.
Davids ambassadors are abused by Hanun, 1-4. The Ammonites prepare for war and are routed, 5-14. Their allies, the Syrians, rally and are defeated again, 15-19.

NOTES ON CHAPTER 10.

Verse 1. The king of the children of Ammon died Who, it appears by the next verse, was Nahash, to whom Saul gave a very great defeat at Jabesh-Gilead, 1 Samuel 11. Verse 2. As his father showed kindness unto me All generous minds are full of gratitude and compassion. David here remembers the ancient benefits which he had received from Nahash, and pitied his son, who had lost such a father. What those benefits were is uncertain. It is probable, however, that, being an enemy to Saul, who had given him a great overthrow, he proved a friend to David when he was persecuted by him, sent him relief and assistance, and perhaps offered him his protection. David sent to comfort him According to the present custom among princes, who send some of their courtiers to condole with those, under any loss or suffering, with whom they live in friendship. And as, it appears, there had hitherto been friendship between David and him, we must conclude that what is said of the spoils of the children of Ammon, <100812>2 Samuel 8:12, is mentioned by way of anticipation, and is to be understood of the spoils taken after the victory spoken of in this chapter. Verses 3, 4. Hath not David sent to search the city? Nothing is so well meant, but it maybe ill interpreted; and is wont to be so by men who love none but themselves. And shaved off the one half of their beards, and cut off their garments in the middle He must not only have been very credulous, but of a bad and hasty temper; otherwise he would have dismissed them civilly, how much soever his courtiers suspected them; or have kept them in an honourable custody till the truth had been discovered. But this was the highest disgrace he could put upon them. For the wearing of long beards and long garments was then, as it is still, the fashion of the East, where they were deemed badges of honour; and consequently the cutting off and curtailing of either was regarded as the greatest indignity;

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nay, in some places, the cutting off the beard was not only looked upon as a matter of the highest reproach, but also of the severest punishment. So it was anciently among the Indians, as we learn from Nicholas Damascenus, mentioned by Stobus, who says, that the king commanded the greatest offenders to be shaven, as the greatest punishment he could inflict upon them. And so it is at this day among the Persians. And it was one of the most infamous punishments of cowardice in Sparta, that they who turned their backs in the day of battle were obliged to appear abroad with one half of their beards shaved, and the other unshaved. There were two reasons which caused the eastern people of old, as they cause them at present, to look upon the beard as venerable: 1st, They considered it as a natural ornament, designed to distinguish men from women. 2d, It was the mark of a free man, in opposition to slaves. So that, in every view, the indignity offered by Hanun to the ambassadors of David was capital, and, it seems, the greatest he could have done them. It was a violation of the law of nature, of hospitality, and the right of nations. Insult and contumely were added to the disgrace; half the beard was cut off to make them look ridiculous, and half the robe to make their figures at once more contemptible and indecent. Delaney, Bishop Patrick, and Plut. in Agesilao. Verse 5. Tarry at Jericho Which was the first place to which they came in the land of Canaan, and then a private village, where they might remain obscure till they were fit to appear in public. Until your beards be grown For though it was well known how they came to be deprived of them, yet it was not fit that persons of their quality should appear unlike all other men. Verse 6. When the children of Ammon saw that they stank, &c, They wanted not intelligence how heinously David resented the barbarous usage of his ambassadors; which is expressed by a phrase signifying that they were become very odious to him. Verses 7, 8. He sent Joab and all the host He did not think it prudent to stay till they assaulted him in his own country, but went and invaded theirs. And the children of Ammon came out, &c. They drew up their army, either before Rabbah, the metropolis of the country, or before Medeba, in the borders of it, where their confederates were pitched, <131907>1 Chronicles 19:7.

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Verse 9. The front of the battle Hebrew, the face of the battle; was against him before, and behind That is, they had divided their forces, the Syrians appearing before him, and the Ammonites behind him. He put them in array against the Syrians He also, like an expert commander, presently divided his army into two bodies, and picked out the best soldiers to engage the Syrians, who, it seems, were the strongest, or the most valiant. Verse 12. Be of good courage, &c. These words, it is likely, were not spoken to Abishai alone, but to all the army by their officers, that they might not be disheartened at the sight of such numerous forces as in a manner encompassed them, but be so much the more resolute for the preservation of their country. And the Lord do that which seemeth him good If they did their duty, he trusted Divine Providence would favour them. But if not, he would be resigned to Gods will: he would piously leave the issue with him. And when we have done our part, according to the duty of our place, we may, with the greatest satisfaction, leave the event with God; not thinking that our efforts bind him to prosper us, but that he may still do as he pleaseth, and yet hoping for his salvation in his own way and time. Verses 13, 14. Joab drew nigh unto battle against the Syrians He acted very wisely in assaulting the mercenary army first; for they that are hired to fight generally take great care to save themselves, having little regard to the cause for which they fight. Then fled they also They seem not to have struck a stroke, but provided for their safety by retiring into the city, near to which their army was drawn up. So Joab returned Here is no account of the number of the slain, who, probably, were few, because they did not fight, but flee. The year also seems to have been so far spent that it was not a fit season for laying siege to the city. See <101101>2 Samuel 11:1. Verses 15, 16. They gathered themselves together Fearing David would fall upon them for assisting his enemies, they resolved to be beforehand with him, and therefore levied a new army to invade his territories. And Hadarezer Who was king of Aram Zoba, in Mesopotamia; sent and brought out the Syrians that were beyond the river That is, beyond Euphrates, which was the bound of his territories eastward, <100803>2 Samuel 8:3. Verses 17, 18. David passed over Jordan In this expedition David seems to have commanded his army in his own person. But,

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notwithstanding, the Syrians appear to have begun the fight. David slew the men of seven hundred chariots, &c. The parallel place, <131918>1 Chronicles 19:18, reads, seven thousand men that fought in chariots, and forty thousand footmen, and not horsemen, as here. It is probable, either that horse and foot were mixed together, and that, in all, there were slain forty thousand of them, part horsemen and part footmen; or, as many learned men suppose, that some error has crept into the text in one of the places. Houbigant is of opinion, that the text here, corrected from the parallel passage, should be read, David destroyed seven thousand horsemen, seven hundred chariots, and forty thousand footmen. Verse 19. The kings that were servants to Hadarezer He being the most powerful prince in those parts, it appears there were several petty kings that were subject to him. They made peace with Israel, and served them As it is likely Hadarezer himself also did: whereby God fulfilled his promise to Abraham, (which was renewed to Joshua,) of enlarging the dominion of his posterity as far as Euphrates. See <011518>Genesis 15:18; <060102>Joshua 1:2, 3, 4. Wonderful to reflect on! kingdoms and vast tracts of country, which were promised by God, ages before, to the posterity of a man who had not one foot of property in them, we see here all falling, with a very particular exactness, under the dominion of one of the posterity of him to whom they had been promised! So faithful is God, and all his purposes will be fulfilled! Thus, in the space of nineteen or twenty years, David had the happiness of finishing gloriously eight wars, all righteously undertaken, and all honourably terminated; namely, 1st, The civil war with Ish-bosheth: 2d, The war against the Jebusites: 3d, Against the Philistines and their allies: 4th, Against the Philistines alone: 5th, Against the Moabites: 6th, Against Hadadezer: 7th, Against the Idumeans: 8th, Against the Ammonites and Syrians. We shall soon see this last entirely completed, by the conquest of the kingdom of the Ammonites, abandoned by their allies. What glory for the monarch of Israel, had not the splendour of this illustrious epocha been obscured by a complication of crimes, of which one could never have even suspected him! See Delaney.

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CHAPTER 11.
A.M. 2969. B.C. 1035.
David commits adultery with Bath-sheba, 1-5. Endeavours to father the child upon Uriah, 6-13. Contrives the death of Uriah, 14-25. Marries Bath-sheba, 26, 27.

NOTES ON CHAPTER 11.

Verse 1. After the year was expired Hebrew, at the return of the year: when that year ended, and the next began, which was in the spring-time. When kings go forth to battle Which is, when the ground is fit for the march of soldiers, and brings forth provision for man and beast. David sent Joab and all Israel All his soldiers. And they destroyed the children of Ammon Laid waste their country, and killed all the people they could meet with. But David tarried still at Jerusalem He committed the care of this war to Joab, and did not himself go out to fight, as he had done against Hadarezer: had he been now on his post, at the head of his forces, he had been out of the way of temptation. Verse 2. David arose from off his bed Where he had lain down to sleep in the heat of the day, as the manner was in those countries; and where he had probably slept for some time. The bed of sloth often proves the bed of lust. And walked upon the roof of his house To take the fresh air, for the roofs of the houses in that country were flat for this purpose. He saw a woman washing herself In a bath, which was in her garden; probably from some ceremonial pollution. Verse 3. David sent and inquired after the woman Thus, instead of suppressing that desire which the sight of his eyes had kindled, he seeks rather to feed it; and first inquires who she was; that if she were unmarried he might make her either his wife or his concubine. And one said, Is not this Bath-sheba? This seems to have been an answer given by some one to Davids inquiry. Uriah is called a Hittite, because he was such by nation, but a proselyte to the Jewish religion; and for his valour made one of the kings guards among the Cherethites and the Pelethites; which was the reason, perhaps, that he had a house so near the kings.

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Verse 4. David sent messengers and took her From her own house into his palace, not by force, but by persuasion. And he lay with her See how all the way to sin is down hill! When men begin they cannot soon stop themselves. And she returned unto her house With a guilty conscience, and oppressed with terror, no doubt; for she had committed a sin for which the law condemned her to be stoned. She returned, it is probable, early in the morning, to prevent discovery. But how little did it avail to conceal from man a crime, of the commission of which the holy and sin-avenging God, who is no respecter of persons, had been a witness. Alas for poor Bath-sheba! Her confusion and distress were doubtless unutterable. But, in the mean time who can describe the wretched state of Davids mind, when the tumult of passion was subsided, Bath-sheba departed, and reason and reflection returned! The calm reflections of a spirit truly religious, says Dr. Delaney, will best imagine the horrors of so complicated a guilt on the recoil of conscience; when all those passions whose blandishments, but a few moments before, deluded, seduced, and overset his reason, now resumed their full deformity, or rushed into their contrary extremes; desire, into distraction; the sweets of pleasure, into bitterness of soul; love, into self-detestation; and hope, almost into the horrors of despair. The wife of one of his own worthies, apparently an innocent and a valuable woman, abused, and tainted, and brought to the very brink of ruin and infamy! A brave man basely dishonoured! and a faithful subject irreparably injured! The laws of God trampled under foot, of that God who had so eminently distinguished, exalted, and honoured him! Well might he cry out, in the anguish of this distracted condition, Fearfulness and trembling are come upon me, and horror hath overwhelmed me. In one word, his condition was now so dreadful that it was not easy to bring himself to the presumption of even petitioning for mercy! And this I take to be the true reason why we find no psalm of David penned upon this occasion. Here we may observe, that any other historian but the sacred would have endeavoured to draw a veil over the conduct of the admired hero of his story, that his reader might not see him falling into such crimes as would shock us even in the most abandoned of men. But the Scriptures are divine. They were written by persons whom divine inspiration had raised above the low thoughts of the mere human mind, and they therefore proceed in another manner. They give us a faithful account of things, without any false colouring, without partiality to any one, without concealing the blemishes or vices of the most favoured characters. For they were intended as well to instruct us by the sins of these persons as by their virtues, and therefore set

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forth their example in all its parts, that we may as well learn to shun the former as to imitate the latter. We have in this crime of David with Bathsheba as strong a picture represented to us, as ever was set before the eyes of men, of the true nature and progress of vice, how it insinuates itself into the corrupt minds of men, how easily it overcomes them, if not resisted, and how it proceeds from bad to worse, till, it may be, it plunges them into the greatest depth of iniquity and misery, even, as we see here, into adultery and murder! Verses 5, 6. The woman conceived, and sent and told David She was afraid of infamy, and perhaps of the severity of her husband, who might cause her to be stoned. And therefore she prays David to consult her honour and safety. Send me Uriah the Hittite It is likely David ordered an account of the state of the war to be sent by him, as a colour for having sent for him home. Verses 8, 9. David said, Go down to thy house Not doubting but he would there converse with his wife, and so hide their sin and shame. There followed him a mess of meat from the king In token of Davids peculiar favour and kindness to him; and that, eating freely of good cheer, he might be the more desirous of enjoying the company of his wife. But Uriah slept at the door of the kings house Like a true soldier, he lay all night in the guard-chamber, and did not go home to his wife. This he did by the secret influence of God upon his mind, and the order of his wise providence, that Davids sin might be brought to light notwithstanding all his contrivances to conceal it. Verse 10. David said, Camest thou not from thy journey? Wearied with hard service and travel; nor did I expect or desire that thou shouldest now attend upon my person: or keep watch among my guards. He still artfully pretends kindness to him, and great care of him. Verse 11. The ark, and Israel, and Judah, abide in tents It appears by this that the custom which we read of, <090404>1 Samuel 4:4, of carrying the ark with them into the field, was still continued. It was done, no doubt, both for the encouragement of the army, who were taught to consider it as a token of the divine presence with them, and favour to them, and also for their direction, that they might consult God in any difficult case. My lord Joab and the servants of my lord are in the open field In tents which are in the fields. His meaning is, now, when Gods people are in a doubtful and dangerous condition, it becomes me to sympathize with them, and to

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abstain even from lawful delights. What a generosity of temper does Uriah show in these words! Davids heart, one might have expected, would have been deeply touched to think how he had abused so brave a man, and how vilely he had indulged himself in sinful pleasures, while this man, and the rest of the brave army, were gloriously enduring all manner of hardships, and refusing the most innocent gratifications, for his service and the service of their country. But, alas! he was at present in so corrupt a state of mind, that he was rather grieved than rejoiced to find Uriah so true a soldier. Verses 12, 13. Tarry here to-day He pretended still more kindness to him in giving him time to rest himself after his journey; and perhaps pretended also that he could not sooner finish the despatches which he intended to send by him to Joab. When David had called him in Invited him to supper the night before he went away. And he made him drunk He made him merry, as the Hebrew word often signifies. He caused him to drink more than was proper. What mean and shameful contrivances did David employ against this brave man! How base is sin, how low it will make men stoop, and what vile and unworthy things it will induce them to do! This was a great addition, to Davids sin, that by one evil he endeavoured to effect another; by intoxicating Uriah he strove to make him forget his oath before mentioned. Verse 15. Retire ye from him, that he may be smitten and die Thus swift is the progress of vice! thus does it lead from bad to worse! thus does it corrupt mans whole nature, and bring him to such degeneracy as he could not before have thought himself capable of! So far is David from repenting, that he seeks to cover one scandalous and wicked action by another still more scandalous and wicked; to conceal the great crime of adultery by the still greater crime of murder! How are the beginnings of sin to be dreaded! for who knows where they will end? David hath sinned, therefore Uriah must die. That innocent, valiant, gallant man, who was ready to die for his princes honour, must die by his princes hand! See how fleshly lusts war against the soul, and what devastation they make in that war! How they blind the eyes, sear the conscience, harden the heart, and destroy all sense of honour and justice! See the shameful and deplorable change which they have made in David. Is this the man whose heart smote him because he had cut off Sauls skirt? who more than once generously saved the life of his most bitter enemy when he had it in his power; but who is now using the basest contrivances to take away the life of a most worthy and faithful servant? Is this he that executed judgment

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and justice to all his people; and that exercised himself in Gods laws day and night, conscious what extraordinary favours he had received from him, and the infinite obligations he was under to him; the just, the generous, the pious David? Yes, this is the very man. Alas! how can he do such unjust and base actions? How can he be so ungrateful to his heavenly benefactor, as thus to transgress and trample under foot his law in the most capital of all its articles? How can he give such scandal and cause of stumbling to his subjects, whose piety and virtue he was appointed to promote? And how can he thus expose to contempt and reproach the true religion among the idolatrous nations all around? Alas! sin, through its deceitfulness, has gained entrance, and re-established its empire in his soul! Sin has produced this horrid transformation in the mind and heart of one of the bravest and worthiest of men. Reader, take warning, and withstand the first assaults of evil, lest, if they once prevail, they deprive thee of all religious and moral sense and feeling, and plunge thee into the greatest depth of guilt and baseness, to the present dishonour of God and religion, and thy own everlasting ruin and misery! Verses 16, 17. Where he knew that valiant men were He ordered him, with others, to attack a part of the city which he knew would be valiantly defended; or out of which he knew the best men they had in the city would issue forth against them. Joab also was herein very guilty in complying with Davids wicked command; unless he supposed that Uriah had committed some great crime, for which David consulting his honour, chose to punish him in this manner, rather than openly. The men of the city went out They seem to have made a sally out of the city upon the Israelites, when they saw the latter were preparing for an assault. There fell some of the servants of David This was a further aggravation of Davids sin, that he not only exposed an innocent and a valiant faithful servant to be killed, but other persons also with him, who might otherwise have lived to have done good service to their country. For it is not to be imagined that David meant Uriah to be set alone in the fore-front of the battle, where the service was hottest, but that there was to be a party with him, whom he was to lead on. This was accordingly ordered by Joab, and those men fell with Uriah. Verse 25. Let not this thing displease thee Be not disheartened by this loss. David showed no sign of grief or displeasure at these tidings, as he heard the news, which he desired, of Uriahs death. The sword devoureth one as well as another Makes no distinction between good and bad. Make thy battle more strong, &c. Assault the city with greater force, till

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thou art made master of it. And encourage thou him Joab and his soldiery. Verse 27. When the mourning was past Which commonly continued only the space of seven days, <093113>1 Samuel 31:13; nor could the nature of the thing admit of longer delay, lest the too early birth of the child should discover Davids sin. Bare a son By which it appears that David continued in the state of impenitence for divers months together, and this notwithstanding his frequent attendance upon Gods ordinances which is an eminent instance of the corruption of mans nature, of the deceitfulness of sin, and of the tremendous judgment of God in punishing one sin by delivering a man up to another.

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CHAPTER 12.
A.M. 2970. B.C. 1034.
Nathan delivers and applies his parable, 1-12. David repents and is forgiven, but punished, 13, 14. The sickness and death of the child, with Davids behaviour on the occasion, 15-23. The birth of Solomon, 24, 25. The taking of Rabbah, 26-31.

NOTES ON CHAPTER 12.

Verse 1. The Lord sent Nathan unto David When the ordinary means did not awaken David to repentance, God takes an extraordinary course. Thus the merciful Lord pities and prevents him who had so horribly forsaken God. He said He prudently ushers in his reproof with a parable, after the manner of the eastern nations, that so he might surprise David, and cause him unawares to give sentence against himself. Verses 2, 3. Many flocks and herds Denoting Davids many wives and concubines, with whom he might have been satisfied. One little ewe-lamb It appears by this that Uriah had but one wife, with whom he was well contented. Which he had bought Or, had procured. Men frequently purchased their wives in those days, giving to their parents a sum of money for them. It did eat of his meat, &c. These words express the exceeding care which the poor man took of his one sheep, and the value he put upon it, as being, in some manner, his chief substance, furnishing him with milk for food, and wool for clothing; and they are intended to signify how dear his wife was to Uriah, and the high estimation in which he held her. Verse 4. There came a traveller unto the rich man This aptly signifies Davids roving affection, which he suffered to wander from his own home, and to covet another mans wife. The Jewish doctors say it represents the evil disposition or desire that is in us, which must be carefully watched and resisted when we feel its motions. But took the poor mans lamb Nathan, in this parable, omits touching the murder committed to cover the adultery, perhaps in order that David might not readily apprehend his meaning, and so be induced, unawares, to pronounce sentence of condemnation upon himself. Verses 5, 6. Davids anger was greatly kindled, &c. So many base and aggravated circumstances appeared to him to attend it, that he thought it

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deserving of capital punishment. The man shall surely die This seems more than the fact deserved, or than he had commission to inflict for it. But it is observable that David now, when he was most indulgent to himself, and to his own sin, was most severe, and even unjust, to others, as appears by this passage, and the following relation, (verse 31,) which was done in the time of Davids impenitent continuance in his sin. He shall restore the lamb four-fold This was agreeable to the law, <022201>Exodus 22:1. Verse 7. Nathan said to David, Thou art the man Though he took such a mild, gentle, and prudent manner to bring David to a proper view and just sense of his sin, yet he deals faithfully with him at the last, and sets his iniquity before him in all its aggravations. Thus, in a similar way, by most appropriate and striking parables, our Lord set the sin which the Jews were about to commit in crucifying him before them in so clear a light, and showed it to be so inexcusable, that they were led, before they were aware, to pass an equally severe sentence against themselves. See <402128>Matthew 21:28-46. The Jews, however, when they perceived that Christ referred to them in his parables, were only exasperated the more, and sought the sooner to lay hands on him. But David being, although greatly fallen, of a different spirit, was brought by Nathans words to deep and lasting repentance. O, how did Nathans application of his parable, Thou art the man, pronounced in all the dignity and authority of the prophetic character, sink into Davids soul! especially when he proceeded to a further explication of the greatness of his iniquity, which he does in the following words. Thus saith the Lord God of Israel Nathan now speaks, not as a petitioner from a poor man, but as an ambassador from the great Jehovah, I anointed thee king over Israel, &c. Thus he aggravates Davids sin, from the obligations he was under to God, who had raised him to the highest dignity from a very low condition, and had extricated him from the greatest dangers and distresses. Verse 8. I gave thee thy masters house All that pertained to him as a king, which came, of course, to David, as his successor. Thy masters wives into thy bosom For the wives of a king went along with his lands and goods unto his successor, it being unlawful for the widow of a king to be wife to any but a king, as appears by the story of Adonijah. The expression in the text, however, does not necessarily signify that David married any of them; nor have we any proof that he did. Indeed, it is doubtful whether he could consistently with the law of God. See <031808> Leviticus 18:8, 15. The meaning seems only to be, that God put them

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into Davids power, together with Sauls house and other property. And gave thee the house of Israel Dominion over the twelve tribes. And if that had been too little, &c. He needed but have asked, and God would have given him all he could have reasonably desired. Verse 9. Thou hast killed Uriah Davids contriving his death was as bad as if he had killed him with his own hand. With the sword of the children of Ammon This was an aggravation of his crime, that he caused him to be slain by the professed enemies of God, who doubtless triumphed in the slaughter of so great a man. Hast taken his wife, &c. To marry her whom he had defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate such villanies. In all this he despised the word of the Lord; (so it is in the Hebrew;) not only his commandment in general, but the particular word of promise, which God had before sent him by Nathan, that he would build him a house: which sacred promise if he had had a due value for, he would not have polluted his house with lust and blood. Verse 10. The sword shall never depart from thy house During the residue of thy life. As long as he lived, at times there should be destruction made in his family by the sword, which was awfully fulfilled in the violent deaths of his children, Amnon and Absalom, and, about the time of his death, Adonijah. Verses 11, 12. I will raise up evil against thee out of thine own house Which was notoriously fulfilled in Absaloms conspiracy against him. I will take thy wives before thine eyes Openly, so that thou shalt know it as certainly as if thou didst see it, and yet shalt not be able to prevent it. For Absalom had a tent spread upon the house-top, and there went in unto them. And give them unto thy neighbour I shall, by my providence, give power over them to one who is very near unto thee. But God expresseth this darkly, that the accomplishment of it might not be hindered. I will do this thing before all Israel It was made notorious to all, that David fled in haste from his son, and left his wives and concubines behind him. Whoever, says Dr. Delaney, considers the predictions of divine vengeance now denounced against David, must surely find them to be very extraordinary. His family to continue beyond any other regal race in the known world, and yet the sword to continue as long never to depart from it! A king, the greatest of his time! his dominion thoroughly established, and his enemies under his feet: highly honoured and beloved at

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home, and as highly awful to all the neighbouring nations! Such a king threatened to have his wives publicly prostituted before the face of all his people! And, what is yet stranger, more shocking, and more incredible, by one of his own race! and, as a sure proof of this, the darling offspring of his guilt to perish quickly, before his eyes! He alone who fills futurity could foresee this. He alone who sways the world, and knows what evil appetites and dispositions, unrestrained, will attempt and perpetrate, could pronounce it. Verse 13. David said, I have sinned against the Lord Overwhelmed with shame, stung with remorse, and oppressed with a dreadful sense of the divine vengeance, impending, and ready to fall upon himself and his family, he could only give utterance to this short confession. How sincere and serious it was, what a deep sense he now had of his guilt, and from what a softened, penetrated, broken, and contrite heart, his acknowledgment proceeded, we may see in the psalms he penned on this occasion, especially the 1st. The Lord also hath put away thy sin That is, so far as concerns thy own life. Thou shalt not die As, according to thy own sentence, verse 5, thou dost deserve, and mightest justly expect to do from Gods immediate stroke; though possibly thou mightest elude the law before a human judicature, or there should be no superior to execute the law upon thee. There is something unspeakably gracious in this sudden sentence of pardon, pronounced by the prophet in the instant of Davids confession of guilt and humiliation before God, even if we consider it as only implying exemption from the stroke of temporal death, and the granting him space for repentance, and for making his peace with God, with respect to his spiritual and immortal interests. And this seems to be the true light in which we ought to view it. If the psalm we have just mentioned was written after the event of Nathans coming to him, as the title of it signifies, and as is generally allowed, it is evident David did not yet consider himself as pardoned by God, or in a state of reconciliation with him. For, in that psalm we find not any thanksgivings for pardon actually obtained, but several most fervent supplications and entreaties for it as a blessing not yet granted. It may, therefore, be true enough, as Dr. Delaney supposes, that Davids pardon was not obtained by the instantaneous submission which he expressed, when he said, I have sinned; but that a long and bitter repentance preceded it; and yet that able divine may be mistaken, as it seems evident from the whole narrative he is, in supposing that repentance took place before Nathan was sent to him. The

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sacred historian gives no intimation of Davids being awakened to a proper sense of guilt, or of his being made truly penitent for it, till the application of Nathans parable. Then, and not before, it appears, he began to feel the compunction and distress expressed in that and the 32nd Psalm, during the continuance of which, day and night Gods hand was heavy upon him: his moisture was turned into the drought of summer, and his bones waxed old through his roaring all the day long. Some time after, but how long we are not told, he was made a partaker of the blessedness of the man whose transgression is forgiven, and whose sin is covered; and that on his own certain knowledge and experience: for he says, I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Verse 14. Great occasion to the enemies of the Lord to blaspheme To reproach God and his people, and the true religion. For, although these were not concerned in Davids sin, but the blame and shame of it belonged entirely to himself, yet heathen and wicked men would, according to their own evil hearts, endeavour to throw the reproach of it upon God and religion; as if God were unholy because the man whom he had termed a man after his own heart was so; and partial in conniving at so great a crime in him, when Saul was cast off for an apparently less sin; and negligent in the government of the world and of his church, in suffering such wickedness, as even heathen have abhorred, to go unpunished; and as if all religion were but hypocrisy and imposture, and a pretence for villanies. The neighbouring nations in particular might well take occasion to object to the Israelites, that they had no room to boast much about the purity of their religion; since he whom they acknowledged to be their best king, and the great favourite of their God, was guilty of such atrocious crimes. And the Ammonites, upon their success against Uriah and his party, would, doubtless, magnify and praise their idols, and blaspheme the God of Israel. The child that is born unto thee shall surely die David seems to have been much taken with Bath-sheba, and very desirous of having a child by her, otherwise it is hardly to be supposed that he would have been so distressed at the denunciation of its death; especially, as its life must needs have been a standing monument of his adultery, and of the murder of Uriah. It must be observed, that the immediate infliction of this punishment was a certain token that Nathan was sent by God, and that the other threatenings which he had denounced would be executed. Verses 15, 16. The Lord struck the child With some sudden and dangerous distemper. David besought God for the child Supposing the

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threatening might be conditional, and so the execution of it prevented by prayer. And went in Namely, into his closet to pray, solitarily and earnestly. Or, perhaps, into the sanctuary, where the ark of God was; where he lay all night on the earth Humbling himself, mourning, repenting, weeping, praying, with all the agonies of the most bitter grief. Verse 17. The elders of his house The chief officers of his kingdom and household. He would not This excessive mourning did not proceed simply from the fear of the loss of the child, but from a deep sense of his sin, and the divine displeasure manifested herein. Verse 18. On the seventh day the child died The seventh from the beginning of the distemper. Thus was the first instance of the divine vengeance for Davids guilt speedily and rigidly executed; other instances of it were fulfilled in their order, before his own eyes, as will abundantly appear in the sequel of this history; and the most dreadful of all the rest, The sword shall never depart from thy house, sadly and successively fulfilled in his posterity; from the death of Amnon, by the order of his own brother, to the slaughter of the sons of Zedekiah before his own eyes, by the king of Babylon. We may learn from hence, therefore, that God is no respecter of persons, for Davids guilt was as signally and dreadfully punished in his own person, and in his posterity, as perhaps any guilt in any other person since Adam. The Jews are of opinion that his own decree of repaying the robbery four-fold was strictly executed upon him. The deflouring of Tamar by her own brother; the death of four sons, three of them before his own eyes, and one by the hand of his brother; the unnatural rebellion of one son, which brought him almost to the brink of ruin; the prostitution of ten wives in the sight of all his subjects; and the successive and signal massacre of his posterity; besides the distress of his own public shame and infamy, added to at least one cruel disease. These are surely awful proofs that God did not connive at sin in David any more than in any other. Why then are the scoffers so fond of urging and dwelling on the heinous crimes of David? Do the Holy Scriptures deny them? No, they set them forth with all their aggravating circumstances, but at the same time they assure us they were followed by such a train of calamities as is enough to make every sinner tremble; since it affords an indubitable proof that the ALMIGHTY GOVERNOR of the world is of purer eyes than to behold iniquity without detestation, and that every species of vice and wickedness, in whomsoever it is found, will certainly be punished under his government. Let the reader consider these things, and then say, whether Davids

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example be an encouragement to sin? Who would incur his guilt to go through such a scene of sorrow and suffering? See Delaney. Verse 20. David arose from the earth and changed his apparel Put off the habit of a mourner, and prepared himself to appear before God. And came into the house of the Lord That is, to the tabernacle, to confess his sin before the Lord, to own his justice in this stroke, to deprecate his just displeasure, to acknowledge Gods rich mercy in sparing his own life, and to offer such sacrifices as were required in such cases. Verse 23. Wherefore should I fast Seeing fasting and prayer cannot now prevail with God for his life. I shall go to him Into the state of the dead in which he is, and into heaven, where, I doubt not, I shall find him. Or, as Mr. Saurin paraphrases the words, If I cannot have the consolation to partake with this infant the temporal happiness wherewith the divine goodness hath blessed me, I hope to rejoin his soul one day in heaven, and to partake with him eternal felicity. As David undoubtedly believed in the immortality of the soul, and even in the resurrection of the body, it would be quite unreasonable to leave out this latter idea, and suppose, with some commentators, that he only meant he should die and go to the grave like his son, which would be a very poor consolation. But, considered in the light here stated, his words convey the most satisfactory comfort, and are the noblest lesson, says Delaney, upon all that is reasonable and religious in grief that ever was penned. Verses 24, 25. And David comforted Bath-sheba his wife Who, no doubt, was deeply afflicted for the loss of her child, and dejected for her sin. It is observable, however, that there is not one word said to her in all this relation, either concerning her guilt or her punishment. She was punished in the calamities that befell David; who enticed her, and not she him, to commit the foul sin of adultery, and was innocent in the murder of Uriah. She bare a son, and he called his name Solomon Probably his mother, with the consent of David, gave him this name as soon as he was born. And the Lord loved him That is, the Lord declared to David, probably by Nathan the prophet, that he loved this his son, notwithstanding the just cause which David had given to God to withdraw his love from him and his. Perhaps after his great humiliation, Nathan was sent to comfort him with this good hope, that God would have a peculiar regard for this son, and make him very famous. Such is the wonderful goodness of God to truly penitent sinners, who manifest the sincerity of their repentance

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by an humble submission to whatsoever punishments God sees fit to inflict upon them, (as David did to the death of the former child,) and thereby induce that goodness to show them still further mercy, He sent Namely, God did; by Nathan, and he called his name Jedidiah That is, beloved of Jehovah. Because of the Lord Either because of the Lords love to him, or because the Lord commanded him so to do. This name, however, was merely significative, being only intended to express to the childs parents what they might expect; for we find him always called Solomon in the Scriptures. Verses 26, 27. Took the royal city That is, that part of the city where the kings palace was; though now, it seems, he was retired to a strong fort. It is not to be supposed that Joab had continued the siege so long as till David had two children by Bath-sheba; this was done soon after the death of Uriah, when David commanded them to assault the city with greater force. The city of waters That part of the city which lay open, or was encompassed with the water; the other part, which was the upper city, and probably much stronger, was not yet taken. Verse 28. Encamp against the city, and take it For, having taken one part of the city, he concluded the remaining part of it could not long stand out. Lest I take the city Lest I have the honour of taking it; and it be called by my name As from the conquest of Africa, the Roman general Scipio, many years after, was called Africanus. By this it appears that though Joab had many faults, yet he loved his prince, and endeavoured to raise his glory. There is a magnificence in this proposal capable of creating admiration in the meanest minds. The man that could transfer the glory of his own conquests upon his prince, needs no higher eulogy. And it is but justice to the character of Joab to declare that he is supreme, if not unrivalled, in this singular instance of heroism. Rabbah, it must be observed, was a royal, a large, and a populous city, the metropolis of Arabia Felix, watered, and in some measure encompassed by the river Jabbok. It had its name from its grandeur, being derived from a Hebrew word which signifies to increase and grow great, and was now in the height of its glory. Delaney. Verse 29. David gathered all the people and went The reader will naturally observe that this was an expedition which came very seasonably to relieve David in his distress, and to revive his glory in arms. And if Joab

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considered it in this light, as in all probability he did, the praise of his generosity is still more ennobled in this view. Verse 30. He took the kings crown from off his head This was the kings part of the spoil. The weight thereof was a talent of gold Or, rather, the price or value of it, as the Hebrew frequently signifies, and not only weight; and so it is to be taken here; for who could be able to carry on his head such a weight as a talent; which is computed to be one hundred and twenty-five pounds. With precious stones Which made the value of it so great. Josephus says that there was a stone of great price in the middle of the crown, which he calls a sardonyx. And it was set on Davids head To show the inhabitants that they were to submit to him as their king. Verse 31. He brought forth the people The words are indefinite, and therefore not necessarily to be understood of all the people, but of the men of war, and especially of those who had been the chief actors of that villanous action against Davids ambassadors, and of the dreadful war ensuing upon it; for which they deserved severe punishments. Indeed, since David left Shobi in the government of Rabbah, (<101727>2 Samuel 17:27,) it must be presumed that he left some besides female subjects under his dominion; and it is most likely that the bulk of the people were received to mercy, and only the king, and the accomplices and instruments of his tyranny, suffered the chastisements due to their guilt. And put them under saws, &c. The Hebrew, hrgmb cyw, vajasem bammegeerah, &c., may be literally and properly rendered, and he put them to the saw, and to iron harrows, or mines, and to axes of iron, and made them pass by, or to, the brick-kilns; that is, he made them slaves, and put them to the most servile employments, namely, sawing, harrowing, or making iron harrows, or mining, hewing of wood, and making brick. The version of the Seventy, though not very clear, may be interpreted to the same purpose. The Syriac and Arabic versions render the passage, He brought them out, and threw them into chains, and iron shackles, and made them pass before him in a proper measure, or by companies at a time. If the parallel place, <132003>1 Chronicles 20:3, which our version renders, He cut them with saws, and with harrows of iron, and with axes, be objected, it must be observed, the Hebrew,rcyw, vajasser, may be rendered, He separated to the saw, &c.; or, He ruled or governed by the saw, harrows, mines, and axes; made them slaves, and condemned them to these servile employments. Thus the words are rendered by Schmidius. And this interpretation, says Dr.

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Dodd, is far from being forced, is agreeable to the proper sense and construction of the words, and will vindicate David from any inhumanity that can be charged upon the man after Gods own heart. The Syriac version is, He bound them with iron chains, &c.; and thus he bound them all. And the Arabic, He bound them all with chains, killing none of the Ammonites, This interpretation may be further confirmed by the next clause: Thus did he unto all the children of Ammon For had he destroyed all the inhabitants by these, or any methods of severity, it would have been an almost total extirpation of them; and yet we read of them as united with the Moabites, and the inhabitants of Seir, and forming a very large army to invade the dominions of Jehoshaphat. It may be added, that if the punishments inflicted on this people were as severe as our version represents them, they were undoubtedly inflicted by way of reprisals. Nahash, the father of Hanun, in the wantonness of cruelty, would admit the inhabitants of Jabesh-Gilead to surrender themselves to him upon no other condition than their every one consenting to have their right eye thrust out, that he might lay it as a reproach upon all Israel. If these severities of David were now exercised by way of retaliation for former cruelties of this nature, it will greatly lessen the horror that may be conceived upon account of them, and, in some measure, justify Davids using them; and as the sacred writers, who have transmitted this history to us, do not pass any censure on David for having exceeded the bounds of humanity in this punishment of the Ammonites, we may reasonably conclude, either that the punishment was not so severe as our version represents it, or that there was some peculiar reason that demanded this exemplary vengeance, and which, if we were acquainted with it, would induce us to pass a more favourable judgment concerning it; or that the law of nations, then subsisting, admitted such kind of executions upon very extraordinary provocations, though there are scarce any that can justify them. See Delaney and Chandler, p. 178. But in whatever light we view these severities exercised upon the Ammonites, they ought, in no manner, to be proposed as an example to Christians, nor be pleaded as a precedent for any people to do the like. For the divine laws are the rules of our conduct, and not the actions of any men whomsoever.

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CHAPTER 13.
A.M. 2972. B.C. 1032.
Amnon ravishes Tamar, 1-20. Absalom kills him, 21-29. David mourns: Absalom flees to Geshur, 30-39.

NOTES ON CHAPTER 13.

Verse 1. Absalom, the son of David, had a fair sister His sister by both father and mother. For they were both born of Maacah, the daughter of Talmai, king of Geshur. Now began another part of Nathans prophecy, I will raise up evil against thee out of thine own house, to be awfully fulfilled On David; and the sad scene of domestic troubles to be opened which were to befall his family. And it is probable he had not been long returned to Jerusalem, from the taking of Rabbah, before they began to take place and multiply upon him. Verse 2. Amnon fell sick for his sister Tamar He fell deeply in love with her, and being conscious that his passion was very criminal, he concealed it for some time, but at the expense of his health, being racked by the violence of a strong desire, and the terror of indulging it. Thus fleshly lusts are their own punishment, and not only war against the soul, but the body too, and are the rottenness of the bones. See what a hard master sinners serve, and how heavy a yoke sin is! For she was a virgin And therefore under a strict guard, so that it was difficult for him to get private converse with her, or to enjoy her company. Amnon thought it hard to do any thing unto her Thought it criminal, as indeed it was in a high degree, to betray that virtue and honour of which, as a brother, he ought to be the protector. His conscience at first startled and shrunk back from the commission of so great a sin, and he could not think of it without horror. But what wickedness is so vile as not to gain entrance into an unsanctified, unguarded heart, especially when evil counsel comes to aid its assaults! Verse 3. Amnon had a friend Say rather an enemy; for surely he proved himself to be such in a high degree, by the evil counsel he gave, issuing in Amnons utter ruin of soul, as is too probable, as well as body. He plainly perceived that Amnons disease was some strong desire ungratified; and insinuated to him that he who was the kings son might give a loose to his desires, and despise the restraint of ordinary men! How vile was this

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advice! and how lamentable it is that the heirs of royalty, whose virtue is of much more consequence than that of meaner men, should yet be under more temptation to taint it from the poison of infectious flatterers. Delaney. Verse 5. Jonadab said, Make thyself sick He advises Amnon to pretend that his stomach was so weak that he could eat nothing that his servants dressed, and therefore desired his sister, who understood how to make delicate dishes, might come and prepare something that he could relish. Ah! false, treacherous, and base flatterer! that could thus tempt thy prince to so vile a crime! More than the poison of asps is under the lips of such friends and counsellors. Verse 10. Amnon said, Bring the meat into the chamber It is probable that when Tamar first came, Amnon had received her in an outward room, but that, pretending now to be fatigued, he retired into his chamber, desiring her to go along with him, that he might put his design upon her in execution without being interrupted; it being an inner chamber probably, remote from any other room. Verse 12. Nay, my brother Whom nature both teaches to abhor such thoughts, and obliges to defend me from such an injury, with thy utmost hazard, if another should attempt it. Do not force me Thou oughtest to abhor it, if I were willing; but to add violence is abominable. No such thing ought to be done in Israel Among Gods people, who are taught better things; who also will be infinitely reproached for so base an action. Thus she represents to him that, whatever other nations did, among whom idols were worshipped with filthy lusts, they who worshipped so pure and holy a God; and had such divine laws, ought not to be guilty of any such abomination. Do not this folly That is, this wickedness, the foolishness of which she prays him to consider, as, for a moments gratification of a brutal desire, it would highly provoke the Divine Majesty, and bring lasting disgrace and wretchedness upon them both. Would he expose a sister to infamy? Would he expose himself to indelible reproach? Verses 13, 14. And I, whither shall I cause my shame to go? How shall I drive it from me; and where shall I hide it? This plea for herself is inexpressibly beautiful and forcible. Thou shalt be as one of the fools in Israel Shalt utterly lose thy reputation, and be contemptible to all the people, as a man void of all religion, honour, virtue, and even humanity; wilt be treated as a brute and a fool, and, instead of the honour of being

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heir apparent to the throne, wilt sink into the lowest degree of derision and reproach. Now therefore, I pray thee, speak unto the king Having urged in vain the heinousness of the action, the dishonour it would be to her, and the no less reproach it would bring on himself, and he still blindly persisting in his wicked resolution, she adds these words to give him hope and flatter him into forbearance. He would not hearken to her Tamar said all this to a deaf man, who was wholly under the power of his furious lusts; which would not suffer him to regard God or men, his sister or himself. Verses 15-17. Then Amnon hated her exceedingly His mind, which at first had been impelled by lust, was now agitated by remorse, which drove it to a different extreme, like the vibration of a pendulum. The horror of his guilt struck him with a sudden detestation of her whom he deemed the cause of it, and he hated his sister when he should have hated himself. Thus, through Gods abandoning him, in just judgment, to the tumult of his own intemperate mind, this other punishment of Davids adultery became more flagrant; and the prophets prediction, of evil being raised up to him out of his own house, more conspicuous. For Amnons barbarous behaviour now precluded all possibility of concealing his guilt. The moment his brutality was indulged, he commanded his sister out of his sight. And she said, There is no cause For me to go, or for this hard usage. She had given him no cause for aggravating his first offence, by loading it with an immediate and public scandal, and indelible reproach upon her, himself, and his house; upon religion, and the people of God. This evil is greater than the former Not a greater sin, but an act of greater cruelty, and a greater calamity to her; because it exposed her to general infamy and contempt. And, besides, it turned a private offence into a matter of public scandal, to the great dishonour of God and of his people, and especially of all the royal family. But he would not hearken to her He was now as deaf to decency and humanity as he had been before to all sense of shame and conscience, and, therefore, called to his servant that attended him, and bid him turn out that woman from him, and bolt the door after her. Verse 18. She had a garment of divers colours Of embroidered work. His servant brought her out, &c. A high contempt of a kings daughter. But the servants dependance on his master overruled all respect due to her. Tamar thus treated, says Delaney, not parted with as an innocent woman, cruelly injured, but thrust out as a prostitute that had seduced to sin, is the strongest image of innocence, barbarously abused, and

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insufferably insulted, that history affords us; the greatest injury loaded with the greatest indignities! contumely added to cruelty! Verse 19. Tamar put ashes upon her head To signify her grief for some calamity which had befallen her, and what that was, concurring circumstances easily discovered. And laid her hand on her head In token of shame and sorrow, as if she were unable to show her face. And went on crying To manifest her abhorrence of the fact, and that it was not done by her consent. Verse 20. And Absalom her brother said to her To whose house she had passed on, in the condition just mentioned, with ashes on her head, &c., oppressed with sorrow, and overwhelmed with shame. Hath Amnon thy brother been with thee? A modest expression for the foul rape he had committed. Thus Absalom covers the gross injury which he suspected she had received, under the veil of the most decent and distant phrase that could hint his suspicion to her. And to save her blushes, and let her see that he understood her distress, he stopped her short from attempting any answer, by begging her to say nothing of the matter, but endeavour to forget the injury, since it was a brother that had done it. Hold now thy peace, my sister: he is thy brother Therefore thou must forgive and forget the injury; for thy disgracing of him will be a blot to us all; and thou wilt not get right from thy father against him, because he is as near and dear to him as thou; therefore, also, thy dishonour is the less, because thou wast not abused by any mean person, but by a kings son; and, as this evil cannot be revenged, it must be borne. Thus he covers his design of taking vengeance upon Amnon at the first opportunity. Regard not So as to torment thyself. So Tamar remained desolate Through shame and dejection of mind, giving herself up to solitude and retirement. And, in all probability, she continued so her whole life long; unmarried and undone. And Amnon had the horror of reflecting, that for one moments base and brutal indulgence, he had made his nearest kinswoman, an amiable and innocent sister, miserable to the last moment of her life. Such are generally the sad products of sin! Verse 21. When David heard, he was very wroth With Amnon: whom yet he did not punish, at least so severely as he ought to have done; perhaps, because he was his eldest son, and the next heir to his crown, and therefore he was unwilling either to cut him off, or to expose him to contempt among the people he might hereafter be called to govern; or,

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because he could not punish him in any legal or equitable manner, without laying open the infamy of his house; or, which seems to have been the most weighty reason, because he was conscious of his own guilt, in an instance not very dissimilar, which certainly had set Amnon a bad example; and because he had otherwise been partly accessory to his guilt by a very unguarded compliance with his sons irrational request in sending Tamar to him. There can be no question but that Davids guilt with Bath-sheba rendered him more backward to punish that of Amnon. However, the guilt which human justice or human infirmity did not, or could not chastise as it deserved, the divine vengeance did. Delaney. Verse 22. Absalom spake, &c. Though he hated Amnon in his heart, yet he never expressed the least resentment, nor said any thing to him at all about that business. He neither debated it with him, nor threatened him for it, but seemed willing to pass it by with brotherly kindness. Not that he forbore all discourse with him on any subject, which would have raised jealousy in his mind, and also in Davids. But by the method Absalom pursued, Amnon was lulled asleep, in a belief that he would give him no trouble for what he had done. Verses 23-25. After two full years This circumstance of time is noted, as an aggravation of Absaloms malice, which was so implacable; and as an act of policy, that both Amnon and David might more securely comply with his desires. Let the king and his servants go He certainly did not wish the king to go; but invited him, to avoid all suspicion. He would not go, but blessed him Gave him thanks for his invitation, and prayed God to bless him. Verse 26. Let my brother Amnon go with us That is, with him and the rest of his brethren, as appears from the following verse. David designed, it seems, to keep him at home with him, as being his eldest son, and heir of his kingdom; otherwise Absalom would never have made particular mention of him, which, in consequence of what the king said, he was now forced to do. Nor did Absaloms desire of Amnons company want specious pretences, as that, seeing the king would not, he who was next to the king in dignity might honour him with his presence; and that this might be a public token of friendship between him and his brother, not withstanding the former occasion of difference. Verse 27. He let Amnon and all the kings sons go It is strange that Absaloms urgent desire of Amnons company raised no suspicion in the

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mind of so wise a king: but God suffered him to be blinded that he might execute his judgments upon David, and bring upon Amnon the just punishment of his lewdness. Verses 28, 29. When Amnons heart is merry When he least suspects, and will be most unable to prevent the evil. Have not I commanded you? I who am the kings son, and, when Amnon is dead, next heir to the crown, and who therefore can easily stand between you and the danger of your being called to an account for what you do, or can obtain pardon for you, and not only so, but have it in my power to reward you. The servants did as Absalom had commanded And Amnon fell. Thus did Absalom at one blow revenge himself upon his sisters ravisher, and rid himself of his rival in his fathers favour, and only obstacle, as he apprehended, to his crown. Now is the threatened sword drawn in Davids house, which will not depart from it. His eldest son falls by it, through his own wickedness, and his father, by conniving at that wickedness, is accessory to his death. Then all the kings sons arose and fled Terrified at what they saw, they started up from the table, seized every man his mule, and fled home as fast as they could. But fast as they fled, fame reached the palace before them, and told David that Absalom had destroyed all his sons. Verses 31, 32. Then the king arose He was thrown by this news, as we may well imagine, into the utmost consternation, and almost driven even to despair. He tore his clothes, and laid himself down upon the earth, like a person frantic with grief, and abandoned to distress; and his servants stood disconsolate around him with their garments torn also. And Jonadab answered, &c. Recollecting himself in his subtlety, and running over the train of his own thoughts, he easily concluded that Amnon only was killed; and immediately took upon him to assure the king it must be so. Amnon only is dead; for by the appointment of Absalom, &c. It is probable Absalom had talked among his familiar friends, that he would take an opportunity to revenge the injury done his sister, although, for the present, he took no notice of it, which Jonadab had some way or other discovered. But what unparalleled impudence and effrontery, says Delaney, was this, to speak with such calmness and unconcern of a horrid villany, which he himself had contrived, and of which he now saw the dreadful consequences! What a miscreant minister was this, and how much fitter to be admitted into the councils of hell than into those of David! This hath been determined from the day that he forced his sister And did Jonadab know all this? or had he any cause to suspect it? Then what a wicked

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wretch was he, that he did not make David acquainted with it sooner, in order that means might have been used to make up the quarrel, or, at least, that David might not have thrown Amnon into the mouth of danger, by letting him go to Absaloms house. For, if we do not do our utmost to prevent mischief, we make ourselves accessory to it. It is well if Jonadab was not as guilty of Amnons death as he was of his sin. Such friends do they prove who are hearkened to when they counsel us to do wickedly. Verse 34. Absalom fled He was now as much afraid of the kings sons as they were of him; they fled from his malice, he from their justice. No part of the land of Israel could shelter him; the cities of refuge afforded no protection to a wilful murderer. Though David had let Amnons incest go unpunished, Absalom could not promise himself his pardon for this murder. He therefore made the best of his way to his mothers relations, and was entertained and protected by his grandfather Talmai three years; David not demanding him, and Talmai not thinking himself obliged to send him back unless he were demanded. Verse 37. David mourned for his son every day Either for the murder of Amnon, or for Absalom, who was lost as to any comfort he could have from him. Thus did God, by withdrawing his restraining grace from Amnon, and leaving him a prey to his own passions, raise up evil to David out of his own house; a daughter ravished by her own brother; that brother murdered by another brother; and that other in exile on that account; and soon to perish by a fate yet more deplorable, had it not been more deserved! And now began another and more dreadful prophecy of Nathan to be fulfilled upon David, before his eyes: the sword was now first brought in upon his house, attended with this dreadful assurance of never departing from it. Delaney. Verse 39. The soul of King David longed to go forth to Absalom To visit him, or to send for him. What amazing weakness was this! At first he could not find in his heart to do justice to the ravisher of his sister; and now he can almost find in his heart to receive into favour the murderer of his brother! How can we excuse David from the sin of Eli, who honoured his sons more than God.

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CHAPTER 14.
A.M. 2977. B.C. 1027.
The story told David by the widow of Tekoah, 1-20. Absalom is brought back to Jerusalem, but not to court, 21-24. An account of Absaloms person and children, 25-27. He is at length introduced to David, 28-33.

NOTES ON CHAPTER 14.

Verse 1. That the kings heart was toward Absalom That he longed to see him, and have him restored to his country; but was ashamed to show kindness to one whom Gods law and his own conscience obliged him to punish. He wanted, therefore, a fair pretence for it, with which Joab now furnished him. Verse 2. Joab sent to Tekoah A city in the tribe of Judah, about twelve miles south of Jerusalem. And fetched thence a wise woman One whom he knew to be fit for such an undertaking, having good sense and a ready utterance; and said, I pray thee feign thyself to be a mourner Who put on no ornaments, nor used any ointment, but appeared in a sordid, neglected condition. She was to assume this habit to heighten the idea of her distress, that her circumstances as a widow, her mournful tale, her dress, and her person, might make one united impression on the king, and secure his attention. She tells the king that she had buried her husband; that she had two sons that were the support and comfort of her widowed state; that they quarrelled, and fought, and one of them unhappily killed the other; that for her part, she was desirous to protect the man-slayer, for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? But though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it that the surviving brother should be put to death, according to the law; not out of affection either to justice or to the memory of the slain brother, but that, by destroying the heir, (which they did not conceal to be the thing they aimed at,) the inheritance might be theirs. The whole design of her speech was to frame a case similar to that of David, in order to convince him how much more reasonable it was to preserve Absalom. But there was great art in not making the similitude too plain and visible, lest the king should perceive the intention of the womans petition before she obtained a grant of pardon for her son. Bishop Patrick.

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Verse 7. Deliver him, that we may kill him Put him to death, as the law requires, <043518>Numbers 35:18, 19. We will destroy the heir also Take away his life, although he be the heir, or the only one remaining of the family. And so they shall quench my coal which is left Deprive me of the little comfort of my life which remains, and ruin the only hope of my family. Shall leave to my husband neither name nor remainder Shall utterly extinguish my husbands memory. The reader will easily observe that there is a great difference between the supposed case of this widow and that of David, however plausible their likeness may appear. For her son, she pretended, was slain in a scuffle with his brother, and his death, therefore, was not a premeditated murder, as was the death of Amnon. It also happened in the field, where there were no witnesses, whether he was killed wilfully: whereas all the kings sons saw Amnon designedly and barbarously murdered. And in the last particular the difference is as great as in either of the others. For Davids family was not in danger of being extinguished, if Absalom had been lost also; David having many children, and also many wives by whom he might have more. Verse 8. The king said, Go to thy house, &c. Notwithstanding the forementioned dissimilarity, the case was too like his own to suffer David to be unmoved; he soon felt her distress, and told her she might return to her house, and leave the care of her business to him; he would give proper directions about it. But not having yet obtained what she wanted, in seeming solicitude for her son, she added, O king, the iniquity be on me, and the king and his throne be guiltless She means, either, 1st, If she had pressed the king to any thing in itself unjust, or in any way had misinformed him, or misrepresented the state of the case, she wished all the guilt of that iniquity, or misrepresentation, might fall upon her own head, and upon her family. Or, 2d, If, through the kings forgetfulness, or neglect of her just cause, her adversaries should prevail and destroy her son, her desire was, that God would not lay it to the kings charge, but rather to her and hers, so that the king might be exempted thereby. By her words, thus taken, she insinuates that such an omission would bring guilt upon him; and yet most decently so expresses herself as not to seem to blame or threaten him with any punishment from God on that account. This sense seems best to agree with Davids answer, which shows that she desired some further assurances of the kings care. Verse 11. Let the king remember the Lord thy God In whose presence thou hast made me this promise, to stay the avenger of blood from causing

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any further destruction in my family. She intended to draw him thus distantly and insensibly into the obligation of an oath: and her address had the desired effect; for the king, to convince her of the integrity of his intentions, immediately answered, As the Lord liveth, there shall not one hair of thy son fall to the ground. Verses 12, 13. Then the woman said Having gained this point, she begs leave to say one word more, which being granted, she immediately proceeds to expostulate with the king upon his own conduct, and unkindness to the people of God, in not pardoning his own son, and bringing him back from exile. Wherefore then If thou wouldest not permit the avengers of blood to molest me, or to destroy my son, who are but two persons; how unreasonable is it that thou shouldest proceed in thy endeavours to avenge Amnons blood upon Absalom, whose death would be grievous to the whole commonwealth of Israel, all whose eyes are upon him as the heir of the crown, and a wise, and valiant, and amiable person, unhappy only in this one act of killing Amnon, which was done upon a high provocation, and whereof thou thyself didst give the occasion by permitting Amnon to go unpunished? The king doth speak as one that is faulty By thy word, and promise, and oath, given to me for my son, thou condemnest thyself for not allowing the same equity toward thy own son. It is true, Absaloms case, as we have observed, was widely different from that which she had supposed. But David was too well affected to him to remark that difference, and was more desirous than she could be to apply that favourable judgment to his own son which he had given concerning hers. Verse 14. For we must needs die Some by one means, and some by another; death being the common lot of all men, Amnon must have died, if Absalom had not cut him off; and Absalom, if he do not die by the hand of justice, must die by the necessity of nature, and, if he be not recalled soon, may die in exile, which would undoubtedly be a great affliction both to thee, O king, and to the people of God. And thou thyself must die, and therefore art obliged to take care of the life of thy successor Absalom, and to endeavour to preserve it instead of taking it away, or exposing it to danger. For when dead, we are like water spilled on the ground which cannot be gathered up again Amnons life is irrecoverable, and, therefore, it is in vain to keep Absalom in banishment on account of it: and if Absalom be cut off also, his life too will be lost, both to thee and to thy people. For God doth not respect any person So far as to exempt him

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from this common lot of dying: but kings and their sons, in this respect, share the same fate with others. This, however, it must be acknowledged, was very weak reasoning; for by the same way of arguing every crime might be suffered to go unpunished. It must be observed here, that the Hebrew vpn acy al, lo jissa nephesh, here rendered, doth not respect persons, is translated by Houbigant and many other learned men, according to the ancient versions, doth not take away the soul, or life. Thus understood, she argues from the sparing mercy of God, who does not immediately inflict the punishment of death when men have deserved it. And, probably, she meant this to be applied particularly to Absalom, whom God had not cut off, but suffered to live: and therefore she desires David to imitate God, and not to be inexorable to one to whom God had shown mercy. Yet doth he Or, rather, BUT, he doth devise means that his banished be not expelled from him She means, that God had provided many cities of refuge to which he that slew another unawares might flee; where, though he was banished from his habitation for a time, he was not quite expelled, but might return again after the death of the high-priest. From whence she argues, that kings being the images of God, nothing could more become them than clemency and mercy, in mitigating the punishment of offenders, though there should be a just cause of anger against them. But this case was still different from that of Absalom; for God was not so merciful as to provide for the safety of wilful murderers. But such specious arguments are good enough when men are willing to be persuaded. Verse 15. Now, therefore, that I am come, &c. But here, apprehending she might have gone too far, and made too free with majesty, in expostulating so plainly upon a point of such importance, she excused this presumption, from the force put upon her by her people; who had so severely threatened her, that, in this extremity, she plainly saw she had no resource, or hope of relief, but in laying her sons case before the king: which she, confiding in his mercy, had, at length, adventured to do. Delaney. Verse 16. For the king will hear Clemency and kindness are the properties of a good king, and such a king, she insinuates, she knew David to be, who, she was persuaded, would grant her audience and acceptance. To deliver his handmaid, &c. By granting her request concerning her son, in whose life, she intimates, her own was bound up, so that she could not outlive his death; supposing that Davids case might be similar, and

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therefore that this might touch him in a tender part, though it was not proper to say so expressly; and thereby suggesting, that the safety and comfort of the people of Israel depended on Absaloms restoration. Out of the inheritance of God That is, out of that land which God gave to his people, to be their inheritance, and in which alone he hath fixed the place of his presence and worship. Thus she artfully reminds the king how dangerous it was to let Absalom (unto whom she had ventured to apply her case) continue among idolaters, in a state of separation from God, his house, and people. Verse 17. The word of my lord the king shall now be comfortable Upon reflection, she grew confident that the kings answer would be according to her hearts desire. For as an angel of God is my lord the king In wisdom, justice, and goodness. To discern good and bad To distinguish between reasonable and unreasonable petitions, and to know what is good and what evil, and understand every matter that comes before him. Therefore the Lord thy God will be with thee To direct thee to judge aright, and show mercy: or, because thou art so wise and gracious to those who in strict justice deserve punishment. God will own and stand by thee in this thy act of grace: or, God will prosper thee in thy enterprises. Verses 18, 19. The king said, Hide not from me, &c. Observing the uncommon art and dexterity of her address in the management of this affair, the king immediately began to suspect it was a thing concerted between her and Joab, and asked, Is not the hand of Joab with thee in all this? Hast thou not said and done all this by his direction? The woman said, None can turn, &c. That is, it is even so: thou hast discovered the truth: and I will not seek by any turnings or windings, this way, or the other, to dissemble the matter, but will plainly confess it. He put these words into the mouth of thy handmaid As to the sense and substance of them, but not as to all the expressions, for these were evidently varied as the kings answer gave occasion. Verse 20. To fetch about this form of speech That is, to propose his and the peoples desire of Absaloms restoration, in this parabolical manner. To know all things that are in the earth Or, rather, in this land, in all thy kingdom; all the counsels and devices of thy subjects, and what is fit to be done in answer to their desires. She still persists in expressing her admiration of the king, that she might the more incline him to grant her request.

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Verses 21, 22. The king said unto Joab Joab seems to have stood in some part of the room all the while the woman was addressing the king; who, therefore, now turned himself from her to him as the principal agent in the business, and said, Behold, now I have done this thing That is, the thing which thou hast contrived thus to ask. Joab fell to the ground on his face With the politeness of a courier he returned thanks to the king, in the most fervent manner, as for the greatest obligation conferred upon himself; though, in fact, he had contrived it all to oblige the king, and give him pleasure. A refinement of flattery and address, says Delaney, not easily equalled! The Jews, he adds, are generally considered as an illiterate, barbarous people: and the charge is so far just, that they despised the learning of other nations; but this by no means infers them either ignorant or barbarous. The single design and address of this device (the above similitude) are sufficient proofs, were there no other, to evince this people to have neither been unpolite nor uninformed. In that the king hath fulfilled the request of his servant But was not David faulty in granting this request? Did he not, in so doing, act in direct opposition to the laws of God, which strictly command the supreme magistrate to execute justice upon all wilful murderers, without any reservation or exception? <010906>Genesis 9:6; <043530>Numbers 35:30. Surely David had no power to dispense with Gods laws, or to spare any whom God commanded him to destroy: for the laws of God bound the kings and rulers, as well as the people of Israel, as is most evident from <051718> Deuteronomy 17:18, 19; and <060108>Joshua 1:8, and many other places. And, indeed, we may see Davids sin herein in the glass of those tremendous judgments of God which befell him by means of his indulgence to Absalom. For although Gods providential dispensations be in themselves no rule whereby to judge of the good or evil actions of men; yet where they accord with Gods word, and accomplish his threatenings, as in this case they did, they are to be considered as tokens of Gods displeasure. And how justly did God make this man, whom David had so sinfully spared, to become a scourge to him! Verse 23. So Joab went, and brought Absalom to Jerusalem Well pleased, we may be assured, to be at once the messenger of his princes mercy to the heir apparent of his crown, and the instrument of their reconciliation: which could not fail to secure him a present fund of favour with the father, and an equal fund in reversion with the son. Delaney. St. Ambrose mentions this as an instance of the wonderful affection which

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parents have to their children, though degenerate and wicked; by which we may raise our thoughts to form some, although a very inadequate idea, of the inconceivable love of our heavenly Father toward the human race, his offspring, though fallen and depraved. Verse 24. The king said, Let him turn to his own house Although the king so far forgave Absalom as to recall him from exile, yet he forbade him to see his face. For his affection to him did not so blind his eyes but he still saw it would not be for his honour to let him come into his presence, lest while he showed some mercy to him, he should seem to approve of his sin. Likewise, he hoped that by this means Absalom might be brought to a more thorough consideration of the heinousness of his crime, and to repentance for it. Indeed, such a discountenance and rebuke as this was necessary, not only to signify the kings abhorrence of his late cruel revenge upon his brother, but to mortify his pride and repress his popularity; which it seems now began to blaze out upon the news of his reconciliation to his father. And this may be the reason why the sacred historian subjoins to this account of the kings discountenance a particular description of Absaloms beauty, which is a natural and common foundation of popularity; and then adds an account of his having three sons, and one fair daughter, (whom he named after his unhappy sister, Tamar,) which was also another fountain of pride, popularity, and presumption. Delaney. He saw not the kings face Which was some humiliation to him; for hereby he saw he had not a full pardon, not being entirely restored to the kings favour. The people also might see by this, in part, how detestable his crime was in the kings account, and that he would not easily pass by the like in any other person, since he could not endure the sight of a son whose hands were defiled with the blood of his brother. Verse 25. There was none to be so much praised as Absalom for his beauty Which proved one occasion of his ruin; for he became proud because he was so much admired; and, forgetting his cruel murder of his brother, he began to rely on the peoples favour, and to proceed to the commission of a greater crime, even to seek the life of his father. Verse 26. When he polled his head, &c. In those days hair was accounted a great ornament, and the longer it was, the more it was esteemed. And therefore it is no wonder that Absalom, who was proud, and courted popularity, should let his grow to a great length, as this rendered him still more beautiful in the peoples eyes. It was at every

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years end that he polled it The Hebrew here,ymyl ymy xqm, mekets jamim lajamim, does not properly signify, at every years end, but rather, at the return of a certain season. Houbigant renders the passage, For there were certain seasons when he polled it, that he might deliver himself from the weight; and when he polled it, the weight was two hundred shekels. This weight of hair, if computed by the Jewish shekel, according to Bochart, amounts to three pounds two ounces of our weight, which certainly is prodigious, considering that only a part of it was cut off, on account of its being grown too long. Some, however, understand the expression, not of the weight, but of the price of his hair. But the remark of Bishop Patrick here seems worthy of notice: That, when the books of Samuel were revised, after the Babylonish captivity, such weights were mentioned as were then known to them; and therefore, when the historian speaks of this weight of Absaloms hair, he adds, by way of explanation, that it was after the kings weight That is, after the weight of the king of Babylon, whose shekel was only one-third of that of the Jews; and thus this large quantity of hair, which has given so much occasion to the enemies of revelation to ridicule the sacred text, is reduced so as not to seem at all enormous. Besides, we should recollect that the hair, being in those days reckoned a great ornament, was perfumed with large quantities of fragrant oils, and powdered with gold-dust, which would make it more heavy than we could otherwise imagine; and further we should remark, that it is very evident from the peculiar manner in which it is mentioned in the sacred text, that there must have been something extremely singular, even at that time, in this large quantity of Absaloms hair. See Dr. Dodd, and Saurins 5th Dissert. Verse 29. Absalom sent for Joab This vain young man, whose only excellence seems to have been his singular beauty, weary with being so long detained in that confinement and obscurity, so mortifying to his pride, and so unfriendly to his popularity, sent a messenger to Joab, to desire to speak with him, in order to prevail upon him to solicit, by his intercession with the king, to be admitted to his presence. But he would not come to him The reader little versed in courts is apt to be surprised to see Joab so zealous to get Absalom recalled from exile, and afterward so cold and indifferent to have him re-established in his fathers favour. The truth is, when Joab had greatly gratified the king and gained credit with him, by bringing back Absalom to Jerusalem, he had little reason, as a minister, to be solicitous to bring him near the kings person, and restore him to full

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favour; because, in that case, he might naturally apprehend that Absaloms interest with his father might impair his own. Verse 30. Go and set it on fire Absaloms ambition could but ill endure Joabs coldness and delay, and therefore he ordered this extraordinary step to be taken that he might be set right with his father, a step which showed him determined to go any lengths, rather than fall short of his ambitious aims. For he that could order his friends field, and that friend so great a man as Joab, and his near kinsman, to be set on fire, barely that he might be admitted to court, would little scruple to set his country in a flame (if the expression may be allowed) to be raised to a crown. See Delaney. Absaloms servants set the field on fire For he had still those about him who were ready to execute any command, though ever so unjust, as his servants did when he bade them kill Amnon. Verse 31. Joab arose and came to Absalom It may seem strange that so furious a man as Joab should not immediately revenge himself by ordering Absaloms fields to be burned, or in some such way; but he was so wise as to consider, that, being the kings son, Absalom might, some time or other, be reconciled to his father, and do him a prejudice. He therefore concealed his resentment, and only expostulated with him on the injury done him. Verse 32. If there be iniquity in me He could not but know that there was iniquity in him, heinous iniquity: but he pretends if the king would not pardon it, and admit him into his presence, he had rather die. Let him kill me For it is better for me to die than be deprived of the sight and favour of my dear father. Thus he insinuates himself into his fathers affections, by pretending such respect and love to him. See how easily even wise parents may be imposed upon by their children, when they are blindly fond of them! Verse 33. So Joab came to the king Absaloms impetuosity prevailed: these passionate expressions that he was weary of life, while he continued to be debarred his fathers presence; nay, that he desired to die so he might but see him, moved Joab to intercede with the king for him, and he was admitted into the royal presence, where he did obeisance, humbling himself before the king with his face to the ground. And the king kissed Absalom In token of reconciliation. Josephus says, the king raised him up from the ground, and promised him an oblivion of what was past; which was a great weakness in David; for the impenitent become only more wicked by the pardon of their offences; as we find Absalom did, who, being thus

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received into the kings favour, soon found means to ingratiate himself with the people, and raise a rebellion against his own father who had thus graciously pardoned him. But we may here properly ask, with Henry, Did the bowels of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of Him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the expressions of fatherly tenderness: He is a dear son, a pleasant child, <243120> Jeremiah 31:20.

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CHAPTER 15.
A.M. 2980. B.C. 1024.
Absalom steals the hearts of the people, 1-6. He conspires against David, 7-12. David flees from Jerusalem, 13-18. He confers with Ittai, and passes over Kidron, 19-23. Sends back Zadok with the ark, 24-29. His prayer on this occasion, 30, 31. He concerts with Hushai, 32-37.

NOTES ON CHAPTER 15.

Verse 1. Absalom prepared him chariots, &c. When he thought he had established himself in his fathers good affection, he began to take great state upon him, set up, as we now speak, a splendid equipage, and was royally attended, as being the kings eldest son, (now Amnon was dead,) and next heir to the crown. For it seems Chileab, who was elder than he, <100303> 2 Samuel 3:3, was either dead also, or, through some cause, was incapable of the government. Absalom undoubtedly designed, by taking this course, to draw the eyes of the people to himself, who, as they were much in love with his beauty, so were doubtless mightily taken with this fine sight of chariots and horses, especially as it was unusual, not being allowed by the law. David was, however, so indulgent that, it seems, he took no notice of it. And fifty men to run before him An honour this such as his royal father had neither had, nor thought of. These, though attendants in appearance, were, in effect, guards. Verse 2. Absalom rose up early He accustomed himself to rise betimes in the morning, that he might make a show of solicitude for the good of the public, and of every private person. When any man came to the king for judgment The king, it appears, reserved all weighty causes for his own hearing; and appeals were made to him from the other courts. Absalom called to him Preventing him with the offers of his assistance. And, as if he were ready to make particular inquiry into the state of his cause, and intended, to take peculiar care of his interest, kindly inquired concerning his city, family, situation in life, and the place of his abode. Verse 3. Absalom said, See, thy matters are good and right Upon some very slight hearing of any mans cause he approved of it, that he might oblige him; flattering all that they had right on their side, so that, if their causes should go against them, they might conclude, if Absalom had been

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judge, it would have been otherwise. There is no man deputed of the king to hear thee None that will do thee justice. The other sons and relations of the king, and the rest of the judges and rulers under him and them, are wholly corrupt; or, at least, not careful and diligent as they should be, and my father, being grown in years, is negligent of public affairs. So Absalom said, or insinuated. And it is always the way of turbulent, aspiring men, to reproach the government they are under. Even David, we see, one of the best of kings, could not escape the worst of censures, and that even from his own son; for what could be worse than that which is here thrown out against him, that he neglected to administer true and impartial justice and judgment to his people? It is marvellous that David did not observe and nip this growing insurrection in its bud. But Delaney is of opinion that he was dangerously ill at this time, and that therefore Absalom seized this as a fit opportunity to take the steps here mentioned to increase his popularity, and draw the people after him. Verses 4-6. Absalom said, O that I were made judge in the land! Though he was admitted to come to court, and see the king, he had no office there, as, it seems, the rest of the kings sons had. This he took ill, and endeavoured to bring the people to do so too, by persuading them that, if he were in authority, he would take speedy care to do them justice. When any man came nigh to do him obeisance To fall prostrate before him as the kings son. He put forth his hand and took him That is, prevented him from prostrating himself, and condescended even to salute him with a kiss. In this manner did Absalom to all Israel Robbed his father of the affections of the people, and possessed himself of them; some admiring his beauty and gallantry; others his courtesy and civility; and others being taken with his magnificent promises of the noble things he would do if he were their king. Verse 7. After forty years That is, as some say, from the change of the government into a monarchy, which change took place about ten years before David began to reign. So that this fell out about the thirtieth year of his reign. But the Syriac and Arabic, whom Houbigant follows, read, After four years; that is, from the time of his fathers reconciliation with him. Josephus, Theodoret, the manuscripts mentioned in the Benedictine edition of Jeromes version, the canon of the Hebrew verity, (supposed to be made about the ninth century, and altered by some correcting hand,) the reading of the famous Latin Bible of Sextus, the Latin manuscript in Exeter college library, marked C. 2. 13., and the ancient Latin manuscript written in

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Gothic characters, the variations of which are published in Blanchinis Vindici, all have it, four; so that Grotius, and, after him, Patrick, were well supported in having pronounced so decisively, that it would admit of no doubt that an error had crept into the text, and that instead of y[bra, arbagnim, forty, should be read [bra, arbang, four. See Kennicotts Dissert., vol. 2. p. 358, and Houbigants note. Let me go and pay my vow which I have vowed to the Lord in Hebron To wit, to perform there by some solemn sacrifice. As Delaney is of opinion that a very grievous sickness of David gave Absalom occasion to take the forementioned steps, so he thinks that his fathers unexpected recovery, perhaps through Gods extraordinary influence, broke Absaloms measures for some time, and made him postpone his wicked purpose. In the mean time, his popularity had all the field he could wish. As all the people of Israel resorted to Jerusalem thrice in every year, on the three solemn festivals, he had so often an opportunity of paying his court, and insinuating his poison, till the infection spread through the whole body of the realm, and wanted nothing but a fair occasion to display itself in all its malignity, which Absalom sought by going to Hebron. Verses 8, 9. If the Lord shall bring me again to Jerusalem, &c. This vow, we see, of Absalom is conceived exactly in the style of the patriarchal piety; and plainly implies, that however he was tempted by his grandfather to serve the gods of Geshur, yet he continued steady to the true religion, and determined against idolatry. This, we may be sure, David was highly delighted to hear, and therefore gave a ready consent to the performance of his vow, saying, Go in peace. So he arose and went to Hebron This place he chose as being an eminent city, and next to Jerusalem, the chief city of the tribe of Judah. It was also the place of his birth, the place where his father had begun his kingdom, which he took for a good omen, and where the seat of government had been several years. Here, likewise, they were wont to sacrifice till the temple was built. It was at a convenient distance from Jerusalem, and, no doubt, he had here secured many friends. He therefore thought it the most commodious place for his purpose, next to Jerusalem. Verse 10. Absalom sent spies throughout all the tribes Before he left Jerusalem he took care to send his emissaries into all parts; doubtless under colour of inviting persons of distinction to the sacrifice; but in reality to carry the watchword and signal, before agreed on between them. As soon

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as ye shall hear the sound of the trumpet, &c. This was the signal which was to be given for the peoples taking up arms, their hearing the sound of the trumpet, which Absalom took care should be blown in all the tribes at the same time, by persons purposely placed in the towns and villages, at such a distance from one another as that each trumpet could be heard by the person appointed to blow the next. The spies, or emissaries, immediately upon hearing the sound of it, were to proclaim that Absalom was crowned king in Hebron. Upon this being done, all his partisans, it is likely, shouted, God save King Absalom. Verse 11. With Absalom went two hundred men that were called That is, that were invited by him to feast with him on his sacrifice, and were such as he had picked out as fit for his purpose; principal persons of the city, no doubt, and of some reputation with the king and people. These he took with him that they might give a countenance to his undertaking, and cause the people at first to think that he was acting in all this by his fathers consent and approbation, as being now aged and infirm, and willing to resign the kingdom to his son. They went in their simplicity, and knew not anything Of his design, but only went to attend him, and pay him respect as the kings son, who did them the honour to invite them to a holy feast. It is no new thing for good men to be made use of by designing men, to put a colour on ill practices. Verse 12. Absalom sent for Ahithophel, Davids counsellor None are more capable of doing mischief to kings than those who have been of their privy council, and know their secrets. It is supposed by the Jews that Ahithophel was incensed against David for his conduct to Bath-sheba, who they think, was his grand-daughter, being the daughter of Eliam, <101103>2 Samuel 11:3, and Eliam the son of Ahithophel, <102334>2 Samuel 23:34. It doubtless must have been matter of great surprise and inexpressible affliction to David, to find the two men, whom of all others he seems to have most loved and confided in, combining against him, and compassing his death, Absalom and Ahithophel, his son and his counsellor. While he offered sacrifices Or, rather, after he had offered sacrifices: for it seems he sent for him while he sat at dinner. And the conspiracy was strong Ahithophel was too cunning to discover himself till he saw all things favourable and prosperous on the part of Absalom: and they both very well judged that his accession to the conspiracy, in those circumstances, was the likeliest means to ensure its success. For the people increased continually Most of whom, it is probable, intended no harm

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at first, perhaps not even to divest David of his crown and dignity, much less to take away his life; but only to substitute Absalom as a coadjutor to him, for the executing of the royal authority during Davids life, and to be his successor after his death. However, it is evident they did proceed so far, at last, as to design to kill David for their own greater security. For so Ahithophel advised, and they all consented to it, <101702>2 Samuel 17:2, 4; which shows how dangerous it is to go out of the right way; for we do not know down what horrid precipices we may fall afterward. And it may serve as a warning to us never to begin any thing that is wrong, which may lead us to commit that in the issue which we abhorred at the first, when we find we cannot be safe in one wickedness, unless we commit a greater. Verse 13. There came a messenger to David It is probable some of the two hundred men who went innocently with Absalom from Jerusalem sent this messenger, who, however, did not go immediately on the first appearance of the conspiracy, but after it became manifest, through a great concourse of people openly thronging to him. Verse 14. David said, Arise, and let us flee As soon as he had received information of what had passed, he saw the danger was instant, and took his measures accordingly. He knew Absalom would lose no time to accomplish his design, and that the nature of it required him to strike home at once. David therefore orders his servants, soldiery, and friends, to depart from Jerusalem immediately. For, though the fort of Zion was strong, and he might have defended himself there for some time, yet he had not laid in provisions for a long siege; and, if he had been once besieged there, Absalom would have got speedy possession of his whole kingdom, whereas, if he marched abroad, he might raise a considerable army for his defence. Besides, the greatest part of Jerusalem could not be well defended against an enemy. And if it could, he did not care to expose a favourite city, built by himself, and the residence of the tabernacle of God, to all the evils incident to sieges, and almost inseparable from them. Nor, perhaps, did he incline to trust the inhabitants of a place so long exposed to the taint of Absaloms temptations. This, some think, appears from the 55th Psalm, which, they suppose, was meditated and poured out in prayer to God upon the discovery of Absaloms conspiracy. And from thence it is evident that he had discerned the seeds and workings of a conspiracy in the city, and that Ahithophel was at the bottom of it: and not only so, but that David foresaw his sudden and sad end. Delaney. For we shall not else escape from Absalom He was well acquainted with the young mans

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impetuosity, and the madness of the people, and therefore judged that the only method to be pursued, in order to safety, was to give way to the fury of the flood, and not attempt to stem it in the fulness of its overflowing. Verse 16. The king went forth, and all his household after him Or, as the Hebrew, wylgrb, berag-laiv, rather means, on foot: which the king probably chose to do, that he might humble himself under the hand of God; might encourage his adherents in this hard and comfortless march; and might move compassion in his people toward him. The king left ten women Supposing that their sex and quality, and especially their relation to him, being his concubines, would be a sufficient protection to them, and gain them some respect, or, at least, safety from his son. What became of his wives is not here related; but it is probable they went along with him, to take care of him; as the other women were left to take care of the house. Verses 17, 18, The king went forth, and all the people after him That is, all those of Jerusalem who were well affected to him. And tarried in a place that was far off At a good distance from the city, where, it is likely, he put the people, that had come out in a confused state, into good order, and waited to see what other friends would join him. And all his servants passed on beside him His household servants, or body-guards, marched probably on both hands of him. And all the Gittites, six hundred men These marched in the front of his little army; but who they were it is hard to say; for we read nothing of them before. Some take them to have been proselytes, born in Gath of the Philistines, and think they came with Ittai to David, being attracted by the fame of his piety and happy success. Others take them to have been Jews, who had fled to David in his exile, when he was at Gath, and accompanied him ever after, not only in the time of Sauls persecution, but after he came to the crown of Israel and Judah. Verses 19, 20. Then said the king to Ittai the Gittite, &c. He seems to have been the commander of those six hundred men before mentioned. And the Jews make him the son of Achish, king of Gath, who, they say, out of religion and friendship came to David. Return to thy place To Jerusalem, where thy place of residence is. And abide with the king With Absalom, king by usurpation. For thou art a stranger and an exile Not much concerned in our affairs, and therefore thou oughtest not to be involved in our troubles. And, as a stranger, thou mayest hope to be civilly treated by Absalom. Whereas thou camest but yesterday That is, very lately; should I this day make thee go up and down with us? Should I

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unsettle thee again so soon? Seeing I go whither I may Or, I know not whither, having now no certain dwelling-place. Take back thy brethren Thy countrymen the Gittites. Mercy and truth be with thee Since I am now unable to recompense thy kindness and fidelity to me, my hearty prayer to God is, that he would show to thee his mercy, in blessing thee with all sorts of blessings, and his faithfulness in making good all these promises which he hath made, not to Israelites only, but to all true-hearted proselytes, such as thou art. Verse 21. Ittai answered, Surely in what place, &c. Admirable and noble fidelity this in a stranger, when a son was a rebel against the father! He is a friend indeed, who loves at all times, and will cleave to us in adversity. Thus should we cleave to the Son of David, so that neither life nor death may separate us from him. Reader, is this the resolution of thy heart? Dost thou belong to Christ, and is it thy disposition never to leave him? Verse 22. Ittai the Gittite passed over The brook Kidron, as it follows in the next verse. And all the little ones that were with him This shows that his whole family were come to sojourn in Judea. And being so deeply engaged for David, he durst not leave his little ones to Absaloms mercy. Verse 23. All the country wept All about Jerusalem, and the generality of the people by whom they passed, being extremely afflicted to see their king, under whom they had lived in great peace and prosperity, reduced to such extremities. It must be considered, that Absaloms friends and partisans were gone to him to Hebron, and the rest of the people thereabouts were either well-wishers to David, or at least moved with compassion at the sad and sudden change of so great and good a king, which was sufficient to affect a heart of stone. All the people passed over All that continued faithful to David in those parts. The king also passed over the brook Kidron Or Cedron, which was near Jerusalem. The very same brook which Christ passed over, when he entered upon his sufferings, <431801> John 18:1. Toward the way of the wilderness Which lay between Jerusalem and Jericho. Verse 24. Zadok also, and all the Levites were with him They knew Davids great regard for them and their office, notwithstanding his failings; and the arts which Absalom had used to gain the peoples affections had made no impression upon them. They saw that he had little religion in him, and therefore they steadily adhered to David. Bearing the ark of the

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covenant of God As a pledge of Gods presence and assistance. And they set down the ark of God Either in expectation of drawing forth more people to Davids party, if not from their loyalty to their lawful king, yet from their piety and reverence to the ark; or, that all the people might pass along, and the ark might come in the rear of them, for their safeguard and encouragement. Abiathar went up From the ark to the city, which was on higher ground; that so he, being high-priest, might use his authority with the people, to persuade them to do their duty; and there he stayed until all those whom he could persuade were gone forth. Verses 25, 26. The king said unto Zadok, Carry back the ark This he ordered, 1st, Through his care of and reverence for the ark, which, though it might be carried out to a certain place, yet, he might justly think, ought not to be taken about from place to place, he knew not whither. And, 2d, Lest, if he had carried it about with him everywhere, he should seem to trust in that which was but the token of Gods presence, more than he did in God himself, who had preserved him in the persecution of Saul, when he had not the ark with him. But was he not exposing the priests to the violence of the usurper, by thus sending them back to Jerusalem; especially as they had just given such evidence of their fidelity to their king? To this it may be answered, that David hoped the sacredness of their character would be a security to them against all violence. If I find favour in the eyes of the Lord, &c. If he shall be pleased to pardon the sins for which he is now justly, although so severely, chastising me. He will bring me again, and show me both it and his habitation Will restore me to the enjoyment of the privileges of his house, and the ordinances of his worship, which I shall consider one of the greatest evidences of the return of his favour, and one of the greatest blessings his goodness can confer upon me, even greater than the being restored to my palace and throne. But if he say, I have no delight in thee I will not receive thee into my favour, nor restore thee to thy throne and city, and to the enjoyment of my ordinances. Here I am Ready to obey him, and to submit to his will and pleasure concerning me. David saw plainly that God, according to his threatening, had raised up this evil to him out of his own house, and was punishing him for his sins, and he receives the chastisement with resignation. I imagine, says Dr. Delaney, I now hear him taking up the same lamentation which Alphonsus the Wise, king of Arragon, afterward did upon a like occasion: I wonder not so much at my peoples ingratitude to me, as at my own to God. Hence, in this spirit of humiliation, David would not presume to

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have the ark, the symbol of the divine presence borne before him in that war: that was an honour of which he deemed himself utterly unworthy. And, therefore, referring himself and his affairs to the disposal of the Divine Providence, he remanded Zadok and Abiathar back to the city with the ark. Let him do with me as seemeth him good I have nothing to object; it is all well that God doth. Thus ought we cheerfully to acquiesce in the will of God, whatever befalls us. And that we may not complain of what is, let us see Gods hand in all events. And that we may not be afraid of what shall be, let us see all events in Gods hand. Verse 27. Art thou not a seer? Return into the city in peace It should seem from hence, says Delaney, that Zadok was a prophet: however, as a priest, he was a teacher; and as such, bound to stay with his people in the greatest exigencies, and instruct them in their duty: besides that, by staying to do his duty to his people, he might also do good offices to his prince. Indeed, the word har, roeh, here rendered seer, means also a seeing, discerning and observing man: an interpretation which suits well with the present state of Davids mind and affairs. As if he had said, Thou art a wise man, fit to make observations on what is passing in Jerusalem, and to give me information thereof. Accordingly David concerted a plan, both with Zadok and Abiathar, of corresponding with him, and sending him intelligence of all his enemies measures by their sons, Ahimaaz and Jonathan. Verse 30. David went up by the ascent of mount Olivet, and wept as he went up To think that one who was the offspring of his own body should thus lift up the heel against him, and reflecting on his own conduct in the matter of Uriah, as the cause of this calamity. And had his head covered Through shame and confusion. And he went up barefoot In testimony of his deep sorrow and humiliation for the sins whereby he had procured this evil to himself; for these were the habits of mourners; and to take a holy revenge upon himself for his former delicacy and luxury. A more memorable event, surely, was never recorded in history, nor a more moving spectacle exhibited to mortal eyes! A king, venerable for his years and victories; sacred in the characters, both of his piety and prophecy; renowned for prowess, and revered for wisdom, reduced to the condition of a fugitive! to a sudden and extreme necessity of fleeing for his life, from the presence of his own son, his darling and delight; and a whole country loudly lamenting his fate! In this condition, David went up the mount, and when he reached the summit of it, fell down prostrate before God.

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Josephus tells us, that when David reached the top of the mountain, he took a view of the city, and prayed to God with abundance of tears. The reader will perhaps think it worth his notice, that Josephus should tell us, that David wept and viewed the city in the same spot from which, the evangelist informs us, our blessed Saviour wept over it. Delaney. And is this the glorious king of Israel, the beloved of God, the wise, the victorious David, who slew his ten thousands? Strange change indeed! What has produced this sad reverse? Sin alone has wrought all this! These are its baneful effects: he forgot the commandment of the Lord his God, and from hence has flowed all this evil! You that plead an excuse for sin, because David, the man after Gods own heart, fell into it; remember, likewise, what bitter and grievous punishments he underwent for it. Are you willing to pay such a price for sin? And yet, be assured, the inviolable laws of God require you to pay it in one way or other. Verse 31. One told David Or, David told; that is, being informed that Ahithophel was among the conspirators, he mentioned it to his friends, to excite them to join with him in the following prayer against him. Turn the counsel of Ahithophel into foolishness. Either infatuate him, that he may give foolish counsel; or let his counsel be contemned and rejected as foolish; or let it miscarry in the execution. Thus Davids constant recourse, in all his dangers and difficulties, was unto God by prayer. Verse 32. The top of the mount, where he worshipped Looking, doubtless, toward Jerusalem, where the ark and tabernacle, which he had made for it, were. Hushai, the Archite came to meet him Probably he was from Archi, a city in the tribe of Ephraim, (see <061602>Joshua 16:2,) and coming to Jerusalem, was made one of Davids privy council because of his wisdom; otherwise, it is not likely that Absalom would so readily have entertained him, and admitted him to his secrets. The coming of Hushai just at this time seems to have been ordered by Gods peculiar providence, in answer to Davids prayer mentioned in the preceding verse. With his coat rent, and earth upon his head In token of his great sorrow on Davids account. Verse 33. If thou passest on with me, thou shalt be a burden, &c. For he was not provided, it seems, with sufficient support for his own family; and Hushai, though famous as a counsellor in the cabinet, being unpractised in the camp, and no soldier, could not be so useful to him in the army as he might be at court. David therefore, conceives the idea of

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employing him in endeavouring to defeat or render abortive the counsel of Ahithophel. Verse 34. Say unto Absalom, I will be thy servant, O king, &c. This crafty counsel of David to Hushai, advising him to use such great dissimulation, cannot be justified. It must, of necessity, be reckoned among his sins, as being a plain violation of the law of truth, and only intended to deceive. Nevertheless, as this was with David the hour of temptation, and this evil advice was suggested by his present and pressing straits, God was mercifully pleased to pardon and direct it to a good end. Thou mayest for me defeat, &c. That is, by advising different measures, which, considering the great reputation that Hushai had for wisdom, David judged Absalom would be inclined to hearken to, rather than to those proposed by Ahithophel. Verses 36, 37. They have there with them their two sons Not in Jerusalem, but in a place near it, to which they could easily send upon occasion. So Hushai came into the city Where, it is likely, he waited for the coming of Absalom. And having got thither before him, he so ordered his affairs that it was not known to Absaloms party that he had been with David to offer him his services. And Absalom came into Jerusalem How soon do royal cries and royal palaces change their masters! But we look for a kingdom which cannot be moved.

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CHAPTER 16.
A.M. 2981. B.C. 1023.
David is deceived by Ziba, 1-4; and cursed by Shimei, 5-14. Absalom receives Hushai, 15-19; lies with his fathers concubines, 20-23.

NOTES ON CHAPTER 16.

Verse 1. Behold Ziba, the servant of Mephibosheth, met him This crafty man, being persuaded that God would in due time appear for the righteous cause of so good a king, and scatter the cloud which was now upon him, takes this occasion to make way for his own future advancement, by making David a handsome present of provisions, which was the more welcome, because it came seasonably. A hundred of summer fruits These, the Seventy suppose, were dates, but the more common opinion is that they were figs, as the Chaldee paraphrast supposes them to have been; from whence Dr. Delaney infers that this flight of David was about the beginning of summer, when the early figs were wont to be gathered, and when a present of them must have been very seasonable and refreshing. A bottle of wine Containing, no doubt, a quantity that was proportionable to the rest of the present. Their bottles, being made of skins, or leather, were some of them very large. Verse 2. The asses be for the kings household to ride on Or, rather, some of his household, for they could not all ride on two asses, unless by turns, relieving each other, which perhaps Ziba intended; for he seems to have been very considerate in adapting his present to the wants of David and those that were with him. It appears, the king, and his wives and children, were all on foot: not because he had not, or could not procure, asses for them at Jerusalem; but because he chose they should go in this manner, as best becoming that state of penitence and humiliation in which they were. Verses 3, 4. He said, To-day shall the house of Israel restore me, &c. This was a fiction, but not badly contrived; for the family of David being so divided, and one part enraged against another, it was possible they might destroy one another by mutual wounds; and the people, being tired out by civil wars, might think of restoring the kingdom to the family of Saul their former sovereign, of which family Mephibosheth was the principal branch.

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Then said the king, Behold, thine are all that pertained to Mephibosheth A rash sentence, and unrighteous, to condemn a man unheard upon the single testimony of his accuser and servant. But Davids mind was both clouded by his trouble, and biased by Zibas great and seasonable kindness. And he thought, probably, Ziba would not dare accuse his master, except on good grounds, of so great a crime as that of being a traitor, which, if false, might be so easily disproved. Ziba said, that I may find grace in thy sight, my lord, O king Thus he hypocritically pretends to value the kings favour more than the gift he had bestowed upon him. Verses 5, 6. When David came to Bahurim The next village in his way to the wilderness; that is, when he came to the territory of it, for he did not reach the place itself till afterward, as is mentioned verse 14. Thence came out a man, and cursed still as he came Out of an inveterate hatred to David; whom he looked upon as the great enemy of the family of Saul, to which he belonged. And he cast stones, &c. To show his contempt of David and his servants. All his mighty men were on his right hand and on his left This is observed to show the prodigious madness of the man. He could not hurt David, who was so strongly guarded; but he might have been immediately killed himself. Verses 7-9. Come out Or rather, go out, as the Hebrew properly means: begone out of thy kingdom, from which thou deservest to be expelled. Thou bloody man, and thou man of Belial Probably he says this with a reference to Davids adultery with Bath-sheha, and the killing of Uriah. All the blood of the house of Saul Either, 1st, The blood of Abner and Ishbosheth; which he imputes to David, as if they had been killed by Davids contrivance: or, 2d, The death of Sauls seven sons, <102108>2 Samuel 21:8, which, though related after this, seems to have taken place before. Thou art taken The same mischief thou didst bring upon others is now returned upon thy own head. This surely, says Delaney, was one of the severest trials of patience that ever human magnanimity endured. The accusation was notoriously false, and the king could, for that reason, bear it the better; but his servants saw it not in the light of their masters equanimity, but of his enemys insolence. Abishai, Davids nephew, could not bear it; but begged the kings permission to take off the traitors head that uttered it, saying, Why should this dead dog (an expression of the utmost contempt) curse my lord the king?

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Verse 10. What have I to do with you? &c. In this matter I ask not your advice, nor will I follow it. Your violent counsels are no way pleasing or fit for me at present. The Lord hath said unto him, Curse David God, by bringing me into this distressed condition, hath caused me to appear a proper object of his scorn, hath left him to his own wickedness, and now gives him an opportunity, in the course of his providence, of pouring forth the malignity of his heart, without restraint, or fear of being punished for so doing. We cannot suppose David meant that God, strictly speaking, had either bid Shimei curse him, or had excited him so to do: but merely that, his heart being full of malice and rage, God had now put it into his power to give full vent to these diabolical passions as a punishment to David. Unto this the good king humbly submits, looking upon it as coming from the hand of God, who had delivered him up to this contempt. And in this Davids patience and meekness were admirable, for it is not an easy thing to stifle all emotions of revenge when there is a high provocation to it, and no difficulty in taking it. David did not scorn these curses as proceeding from the mouth of a base wretch, not worthy to be regarded, but acknowledged that his sins had merited this chastisement, and that God was just in suffering him to be afflicted with it. Who shall then say, Wherefore hast thou done so? Who shall reproach Gods providence for permitting this? Or, who shall restrain him from executing his just judgment against me? Verse 11. Behold, my son seeketh my life Which is a much greater mischief than to reproach me with words. How much more may this Benjamite do it? One of that tribe and family from which God hath taken away the kingdom, and given it to me. Let him curse Do not now hinder him by violence from doing it, nor punish him for it. It is meet I should bear the indignation of the Lord, and submit to his pleasure. For the Lord hath bidden him Not by the word of his precept, or by any powerful influence upon his mind impelling him to it; but by the word of his providence, placing me in such circumstances that he conceives he can curse me with impunity, and by suffering the malignity of his heart to take its natural course, and work without restraint. Verse 12. It may be the Lord will look on mine affliction, &c. He means that, although this was a chastisement from God upon him, yet if he bore it as became him, it might become a means of mercy to him. His humble submission and resignation might call down the divine commiseration upon his patience and penitence.

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Verse 13. Shimei went along on the hills side Davids patience but more inflamed Shimeis insolence. And as David and his servants marched along, Shimei kept pace with them upon the side of an adjacent hill; and still continued cursing, reviling, and throwing dust and stones unchastised. David, however, endured it all, and when he was reviled, he reviled not again; but committed his cause to Him that judgeth righteously. How far he was, in this instance, an emblem of his suffering Son, is not hard to discern, or adventurous to assert. Delaney. Verse 15. Absalom and all the people came to Jerusalem Probably a considerable time before David reached the banks of Jordan, to which he was marching. When David quitted Jerusalem, it was upon a persuasion that Absalom would make all the haste he could to possess himself of the capital, and, if possible, to surprise his father in it. And as he judged, so, it appears, it came to pass. Verse 16. Hushai said unto Absalom, &c. Hushai, it appears, mindful of his instructions, lost no time to pay his court, and profess his allegiance to Absalom; but, immediately coming to him, addressed him in the customary form of salutation to kings, or rather, with a seemingly peculiar zeal, he re-doubled the salutation; God save the king Namely, Absalom, whom he pretends to own for his king and rightful lord, as if he were abundantly satisfied in his title, and well pleased with his accession to the throne. What arts of dissimulation are they tempted to use, says Henry, who govern themselves by fleshly wisdom! and how happy are they who have not known those depths of Satan, but have their conversation in the world in simplicity and godly sincerity! Verse 17. Is this thy kindness to thy friend? Doth this action answer that profession of friendship which thou hast hitherto made to him? He speaks thus only to try him. He does not say, To my father, for that question would have reflected a heavier reproach upon himself, who had forsaken not only a friend, but his own father, and even forced him away. Or, perhaps, by saying, Thy friend, he meant to insinuate, that David was a friend to Hushai, and to strangers, but not to his own son, whom by severity he had provoked to take this course; and therefore he doth not vouchsafe to call him his father. Verse 18. Hushai said, Nay, but whom the Lord, &c. Hushai gave him to understand, that his allegiance was governed by other principles than those of private friendship; that the appointment of God and the election of

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his people determined him in the object of his duty: and what should hinder him from serving the son with as much fidelity as he had served the father? The attentive reader will observe that this salutation and whole apology are evidently as evasive, and as well calculated to delude, as art could contrive them; for he neither prays personally for Absalom, nor professes allegiance to him; yet the bait took, and Absaloms self-sufficiency, gross as the delusion was, swallowed it whole. Delaney. Verse 21. Go in unto thy fathers concubines This counsel he gave, partly to revenge the injury done to Bath-sheba, the daughter of Eliam, chap. 11:3; the son of Ahithophel, <102334>2 Samuel 23:34; and principally for his own and the peoples safety, that the breach between David and Absalom might be irreparable. For this, he foresaw, would provoke David in the highest degree, and cut off all hope of reconciliation, which otherwise might have been expected to take place, by some treaty between Absalom and his tender-hearted father. But in that case his followers, and especially Ahithophel, would have been left to Davids mercy. That thou art abhorred of thy father And, therefore, art obliged to prosecute the war with all vigour, and to abandon all thoughts of peace; as knowing that thy father, though he may dissemble, yet will never forgive such an act. Then shall the hands of all that are with thee be strong They will fight with greater courage and resolution when they are freed from the fear of thy being ever reconciled to thy father, and see they are out of all danger of being sacrificed to any future treaty of peace or agreement between you. An advice, says Delaney, for the present, and in appearance, wise; but in reality pernicious. Could not this long-headed, sagacious statesman foresee, that this action, for which some men would now become more attached to Absalom, must one day make him detestable in their eyes, when they reflected upon the horror of it? a guilt made mortal by the law of God, <032011>Leviticus 20:11, and not named even among the Gentiles; a guilt for which they must one day judge him more worthy to lose his crown than Reuben his birth-right. However, this hellish advice was immediately embraced. Verse 22. So they spread a tent upon the top of the house Of the kings palace, the very place from whence David had gazed upon Bath-sheba: so that his sin was legible in the very place of his punishment. And Absalom went in unto his fathers concubines To one or some of them. In the sight of all Israel Who saw him go into the tent, and thence concluded that he had converse with them as he had designed. An action of such

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profligate impiety, and abandoned impudence, as it were to be wished no sun had seen, or history related. By this we may see the character of Absalom and his party, and how abominably wicked they must have been, whom such a scandalous action tied the faster to him. And we may further learn how corrupt the body of the people were, and how ripe for that judgment, which was now hastening toward them. Now was Davids adultery (which had been planned, and, it may be, perpetrated in the same place) judicially chastised, and Gods vengeance denounced upon it by his prophet signally executed, and his wives prostituted in the sight of the sun, <101211> 2 Samuel 12:11. The Lord is righteous, and no word of his shall fall to the ground! Verse 23. The counsel of Ahithophel, &c. It was deemed as unerring, and was commonly followed with as little doubt of its success, as though the oracle of God had dictated it. This is mentioned as the reason why counsel, which carried so ill a face, should meet with such general approbation.

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CHAPTER 17.
A.M. 2981. B.C. 1023.
Ahithophel advises Absalom to despatch, 1-4. Hushai advises deliberation, and his advice is received, 5-14. Intelligence is sent to David, 15-21. David passes over Jordan, 22. Ahithophel hangs himself, 23. Absalom pursues David, 24-26. David is supplied with necessaries, 27-29.

NOTES ON CHAPTER 17.

Verse 1. I will arise and pursue after David It seems he was a soldier as well as a counsellor. Or, at least, he thought his counsel so sure of being successful that he offered himself to put it in execution. He was probably afraid, also, that if Absalom should command the men himself, natural affection might prevail with him to spare his father, and not take away his life; or, perhaps, even work an agreement between them, and so leave him in danger of being called to account for his rebellion. Verses 2, 3. I will come upon him while he is weary Before he has had time to breathe from the fatigues he has just gone through; and weakhanded Before he has collected more forces. I will make him afraid Strike a terror into him by this sudden attack, made in the night, when he is ill-provided. I will smite the king only And proclaim pardon to all the rest. And I will bring back all the people By this means I shall easily bring over their allegiance to thee. The man whom thou seekest is as if they all returned The killing of David will effectually end the contest, and the whole nation will come in to thee, there being no other to whom they will submit, he being dead. So all the people shall be in peace The single circumstance of taking and killing him will restore peace, and preserve both the people who are with thee, and those that are with David. They shall all be saved, and he alone destroyed. The attentive reader will easily perceive that this advice well justifies the character given of Ahithophel in the Scripture; it was, in its several parts, admirably fitted both to the inclinations and interests of his pupil; he consigned him to his pleasures, and took all the danger to himself; and at the same time he relieved his little remains of humanity (if he had any) from the necessity of imbruing his hands in his fathers blood. His incest was, for the present, personal guilt enough; that act of outrage would make Absloms reconciliation with his father desperate; and while he indulged his evil appetite, Ahithophel, with a

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chosen band, would pursue and surprise David. Nothing could be more worldly wise, or more hellishly wicked; it was indeed, as the advice of an oracle, but very different from that dictated by the Spirit of God; and yet, horrid as it was, it pleased that vile son and his associates. Delaney. Verse 4. The saying pleased Absalom well, and all the elders of Israel That such a wretch as Absalom should aim at his fathers throat is not strange. But that the body of the people, to whom David had been so great a blessing, should join with him in it, is amazing. But the finger of God was in it. Let not the best of parents, or the best of princes, think it strange if they are injured by those who should be their support and joy, when they (like David) have provoked God to turn against them. Verse 5. Then said Absalom, Call now Hushai A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophels counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushais advice, though neither his reputation for wisdom was equal to Ahithophels, nor had he yet given any one proof of his fidelity to Absalom. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions. Verses 7, 8. The counsel of Ahithophel is not good at this time Though he generally gives most wise and admirable counsel, yet he seems now to be under a mistake, and not sufficiently to consider all the present circumstances of this business. Thou knowest thy father and his men Hushai, setting himself to oppose all the articles of Ahithophels advice, some openly, and others covertly, begins with giving a lively and dreadful description of the enemies Absalom had to deal with. That they be all mighty men Of approved courage and strength, and not so easily vanquished as Ahithophel supposes. At all times they are terrible to the bravest foes, but much more so at this time; when they are chafed in their minds Hebrew, bitter of soul, inflamed with rage; desperate, and therefore resolved to sell their lives at a dear rate. Being driven from their families, they are as so many enraged bears robbed of their whelps in the field In the first furious efforts of their rage they will not fail to strike a terror into their assailants, and the panic will be easily diffused through the rest of the pursuing army, and will intimidate the bravest of them. Thy father is a man of war A wise as well as brave prince and general, who, knowing of what importance it is to secure his person, and that your chief

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design is against his life, will, doubtless, use extraordinary care to keep out of your reach, which he may easily do. Verses 9, 10. Behold, he is now hid in some pit Having been often accustomed to that course, and well acquainted with all hiding-places from Sauls time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in ambush for us; and when they see a fit opportunity, they will suddenly come forth and surprise some of our men, when they least expect it, and probably at first put them to flight. When some of them be overthrown Namely, of Absaloms men sent against David. At the first Implying, that their good success at first would mightily animate Davids men to proceed vigorously in the fight, and intimidate Absaloms army, and consequently would be both a presage and an occasion of their total defeat. Whosoever heareth it will say, &c. They who first hear these ill tidings will propagate them, and strike terror with them into the rest of the army, whose fear will make them think the slaughter greater than it is. He also that is valiant shall utterly melt For men, even the most valiant, are apt to form conjectures of the final issue by the beginning; and it is a great encouragement to men to fight, when they prosper at the first onset, and a great discouragement when they are worsted. All Israel knoweth that thy father is a valiant man, &c. The known fame of the prodigious valour of thy father and his followers will easily gain credit to the report of their being victorious, and strike the stoutest of our men with dread, even Ahithophel himself, if he should go with them. Verse 11. Therefore I counsel that all Israel be generally gathered unto thee As Ahithophel proposed all imaginable advantage to the evil cause he was engaged in, from expedition, upon the principle mentioned by Tacitus, that nothing determines civil discords so happily as despatch, Hushai, on the contrary, laid himself out to protract and to delay. His design was to gain David more time, that he might increase his army and make better preparation for the battle; and that the present heat of the people for Absalom might be cooled, and they might at last bethink themselves of their duty to David, and return to their former allegiance. For delay, as the same Tacitus observes, gives ill men time to repent, and the good to unite; with a view, therefore, to gain this delay, his advice to Absalom was, that he should wait till he had collected a far larger and more complete army. That all Israel be generally gathered unto thee, from Dan even to Beer-sheba An army made up of the bravest men of all the tribes, to which every thing must yield; and thereby to make sure though

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slow work. And that thou go to battle in thine own person Intimating that his presence would put life and courage into his soldiers, who would be ambitious to show their skill and courage in defending his person, when they knew that all their actions were observed by him, who had the distribution of rewards and punishments in his hands; and intimating that the glory of the victory belonged to him alone, and that no body should pretend to rob him of it. And whereas it was urged by Ahithophel, that he would smite the king only, as if all Absaloms ends were to be attained by his death, Hushai intimates that the death of competitors was as necessary as that of the king, at least, the death of him who was divinely designed for the throne. And, therefore, he adds, that they should come upon David, where he could not be concealed, and whence he could not escape, nor any one of those that were with him. Verse 12. We will light upon him as the dew falleth upon the ground Plenteously, suddenly, irresistibly, and on all sides; for so the dew falls. This is very beautiful and expressive. The dew in Palestine, as in several other climates, falls fast and sudden; and is therefore an apt emblem of an active and expeditious soldiery. And it was, perhaps, for this reason that the Romans called their light armed forces, rorarii. The dew falls upon every spot of the earth; not a blade of grass escapes it. A numerous army resembles it in this respect; it is able to search everywhere. Delaney. Verse 13. If he be gotten into a city, &c. If he should take refuge for more security in any one of the cities of Israel, they would have numbers sufficient to pull it down, stone by stone, about his ears. The expression in the original is very remarkable, but hyperbolical, suited to the vain-glorious temper of this insolent young man. Then shall all Israel bring ropes to that city, and we will draw it into the river The meaning of which threat seems to be this: that they would come before that city with those cranes, or hooks, which the ancients were wont to throw upon the battlements of walls, and with which, by the help of ropes fastened to them, they were wont to pull them down piecemeal into the rivers and trenches, (filled with water,) which encompassed or adjoined to them; it being usual to build cities near some river, both for defence and other accommodations. Verse 14. Absalom and all the men of Israel said Being infatuated by a divine power, and given up to believe a lie. The counsel of Hushai is better, &c. His advice was much better suited to Absaloms cruelty, as well as his vanity; and seemingly to the interest of his ambition, as well as

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the safety of his followers, (who did not care to put any thing to the hazard of a small party,) and therefore it easily prevailed. Such is the wonderful overruling providence of God in more cases than we are aware of! For the Lord had appointed to defeat the good counsel of Ahithophel It was good politically considered; being the wisest and most effectual course to accomplish the end Absalom had in view. Be it observed here, to the comfort of all that fear God, he turns all mens hearts as the rivers of water. He stands in the congregation of the mighty, has an overruling hand in all counsels, and a negative voice in all resolves, and laughs at mens projects against his children. Verses 16, 17. Now therefore send quickly Lest Absaloms and the peoples minds change, and Ahithophel persuade them to pursue you speedily. Jonathan and Ahimaaz stayed by En-rogel Or the fullers fountain. Being to carry the intelligence, they had not returned into the city, but found some pretence for tarrying without the walls at this place, probably that they might wash and cleanse themselves from some legal pollution. Indeed, it would have been difficult, if not impossible, to have sent them out of the city without their being discovered. A wench went and told them Being sent by Zadok, and pretending, perhaps, to go thither for water, or to wash some clothes. And they went and told King David After a little stop in their way, as is here related. Verses 18, 19. Nevertheless a lad saw them Who knew them to be favourers of David, and observed that they waited there with design to gain intelligence, and possibly saw the girl speaking privately to them. But they went away quickly Suspecting by the observation which the lad made, and his after conduct, that they were discovered. And came to a mans house in Bahurim Turning out of the public road, as Josephus explains it, they made haste to this village. Which had a well in his court, whither they went down For at that time of the year their wells were in many places dry, or had little water in them. And spread ground corn thereon Under pretence of drying it by the sun, which shows that it was summertime. Thus the woman effectually concealed them. Verse 20. When Absaloms servants Who were sent to pursue them; came to the woman to the house For some had informed them that Jonathan and Ahimaaz had turned that way. The woman said, They be gone over the brook According to Josephus, the woman told them; they made no stay at her house, but, after they had asked for a little water, made

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haste away: but, if they pursued them speedily, she believed they might overtake them. This, however, was a manifest lie; and, though spoken for no hurt, but good only; and though, as is probable, it was pardoned by God; yet was it certainly moral evil, as all kinds of lies are, and are condemned by plain passages of Scripture, which inform us we must not do evil that good may come, nor tell a lie for Gods glory, <450307>Romans 3:7, 8. Verse 22. David arose He instantly obeyed the friendly counsel given him, with such diligence and despatch that before the next morning he and all his people were safe on the other side Jordan, which they passed over either at the fords or in boats; and in such a manner, it appears, that none of them perished in the passage. Doubtless David took as much care to retard the passage of his enemies, in case they pursued him, as he had before done to hasten his own. Verse 23. And put his household in order Disposed of his property by will. See <233801>Isaiah 38:1. And hanged himself Partly because he could not bear to outlive his disgrace, and the rejection of his counsel; and partly because he saw that by this means, David would gain time and strength, and, in all probability, prove victorious; and that then the storm would fall most heavily upon his own head, as the main author and pillar of the rebellion, and the contriver of the pernicious counsels above mentioned. See here, says Henry, contempt poured upon the wisdom of man! He that was more renowned for policy than ever any man was, played the fool with himself more than any man ever did. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies! See, likewise, honour done to the justice of God: the wicked is snared in the work of his own hands, and sunk in a pit of his own digging. When he had contrived, inspired, diffused, and propagated evil, through an innumerable multitude, and loaded his soul with all the horrors of complicated guilt that hell could devise; treachery, rebellion, incest, parricide! he hurried it to all the vengeance due to it from eternal justice; to prevent all possibility of reparation and repentance, he died in the act of self-murder. So perished the great Machiavel of that age; the very wisest of the very wise! Delaney. Verse 24. David came to Mahanaim A place in the country of Gilead, bordering upon the land of the Ammonites, lately the residence of Ishbosheth, and anciently the resting-place of Jacob; where God had placed him under the protection of two hosts of angels. The kings distress here,

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at this time, would naturally lead him to reflect on the distress of his great ancestor in the same place; when, being encompassed with a weak and helpless family of wives and children, as David now was, he received information that Esau was coming against him with a strong band of men. And Absalom passed over Jordan Not immediately, but as soon as all the men of Israel, who are here said to be with him, were gathered together to him, according to Hushais counsel, which required some time, during which David had an opportunity to strengthen himself, by gathering an army also. Verse 25. Absalom made Amasa captain of the host Amasa was another of Davids nephews, the son of his sister Abigail. The daughter of Nahash Nahash was one of Jesses wives, by whom he had this Abigail, the mother of Amasa, as he had Zeruiah, the mother of Joab, by another wife; so that they were sisters by the father, but not by the mother, and Joab and Amasa were cousins. Verse 27. Shobi the son of Nahash of Rabbah Who, probably, disliked and disowned that barbarous action to Davids ambassadors, recorded <101004> 2 Samuel 10:4, and therefore, when the agents and instruments of Hanuns tyranny were chastised by David, was left by him in the regency of the country, with such marks of kindness and friendship as now engaged him, in his turn, to give the king all possible demonstrations of affection and gratitude in his distress. Machir, of Lo-debar The friend and protector of Mephibosheth, who, as such, must be presumed to have been at first, in some degree, disaffected to David; but was now not only reconciled, but zealously attached to him; and probably, in a great measure, from the kings noble manner of treating Mephibosheth. Barzillai the Gileadite A man of a very uncommon character, very aged, very wealthy, and very generous. A man who, with all the bodily infirmities of old age, was yet clear of all those which dishonour and deform the mind in that season; equally superior to timorous caution, sordid avarice, and unsuited luxury. Delaney. Verses 28, 29. Brought beds, and basins, and earthen vessels All manner of household stuff; and wheat, and barley, and flour, and corn That is, various kinds of provision, which they now wanted. For they said, The people is hungry and weary, &c.,in the wilderness Having been in the wilderness, where there was a total want or scarcity of provisions and all conveniences, and therefore they needed refreshment when they were

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come out of it, which moved these persons to bring them these things. Thus God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families. The circumstances now related were all so many happy beginnings and omens of Davids future success, and pledges of that just and humble confidence which he had placed in the divine favour and protection.

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CHAPTER 18.
A.M. 2981. B.C. 1023.
David prepares to engage the rebels, 1-5. The total defeat of Absalom, 6-8. His death and burial, 9-18. The news brought to David, 19-32. His lamentation over Absalom, 33.

NOTES ON CHAPTER 18.

Verses 1-3. David numbered the people that were with him Which had flocked to him thither, so as to make up a small army. And finding himself sufficiently strong to go against the enemy, he resolved not to wait their coming, but to give the assault; and accordingly marched his forces out of the city, dividing them into three parts, and setting a captain over each, one of whom, however, Joab, was, doubtless, also general of the whole army. I will surely go forth with you myself also Which he thought would be a great encouragement to them, and cause them to fight the more valiantly. The people answered, Thou shalt not go with us They did not think it advisable that he should hazard his life, on the preservation of which their common cause, in a great measure, depended; signifying that if they should be routed, and half of them slain, Absalom would not think himself a conqueror as long as David was alive, who might raise new forces and give him battle again. Indeed it was Absaloms great error, and the utter ruin of himself and his cause, to go to battle in his own person, an error into which he was drawn by a divine infatuation, through Hushais craft. Now thou art worth ten thousand of us Not only for the dignity of thy person, but also for the importance of our common cause, which, if thou art slain, is irrecoverably lost. It is better that thou succour us out of the city By sending us supplies of men and provisions of all sorts, together with counsel and advice, as we shall have occasion; and by securing our retreat if we be defeated. Verse 5. Deal gently for my sake, &c. If you conquer, (which he expected they would, from Gods gracious answer to his prayer, in turning Ahithophels counsel into foolishness,) take him prisoner, but do not kill him. Which desire proceeded from his great indulgence toward his children; from his consciousness that he himself was the meritorious cause of this rebellion, Absalom being given up to it for the punishment of Davids sins; from the consideration of Absaloms youth, which commonly

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makes men foolish, and subject to ill counsels; and from Davids own piety, being loath that his son should be cut off in the act of his sin without any space for repentance. But what means, says Bishop Hall, this ill-placed mercy? Deal gently with a traitor? Of all traitors, with a son? And all this for my sake, whose crown, whose blood he hunts after? Even in the holiest parents, nature may be guilty of an injurious tenderness. But was not this done in type of that unmeasurable mercy of the true King of Israel, who prayed for his murderers, Father, forgive them! Deal gently with them for my sake! Yea, when God sends an affliction to correct his children, it is with this charge, Deal gently with them for my sake: for he knows our frame. Verse 8. The battle was scattered over all the country In that neighbourhood; both in the field and in the wood. The wood devoured more people than the sword Some think the wood is said to devour them because they fell into pits, or stumbled upon stumps of trees, or pressed one another to death, as they came into strait places, or were killed by wild beasts. But the most natural meaning of the words is, that there were more slain in the wood, into which Absaloms men fled, than in the open field; that is, more in their flight, which was stopped by the wood, than in the battle. Verse 9. Absalom met the servants of David Who, according to Davids command, spared him, and gave him an opportunity to escape. But whom they would not arrest, the divine vengeance arrested. For the mule, on which he rode, went under the thick boughs of a great oak, and his head caught hold of the oak Probably he was entangled by the hair of his head, which, being long and thick, might easily catch hold of a bough. For it is likely he either wore no helmet, or he had thrown it away, as well as his other arms, to hasten his flight. Thus the matter of his pride was made the instrument of his ruin. Some think his neck stuck fast between two boughs, or arms, of this oak, and was so wedged in by the swift motion of his mule that he was not able to disentangle himself; but yet, that, by the help of his hands, he so supported himself as not to be strangled. Verse 13. I should have wrought falsehood against my own life Not only have been false and disobedient to the king, but should have betrayed my own life, and therefore not have been true to myself. For there is no matter hid from the king This, as all other things, would certainly have come to the kings ear. Thou thyself wouldest have set thyself against me

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Thou wouldest have been my adversary and accuser, both because it would have been thy duty to be so, and to vindicate thyself from any blame in the matter. He knew the disposition of Joab so well, that he was sure that general would have been as forward as any one both to inform the king of what had been done, and to have had the person punished who did it, for disobeying his sovereign. Verses 14, 15. I may not tarry thus with thee I must not lose time in contending with thee, till I let the occasion slip. And thrust them through the heart of Absalom Not through the part properly so called, (for then he would have died immediately, and there would have been no need for his soldiers to fall upon him as they afterward did, verse 15,) but through the midst of his body, which did not kill him outright, but some life still remained in him. Ten young men that bare Joabs armour Who waited upon his person as general of the army; smote Absalom and slew him By Joabs command, who probably judged that there could be no safety to the king, nor peace to the kingdom, nor security to himself, and Davids friends and other loyal subjects, or to any good men, if Absalom was suffered to live. For he thought that some unquiet people, who were deeply engaged in this rebellion, would soon take occasion to move new disturbances to set him on the throne, which Absalom would be very ready to encourage. Therefore, knowing that he had been guilty of several crimes which the law of God made capital, especially of committing incest with his fathers concubines, and raising an unnatural rebellion against him, with a design to rob him both of his kingdom and his life; Joab did, not as David commanded, but as, he imagined, he ought to have commanded. Thus fell, says Delaney, this cruel, this murderous, this incestuous parricide! and with him, twenty thousand of his rebel adherents. So much mischief may one restless, interested man do in his country! and such ruin may his ambition bring upon it! We do not, however, intend, by these observations, to plead Joabs justification in the act of direct disobedience to his sovereigns orders, but leave the reader to form his own judgment of the matter. Verse 16. Joab blew the trumpet, and the people returned He knew Absaloms men had been drawn unthinkingly into this rebellion, and would return to their duty, now they had none to head them. For Joab held back the people Who otherwise, being highly incensed against the rebels, would have hotly pursued, and made still greater slaughter among them. In

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this Joab acted like a wise and merciful man, who wished to stop the further effusion of Israelitish blood. Verse 17. They took Absalom and cast him into a great pit They would not bring his body to be disposed of by his fathers order, lest it should excite his grief to excess. And laid a very great heap of stones upon him As a lasting monument of his sin and shame, and of the righteous judgment of God upon him. Thus the Israelites treated the dead body of Achan, and those of the king of Ai, and the five kings of the Amorites. See <060726>Joshua 7:26, and 8:29, and 10:27. Absalom was, in a sort, first hanged, which was an accursed death, and then thrust through with darts and swords; and, after all, in a manner stoned, which was a proper punishment of a rebellious son, <052121>Deuteronomy 21:21-23. Adricomius, in his description of the Holy Land, according to Bishop Patrick, says, that this heap remained to his days, and that all travellers, as they went by it, were wont to throw a stone to add to the heap, in detestation of his rebellion against his father. And all Israel fled every one to his tent To their houses and dwellings, to avoid the shame and punishment of their rebellion. Verse 18. Now Absalom had reared up for himself a pillar To preserve his name; where as it had been more for his honour if his name had been buried in perpetual oblivion. But this was the effect of that pride and vain glory, which were the chief causes of his ruin. Which is in the kings dale A place so called, near Jerusalem. For he said, I have no son He had had three sons, (<101427>2 Samuel 14:27,) but it appears by this they were all now dead, or if any one of them was alive, he thought him unfit and unworthy to keep up his name and honour; and it was a remarkable dispensation of divine providence, that he, who struck at his fathers life, should be punished with the death of all his sons. It is called unto this day, &c. That is, unto the time when this book was compiled. Indeed, to this day there is a monument, shown to travellers, called Absaloms Pillar; but it is evidently of modern structure. In the time of Josephus, it was nothing more than a single marble pillar. Absaloms Place Hebrew, Absaloms hand, that is, his work; made, though not by his hand, yet for him and his glory, and by his appointment. But this work of vanity soon became a memorial of reproach. Strange power of guilt, says Delaney, which can, in one moment, turn all the devices of vanity, all the memorials of excellence, all the securities of fame, into monuments of infamy.

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Verses 19, 20. Let me now run Ahimaaz wished to be made the messenger of this good success to the king; but Joab, who loved him, and knew how disagreeable the account of Absaloms death would be to David, refused to let him be the bearer of such unwelcome news. Thou shalt bear no tidings, because the kings son is dead Thou shalt not be a messenger of evil tidings; they will be unwelcome to the king, and procure no good to thee. Verse 22. Wherefore wilt thou run, my son? So he terms him, both with respect to his younger years, and to that true and tender affection which he had for him. Seeing thou hast no tidings ready Art not acquainted with the particulars of the fight, of which I have not time to inform thee. Verse 24. David sat between the two gates It is probable the gates of cities then were, as they now generally are, large and thick, and that, for greater security, they had two gates, one more outward, and the other inward. Here the king sat, that he might hear tidings as soon as they came to the city. Verse 25. If he be alone, there are tidings in his mouth He is sent with some special message, which was a very probable conjecture, and that he brought good news; for if he had run, or fled from the enemy, many others would have followed him. Verses 27-29. He is a good man, and cometh with good tidings He is true to my interest, and loves me well, and therefore would not afflict me with evil tidings. Blessed be the Lord thy God, which hath delivered. &c. Like a truly religious man, he ascribes the victory which they had obtained unto the Lord; who still showed his mercy unto David, and continued to be his God and benefactor. Is the young man Absalom safe? David is so much a father that he forgets he is a king; and therefore cannot rejoice in the news of victory till he knows whether his son be safe; for whom his heart trembled, almost as much as Elis, in a like case, for the ark of God. Ahimaaz answered, When Joab sent the kings servant That is, Cushi, who appears by this to have been one belonging to the court; I saw a great tumult, but I knew not what it was He dissembled his knowledge of Absaloms death; and perhaps in this said true, that he did not know the particular manner of it; though it appears plainly from verse 20, that he knew he was dead. The king, doubtless, apprehended the worst, and he was thus, in some degree, prepared for the afflictive information Cushi was to give him.

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Verses 32, 33. The enemies of my Lord the king be as that young man is A decent way this of informing him that Absalom was dead. And the king was much moved So that we do not find he made any inquiry concerning the manner of his death, or any of the particulars of the victory. And went up to the chamber over the gate That he might, in private, give vent to his distress; yet he could not refrain from tears and lamentations, even till he got thither; but was heard crying out as he went, O my son Absalom! my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! Words most passionate, and dictated by his excessive love to Absalom, and grief for his death; which made him vent himself in expressions which were very inconsiderate, especially in wishing he had died for him. The kings command to spare Absalom, says Delaney, was an extraordinary instance of mercy, equalled only in Him who, dying, prayed for his murderers; yet it is to be accounted for from his fatherly fondness, and the benignity of his nature. But there is something astonishing in this excess of grief for such a reprobate; and I confess it is to me utterly unaccountable from any other principle than the sad and shocking reflection of his having died with all his sins upon his head, and gone down quick to perdition. Certainly a deep sense of Absaloms eternal state, as dying in his sins, together with the consideration, that David himself by his sins had been the occasion of his death, might be the principal cause of the excessive sorrow which he felt, and thus expressed.

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CHAPTER 19.
A.M. 2981. B.C. 1023.
Joab prevails on David to refrain, 1-8. He is brought back to his kingdom by the men of Judah, 9-15. Pardons Shimei, 16-23. Restores to Mephibosheth his estate, 24-30. Barzillai is dismissed, and his son taken into Davids service, 31-40. The Israelites expostulate with the men of Judah, 41-43.

NOTES ON CHAPTER 19.

Verse 2. The victory was turned into mourning to all the people They had so great a regard to their prince, that, when they heard of his distress, they were afflicted with him; and instead of triumphing, they also made lamentations. Verse 3. The people gat them by stealth into the city Not openly and triumphantly, as conquerors use to do; but secretly, as if they thought themselves a kind of criminals, who had contravened the kings command, and were, on that score, in disgrace with him, and, therefore, were afraid and ashamed lest he should see them and look upon them with an evil eye, as persons that had had a hand in killing his beloved son. As people steal away when they flee in battle As if they had lost the day and not been victorious. Verse 4. The king covered his face As a deep mourner, and as one that neither desired to see nor to be seen by any others. Verses 5, 6. Joab said, Thou hast shamed this day the faces of all thy servants By disappointing their just hopes of praises and rewards, and requiting them with contempt and tacit rebukes; and thus making them hang down their heads, as if they had committed such a crime, that they were ashamed to look men in the face. Which this day have saved thy life, and the lives of thy sons, &c. Who, in all probability, would all have been slain, if Absalom had gained the victory. In that thou lovest thine enemies Thy rebellious son, and those associated with him, to effect thy destruction. And hatest thy friends Who have risked their lives in thy defence, but in whose preservation thou seemest to take no pleasure, only grieving for the death of a rebel. If Absalom had lived, and we had all died, then it would have pleased thee well Joab seems to speak this in reference to the exclamation of the king, Would God I had died for thee, O

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Absalom! for had this been the case, as the king wished, Joab and the rest of Davids faithful commanders would in course have perished through the power of Absalom, who would then have had none to oppose him. Joabs words, however, are not to be understood as exactly true, but as spoken hyperbolically: but Davids carriage gave too much colour to such a suggestion; and such sharpness of speech was in a manner necessary to awaken the king out of his lethargy, and to preserve him from the impendent mischiefs. Verse 7. Now, therefore, arise, go forth, and speak comfortably unto thy servants Show thyself to thy people, acknowledge their good services, and congratulate their success. For I swear by the Lord He confirms his threat with the most solemn oath. If thou go not forth, &c. If thou do not instantly quit thy apartment, appear in public, and treat thy people as they deserve; there will not tarry one with thee this night, &c. Thy subjects will desert thee as one man. This, he signifies, would be far worse than all the calamities that had hitherto befallen him. David appears to have answered nothing to these harsh words of Joab; but, however offended he might be by such rough treatment, he thought fit to dissemble his resentment for the present. He, therefore, immediately left his chamber, and went to the gate, the seat of public justice, where he gave audience to the people, who immediately resorted thither in crowds to him, and were received and treated by him as kindly as his present distress would allow. Verses 9, 10. All the people were at strife throughout all the tribes Either, 1st, Striving who should be most forward to bring back the king, and blaming one anothers slackness in the business: or, 2d, Censuring and quarrelling one with another, as the authors and abetters of this shameful rebellion, and discoursing privately and publicly of Davids high merits, which God, being now reconciled to him, brings afresh to their memories. Now, therefore, why speak ye not a word, &c. The people of Israel speak thus to their elders, as appears by comparing this verse with the next. Seeing their designs for raising Absalom to the throne disappointed, they now repented of that undertaking, and were willing to testify this by their forwardness to bring David back, and re-establish him. Verses 11, 12. Speak unto the elders of Judah Absalom had begun his conspiracy in Jerusalem itself, and perfected it in Hebron, both cities of Judah; and the people of that tribe had been the first to join him in his rebellion, and to aid and abet his designs; conscious of this, and that, as

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David was of their tribe, and had long shown them peculiar kindness, their guilt was the greater, they probably despaired of pardon, and, therefore, were backward to promote the kings restoration. Seeing the speech of all Israel is come to the king That is, their wishes and desires to bring him back to his throne and palace in Jerusalem. Ye are my bone and my flesh Ye are related to me by consanguinity, and therefore I cannot be severe with you, nor need you fear lest I should revenge myself of you. Wherefore, then, are ye the last to bring back the king? This delay doth not suit with the relation you have, and the affection you owe to me. Verse 13. Say to Amasa, Art thou not of my bone, &c. That is, nearly related to me, being my sisters son. God do so to me, and more also, &c. He solemnly promises to prefer him to the highest command in the kingdom; for he now thought it a fit time to depress Joab, who was grown insufferably insolent and imperious, and who, through his credit with the army, had protected himself in the commission of the greatest crimes. He had slain Abner most perfidiously in cold blood, and killed Absalom contrary to the kings express command, and now lately had insulted him in his sorrow. Having, therefore, now an opportunity of transferring the command to another person, who had as great an interest in the peoples favour as Joab, he gladly embraces it, that so he might both chastise Joab for his faults, and rescue himself from the bondage in which that general had hitherto held him. Some, however, have thought that, considering Joabs very faithful services to David in all the changes of his fortune, and that his violent measures proceeded in part from a regard to him, as judging them necessary for his safety and tranquillity, Davids conduct in this instance, in making Amasa captain of the host in Joabs room, is not an amiable trait in his character, and was not a prudent step at this time, especially considering Joabs violent temper: and, it must be acknowledged, it brought on the murder of Amasa. Verses 14, 15. He bowed the heart of all the men of Judah This prudent and friendly message and free offer of pardon to them, and this kind treatment of the captain of the hostile host, and all his rebel adherents, had all the effect David could hope for; it touched their hearts, and melted them into loyalty and affection. They sent this word unto the king, Return thou, &c. They immediately deputed the heads of their tribe to wait upon him, and invite him to return. So the king returned He immediately complied with their request, and began his progress toward Jordan. And Judah came

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to Gilgal David had not gone far before the principal persons of the whole tribe met him in a body, to conduct him over the river. Verses 16, 17. Shimei hasted and came down to meet King David As Shimei had so insulted and abused David, he very justly concluded that he could have no hopes of pardon, but in consequence of his being one of the first to go and bring back the king. There were a thousand men of Benjamin with him Whom he brought, partly to show his interest in the people, and the service he was capable of rendering the king; and partly that they might be intercessors on his behalf, and as witnesses of Davids clemency or severity, that in him they might see what the rest of them might expect. Ziba Who, being conscious of his former abuse of David, and of his master Mephibosheth, which he knew the king would understand, designed to sweeten Davids spirit toward him, by his forwardness in meeting him. They went over Jordan before the king They were so desirous to express their zeal, that they went further than the men of Judah, even to the other side of Jordan where the king was, and then, returning, passed over before him. Verses 18-20. There went over a ferry-boat Prepared, it is likely, by the men of Judah. Josephus says, it was a bridge, composed, perhaps, of many boats joined together. Shimei fell down before the king That he might confess his guilt and perverseness, and implore forgiveness. Neither do thou remember that which thy servant did So as to resent it deeply, and take revenge. Behold, I am come the first of all the house of Joseph Shimei knew that a Benjamite, of the house of Saul, came but ill recommended to David under that character; and, therefore, he would not denominate himself from Benjamin, but from Joseph, his beloved brother. Verses 21-23. Abishai said, Shall not Shimei be put to death? Abishai had before highly resented Shimeis vile treatment of David, and thought this a fit season for taking revenge. What have I to do with you, ye sons of Zeruiah? It seems Joab joined with his brother, and together they thought to govern all the kings motions as they pleased. But he bids them, in a disdainful manner, stand aside, and not intermeddle in this matter. That ye should this day be adversaries unto me? Should hinder me from following my own inclinations, and set my people against me. For, by taking their advice, David might have alienated the hearts of all Israel from him, and made them fear the like punishment for their revolt. Shall any man be put to death this day in Israel? In a time of universal joy, shall

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any family have cause for lamentation? It was undoubtedly Davids interest, at this time, to appease the people, and reconcile them to himself, and not give them any new distaste by acts of severity; which would have made others jealous, that he would watch an opportunity to be revenged on them. Do I not know that I am this day king over Israel? And, therefore, have power to punish or to pardon as I please. Is not my kingdom, which was in a manner wholly lost, just now restored and assured to me? And when God hath been so merciful to me in forgiving my sin, shall I show myself revengeful to Shimei? Shall I sully the glory of this day with an act of such severity? Or, shall I alienate the hearts of my people from me, now they are returned to me? He knew himself a king, says Delaney, not of one party, but of a whole people; and therefore wisely resolved that his fatherly affection should extend to them all. He knew himself a sovereign, and he knew that mercy and forgiveness were the noblest privileges of sovereignty. He therefore turned to Shimei, pronounced his pardon, and confirmed it with an oath, that he should not die. Verse 24. Mephibosheth the son of Saul That is, the grandson, <100404>2 Samuel 4:4. Had neither dressed his feet Neither washed them, which in those hot climates was usual and very refreshing; nor cut the nails of his toes, but let them grow, as he did his beard, which he had not trimmed nor taken any care of, but suffered to become very long and disorderly. Nor washed his clothes His linen clothes. He had wholly neglected himself, as persons were wont to do in a time of public sorrow. From the day the king departed This long-continued mourning argued him to be really afflicted for the kings exile, and was evidence sufficient of the falsehood of Zibas relation concerning him, <101603>2 Samuel 16:3. Verses 25-27. When he was come to Jerusalem to meet the king He had probably continued near Jerusalem during the kings absence, and it seems could not go to a distance from it to meet him, as others did, for want of conveniences for his journey: for Ziba had gotten possession of all his lands and goods, and it is not likely that he, who would not provide him an ass to ride on, to accompany the king at his departure, would now be forward to furnish him with one to meet the king, to whom he knew he would complain of him. My servant deceived me He had ordered an ass to be made ready for him, to carry him to David; instead of which Ziba saddled it for himself, and went with that false story mentioned <101603>2 Samuel 16:3. My lord the king is as an angel of God To discern between truth and

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falsehood, between facts and calumnies. Do, therefore, what is good in thine eyes I submit myself entirely to thy judgment. Verse 28. All my fathers house were but dead men before my lord Before thy tribunal: we were all at thy mercy; not my estate only, but my life also was in thy power, if thou hadst dealt with rigour, and as earthly kings use to do with their predecessors and enemies children. What right have I yet to cry? For the vindication of my honour, and the restitution of my estate. Verse 29. Thou and Ziba divide the land The land shall be divided between thee and him, according to my first order, chap. 9:10; he and his sons managing it, and supporting themselves out of it, as they did before, and giving the rest of the profits thereof to thee. It is easy to perceive, from this answer of David, that he saw Mephibosheths innocence, and the error of his former credulity, and therefore could not bear to hear of it. But he had now no time to discuss the matter more fully: and, therefore, all that he could do for the present was to restore him to his estate, and leave both him and his accuser in their former condition, till he could inquire further. However Ziba might have been faulty toward Mephibosheth, he had been signally faithful and useful to David; and to condemn him unheard, as he had Mephibosheth, was to run the risk of a second rash decision; a decision that might be now as unseasonable as rash, while any rebellion subsisted in his dominions. Verse 30. Mephibosheth said, Yea, let him take all Nothing could be more generously spoken, or signify greater affection, than that he was content to be without an estate, now the king was restored to his kingdom. Verses 31-33. Barzillai came down from Rogelim Rogelim was a place in mount Gilead, and Barzillai came down from thence to do the king honour and see him safe over Jordan. He had provided the king sustenance Barzillai had a very generous heart, which moved him to supply the wants of David and all his family and attendants as long as he stayed at Mahanaim, which was a considerable time. I will feed thee with me Entertain thee at my own table as a singular friend. Verse 34. Barzillai said, How long have I to live, &c. In a spirit of true wisdom, and becoming moderation, he declined accepting the kings generous offer. The pleasures of a court had no charms for him in that advanced age, being then fourscore years old; his senses and appetites were

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long since palled, and both music and banquets had lost all their relish. He therefore begged the king to give him leave to wait upon him over the river, and then return to his own city, there to die in peace, and be laid in the grave of his father and his mother. Verses 36-38. Why should the king recompense it me with such a reward? Since he had but done his duty to his sovereign, he did not expect to be so highly rewarded for it. That I may die in mine own city That my bones may, with little ado, be carried to the place of their rest. The grave is ready for me; let me go and get ready for it, go and die in my house. But behold thy servant Chimham That he might not seem rude in refusing the kings gracious offer, he desires him to transfer his kindness to his son, and bestow upon him what he pleased. The king answered, Chimham shall go over with me He readily consented to take the young man with him, promised to provide for him, and assured Barzillai he would do every thing else he desired. Verse 40. All the people of Judah That is, the elders and great men of Judah. Also half the people of Israel Whereas the men of Judah came entirely and unanimously to the king, the Israelites, of the other tribes, came in but slowly, and by halves, as being no less guilty of rebellion than the tribe of Judah; but not encouraged to come in by such a gracious message as they were. And this is here mentioned as the occasion both of the contention here following, and of the sedition, chap. 20. Verse 41. All the men of Israel That is, those that were present. It appears that David, to gratify his own tribe, had marched on, not expecting the coming of all the great men of Israel, who were making themselves ready to wait upon him. And therefore, when they were come together, and found that the tribe of Judah were unexpectedly beforehand with them, they resented the slight put upon them; and being joined and supported in their resentment by the rest of their brethren who had reconducted the king in conjunction with Judah, they all with one voice warmly expostulated with the king upon it. Why have the men of Judah stolen thee away? That is, why did they hasten the matter so, and not expect our concurrence and assistance, who were as zealous as themselves to bring the king back? And all Davids men with him All his officers, guards, and soldiers. This is mentioned as an aggravation of their fault, that they not only brought the king over Jordan, but all his men too, without asking their advice.

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Verse 42. The king is near of kin to us Of the same tribe with us, and therefore both oweth the more respect to us, and might expect more respect from us. Hath he given us any gift? We have neither sought nor gained any advantage to ourselves hereby, but only discharged our duty and testified our love to the king, and used all expedition in bringing him back, which you also should have done, and not have come by halves, and so coldly as you have done. Verse 43. We have ten parts in the king Or kingdom rather, and consequently there was the greater reason why we should be consulted upon a point of so much importance. They say but ten, though strictly there were eleven; either because they counted Joseph, which comprehended both Ephraim and Manasseh under it, for one tribe; or because Simeon, whose lot lay within the tribe of Judah, was joined with Judah in this action. And we have more right in David As in general we have more right in the king and kingdom, so particularly we have more right in David than you, because you were the beginners, and the most zealous promoters of this rebellion: and if it had been otherwise, as he is king we justly claim a greater interest in him than you, inasmuch as we are the far greatest part of his subjects. This was a natural contest between greater power and nearer relation; both claim a preference, which both cannot have; and which those of nearer relation should have yielded, both in point of prudence and affection for their friend, which the men of Judah did not. In all disputes it is natural for the party injured to be more angry; and therefore they who are in the wrong often assume that character, by supplying from passion whatever is wanting to them in point of reason and argument, as the tribe of Judah did now; for the text informs us, that the words of the men of Judah were fiercer than the words of the men of Israel That is, more vehement: instead of mollifying the Israelites with gentle words they answered them with greater fierceness: or they had the advantage of the men of Israel in their argument. As David did not think fit to interpose, the Israelites judged that he was partial, and favoured Judah, and thence arose a new rebellion.

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CHAPTER 20.
A.M. 2982. B.C. 1022.
A new rebellion raised by Sheba, 1, 2. David confines his ten concubines for life, 3. Joab murders Amasa, 4-12. Pursues Sheba to Abel, 13-15. He is delivered up, 16-22. Davids great officers, 23-26.

NOTES ON CHAPTER 20.

Verse 1. There happened to be there, &c. His presence was casual in itself, though ordered by Gods providence. A man of Belial A wicked and lawless person, one who attempted to shake off the yoke of civil authority. A Benjamite And therefore grieved at the translation of the kingdom from Saul and that tribe, to David and the tribe of Judah. We have no part in David The tribe of Judah have monopolized the king to themselves, and will not allow us any share in him; let them therefore enjoy him alone, and let us seek out a new king. The son of Jesse An expression of contempt, implying that he was no more to be owned as their king, but as a private person, as the son of Jesse. To his tents Let us all desist from that unthankful office, of bringing the king back, and go each to our homes, that we may consider, and then meet together to choose a new king. Verse 2. So every man of Israel went up from after David Instead of going home, the generality of those Israelites who were present followed their seditious incendiary. But the men of Judah clave to their king None of them stirred from him, but conducted him from Jordan to Jerusalem. Nor is it to be supposed that all the men of Israel forsook him; but only a very great number of them. Verse 3. But went not in unto them He looked upon them as become impure to him, having been defiled by his son. They were shut up to the day of their death, living in widowhood Being royal wives, it was not proper they should be married to any one else, and therefore David did not give them a bill of divorce, but shut them up close, that no man might have converse with them. And indeed it would not have been prudent to have let them be so much as seen abroad, as that would have renewed the remembrance of Absaloms crime.

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Verses 4, 5. Assemble me the men of Judah David here made good his promise to Amasa, which was a great encouragement to others in the tribe of Judah to adhere to him. And by this means also the seditious Israelites might be the sooner brought to reason, when they saw their old general in the field against them. He tarried longer than the set time Finding some difficulty in the business, either because the people, being wearied out by the late war, were not forward to engage in another; or because the soldiers had more affection to Joab than to their new general. Verses 6, 7. Then David said to Abishai Not to Joab; lest by this means he should recover his place, and Amasa be discontented, and Davids fidelity in making good his promise to Amasa be questioned. Now shall Sheba do us more harm than Absalom If he have time to gather an army; the people being highly incensed by the provocation which the men of Judah had given them. Take thy lords servants The guards that attended David, and the standing forces which were always kept in readiness. There went out after him Joabs men A body of men whom he particularly commanded, with whom Joab also might go in some character, watching an opportunity to do what he designed. Verse 8. Amasa went before them As their commander-in-chief. Having gathered some forces, and given due orders for the rest to follow him, he returned to Jerusalem, and by the kings command went after those mentioned verse 7, and being come up to them at the place where they waited for him, he put himself at the head of Joabs men, and the Cherethites and the Pelethites, and such as he had brought along with him, and marched before them as their general. Joabs garment was girded unto him After the manner of travellers and soldiers: for he had now no armour on, but only such a garment as soldiers wore, closely girt to him. Upon it a girdle with a sword A belt, in which a sword hung by his side. As he went forth To meet and salute Amasa, who was coming toward him to do him honour; it fell out Having, probably, been designedly so hung by Joab, that upon some particular motion of his body, it might drop out of the sheath, and he might take it up without awaking Amasas suspicion. Verse 9. Joab took Amasa by the beard As the manner of ancient times was when they saluted one another, and, it appears, is still a custom among some of the eastern people, who take one another by the chin or the beard when they would give a hearty salute. Thevenot says it is often done

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among the Turks, although at the same time he assures us it is a great affront to take one by the beard on any other account than to kiss him. Verse 10. Amasa took no heed to the sword Which, falling out, as it seemed, casually, he supposed that Joab intended only to put into its scabbard, and therefore took no care to defend himself against the stroke. So Joab and Abishai pursued after Sheba He boldly and immediately resumed his former place, and marched at the head of the army. It may appear strange that Amasas soldiers did not attempt to revenge his death; but it must be observed that not many of them were yet come up, as the following verses show, and Joabs interest and authority with the military men were very great, especially with Davids guards, who were here present, and who had neither confidence in nor affection for Amasa, as having been the general of the rebellious army; and, as they probably thought, not fit to be put into a place of such great trust. Verses 11-13. One of Joabs men stood by him By the command of his master, who knew that this would occasion disorder among Amasas soldiers, and therefore left a man there on purpose to deliver the following message: He that favoureth Joab He that would have Joab to be general, rather than such a perfidious rebel as Amasa. And he that is for David He that wisheth David good success against Sheba, and against all rebels. He cunningly joins David and Joab together, as if their interests were inseparable. When the man saw that all the people stood still Wondering at the spectacle, and inquiring into the occasion of it. He removed Amasa out of the highway Perceiving that it both incensed them against Joab, and hindered the kings service. And cast a cloth upon him But the covering of blood with a cloth cannot stop its cry to God for vengeance. All the people went on after Joab They that were behind did not know that Amasa was killed, and so marched on without any scruple. Verse 14. He went through all the tribes That is, Sheba, who marched from tribe to tribe to stir them up to sedition. Unto Abel, and to Bethmaachah Or rather, unto Abel-beth-maachah, as this place is called in the Hebrew text of the next verse, to distinguish it from other Abels, and to signify that this was that Abel which was in the northern border of Canaan, toward that part of Syria called Maachah, <101008>2 Samuel 10:8. In this city Sheba at last fixed himself, and resolved to defend it, being unable, it is likely, to raise such an army as to keep the field. All the Berites The

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inhabitants of the city and territory of Beroth of Benjamin, <061825>Joshua 18:25; who, being of the same tribe, if not of the same city with Sheba, adhered to him, and followed him through all the tribes of Israel. Verse 15. They came and besieged him Joab and his army pursued him thither. And cast up a bank They raised a very large mound of earth, equal, probably, to the height of the walls, from whence they might either batter the walls, or throw darts, or shoot at those that defended them. It stood in the trench This bank or mound was carried on so far, that it now stood in or near to the trench and foot of the wall; so that the city was in great danger of being taken. Verse 16. Then cried a wise woman A woman of great understanding, who also could speak well. Many such there were in Israel, as appears by the woman of Tekoah, by Abigail, and the mother of Lemuel. It seems none of all the men of Abel offered to treat with Joab: no, not when they were reduced to extremity; but one wise woman saved the city. Souls know no difference of sex: many a manly heart is lodged in a female breast. Nor is the treasure of wisdom the less valuable for being lodged in the weaker vessel. Verses 17, 18. He answered, I do hear He did not despise her because she was a woman; but, as became a wise man, gave her a favourable audience, and attended to what she said. They shall surely ask counsel at Abel She begins with praising the city of Abel, as famous even to a proverb, time out of mind, for wisdom, and judging rightly of things. As if she had said, This city, which thou art about to destroy, is no mean and contemptible one; but so honourable and considerable for its wisdom, that when any differences arose among any of the neighbours, they used proverbially to say, We will ask the opinion and advice of the men of Abel about it, and we will stand to their arbitration; and so all parties were satisfied, and disputes ended. Verse 19. I am one of them that are peaceable, &c. She speaks in the name of the whole city, which was of a peaceable spirit, and had been faithful to David in the time of the late revolt. Thou seekest to destroy a city and a mother in Israel A great city which had many towns depending upon it. Great cities were commonly called mothers; as lesser towns or villages subject to them were called their daughters. Why wilt thou swallow up the inheritance of the Lord? By depopulating a city of that country which God hath peculiarly chosen for his people. The

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destruction which thou art about to bring upon us is an injury to Israel, and to the God of Israel. Verse 21. A man of mount Ephraim He is said before, verse 1, to be of the tribe of Benjamin. Either, therefore, he lived in mount Ephraim, or a place in Benjamin is here called so, probably because it was upon the borders of Ephraim, or for some notable action or event of the Ephraimites in that place. His head shall be thrown to thee Which she undertook, because she knew the present temper of the citizens and soldiers too. And it is not unlikely that this woman might be a governess in that city. For, though this office was commonly performed by men, yet women were sometimes employed in the government; as we see in Deborah, who judged Israel, <070404>Judges 4:4. Verse 22. The woman went unto the people in her wisdom Prudently treated with them about it, representing to them the certainty and nearness of their ruin, if they did not speedily comply with her desires, and certain deliverance if they did. They immediately complied, and cut off the head of Sheba. He blew a trumpet, and they retired from the city Raised the siege and went home. It appears by this that it was usual to discharge them, as well as call them together, by the sound of the trumpet. Verses 23, 24. Joab was over all the host The king continued him in the chief command of the army, because the good success of this, and of the former expedition under his conduct, had so fixed his interest with the soldiers, and others of Davids fastest friends, that he could not be displaced without danger. Adoram was over the tribute That is, he was the treasurer or receiver of the kings revenue. Jehoshaphat was recorder See on <100816>2 Samuel 8:16.

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CHAPTER 21.
A.M. 2983. B.C. 1021.
A famine, caused by Sauls killing the Gibeonites, 1-3. Seven of his family put to death, 4-9. Care taken of their dead bodies, and of the bones of Saul, 10-14. Battles with the Philistines, 15-22.

NOTES ON CHAPTER 21.

Verse 1. Then there was a famine, &c. The things related here, and chap. 24., are, by the best interpreters, conceived to have been done long before Absaloms rebellion. And this opinion is not without sufficient grounds. For, first, this particle, then, is here explained, in the days, that is, during the reign of David: which general words seem to be added as an intimation that these things were not done next after the foregoing passages, for then the sacred writer would have said, after these things, as it is in many other places. Secondly, Here are divers particulars which cannot, with probability, be ascribed to the last years of Davids reign: such as, that Sauls sin against the Gibeonites should so long remain unpunished; that David should not remove the bones of Saul and Jonathan to their proper place till that time; that the Philistines should wage war with David again and again, verse 15, &c., so long after he had fully subdued them, <100801> 2 Samuel 8:1; that David in his old age should attempt to fight with a Philistine giant, or that his people should suffer him to do so; that David should then have so vehement a desire to number his people, <102401>2 Samuel 24:1, which, being an act of youthful vanity, seems not at all to agree with his old age, nor with that state of deep humiliation in which he then was. And the reason why these matters are put here out of their proper order is plainly this; because Davids sin being once related, it was very proper that his punishments should immediately succeed: this being very frequent in Scripture story, to put those things together which belong to one matter, though they happened at several different times. David inquired of the Lord It is possible that David, for the first, and even second year, might have ascribed this calamity to natural causes; but in the third year, being well convinced that the visitation was judicial, he applied himself to the sacred oracle of God, to learn the cause of this extraordinary and continued calamity. And God soon informed him that this punishment was on account of the blood shed by Saul and his family.

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Because he slew the Gibeonites The history of the Gibeonites is well known: they were a remnant of the Amorites, but by an artful contrivance, related <060909>Joshua 9:9, obtained a league for their lives and properties from the children of Israel. And, forasmuch as Joshua and the elders had confirmed it by an oath, they thought themselves bound to keep it, only tying them down to the servitude of supplying the tabernacle with wood and water for the public sacrifices, and the service of those who attended upon them. This unhappy people, notwithstanding it is probable that they had renounced their idolatry, and performed the other conditions of their covenant, Saul sought all occasions to destroy; and did so to such a degree of guilt as drew down the divine judgment upon the land. But upon what occasion, or in what manner Saul destroyed them, is not mentioned in the Scriptures, except those that may be supposed to have been slain with the priests in the city of Nob, as being hewers of wood and drawers of water for the tabernacle. But undoubtedly there was some more general destruction of them for which this punishment was inflicted, although the Scripture is silent about it. Verse 2. In his zeal for the children of Israel and Judah When Joshua and the princes made a league with the Gibeonites, the people were greatly offended with them, as appears, Joshua chap. 9. Whatever the pretences of this resentment might be, the true reason seems sufficiently apparent; they were, by this league, deprived of the lands and spoils of the Gibeonites. Did these reasons cease in the days of Saul? Or rather, did they not still subsist, and with more force, in proportion as the people of Israel and their wants increased, in a narrow land? But however this may be, why did Saul slay them? The text plainly saith, that he did it in his zeal for the children of Israel and Judah. But the question still returns: How could the destroying these poor people manifest his zeal for Israel and Judah? There is seemingly but one imaginable way how this could be done. The Gibeonites had one city in the tribe of Judah, and three in Benjamin; and when they were destroyed out of these cities, who could pretend any right to them but Israel (that is, Benjamin) and Judah? So that Saul destroyed the Gibeonites, as the most obliging thing he could do for his people. See Delaney. Verse 3. David said unto the Gibeonites, What shall I do for you? Josephus supposes that when God acquainted David what was the occasion of the famine, he likewise declared that it should be removed if he made the satisfaction which the Gibeonites themselves should require. That ye may bless the inheritance of the Lord That, atonement being made,

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and Gods anger being turned away, his inheritance may be blessed, and plenty restored again to Israel. Verse 4. We will have no silver nor gold of Saul, &c. Neither silver nor gold was a just equivalent for the loss they had sustained by Saul and his bloody house. Neither for us shalt thou kill any man in Israel Except of Sauls family, as it here follows. The marginal reading, however, seems preferable, Neither pertains it to us to kill any man, &c. They were in such a state of servitude as did not allow them to take the only proper retribution, blood for blood. This appears to be the meaning, because David immediately replies, What you shall say, that will I do. Verses 5, 6. They answered, The man that consumed us, &c. They desired no reparation of private damages, or revenge of injuries; all they required was that a public sacrifice should be made to justice, and to the divine vengeance inflicted upon the land. Let seven of his sons be delivered unto us, and we will hang them up before the Lord As a satisfaction to his honour for an injustice and cruelty committed in defiance of a solemn oath given in his holy name. But it may be inquired, if Saul was thus wicked in destroying a people contrary to a solemn oath, ratified in the name of God, why should his sons and grandsons be punished for it? To this it may be answered, with great reason, and upon a good foundation, that they were not punished because Saul was guilty, but because they themselves were guilty, and had been the executioners of his unjust decrees. We have reason to conclude that his sons and his grandsons were among his captains of hundreds, and captains of thousands, as that was the practice of those days: and if so, undoubtedly they were employed in executing his cruel and unjust commands in regard to the Gibeonites, especially as the purpose of destroying them seems to have been to take their possessions; for we can scarcely suppose Saul to have been so solicitous to increase the fortunes of any, as those of his sons and grandsons. And this supposition the text before us seems to prove, as it not only entitles Saul bloody, but his house too: Saul and his bloody house. And it is likely that some of these still possessed some of the possessions of the Gibeonites, and that they defended and commended this action of Saul whenever there was any question about it: and, therefore, they very justly and deservedly suffered for it. See Delaney. In Gibeah of Saul To make the punishment more remarkable and shameful, this being the city where Saul lived both before and after he was king. Whom the Lord did choose

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This aggravated his guilt, that he had broken the oath of that God by whom he had been so highly favoured. And the king said, I will give them Having doubtless consulted God in the matter; who, as he had before declared Sauls bloody house to be the cause of this judgment, so now commanded that justice should be done upon it, and that the remaining branches of it should be cut off; as sufficiently appears from hence that God was well pleased with the action; which he would not have been if David had done it without his command; for then it had been a sinful action of Davids, and contrary to a double law of God. <052123>Deuteronomy 21:23, and 24:16. But here another question arises; supposing Sauls sons and grandsons engaged in the fact, and therefore justly punished for it, how came it, or for what reason was it, that the whole people of Israel were afflicted with famine on that account? Undoubtedly because they were partakers too in Sauls guilt, and had been abetting, aiding, and assisting in it; or, at least, had not opposed it, as they ought to have done. It is said expressly that Saul sought to slay the Gibeonites in his zeal for the children of Israel and Judah. Is it not absurd to think that any thing was done in zeal for them which they did not approve of? Or is there much reason to doubt whether they did not lend their hand to it? Is there the least colour to believe that they in any degree remonstrated against or opposed this proceeding of their prince? as they had a right, nay, were obliged by all the laws of justice to do, as a nation bound to make good the public faith they had given, and sworn to preserve. And if this was the case, were they not guilty as well as Saul, and were they not with justice punished? Verses 7, 8. The king spared, &c. For the Gibeonites desiring only such a number, it was at Davids choice whom to spare. The son of Jonathan This is added to distinguish him from the other Mephibosheth, verse 8. Because of the Lords oath, &c. This was a just reason for not delivering him up. The five sons of Michal, whom she brought up for Adriel In the original it is, whom she bare to Adriel. And as Michal was not the wife of Adriel, but her elder sister Merab, it is probable that Michals name has here crept into the text by the mistake of some transcriber for Merabs. Or else it should stand as the margin of our Bible has it, Michals sister. Verse 10. Rizpah took sackcloth Or rather, hair-cloth, of which tents were commonly made. And spread it for her As a tent to dwell in: being

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informed that their bodies were not to be taken away speedily, as the course of the law was in ordinary cases, but were to continue there until God was entreated, and removed the present judgment. On the rock In some convenient place in a rock, near adjoining. Until water Until they were taken down: which was not to be done till God had given rain as a sign of his favour, and a means to remove the famine, which was caused by the want of it. Thus she let the world know that her sons died not as stubborn and rebellious sons, whose eye had despised their mother: but for their fathers crime, and that of the nation in violating the public faith, in which crime, if they had participated, it had only been in common with others; and therefore her mind could not be alienated from them. Verse 11. It was told David what Rizpah had done And he heard it with so much approbation, that he thought fit to imitate her piety, being by her example provoked to do what hitherto he had neglected, to bestow an honourable interment on the remains of Saul and Jonathan, and, with them, upon those that were now put to death, that the honour done to them therein might be some comfort to this disconsolate widow. Verses 13, 14. He brought up the bones of Saul, &c. From under the tree where they were buried in Jabesh, <093113>1 Samuel 31:13. They gathered the bones of them that were hanged Having first burned off the flesh which remained upon them: or, perhaps, this was done some time after they were taken down, when nothing but bones remained; and then they had all seven an honourable interment. The bones of Saul and Jonathan Together with those now mentioned. And after that After those things were done which were before related; that is, after they were hanged up; for by that God was pacified, and not by the burial. God was entreated When satisfaction was given to the Gibeonites, God restored plenty to the country. Verses 15, 16. The Philistines had yet war again with Israel After, or besides the other wars with the Philistines mentioned in this book, they yet again disturbed Davids repose. David waxed faint Being no longer in the vigour of youth, but probably in declining years, though not old in age. Ishbi-benob, of the sons of the giant Either of Goliath, who, by way of eminence, is called the giant, or rather, as the Hebrew word, hpr, rapha, signifies, any giant. The words should rather be translated, Of the race of the giants, that is, of the Anakims, who fled into this country, particularly to Gath, when Joshua expelled them from Canaan, <061122>Joshua 11:22.

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Whose spear weighed three hundred shekels of brass This is to be understood of the head of his spear, which weighed half as much as that of Goliath, <091707>1 Samuel 17:7. He being girded with a new sword One made on purpose for him, larger and heavier than those commonly used. Thought to have slain David Thought he had a fair opportunity to do it. Verse 17. That thou quench not the light of Israel Lest thou be slain, and thereby thy people lose their glory and happiness, and even be utterly ruined. Good kings are, in Scripture, justly called the light of their people, because the beauty and glory, the conduct and direction, the comfort and safety, and welfare of a people depend greatly upon them. A noble image this of a king! Verse 18. After this After the battle last mentioned. There was again a battle at Gob Or in Gezer, as in <132004>1 Chronicles 20:4, whereby it seems Gob and Gezer were neighbouring places, and the battle was fought in the confines of both. Sibbechai the Hushathite One of Davids worthies, <131129> 1 Chronicles 11:29; slew Saph One of the same race of Rephaims, descended from the Anakims. Verse 19. Elhanan, a Beth-lehemite Another of Davids worthy and valiant commanders. Slew the brother of Goliath The relative word, brother, is not in the Hebrew text, but is properly supplied out of the parallel place. <132005>1 Chronicles 20:5, where it is expressed. The staff of whose spear was like a weavers beam For thickness; that is, like the large roller on which the cloth is fastened in weaving. Verses 20-22. There was yet a battle in Gath That is, in the territory of that city; which circumstance intimates, that this, and consequently the other battles here described, were fought before David had taken Gath out of the hands of the Philistines, which he did many years before this, <100801>2 Samuel 8:1, compared with <131801>1 Chronicles 18:1; and therefore not in the last days of David, as some conceive, from the mention of them in this place. A man of great stature Or, a man of Medin, or Madon, as the Seventy render it; so called from the place of his birth, as Goliath is said to be of Gath for the same reason. Who had on every hand six fingers, &c. Tavernier, in his relation of the grand seigniors seraglio, p. 95, says, that the eldest son of the emperor of Java, who reigned in the year 1648, when he was in that island, had six fingers on each hand, and as many toes on each foot, all of equal length. These four fell by the hand of David That is, by his conduct and counsel, or concurrence. Indeed he contributed by

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his hand to the death of one of them; while maintaining a fight with him, he gave Abishai the easier opportunity of killing him. But what is done by the inferior commanders is commonly ascribed to the general, both in sacred and profane authors.

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CHAPTER 22.
A.M. 2986. B.C. 1018.
This chapter is inserted among the Psalms, with some little variation. It is here as it was composed for his own closet; there, as it was delivered to the chief musician for public service. The inspired writer, having largely related Davids deliverances in this and the foregoing book, thought fit to record this sacred poem, as a memorial of all that had been before related.

NOTES ON CHAPTER 22.

We shall defer making any remarks on this divine Ode, till we come to its proper place in Psalm 18.

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CHAPTER 23.
A.M. 2986. B.C. 1018.
The last words of David, 1-7. An account of his mighty men; the first three, 812; two of the next three, 13-23: and the thirty, 24-39.

NOTES ON CHAPTER 23.

Verse 1. These be the last words of David Not simply the last that he spoke, but the last which he spake by the Spirit of God, assisting and directing him in an extraordinary manner. When we find death approaching, we should endeavour both to honour God, and to profit others with our last words. Let those who have had experience of Gods goodness, and the pleasantness of the ways of wisdom, when they come to finish their course, leave a record of those experiences, and bear their testimony to the truth of Gods promises. The man who was raised up on high Advanced from an obscure estate to the kingdom. Whom God singled out from all the families of Israel, and anointed to be king. The sweet psalmist He who was eminent among the people of God, for composing sweet and holy songs to the praise of God, and for the use of his church in after ages. These seem not to be the words of David, but of the sacred penman of this book. Verses 2, 3. His word was in my tongue The following words, and consequently the other words and psalms composed and uttered by me upon the like solemn occasions, are not to be looked upon as human inventions, but both the matter and the words of them were suggested by Gods Spirit, the great teacher of the church. The Rock of Israel He who is the strength, and defence, and protector of his people; which he manifests by directing kings and rulers so to manage their power, as may most conduce to their comfort and benefit. He that ruleth over men Here are the two principal parts of a kings duty, answerable to the tables of Gods law, justice toward men, and piety toward God, both which he is to maintain and promote among his people. Verse 4. He shall be as the light of the morning These words are a further description of the kings duty, which is not only to rule with justice and piety, but also with sweetness, and gentleness, and condescension to the infirmities of his people; to render his government as acceptable to

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them as is the sunshine in a clear morning, or the tender grass which springs out of the earth by the warm beams of the sun after the rain. Verse 5. Although my house be not so with God Although God knows that neither I nor my children have lived and ruled as we should have done, so justly, and in the fear of the Lord; and therefore have not enjoyed that uninterrupted prosperity which we might have enjoyed. Covenant Notwithstanding all our transgressions whereby we have broken covenant with God, yet God, to whom all my sins were known, was graciously pleased to make a sure covenant, to continue the kingdom to me, and to my seed for ever, <100716>2 Samuel 7:16, until the coming of the Messiah, who is to be my son and successor, and whose kingdom shall have no end. Ordered in all things Ordained in all points by Gods eternal counsel, and disposed by his wise and powerful providence, which will overrule all things, even the sins of my house so far, that although he punish them for their sins, yet he will not utterly root them out, nor break his covenant made with me and mine. Sure Or, preserved, by Gods power and faithfulness in the midst of all oppositions. For this is all my salvation That is, my salvation consists in, and depends on, this covenant; even both my own eternal salvation, and the preservation of the kingdom to me and mine. Although he make it not, &c. Although God, as yet, hath not made my house or family to grow; that is, to increase, or to flourish with worldly glory as I expected; yet this is my comfort, that God will inviolably keep this covenant. But this refers also to the covenant of grace made with all believers. This is indeed an everlasting covenant, from everlasting, in the contrivance of it, and to everlasting, in the continuance and consequence of it. It is ordered, well ordered in all things; admirably well, to advance the glory of God, and the honour of the Mediator, together with the holiness and happiness of believers. It is sure, and therefore sure, because well ordered: the promised mercies are sure, on the performance of the conditions. It is all our salvation: nothing but this will save us, and this is sufficient. Therefore it should be all our desire. Let me have an interest in this covenant, and I have enough, I desire no more. Verses 6, 7. But the sons of Belial Having in the foregoing verses described the nature and stability of that kingdom which God had, by a sure covenant, settled upon him and his seed; and especially upon the Messiah, who was to be one of his posterity; he now describes the nature and miserable condition of all the enemies of this holy and blessed kingdom. Shall be all as thorns Which men do not use to handle, but

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thrust them away. And so will God thrust away from himself, and from his people and kingdom, all those who shall either secretly or openly set themselves against it. That shall touch them must be fenced He must arm himself with some iron weapon, whereby he may cut them down; or, with the staff of a spear, or some such thing, whereby he may thrust them away from himself, that they do him no hurt. They shall be utterly burned Or, if men do not cut them down or thrust them away, they will burn and consume them. The place Or, in their place, where they grow or stand. Verse 8. These be the names of the mighty men whom David had Who helped to raise David to his dignity, and to preserve him in it, being continually with him in all his wars. There is a list of them also 1 Chronicles 11., different from this in several particulars. But Abarbinel thinks this creates no difficulty, if we do but observe that there he distinguishes them into three classes. Those that had always been with him; those that came to him at Ziklag, a little before he was made king of Judah; and those that came to him in Hebron, after he was made king of all Israel. It was proper that the memories of all these should be preserved. But here, in this book, the writer intended only to mention the most excellent of his heroes, who were always with him in his wars; and for whose sake he composed the preceding song of praise to God. Add to this, that this catalogue, though placed here, was taken long before many of the preceding events, as is manifest from hence, that Asahel and Uriah are named in it. It must be observed also, that it was very common for one person to have divers names, and that as some of the worthies died, and others arose in their stead, a great alteration must of course take place in the latter catalogue from the former. We may learn from hence, how much religion tends to inspire men with true courage. David, both by his writings and example, greatly promoted piety among the grandees of his kingdom. And when they became famous for piety, they became famous for bravery. The Tachmonite that sat in the seat He sat in the counsel of war, next to Joab, being, it is thought, his lieutenant-general. Chief among the captains The principal commander after Joab. The same was Adino This was his proper name, and he probably was of the family of the Eznites. He lifted up his spear These words are properly supplied out of <131111>1 Chronicles 11:11, where they are expressed. Against eight hundred In the above-mentioned place of 1 Chronicles it is only three hundred. Whom he slew at one time In one battle, which, though it be strange, cannot be

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incredible, supposing him to be a person of extraordinary strength and activity, and his enemies to be discouraged and fleeing away. Verses 9, 10. The men of Israel were gone away Had fled from before the Philistines, as it is explained, <131113>1 Chronicles 11:13, being dismayed at the sight of them. And his hand clave unto the sword Being all besmeared with blood. The Lord wrought a great victory that day Like that of Shamgar and of Samson; God inspiring him with wonderful courage, and striking a terror into the Philistines. The people returned after him only to spoil They that had fled, rallied again when they saw the wonders he did; and followed after him, not to fight, but only to partake of the spoil. Verse 11. After him was Shammah Who, although not expressly mentioned in the parallel place, <131114>1 Chronicles 11:14, yet is plainly implied to have been engaged in this great action. For it is said, that they set themselves, &c., that is, Shammah and Eleazar, who joined in this enterprise. But this place, in Samuel, teaches us that Shammah had the chief hand in it, and therefore it is ascribed to him. Ground full of lentils In <131113>1 Chronicles 11:13 it is, full of barley: in which there is no difficulty, one part of the field having probably been sown with lentils and the other with barley. The people fled from the Philistines Fearing to defend the place. Verse 12. He defended it So that the Philistines could neither burn the corn, nor carry it away, nor tread it down. The Lord wrought a great victory By his hand. How great soever the bravery of the instruments is, the praise of the achievement is to be given to God. These fought, but God wrought the victory. It must be observed that this Shammah, although one of the three most mighty men, is not particularly named in the book of Chronicles; it being the manner of the Scriptures, as the Jews observe, to notice that briefly in one place, which hath been explained at large in another; as this action of Shammah is here in this book. Verses 13, 14. Three of the thirty chief Mentioned afterward: three captains over the thirty. Came to David in the harvest-time Or rather, as the Hebrew is, at harvest. That is, saith Abarbinel, the Philistines came to destroy the fruits of the earth, that they might famish the Israelites: whereupon David raised an army to protect and defend them in reaping of their harvest, when they went about it. Unto the cave of Adullam Where he had hid himself under the persecution of Saul; and where he now

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fortified himself against the Philistines; who in the beginning of his reign, came with great forces against him. And David was then in the hold Namely, the cave of Adullam, a place very strong by its natural situation! The garrison of the Philistines was in Beth-lehem They had possessed themselves of this place and put a garrison in it. Verses 15, 16. David longed, and said, O! &c. Being hot and thirsty, he expresses how acceptable a draught of that water would be to him; but was far from desiring or expecting that any of his men should hazard their lives to procure it. He would not drink thereof Lest, by gratifying himself upon such terms, he should seem either to set too high a price upon the satisfaction of his appetite, or too low a price upon the lives of his soldiers. He poured it out unto the Lord As a kind of drink-offering, and acknowledgment of Gods goodness in preserving the lives of his captains in so dangerous an enterprise; and to show that he esteemed it as a sacred thing, which it was not fit for him to drink. Verse 17. He said, Far be it from me He looked upon it no longer as water, but as the blood of those men who fetched it with the peril of their lives; and the blood of every thing belonged to the Lord, and therefore he poured it out before him. If the generosity of Davids worthies was great, Davids generosity was no less so. Such actions as these dignify human nature, and manifest an excellence and grandeur which one should not otherwise think it capable of. These things did these three They all joined in this hazardous exploit. But now follows what they did singly. Verses 18, 19. Abishai was chief among three The chief of those three mighty men before mentioned. See <131120>1 Chronicles 11:20. Had the name among the three That is, was most eminent and famous. Was he not most honourable? Worthy to be the leader of them, for his superior valour and virtue? He attained not unto the first three He fell short of them in strength and valour. Verse 20. Who had done many acts As Abishai also had done, who had succoured David, when a giant thought to have killed him. But their greatest acts only are here mentioned. He slew two lion-like men of Moab The Hebrew word lara, ariel, signifies a lion of God, that is, a great lion. And it was the name among the Moabites for a very valiant man. Such a one at this day is called assedollabi, a lion of God, among the Arabians. He slew a lion in the midst of a pit By going down into which he had

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put himself under a necessity of killing or being killed. In time of snow This is mentioned to magnify the action, because then lions are fiercer both for want of prey, and from the sharpness of their appetite in cold seasons. Verses 21, 22. An Egyptian, a goodly man A person of great stature, <131123> 1 Chronicles 11:23. He plucked the spear out of the Egyptians hand This shows him to have been both fearless, and a person of great skill and dexterity in managing a combat, either with man or beast. And had the name among three mighty men That is, among the three in the second rank, for it is said in the following verse that he did not attain or come up to the first three. Who the third was of this second rank of mighty men is not mentioned. Verse 25. Shammah the Harodite In <131127>1 Chronicles 11:27, he is called, Shammoth the Harorite, the same names of persons or places being differently pronounced according to the different dialects of divers places or ages. They that compare this catalogue with that in 1 Chronicles 11., will observe more names mentioned there than are found here. For the author of it reckons up and records the names of all the chief commanders in the army, though they were not in themselves heroical persons. But here the sacred writer only numbers those who were of themselves great heroes, not noticing the great commanders in the army who were not so. Verses 26-39. Helez the Paltite, &c. None of the memorable acts of these or of the following worthies are recorded; therefore, all that can be said of them is, that when God determined to raise a king to a great height of power and glory, he raised up several great men to co-operate with and assist that king in his designs and undertakings. Thirty and seven in all Here are only thirty-six named. Either therefore one must be supplied whose name is not expressed among the three worthies of the second rank, or Joab is comprehended in the number, as being the general and head of them all.

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CHAPTER 24.
A.M. 2987. B.C. 1017.
David numbers the people, 1-9. His repentance and punishment, 10-15. The plague stayed, 16, 17. He erects an altar and sacrificeth, 18-25.

NOTES ON CHAPTER 24.

Verse 1. And again After the former tokens of his anger, such as the three years famine, mentioned chap. 21. The anger of the Lord was kindled against Israel For their sins, and on account of the following action of David. The anger of the Lord, it must be well observed, was not the cause of Davids sin, nor of the sins of the people; for God cannot be the author of sin; but Davids sin and the sins of Israel were the cause of Gods anger. And he moved David against them The reader must observe that, as there is no nominative case before the verb here, in the original, to express who moved David, the most strict rendering of the clause would be, There was who moved David against them, &c. By our version, the reader is led to suppose that the Lord, mentioned in the foregoing part of the sentence, moved David to commit this sin of numbering the people. But this is not only quite contrary to the nature and attributes of God, but to what we are expressly told <132101>1 Chronicles 21:1, where we learn that it was Satan, and not the Lord, that moved David to do this. Here then we have a very remarkable instance, which cannot be too much regarded, to warn us against building any particular doctrine, or belief, on certain particular, detached expressions or passages of Scripture, not in harmony with the general tenor of Gods oracles; especially such doctrines as are entirely opposite to the essential nature or attributes of God. For had not this fact of Davids numbering the people been related, through the care of divine providence, by another sacred writer, who entirely clears God from having any concern in moving David to sin, it might have been concluded from the passage before us that God impelled David to this act; and, consequently, that it is consistent with the nature and government of God to excite the human mind to sinful acts: than which there can scarce be any thing more impious imagined. And therefore we may plainly see from hence, that we are not to form our notions from particular passages or expressions of the Holy Scriptures, but from the general tenor of them.

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Verse 2. From Dan even to Beer-sheba From one end of the country to the other. For Dan was the utmost bound of it in the north, and Beer-sheba in the south. That I may know the number of the people This expression shows Davids sin in this matter, that he numbered them, not by direction from God, but out of mere curiosity, and pride, and vain-glory; accompanied with a confidence in the numbers of his people. All which sins were so manifest, that not only God saw them, but even Joab and the captains of the host. Verses 3, 4. And Joab said, Now the Lord thy God add unto the people, &c. Thus we see that this action of David was thought a very wrong step, even by Joab himself, who remonstrated against it, as apprehensive of the bad consequences that might attend it: and therefore Joab counted not Levi and Benjamin, (<132106>1 Chronicles 21:6,) because the kings word was abominable to him. Probably we do not understand all the circumstances of this affair; but Joabs sense of it, who was no scrupulous man, shows that Davids conduct in it was extremely imprudent, and might subject his people to very great inconveniences. Against Joab, and against the captains of the host Who joined, it seems, with Joab to divert the king from his purpose; in which, however, he was fixed and immoveable. Verses 5-7. They passed over Jordan They went first into the eastern part of the country, and so by the northern coasts to the west, and then to the south. And pitched in Aroer These words seem to import, that they pitched their tents in the field, and thither summoned the neighbouring towns to come unto them: which was very troublesome, and at last proved intolerably grievous. And to the land of Tahtim-hodshi It is in vain to seek after this land, which is not mentioned in the book of Joshua, but, it is likely, was near to Gilead; and had been lately recovered, some think, from other people, and was now inhabited by the Israelites. And they came to about Zidon Not to the city of Zidon, for that was not in their power; but to the coast about it. And came to the strong hold of Tyre To the territory near it. And to all the cities of the Hivites, &c. Who lived in those north-west parts of the country. Even to Beer-sheba On the south side. Verses 8, 9. When they had gone through all the land But not numbered all the people, for the work grew so tedious that they omitted Levi and Benjamin. Joab gave up the number of the people There are two returns left us of this numbering, (one here and the other 1 Chronicles

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21,) which differ considerably from one another; especially in relation to the men of Israel; which, in the first, are returned but eight hundred thousand, but in the last, one million one hundred thousand. But I think, says Delaney, a careful attendance to both the texts, and to the nature of the thing, will easily reconcile them. The matter appears to me thus: Joab, who resolved from the beginning, not to number the whole of the people, but who, at the same time, wished to show his own tribe in the best light, and make their number as considerable as he could, numbered every man among them, from twenty years old and upward, and so returned them to be five hundred thousand: but in Israel he only made a return of such men as were exercised and approved in arms: and therefore the number of persons above twenty years old is less in his return here than in Chronicles. In a word, here the whole of Judah is returned, and only the men of approved valour in Israel. In <132105>1 Chronicles 21:5, the whole of Israel is expressly returned; but the particle all is not prefixed to those of Judah; and therefore possibly the men of tried valour in that tribe are only included in that return: and if so, the returns must of necessity be very different. Perhaps, however, some mistake has been made in one of the texts by the copyists. In which case Houbigant prefers the smaller number. Verse 10. Davids heart smote him His conscience discerned his sin, and he was heartily sorry for it. That heart, which was so lately dilated with vanity, now shrunk into contrition and penitence. O Lord, take away the iniquity of thy servant Or, the punishment of mine iniquity. Since he condemned himself and begged pardon, he hoped the punishment deserved might be remitted. But he was deceived; because not only himself but his people also had offended. Verses 11-13. For when David was up in the morning The words thus translated give the reader to apprehend that Davids penitence was caused by Gads threat, which certainly was not the case. He was made sensible of his sin and made sorry for it before Gad came to him. They should here be rendered, And when David was up, &c., Davids seer Gad is so called because he was Davids domestic prophet, by whom he consulted God in difficult cases, and received his directions and commands. I offer thee three things To show him and the world that the vengeance he now came to denounce was no casual calamity, nor the effects of any natural cause, he gave him his choice of the three evils, one of which must be immediately inflicted upon him. Shall seven years of famine come unto thee In <132112>1 Chronicles 21:12, it is only three years of famine which is the reading of

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the LXX.; a reading, says Houbigant, which I prefer in this place, because the three years of famine answer to the three months flight before his enemies, and the three days pestilence. It is easy to suppose here, as in verse 9, that a slight mistake has been made by the writer in transcribing the text. If this be not satisfactory to the reader, he may suppose, with Poole and others, that in Chronicles the sacred writer speaks exactly of those years of famine only which came for Davids sin: but that here he speaks comprehensively, including those three years of famine sent for Sauls sin, chap. 21. And this sin of Davids being committed in the year next after them, was in a manner a year of famine; either because it was a sabbatical year, wherein they might not sow nor reap; or rather because, not being able to sow in the third year, on account of the excessive drought, they were not capable of reaping this fourth year. And three years more being added to these four, make up the seven here mentioned. So the meaning of the words is this: As thou hast already had four years of famine, shall three years more come? Now advise That is, consider. The divine wisdom appears in the nature of the offer here made to David; he had sinned by placing his heart on human means of safety and security, instead of placing it on the divine protection. A trial was therefore made of him by this offer, how his heart now stood, and whether it would not fly to human means for safety. He had numbered his people, that he might rest in confidence by knowing the strength of his kingdom. Had not, therefore, his heart smote him, as mentioned verse 10, and had he not seen the sin and folly of seeking safety in human strength, independent of the Almighty, he would, in all likelihood, have chosen to have tried his fortune with his enemies in war, as depending on the known strength, courage, and number of his people. Or he would have chosen famine, as depending on his great riches for obtaining a sufficient supply of food from other countries, though the famine should come into his land. But by humbly and confidently leaving it to God, to inflict either of those punishments which come more immediately from his own hand, and one of which, namely, the pestilence, he knew no human power or means could any ways guard against, and from which all his mighty men of war, or his own valour and wisdom, could not defend him, but he would lie equally exposed as the meanest subject; by such a submission or choice as this, David gave a public testimony, that he was again convinced that all human means or strength avails nothing, unless we have the help and protection of the Almighty; that all our confidence is vain, unless that which is placed in the Lord.

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Verse 14. Let us fall now into the hand of the Lord Let us receive punishment from his immediate stroke, that is, by famine or pestilence, but chiefly by the latter. For though the sword and the famine be also from Gods hand, yet there is also the hand of man, or other creatures, in them. The reason of this choice was partly his confidence in Gods great goodness; partly, because the other judgments, especially the sword, would have been more dishonourable, not only to David, but also to God, and his people; and partly, because he, having sinned himself, thought it just to choose a plague, to which he was as obnoxious as his people; whereas, he had better defences for himself against the sword and famine than they had. And let me not fall, &c. True, it is a fearful thing to fall into the hands of the living God! Fearful indeed for those who have, by their impenitence, shut themselves out from his mercy. But a penitent dares cast himself into Gods hand, knowing that his mercies are great. Verse 15. So the Lord sent a pestilence upon Israel The event immediately answered to the choice; a plague instantly ensued. From the morning even to the time appointed From that morning, in which Gad came to David, to the third day, the time appointed by God for the continuance of the plague. But not to the conclusion of that day, for we learn from the next verse that God, moved by the repentance of the king and his subjects, commanded the destroying angel to stay his hand, which plainly indicates that he had not fully accomplished the commission at first given him. There died of the people seventy thousand A calamity, says Delaney, which has no parallel in the whole compass of history. It seems that the Hebrew nation were not only guilty, at this time, of many other sins, but were very culpable in regard to the numbering of the people, as well as David. They gloried, it is probable, in, and relied upon their numbers, and their own strength, instead of trusting in God and in his promises, for protection against, and victory over their enemies. And, therefore, it was with reason that they fell in this sad manner, to show them that all flesh is grass, and that their own strength and numbers availed nothing without God. Verse 16. The angel stretched out his hand upon Jerusalem Which he had begun to smite, and in which he was proceeding to make a far greater slaughter. This angel appeared in the shape of a man, with a sword drawn in his hand, to convince the people more fully that this was no natural plague, but one inflicted by the immediate hand of God. The Lord repented him of the evil That is, he in part recalled his sentence of the plagues

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continuance for three whole days; and this he did upon Davids prayers and sacrifices, as appears from verse 25, though these be mentioned afterward. This was on mount Moriah; in the very same place where Abraham, by a countermand from heaven, was stayed from slaying his son, this angel, by a like countermand, was stayed from destroying Jerusalem. It is for the sake of the great sacrifice, that our forfeited lives are preserved from the destroying angel. Verse 17. These sheep, what have they done? What? They have done many things amiss. Their rebellions and other vices had been many, and it was for their own sins, as well as for Davids, that this heavy judgment now befell them. The king, however, as became a penitent, is severe on his own faults, while he extenuates theirs. Let thy hand be against me Herein David shows his piety and fatherly care of his people, and that he was a type of Christ; and against my fathers house My nearest relations. These, probably, had either put David upon, or encouraged him in this action. And, besides, it was but fit that his family, who partook of his honour and happiness, should also partake in his sufferings, rather than those who were less related to him. Verse 18. Gad came that day to David By the express command of God, (verse 19; <132118>1 Chronicles 21:18, 19,) and said unto him, Go up To mount Moriah; rear an altar in the thrashing-floor of Araunah Which place God appointed for this work, in gracious condescension to, and compliance with, Davids fear of going to Gibeon, which is expressed <132129> 1 Chronicles 21:29, 30; because this was the place where God, by his angel, appeared in a threatening posture, where therefore it was meet he should be appeased; and because God would hereby signify the translation of the tabernacle from Gibeon hither, and the erection of the temple here, <140301> 2 Chronicles 3:1. Verses 21, 22. Wherefore is my lord the king come? Wherefore doth the king do me this honour, and give himself the trouble of coming to me? Behold, here be the oxen Which were employed by him in his present work of thrashing. And instruments of the oxen Their yokes, and the instruments which they drew after them, to beat and press out the corn. Verse 23. All these things did Araunah as a king That is, with a royal bounty; give unto the king He not only offered, but actually gave them; he resigned his right and property in them to David; though David, by his refusal, returned it to Araunah again. The words in the Hebrew are, these

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things gave Araunah the king unto the king. From whence some infer that, before the taking of Jerusalem, he was the king of the Jebusites; or a man of the greatest authority among them, like a king; or was descended from the blood royal of the Jebusites. But neither the Greek, nor the Syriac, nor the Arabic copies have the word king, nor had the Vulgate it, till the edition published by Sextus; nor was it in the Chaldee Paraphrast, in the time of Kimchi, who cites it thus: Araunah gave to the king what the king asked of him. The Lord thy God accept thee He was a Jebusite by nation, but a sincere and hearty proselyte; which made him so liberal in his offers to Gods service, and the common good of Gods people. Verse 24. Neither will I offer that which doth cost me nothing For this would be both dishonourable to God, as if I thought him not worthy of a costly sacrifice, and a disparagement to myself, as if I were unable or unwilling to offer a sacrifice of my own goods. David bought the thrashing-floor, &c., for fifty shekels of silver In <132125>1 Chronicles 21:25, he is said to give for the place six hundred shekels of gold by weight. Probably here he speaks of the price paid for the thrashing-floor, oxen, and instruments; and there for the whole place adjoining, on which the temple and its courts were built, which certainly was very much larger than this thrashing-floor, and probably had Araunahs house, if not some other buildings, upon it. Verse 25. David offered burnt-offerings and peace-offerings Burntofferings were, in effect, prayers to God, that he would remove this plague and peace-offerings were acknowledgments of Gods goodness, who had already given David hopes of this mercy. Delaney supposes that the ninetyfirst Psalm was written by David in commemoration of his deliverance from this calamity. As the history of David is the principal subject of the two books of Samuel, and as his is a very distinguished character, we shall here, in the conclusion of our notes on these books, present our readers with a short sketch of it, drawn by a masterly hand, but, as we think, in rather too glowing colours. Davids is a character which stands single, in the accounts of the world equally eminent and unrivalled. For, not to insist on his great personal accomplishments, such as beauty, stature, strength, swiftness, and eloquence, his character is sufficiently distinguished by the noblest qualities, endowments, and events. Exalted from an humble shepherd to a mighty monarch, without any tincture of pride, disdain, or envy. Quite

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otherwise: remarkably humble in exaltation; or, rather, humbled by it. Exalted, unenvied. Exalted himself, and equally exalting the state he ruled: raising it from contempt, poverty, and oppression, to wealth, dignity, and sway. A man experienced in every vicissitude of fortune and life, and equal to them all. Thoroughly tried in adversity, and tempted by success, yet still superior. Cruelly and unjustly persecuted, yet not provoked to revenge. In the saddest and most sudden reverse of fortune, depressed by nothing but the remembrance of guilt; and, in consequence of that, unhumbled to any thing but God. To sum up all; a true believer, and zealous adorer of God; teacher of his law and worship, and inspirer of his praise; a glorious example, a perpetual and inexhaustible fountain of true piety; a consummate and unequalled hero, a skilful and a fortunate captain; a steady patriot, a wise ruler, a faithful, a generous, and a magnanimous friend; and, what is yet rarer, a no less generous and magnanimous enemy; a true penitent, a divine musician, a sublime poet, and an inspired prophet. By birth, a peasant; by merit, a prince. In youth, a hero; in manhood, a monarch; in age, a saint. Delaney.

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THE FIRST BOOK OF THE KINGS,

COMMONLY CALLED THE THIRD BOOK OF THE KINGS.

ARGUMENT.
THE two books of Samuel, as they relate the original of the royal government in Saul, and of the royal family in David, are an introduction to the two books of Kings. These two books give us an account of Davids successor, Solomon; of the division of his kingdom, and of the several kings of Israel and Judah, down to the captivity, including the space of 417 years. It cannot certainly be determined who it was that collected the history of these two books, as they are now come to our hands. The opinion of those learned men who ascribe this work to Ezra, as it is, indeed, without any absolute objection against it, so has it not any clear demonstration to raise it above a probable conjecture. But however that be, what is sufficient for us, these books plainly appear to have been collected out of the ancient and undoubted records of the two kingdoms of Israel and Judah. That such records, or annals, were really written in every kings reign, is not only highly credible, as it was agreeable to the general usage of the eastern monarchies, but is very evident also, from innumerable passages in these books themselves, compared with those of the Chronicles, and other parts of Scripture; wherein (besides what might be written by historians or record-keepers appointed by the several kings themselves) we find the chief transactions of many particular reigns drawn up by such prophets as lived in, and were witnesses of them. Thus, the acts of David were written by Samuel, Nathan, and Gad, <132929>1 Chronicles 29:29; the life of Solomon by Nathan, Ahijah, and Iddo, <140929>2 Chronicles 9:29; that of Rehoboam by Shemaiah and Iddo; that of Uzziah, and a great part, if not the whole of Hezekiahs, by Isaiah. And, to name no more, the principal matters relating to Jehoiakin and Zedekiah stand incorporated in the prophecy of Jeremiah.

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These several larger memoirs are what go under the name of The Books of the Chronicles of the Kings of Israel or Judah, so often mentioned and referred to in these writings of the kings. For that those chronicles are not intended of the two books of Chronicles which we now have, is most clear even from this alone, that many transactions referred to in the books of the Kings, are so far from being found more fully related in our Chronicles, that most of them are more short than those in the Kings, and some of them not found there at all. But the books of both Kings and Chronicles do refer us, for several larger accounts, to these writings of the seers or prophets; which were the original large Chronicles, whereof those which we now have are but abbreviations. It is sufficient, therefore, to establish the authority and just esteem of these books, that by all circumstances compared together, we find them to have been collected by persons of unsuspected ability, care, and honesty, and handed down to us with as much purity and uncorruptedness in the copies, as the nature of such things could possibly bear. And, undoubtedly, we owe the handing of them down to us in this uncorrupted manner to the especial providence of God, as being intended for our instruction. A special regard is had in these books to the house of David, from which Christ came. Some of his sons trod in his steps, and their reigns were usually long; whereas those of the wicked kings were usually short: so that the state of Judah (in Israel all the kings were wicked) was not so bad as it would otherwise have been. In this first book we have, The death of David, chap. 1, 2. The glorious reign of Solomon, chap. 3-10. His defection, chap. 11. The division of the kingdom between Rehoboam and Jeroboam, chap. 12-14. The reigns of Abijah and Asa over Judah, of Basha and Omri over Israel, chap. 15, 16. The history of Elijah, chap. 17-19. Ahabs success, wickedness, and death, chap. 20-22.

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CHAPTER 1.
A.M. 2989. B.C. 1015.
David declines in health, 1-4. Adonijah aspires to the kingdom, 5-10. Nathan and Bathsheba procure an order from David for the succession of Solomon, 11-31. The anointing of Solomon, and the peoples joy, 32-40. The dispersion of Adonijahs party, 41-49. Solomon dismisses Adonijah. 50-53.

NOTES ON CHAPTER 1.
Verse 1. Now King David was old Being in the end of his seventieth year. They covered him with clothes, but he gat no heat Which is not strange, considering he was a person who had been exercised with so many hardships in war, and with such tormenting cares, and fears, and sorrows for his own sins, (as divers of his psalms witness,) and for the sins and miseries of his children and people. Besides, this might be from the nature of his bodily distemper, which Dr. Lightfoot thinks was a dead palsy. [David now began to feel the effects of old age, and probably remembered with lively interest the words of his faithful friend Barzillai, spoken some time before: Can I discern between good and evil? can thy servant taste what I eat or what I drink?] Verse 2. Wherefore his servants His physicians; said, Let there be sought for the king a young virgin Whose natural heat is fresh and wholesome, and not impaired with bearing or breeding children. The same counsel is given by Galen for the cure of some cold and dry distempers. Let her stand before the king That is, minister unto him, or wait upon him in his sickness, as occasion requires. And let her lie in his bosom As his wife; for that she was so, may appear by divers arguments. 1st, Otherwise this had been a wicked course; which, therefore, neither his servants would have dared to prescribe, nor would David have used, especially being now in a dying condition. 2d, It appears from this phrase of lying in his bosom, which is everywhere in Scripture mentioned as the privilege of a wife. 3d, This made Adonijahs crime, in desiring her to wife, so heinous in Solomons account, because he saw, that by marrying the kings wife, he designed to revive his pretence to the kingdom.

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Verse 4. The king knew her not Did not enjoy her as his wife, but she remained still a virgin: which is mentioned to signify the continuance and progress of the kings malady. Verse 5. Then Upon notice of the desperateness of the kings disease, and the approach of his death; Adonijah exalted himself Entertained high thoughts and designs; saying, I will be king As the right of the kingdom is mine, (verse 6,) so I will now take possession of it. And he prepared him chariots, &c. As Absalom had done upon the like occasion, <091501>1 Samuel 15:1. Verses 6, 7. His father had not displeased him at any time This is mentioned as Davids great error, and the occasion of Adonijahs presumption. In saying, Why hast thou done so? He had neither restrained him from, nor reproved him for his miscarriages, which David knew was a great sin. He also was a very goodly man This was a second ground of his confidence, because his great comeliness made him amiable in the peoples eyes. His mother bare him after Absalom This is mentioned as a third reason why he expected the crown. Absalom being dead, he was next to him in order of birth. See <100303>2 Samuel 3:3, 4. He conferred with Joab and with Abiathar Whom it is likely he knew to be two discontented persons; the former on account of Davids putting Amasa in his place, and the other because he saw Zadok in greater favour than himself. They helped him Probably, not so much because they thought the right of the crown was his, as with a view to oppose Solomon, and to secure and advance their own interest. It seems that God left them to themselves, to correct them for former miscarriages, with a rod of their own making. Verses 8-10. The mighty men were not with Adonijah That is, those named 2 Samuel 23., and the guards, who had served under David so long, and had done such mighty acts in his reign and under his conduct. Adonijah had no hope of drawing them to his party, and therefore did not confer with them as he did with Joab and Abiathar. And called all his brethren and all the men of Judah Except those mentioned verse 8, and again excepted, verse 10. But all the rest of the family of David, and the principal persons of the tribe of Judah, with the high-priest and captain of the host, being present, there seemed to be nothing wanting to the making of him king, but only his anointing. For this appears to have been a federal feast,

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in which they swore allegiance to Adonijah. But Nathan the prophet, and Benaiah, &c., he called not Because he knew they favoured Solomon. Verse 11. Nathan spake unto Bath-sheba Who, being private and retired in her apartment, was ignorant of what was done abroad; and who was likely to be most zealous in the cause, and most prevalent with David. To her Nathan was induced to speak, both by his piety, that he might fulfil the will of God declared to him concerning Solomons succession, <100713>2 Samuel 7:13; and by his prudence, knowing that Adonijah hated him for being the principal instrument of Solomons advancement. That Adonijah doth reign It seems they were so bold as to proclaim him king. Verses 13-15. Didst thou not, O king, swear unto thy handmaid? We do not read anywhere else of this oath: but, no doubt, David had solemnly sworn to her that he would make her son his successor, knowing that God himself had designed him to that honour. And it is probable that Adonijah was not an entire stranger to what God had declared to Nathan and David on this subject: and if so, his crime was the greater in setting himself to oppose the decree of heaven. Indeed he acknowledges as much, <110215>1 Kings 2:15. The king was very old And therefore, probably, could not see so as to discern who had entered the chamber till Abishag, who ministered unto him, informed him. Verses 19, 20. Solomon thy servant She speaks very submissively, and calls herself his handmaid, and her son his servant. The eyes of all Israel are upon thee This she said that she might free him from all fear of such a rebellion as Absalom raised; the people not being yet joined to Adonijah, but continuing in suspense till the king had declared his mind about his successor. Verses 26, 27. But me hath he not called Whom he knew to be acquainted with thy mind, and with the mind of God in this matter; and therefore his neglect of me herein gives me cause to suspect that this is done without thy knowledge. Thou hast not showed it to thy servant Who, having been an instrument in delivering Gods message to thee concerning thy successor, might reasonably expect that if thou hadst changed thy mind, thou wouldest have acquainted me with it, as being both a prophet of the Lord, and one whom thou hast found faithful to thee. He insinuates that, in a matter of such importance, he could not believe the king would act without his advice, whom he was wont to consult on other occasions, and who had acquainted him with the mind of God concerning

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Solomon. Nathan knew that David had given no orders about this thing, but thought it prudent to introduce in this manner a relation of what Adonijah had done. Verses 28, 29. King David said, Call Bath-sheba Who, upon Nathans approach to the king, had modestly withdrawn. That hath redeemed my soul out of all distress The words contain a grateful acknowledgment of the goodness of God to him, in bringing him safe through the many difficulties that had lain in his way, and which he now mentions to the glory of God, (as Jacob when he lay a dying,) thus setting to his seal, from his own experience, that the Lord redeemeth the souls of his servants. Verse 31. Let my lord King David live for ever Though I desire thy oath may be kept, and the right of succession confirmed to my son, yet I am far from thirsting after thy death, and should rather rejoice, if it were possible, for thee to live and enjoy thy crown for ever. There could be no higher expression of love and thankfulness, than to desire never to see Solomon on the throne, if it were possible for David always to enjoy it. Verse 33. Take with you the servants of your lord His constant guards, the Cherethites and Pelethites, verse 38. Cause Solomon to ride upon mine own mule As a token that the royal dignity is transferred upon him, and that by my consent. The rest of Davids sons were wont to ride upon mules when they went abroad, <101329>2 Samuel 13:29. And Absalom rode on a mule when he was hanged in the oak. But David had a mule peculiarly reserved for himself alone; on which Solomons being set, was considered as the beginning of his kingly power, no private person whatsoever being permitted to ride upon the kings mule. It was capital, says Maimonides, to ride on the kings ass or mule, to sit upon his throne, or to handle his sceptre without his order. On the contrary, it appears from the story of Mordecai, (Esther 6.,) that to have the honour to ride on the kings beast by his appointment, was accounted the highest dignity among the Persians. Bring him down to Gihon A little river or brook near Jerusalem, on the west side, which discharged itself into the brook Kidron, and in the Chaldee is called by its modern name, Siloa. If we may credit Maimonides, and other rabbis, the kings of the house of David were all obliged, to be anointed by the side of a fountain or river; which, they say, was the reason why David commanded his servants to bring his son down to Gihon, and anoint him there. Such a situation for anointing their kings, the Jews say, was chosen to show the perpetuity of their kingdom, because rivers run

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always, though the cities which they wash are continually decaying, and liable to destruction. But it is much more probable that this place was fixed on, because it was near Jerusalem, and a place of great resort, and capable of containing and displaying that numerous company, which David knew would follow Solomon thither. And being on the west side of the city, it was remote from Adonijah, who was inaugurated on the east side, and from his company, and therefore the people could assemble here without fear of tumults or bloodshed. Verse 34. Let Zadok the priest and Nathan the prophet anoint him That is, say the Jews, one of them poured out the oil, and the other anointed his head, drawing a circle round about it with oil, according to their maxim that their kings were anointed in the form of a crown, to denote their delegation to the royal dignity. It is of more importance to observe, that this unction signified not only the designation of the person anointed to his office, but the gifts and graces which were necessary to qualify him for it, and which, seeking them sincerely of God, he might expect to receive. We do not find, says Henry, that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by unction. Whom God calls, he will qualify, which was signified by the anointing: usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Zion, according to the decree, <190206>Psalm 2:6, 7. Christians, also, are made to our God, and by him, kings, and they have an unction from the Holy One, <620220> 1 John 2:20. Verses 35, 36. Then ye shall come up after him, that he may sit on my throne Ye shall attend upon him to Jerusalem, and give him actual possession of the throne. For he shall be king in my stead My deputy and vice-king while I live, and absolutely king when I die. Over Israel and over Judah The latter clause is added, lest the men of Judah, who were in a special manner invited by Adonijah, (verse 9,) should think themselves exempted from his jurisdiction. And Benaiah said, Amen They all said the same, (verse 47,) not doubting but God would establish his authority. Verses 39, 40. Zadok took a horn of oil A vessel of oil, as the Arabic translates it; which vessel was made of an oxs horn, as Bochart observes; out of the tabernacle, and anointed Solomon It rendered his unction more solemn, and his person more sacred, that he was anointed with holy oil taken out of the tabernacle: though the Jews are generally of opinion, that it was not necessary to anoint their kings with this holy oil made by

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Moses. So that the earth rent An hyperbolical expression, to signify the very loud noise which the people made with their shouts and their pipes. Verses 46-48. Also Solomon sitteth on the throne Being in actual possession of the kingdom, though his father be alive. For to sit upon the throne was proper to the king; and none else, on pain of death, might be placed there. The king bowed himself upon the bed Adoring God for this great mercy, and thereby declaring his hearty consent to this action. And also thus said the king, Blessed be the Lord, &c. He gave his solemn thanks to God for the happiness of seeing Solomon begin his reign, with such affection of his people as they expressed by their joy at his inauguration. It is a great satisfaction to good men, when they are going out of the world, to see their children rising up in their stead, to serve God in their generation: and especially to see peace upon Israel, and the establishment of it. Verses 50, 51. Adonijah feared, &c. He fled to the altar for protection and safety, it being a privileged place; not, indeed, by the appointment of the law, but by the custom of all nations. And caught hold on the horns of the altar With a resolution, it seems, of not stirring therefrom till Solomon had given his oath, or solemn word, not to take away his life. And by thus doing Adonijah appears to have hindered the offering of sacrifices on the altar till such time as Solomon granted his pardon. Let King Solomon swear that he will not slay his servant He owns Solomon as his king, and himself as his servant and subject; and being sensible of his guilt, and of the jealousy which kings have of their competitors, could not be satisfied without Solomons oath. Verses 52, 53. And Solomon said, &c. Solomon did not swear unto him, as he desired, but only declared that he gave him a full pardon for what was past, on condition that he behaved himself as became a good subject for the time to come. But if wickedness be found in him, he shall die That is, if he did any thing in future which manifested that he had still a rebellious mind, the pardon, now granted, should signify nothing, because he had broken the condition of it. He came and bowed himself to King Solomon Thereby owning him for his sovereign, such respect not being otherwise due from one brother to another. And Solomon said unto him, Go to thy house There to lead a private life, without noise, equipage, or numerous attendants, and not meddling with the affairs of the kingdom.

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CHAPTER 2.
A.M. 2989. B.C. 1015.
Davids charge to Solomon. 1-9. His death and burial, with the beginning of Solomons reign, 10-12. He puts Adonijah to death, 13-25. Deposes Abiathar from the high-priesthood, 26, 27. Puts Joab to death, 28-35. Confines Shimei to Jerusalem, 36-38. Puts him to death, 39-46.

NOTES ON CHAPTER 2.
Verses 1, 2. The days of David drew nigh, that he must die As he himself was sensible. And he charged Solomon his son After the example of Abraham, the father of the faithful, <011819>Genesis 18:19. I go the way of all the earth Even the sons and heirs of heaven must go the way of all the earth, of all who dwell thereon. But they walk with pleasure in this way, through the valley of the shadow of death. Prophets, yea, kings, must go this way to brighter light and honour than prophecy or sovereignty. Be thou strong For, to govern his people according to the law of God, required great fortitude or strength of mind. And show thyself a man In manly wisdom, and courage, and constancy, though thou art but young in years. Verses 3, 4. And keep the charge of the Lord thy God Here we find David inculcating, in his last moments, the great ruling principle; the foundation-stone of the Hebrew state, and which in some measure distinguishes it from all other governments that have ever subsisted. For the whole strength and stability of that state was built, not upon the riches or forces of the kingdom, but upon a strict observance of the statutes and commandments of the Lord. As it is written in the law of Moses Which the prince was enjoined to transcribe and read, (<051711>Deuteronomy 17:11,) that he might govern his own and his peoples actions by it. That thou mayest prosper Or, behave thyself prudently. Hereby he intimates that religion is the truest reason of state, and that all true wisdom and good success depend upon piety. That the Lord may confirm his word Fulfil his promise, the condition upon which it was suspended being performed. Thus, to engage him to keep the charge of the Lord, he represents unto him the gracious promise which God had made him, to perpetuate the kingdom in his family without interruption, provided his children sincerely

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and heartily cleaved to God in faithful and conscientious obedience to his commandments. Verse 5. Moreover, thou knowest, &c. After David had given Solomon this general charge, he proceeded to direct him to do some particular acts of justice and kindness, and first of all, bids him remember how Joab had acted. We must not look upon this admonition of David, on his death-bed, as proceeding from a spirit of private revenge, but as advising the execution of a public piece of justice which the circumstances of things would not permit him to inflict before. Certainly the punishment of Joab was owing both to God and man, for his treacherous and cruel murder of Abner and Amasa; and, therefore, David here, in justice to his people, and the divine laws, ordered his son and successor to do that, when his throne was fully established, which he could not execute himself for want of sufficient power, Joabs interest being then so great, that it might have thrown the state into a fresh civil war, had any steps been taken to inflict punishment upon him. What Joab the son of Zeruiah did to me That is, against me. For Joabs murder of Abner and Amasa was a great injury to David, as it was a breach of his laws and peace, a contempt of his person and government, a pernicious example to his subjects, and a great scandal to him, giving people reason to suspect that Joab had been only Davids instrument, to effect what he secretly designed. And shed the blood of war in peace He slew them as if they had been in the state of war, when there was not only a cessation of arms, but also a treaty of peace. And put the blood of war upon his girdle This is added to denote his impenitence, that although by his perfidious manner of killing them, when he pretended to embrace them, he stained his own garments with their blood, yet he was not ashamed of it, but gloried in it, and marched boldly along with the army, with the same girdle and shoes which were sprinkled with their blood. Verse 6. Do therefore according to thy wisdom What in reason and justice thou seest to be fit. For though I was forced to forbear him, I never forgave him. Let not his hoar head go down to the grave in peace Punish him according to his demerits. This dying order of David, says Dr. Dodd, referring to Dr. Chandler, was an order worthy of a good king, and fit to be given in the last moments of his life. The crimes which drew down this punishment upon Joab, have already been expatiated upon. Many reasons concurred to prevent Davids calling him to an account; but it is plain he never forgot nor forgave his crime: nay, he could not,

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consistently with the law, have forgiven him if he had been inclined to it. His deferring his punishment so long, was no reason why he should always do it. Reasons of state prevented its being inflicted before, and reasons of state required its being put in execution at this juncture. In time of war it was dangerous to attempt it, on account of the power, influence, and military skill of Joab; in time of peace it was safe, because Joabs power was then upon the decline, and his services were unnecessary. Joab was ambitions, enterprising, and restless, and having not proved very loyal to the father, might have practised the same perfidy against the son; who being young, and scarcely settled in his throne, might have suffered from his treachery, his want of fidelity, and his ambitions views, which were insatiable. Verse 7. Show kindness to the sons of Barzillai Davids gratitude here expressed is remarkable. Barzillai only desired him to show kindness to Chimham, <101937>2 Samuel 19:37; but he extends it to all his sons. Let them be of those that eat at thy table As Mephibosheth had done at Davids table. It is probable Mephibosheth was now dead, for otherwise David would not have forgotten him. For so they came to me Such kindness they showed me; inviting him to Barzillais house, who sustained him in his great distress, <101932>2 Samuel 19:32. Verse 8. Behold thou hast with thee Shimei, &c., which cursed me with a grievous curse David, says Delaney, when he was importuned to punish Shimei, (<101609>2 Samuel 16:9, and 19:21,) imitated the mercy of God, who waits that he may be gracious. Had he copied after any lower pattern, he had not spared Shimei, in the very instant of passion and provocation; nor would he afterward have forgiven him, in the fulness of prosperity and power. He very well knew how much the remission of personal injuries became the kingly character, and, therefore, he gave Shimei his life, and confirmed the grant by an oath. But then it must be remembered, that the obligation of the oath was purely personal; for so he himself explains it, saying, I sware unto him by the Lord, I will not put thee to death by the sword. And, therefore, though David was bound, Solomon was at full liberty to vindicate the majesty of kings, in chastising this high insult upon his father in such a manner as he thought fit: nor was there any danger of doing this to excess, when the chastisement was deferred to the calm and cool season of dispassionate justice; when neither passion nor personal resentment could inflame the vengeance. David well knew how much it became the piety of his character to submit himself and his concerns to the

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divine disposal, throughout the whole course of his life; but could he, for this reason, wholly renounce the interest of justice? Or, if he could, he very well knew how dangerous an example it might be to his successors, to suffer such injuries and insults upon majesty to pass unpunished: and, therefore, when he had acted up to the piety and dignity of his own character, he very wisely admonished his son to act up to the wisdom of his. Verse 9. Now therefore hold him not guiltless Though I spared his life, do not treat him as an innocent person, nor consider him as one reconciled to my family, and to thy succession to the throne. He is Shimei still, and wants nothing but a fair opportunity to declare it. Clear him not, therefore, as I did, if thou findest him guilty of any mal-practices; but his hoar head bring down, &c. Cut him off as an old offender and dangerous enemy, to secure thy own peace, and the safety of thy government. In this sense Josephus understands the words. But, certainly, Davids telling Solomon, that he sware to Shimei he would not put him to death for his outrage and treason, is a demonstrative proof that he did not advise Solomon to put him to death for the crime that he himself had solemnly forgiven; for can any one imagine David would tell Solomon that he had sworn not to put Shimei to death, and in the same breath order him, in defiance of his oath, to be put to death? If he had intended that Solomon should immediately put him to death, there would have been neither reason nor sense in the words, Thou art a wise man, and knowest what thou oughtest to do unto him. For to what purpose was it to tell Solomon that he knew how to behave to Shimei, if Davids command was immediately to cut him off, and Solomon understood him in that sense? But it is certain Solomon did not understand his father in that sense, by his ordering him to build a house for himself in Jerusalem, (verse 36,) as well as from the different manner in which he treated Shimei and Joab. The fact is, David advised his son to keep a strict watch over Shimei, and to put him to death only, if, on any new offence, he should again forfeit his life; and this, it is hoped, has been made appear to be the truth of the case. Now, how is this inconsistent with piety, or the advice of a prince on his death-bed? It is true, forgiveness of enemies is a duty, provided they cease to become our enemies; but no man is obliged, by any law, so to forgive an enemy, continuing such, as not to take the proper methods to guard against the effects of his enmity, and bring him to justice, if no other method will prove effectual. Much less is a prince obliged so to forgive an implacable enemy to his crown and

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government, and one who is likely to disturb the settlement of the crown in his successor, as not to order the successor to be upon his guard against him, and punish him, when guilty, according to his demerits. Such a caution and order is what he owes to his people; he may die as a private person, in charity with all mankind, and forgive every private injury against himself; and yet, as a prince, advise what is necessary for the public good after his decease, and even the execution of particular persons, if, by abusing the lenity and respite they once received, they should be guilty of new and capital offences. Chandler. Doctor Waterland, Le Clerc, and Calmet, give the same interpretation with Doctor Chandler. The reader will probably think that the above reasoning sufficiently justifies David in this particular, even on supposition that the text is rightly translated, which, however, Dr. Delaney is of opinion it is not. The Hebrew particle, w, vau, he thinks, ought to have been rendered here, as in all similar cases, not connectively, but disjunctively, as it is <203008>Proverbs 30:8, and in many other places. Agur, says he, beseeches God to keep him from the extremes of poverty and wealth. If the particle vau were to be interpreted here connectively, the petition would run thus: Give me not poverty and riches. Every one sees the absurdity of this petition; and therefore the translators rightly rendered it, Give me neither poverty nor riches. In the same analogy, the passage in question, rightly translated, will stand thus: Now, therefore, neither hold him guiltless, (for thou art a wise man, and knowest what thou oughtest to do unto him,) nor his hoar head bring thou down to the grave with blood. This advice, in this sense, is full of humanity, as well as wisdom, and Solomon (we see) understood and observed it in this sense, and in no other. Verses 10, 11. So David slept with his fathers He died with the satisfaction of seeing his own son his successor, the wisest and the hopefulest prince of the whole earth, and with the assurance of Gods peculiar favour to his posterity, from whence he had already, in the clearest light of prophetic vision, seen the Messiah, the Lord of life, to arise; of whose dominion, and the increase of his government and glory, he well knew, by the Spirit of God upon him, there would be no end. And was buried in the city of David In that part of Jerusalem which was called by his name, because he took it from the Jebusites. Seven years reigned he in Hebron More precisely, seven years and six months; (<100505>2 Samuel 5:5;) but smaller numbers are often omitted in Scripture computations, and only the larger noticed.

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Verse 12. Then sat Solomon upon the throne, &c. The kingdom was settled upon him with universal consent and approbation. His kingdom was established He had the hearty affections of his people, which all men know to be a princes best and surest establishment. Verses 13-15. She said, Comest thou peaceably? Or with some evil design against me or my son? which she might well suspect, knowing his ambition and envy at Solomon, and his hatred against her, as the chief cause of his being cast down from his aspiring views and high hopes. He said, Thou knowest that the kingdom is mine Both by right of primogeniture and actual inauguration. And all Israel set their faces on me They looked on me as their king and my fathers successor, and expected that he would confirm my election. He pretends that the generality of the people favoured his views, and wished him to be king. Howbeit the kingdom is turned about, and is become my brothers Is translated from me to him by the vicissitude of human affairs, and the changeable humour of the people. For it was his from the Lord Either, 1st, By Gods providence so disposing Davids mind, and the peoples hearts: or rather, 2d, By Gods appointment, and particular designation: wherein he seems to acquiesce, affectionately terming Solomon his brother, that he might deceive both her and him into a belief that he was far from any design of usurping the government. Verse 17. That he give me Abishag to wife It is not likely that either Adonijah or Bath-sheba was ignorant that it was unlawful for any man to marry his fathers wife: but they perhaps thought that as David knew her not, the marriage had not been completed. Verse 19. The king rose up to meet her, and bowed himself For the high dignity to which he was advanced, did not make him forget the honour due to a parent: an amiable example this, to teach all children to continue to show respect to their parents, how much soever they may be advanced above them in wealth, dignity, or honour. She sat on his right hand The most honourable place, next to the king. Verses 20, 21. I desire one small petition of thee So she esteemed it, because she did not perceive Adonijahs design in it, nor the circumstances connected with it. I will not say thee nay Supposing thy request can be lawfully and safely granted, and will be productive of no injury to myself or others. Let Abishag be given to Adonijah thy brother That is, thy

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brother by the fathers side, and whom brotherly affection and relation oblige thee to gratify; at least, in small things. Verse 22. Ask for him the kingdom also His design is not upon Abishag, but upon the kingdom; which by this means he hopes to recover. That Adonijah had such a design is very probable, says Poole, both from his temper, for he was an aspiring and designing man, highly discontented with Solomons government, and desirous of a change; and from the nature of the thing, because he would not have made so daring and presumptuous a request, if he had not had some great design in it. For he is my elder brother And therefore looks on the kingdom as his by birthright, and the law of nations, and thinks he may lawfully endeavour to recover his own, and cast me out as a usurper; to accomplish which the seeking Abishag to wife is the first step. Even for him, and for Abiathar and Joab It is very likely, says the author last quoted, though not expressed, that he, and Joab, and Abiathar, were engaged in some design against Solomon, and that Solomon had obtained information of it; and therefore he did, and reasonably might, take this attempt of Adonijah to obtain Abishag, for an indication, and the first overt act of his treason. Verse 23. Then King Solomon sware by the Lord Once here, and again verse 24, which he did to oblige himself irrevocably to perform his resolution, and to prevent all intercession for Adonijahs life, the matter being, he believed, of the greatest importance to him. Verse 24. And set me on the throne of David For, though Adonijah be my elder brother, yet I have an undoubted right and title to the crown, from the promise and appointment of that God who disposes of all kingdoms, and especially this of Israel, to whom he pleaseth; and therefore Adonijah in this and his former attempt is guilty of treason against me, and of rebellion against God. And who hath made me a house Who hath given me posterity, as this phrase often means; see <020121>Exodus 1:21; for Rehoboam was probably born before this time: or rather, who hath established me in the house and throne of David, and so hath fulfilled in and to me the promise made to him respecting his house, (<100711>2 Samuel 7:11,) and the settlement of the crown in him and his seed. Adonijah shall be put to death this day Had Adonijah lived under our constitution, he would have had a fair hearing before conviction. But we should remember that in the kingdoms of the East the government was absolute, and the power of life or death entirely in the prince; so that Solomon, without the

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formality of any process, could pronounce his brother dead; and because he conceived that in cases of this nature delays were dangerous, might send immediately and have him despatched; though we cannot but say that it would have been more to his commendation, had he showed more clemency and spared his life. Dodd. Verse 25. Solomon sent by the hand of Benaiah, &c. For the execution of justice was not then committed to obscure persons, as it is now, but to persons of great honour and authority. Notwithstanding what has been observed in the two or three preceding notes, probably the reader will be inclined to think, as certainly many are, that it is far from being clear Solomon acted right in putting Adonijah to death, or that the latter had any ill design in asking Abishag. And yet, what certainly is of great weight, we nowhere find Solomon censured in the Scriptures for this action. Verses 26, 27. Unto Abiathar said the king, Get thee to Anathoth This was a city of the priests, (<062128>Joshua 21:28,) where he commanded him to lead a private life; either in that part of the suburbs which fell to his share, or in some land which he had purchased. I will not, at this time, put thee to death He does not fully pardon him, but reserves to himself a liberty of punishing him afterward if he should see occasion. This he does to keep him in awe, that he might not dare to raise or foment discontents or tumults among the people, which otherwise he might have been inclined to do. Because thou didst bear the ark of the Lord before my father When he thought fit to carry it out with him; and when thou, as high-priest, wast called to attend upon it. Thus Solomon shows his respect to the sacred office. Because thou hast been afflicted, &c. Exposed to all the hardships David endured all the time of his exile under Saul, <092220>1 Samuel 22:20, &c. Here Solomon mixes mercy with justice, and requites Abiathars former kindness to David; hereby teaching princes, that they should not write injuries in marble, and benefits in sand and water, as they have been too often observed to do. So Solomon thrust out Abiathar Either from his office, or at least from the execution of it. That he might fulfil the word of the Lord Solomon did not do this that he might fulfil the word of the Lord, but because Abiathar had taken the part of Adonijah. But by Solomons being moved to do this on account of Abiathars rebellion, the word of the Lord was fulfilled, which he had spoken concerning the house of Eli in Shiloh. And in this sense we are to take the same kind of expressions in the New Testament, where things are frequently said to be done to fulfil certain prophecies.

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Verse 28. Then tidings came to Joab Concerning Adonijahs death, and Abiathars deposition. And Joab fled unto the tabernacle of the Lord This makes it appear that Joab had had a hand in the counsel mentioned verse 22, as Solomon suspected. And caught hold on the horns of the altar It appears from this and some other instances, that it was now become a custom among the Israelites, though by no divine law, to flee to the altar of the Lord, as to an asylum; however, by Solomons treatment of Joab on this occasion, it appears, that this privilege was only allowed for some misdemeanours, and not for capital offences, especially murder. And Solomon (verse 31) showed that the altar had better be stained with the blood of a murderer, than be polluted with his touch, in seeking an asylum from it, and thereby escaping the punishment which the divine laws required to be inflicted on him. Verses 29, 30. Go, fall upon him Namely if he will not come out from thence, as I foresee he will not. Thus saith the king, Come forth That the king gave this command, though it be not mentioned before, is evident, both from the nature of the thing, for Solomon would not pollute the altar without necessity, and from Benaiahs affirmation of it; for why should he tell a lie without a cause? It appears, also, from his returning to the king for new orders, upon Joabs resolution not to come out thence, He said, Nay, but I will die here For he supposed, either that Solomon would not defile that place with his blood, but would spare him for his respect to it, as he had done Adonijah; or, he had a superstitious conceit, that his dying there might give his guilty and miserable soul some advantage. Verse 31. Do as he hath said Kill him, though he be there; take him from that place, and then kill him: for <022114>Exodus 21:14, doth not command the ruler to kill the murderer there, but to remove him thence; to take him from the altar, that he may die. That thou mayest take away the innocent blood from me Kings or judges owe that justice to God, whose vicegerents they are, as to inflict those punishments on offenders which the divine laws require them to inflict: or otherwise, the punishment due to the offenders may with justice fall upon their own heads, as, by not executing the punishment, they, in some measure, give their approbation to the crime. Verses 32-34. The Lord shall return his blood The guilt of the blood which he hath shed. Upon his own head Shall make him alone bear the punishment of his iniquity. Who fell upon two men more righteous than he

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Of more ingenuous and generous tempers, abhorring such treacherous practices; and both of them devoted to, and employed in my fathers service. Prejudice, however, and anger seem here too much to have dictated Solomons expressions; for, it is certain, Joab had always been a firm friend to David, and had done him considerable service at a time when both Abner and Amasa had acted against him. Upon the head of his seed for ever Either as long as he shall have a posterity, or for a long time, as that phrase is frequently used. So that Solomon here pronounces that Joabs own death should not expiate his guilt; but that his posterity should suffer for it in future generations, according to what David had said, <100328>2 Samuel 3:28, 29. If Solomon spoke by inspiration of God when he uttered these words, no doubt the prediction was fulfilled, and God visited the sins of the father upon the children, as he often does, when the children tread in their progenitors sinful steps. But whether, or how far, this was the case, the Scriptures give us no information. But upon David and upon his seed shall there be peace In and by this execution of justice upon Joab and such malefactors, my throne shall be established, and God will bless me and mine with peace and prosperity, He was buried in his own house That is, in some ground belonging and adjoining to his house, and accounted a part of the mansion. In the wilderness So they called those parts of the country which were but thinly inhabited. Verse 36. Go not forth thence any whither Solomon, it is likely, suspected Shimeis loyalty and fidelity, and therefore ordered this, 1st, for his own security. For by confining him to the royal city, he would have him always under his eye, and in a place where, as in a public theatre, all his words and actions would be narrowly observed. And by removing him from that part of the country where his kindred, and estates, and interest lay, to a place where he was almost a stranger, and yet sufficiently odious for his former and never to be forgotten insolence toward his lord and king, he would be rendered utterly incapable of raising any tumults or seditions. Solomon enjoined this, 2d, as a kind of penalty for his former wickedness, wherein yet there was more mercy than justice, and from which David had not promised him any security, but had only given him his life for the present, or during his own life and reign. Verse 37. In the day thou passest over the brook Kidron, &c. Which Solomon mentions, because it was in the way to Bahurim, where Shimeis former and settled habitation was, as appears by comparing <101523>2 Samuel 15:23, with 16:5. But Solomons meaning was, and so, no doubt, was

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understood by Shimei, that if he went out of Jerusalem any way, to a greater distance than Kidron was from thence, he should die for it; for when he went to Gath, after his servants, he went not over Kidron, but the direct contrary way, that city lying westward of Jerusalem, as Kidron did eastward. Thy blood shall be upon thine own head The blame and guilt of thy blood shall lie upon thyself only. In other words, his death should be owing to himself only, as the condition of his holding his life was known to him and accepted by him, as appears from the next verse. Verse 38. The saying is good Thy sentence is much more merciful than I expected or deserve. As my lord hath said, so will thy servant do And it appears from verses 42, 43, that he not only promised this, but confirmed his promise by an oath, being required by Solomon so to do. Verses 39, 40. Achish king of Gath A king, but subject and tributary, first to David, and then to Solomon: permitted to enjoy the title and honour of a king, but not the full power: whence it was, that Achish could not keep these servants, though they had fled to him for protection; but suffered Shimei to take them away from his royal city. Shimei arose and went to Gath to seek his servants In three years time he thought Solomon might have forgotten his injunction, or he presumed he would not hold him strictly to it, especially since he did not go from Jerusalem for his pleasure, but to recover what he had lost, which he thought was pardonable, these servants being probably worth a great deal of money. By seeking his servants, says Bishop Hall, he lost himself. These earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by Gods laws, to hunt after them, till their souls incur a fearful judgment! Verses 43, 44. Why hast thou not kept the oath of the Lord? He lay under the guilt of two crimes: of disobeying the kings express command, and violating his oath to God, which latter Solomon terms the oath of the Lord, because it was taken in the Lords presence, and the Lord was called upon as a witness of it, and as the avenger of all such violations, and because the law of the Lord obliged him to the performance of it. The wickedness which thy heart is privy to For which thine own conscience accuseth thee, and there is no need of other witnesses. The Lord shall return God hath punished thee for thy former wickedness, by suffering thee to expose thyself to thy deserved death.

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Verses 45, 46. The throne of David To which Shimei had wished confusion; the royal power and dignity conferred upon him and his heirs. Shall be established By the execution of such righteous judgments as this. Before the Lord for ever In the presence of that God who is both an observer and rewarder of all such righteous actions; or under his inspection, and by his blessing. Which went out Carrying Shimei along with him to the place of execution, which was to be in the kings presence. The kingdom was established in the hand of Solomon His secret and worst enemies being taken out of the way.

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CHAPTER 3.
A.M. 2990. B.C. 1014.
Solomon marries Pharaohs daughter, 1. His religion, 2-4. His prayer for wisdom, and the answer, 5-15. He decides the dispute between the two harlots, 16-28.

NOTES ON CHAPTER 3.
Verse 1. Solomon made affinity with Pharaoh As being a powerful neighbour. And took Pharaohs daughter To wife, which was not unlawful, if she was first instructed in, and made a proselyte to, the Jewish religion, as, in all probability, she was. For Solomon was not yet fallen from God, but loved the Lord, and walked in the statutes of David, (verse 3,) and therefore would not have married a gross idolater, which would have been directly contrary to Gods law, and most pernicious in its consequences. It is true he afterward loved many strange women, and the wives he married alienated his heart from Jehovah, and drew him in to worship strange gods: but the gods of the Egyptians are not reckoned among them, nor does it appear that Pharaohs daughter was one of the wives whose example or conversation had such a pernicious influence. On the contrary, it is likely she was a worshipper of the true God, and that Solomons taking her to wife was designed by God to be a type of Christ calling his church to himself and to the true religion, not only from among the Jews, but even out of the Gentile world. This, it is thought, plainly appears from the forty-fifth Psalm, and the book of Canticles. And brought her into the city of David Into Davids palace there. Until he had made an end of building the house of the Lord The temple designed for the worship and honour of God. And the wall of Jerusalem round about Which, though in some sort built by David, yet Solomon is here said to build, either because he made it higher and stronger, in which sense Nebuchadnezzar is said to have built Babylon, (<270430>Daniel 4:30,) or because he built another wall besides the former, for after this time Jerusalem was encompassed with more walls than one. Verse 2. Only the people sacrificed in high places Which were groves, or other convenient places upon hills. In such places the patriarchs had been wont to offer up their worship, and sacrifices to God; and from them this custom was derived both to the Gentiles and the Jews; and in them the

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Gentiles sacrificed to idols, and the Hebrews to the true God. But this custom was expressly forbidden by God to his people, except in some extraordinary cases, and they were commanded to offer their sacrifices and other oblations only in the place which the Lord should choose, and where his tabernacle, altar, and ark should be, <031703>Leviticus 17:3-5; <051210> Deuteronomy 12:10-14. It is, therefore, here mentioned as an exception to Solomons integrity and glory, and the happiness of his reign, and as a blemish to his government, that he permitted and practised what was thus so expressly forbidden. Possibly he permitted it because he thought it better to allow of an error in a circumstance, than occasion a neglect of Gods worship altogether, which he apprehended would follow upon a severe prohibition of that practice. For the peoples hearts were generally and constantly set upon these high places, as appears from the following history; and they were not willing to submit to the trouble and charge which the bringing their sacrifices to one place would cause, nor, indeed, would they yield to it until the temple was built: and, as that was speedily to be done, Solomon seems to have thought it more advisable to delay enforcing obedience to Gods law in this point for the present, than by force to drive them to it. These, however, and all other prudential considerations, ought to have given place to the will and wisdom of God. Because there was no house built to the name of the Lord For his service, and to the honour, and praise, and glory of his name; that is, of his majesty, and all his perfections, which were to be adored and manifested there. But this reason for their sacrificing in high places was not sufficient; because there was a tabernacle, to which they were as much confined as they were afterward to the temple. Verse 3. And Solomon loved Or, Yet he loved, the Lord Although he miscarried in the matter of high places, yet, in the general, his heart was right with God. Walking in the statutes According to the statutes or commands of God, which are here called the statutes of David; not only because they were diligently practised by David, but also because the observation of them was so earnestly pressed upon Solomon, and fortified with Davids authority and command. Verse 4. The king went to Gibeon Because the tabernacle was there, and the great brazen altar which Moses made. For after Shiloh was destroyed, they were carried to Nob; and the priests being there slain by Saul, they were removed to Gibeon, <140103>2 Chronicles 1:3-6. That was the great high place The most eminent and frequented; and, possibly, was a

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high and raised ground. A thousand burnt-offerings did Solomon offer This undoubtedly includes the peace-offerings which were killed and dressed for the entertainment of the guests who were invited to the sacrifices; for it can hardly be supposed that so many were wholly consumed on the altar at one time of sacrificing. Verse 5. The Lord appeared to Solomon in a dream As he had done to Jacob at Bethel, <012813>Genesis 28:13; and to others on different occasions, <012003> Genesis 20:3, and 26:24. Sleep is like a state of death to the soul; wherein the senses are locked up, and the understanding and will deprived of the free exercise of their functions. And yet this is no impediment to God in communicating his will to mankind; for no doubt he has power, not only to awaken our intellectual faculties, but to advance them above their ordinary measure of perception, even while the body is asleep. Solomon had prayed the day before with great fervency, and desired of God the gift of wisdom: see Wisd. 7:7. In the night-time God appeared unto him in a dream, and bade him ask whatever he would. Solomon, having his mind still full of the desire of wisdom, asked and obtained it: so that the prayer or desire he uttered in his dream was but the consequence of the option he had made the day before, when he was awake. In a word, though we should allow that the soul of man, when the body is asleep, is in a state of rest and inactivity; yet we cannot but think that God can approach it many different ways; can move and actuate it just as he pleases; and, when he is inclined to make a discovery of any thing, can set such a lively representation of it before the understanding, as shall make a man not doubt of the reality of the vision. See Calmet and Dodd. Verses 6-8. According as he walked before thee in truth In the true worship of God, in the profession, belief, practice, and defence of the true religion. So truth here contains all duties to God, as righteousness doth his duties to men, and uprightness the right manner of performing both sorts of duties. In uprightness of heart with thee That is, in thy judgment, to whom he appealed as the witness of his integrity. I am but a child So he was in years: not above twenty years old, and withal (which he principally intends) he was raw and inexperienced as a child in state affairs. How to go out, &c. To govern my people, and manage affairs. Thy servant is in the midst of thy people Is set over them to rule and guide them. A metaphor from the overseer of divers workmen, who usually is in the midst of them, that he may the better observe how each of them discharges his office. Which thou hast chosen Thy peculiar people, whom thou takest special

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care of, and therefore wilt expect a more punctual account of my government of them. Verse 9. Give to thy servant an understanding heart Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in Scripture as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding. To judge thy people Or govern, as that word is often used. That I may discern between good and bad Namely, in causes and controversies among thy people; that I may not, through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil. Absalom, that was a fool, wished himself a judge: Solomon, that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves. Verse 10. The speech pleased the Lord For it manifested a disinterested mind and a public spirit, that desired, above all things, the honour of God and the good of his people, and to direct his conduct aright and to do justice. Verses 11, 12. Nor hast asked the life of thine enemies That God would take away their lives, or put it into his power to destroy them. Behold I have done according to thy word I have granted, and do at this present grant thy desire. And accordingly at this time God did infuse into him a far higher degree of wisdom than he had before possessed; and that not only to govern his people, and to know and do the several duties which he owed to God and them, but also the knowledge of divers arts and sciences, and of things human and divine, as appears from <110429>1 Kings 4:29-34; and that in a far greater measure and proportion, than with the best natural understanding he could have attained by the most diligent study, if he had been employed therein from a child. So that there was none like thee before thee Either no king, or rather no man. For in these respects he is preferred, (<110431>1 Kings 4:31,) not only before all kings, but before all men. No mere man, it appears, since the fall of Adam, ever equalled him in universal knowledge, especially in the art of well governing his people. But, it may be asked, did not the apostles excel him? Not in natural and political knowledge, but only in the knowledge of the mysteries of faith, which were more freely and more fully imparted in these latter times; the ignorance whereof was no disparagement to Solomons wisdom, because

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they were not discoverable by any creature without that divine revelation which God saw fit not to afford in Solomons time. Verses 13, 14. I have given thee that which thou hast not asked Or rather, I will give thee, as it is expressed in the parallel place, <140112>2 Chronicles 1:12; I will as certainly give them as if I had already actually done it. For future things, which God is engaged to bring to pass, or foresees will take place, are often expressed in Scripture in the past time. So that there shall not be any among the kings The succeeding kings of Israel, of whom he speaks. Or, hath not been, as it is in the Hebrew: and so it may be true of all the kings that then were or had been in the world, whereof none were like him in the things here mentioned, namely, riches and honour, or renown, as well as wisdom. All thy days Whereby he signifies that these gifts of God were not transient, as they were in Saul, but such as should abide with him while he lived. And if thou wilt walk in my ways This caution God gives him lest his great wisdom should make him proud, or careless, or presumptuous, as if he were out of all danger; and to oblige him to more care and circumspection, to avoid the snares and mischiefs to which so much prosperity and glory would probably expose him; and withal to justify himself, in case he should afterward alter the course of his providence toward Solomon. Verse 15. Behold, it was a dream He perceived that it was a dream; not a vain dream, such as those wherewith men are commonly deluded, but a divine dream, assuring him of the things promised, which he knew, by a divine impression, after he was awaked, and by the vast alteration which he presently found within himself in point of wisdom and knowledge. And stood before the ark Which was there in the city of David, (<100617>2 Samuel 6:17,) before which he presented himself in a way of holy adoration. And offered up burnt-offerings Chiefly for the expiation of his and his peoples sin, through the blood of Christ, manifestly signified in these sacrifices. And peace-offerings Solemnly to praise God for all his mercies, and especially for giving him quiet possession of the kingdom, and for his glorious appearance to him in the dream, and for the promise therein made to him, and the actual accomplishment of it. Verse 16. Two women that were harlots Or, victuallers; for the Hebrew word signifies both. Yet that they were unmarried persons seems probable, both because there is no mention of any husbands, whose office it was, if there were any such, to contest for their wives; and because they lived a

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solitary life in one house. Unto the king Probably they had presented their cause to the inferior courts, and as they could not determine it, they now bring it to the king as the supreme magistrate, and famous for wisdom. And stood there before him Desiring and expecting his sentence in the case. Verses 18-22. On the third day this woman was delivered also So that the children could not be distinguished by their age. No stranger was with us in the house Therefore there was no witness on either side; and although there might be some difference distinguishable by an exact observer between the features of the two children, yet it is not probable that was much attended to by the neighbours who might be present to assist either or both of them in their labour; as they were persons, it seems, of suspected fame. And the testimonies of the women were of equal credit, that is, of no credit at all. Because she overlaid it And so smothered it: which she justly conjectures, because there were evidences of that kind of death, but no appearance of any other cause thereof. Thus they spake before the king Both peremptorily and vehemently affirmed the same thing; oft repeating the same words. Verse 25. The king said With seeming sincerity, though with a design far above the reach of the two women, or of the people present, who probably with horror expected the execution of his sentence. Solomon knew at once that the only sign whereby to discover the true mother, would be her affection, and compassionate tenderness for her child; and therefore, in order to distinguish between the two, his business was to make trial of this. And if we suppose that, when he commanded the child to be divided, he spake with a sedate countenance and seeming earnestness, as the true mothers petition to the king makes it apparent that he did; then we may suppose further, not only the two women, but all the people present, with dread and admiration expecting the execution of the thing; which when it ended in so just a decision, quite contrary to what they looked for, raised joy in every breast, and gave a more advantageous commendation to the judge. And yet Abarbinel, the Jewish commentator, thinks that all this was no great proof of Solomons extraordinary wisdom, nor could it beget that fear or reverence which the text (says verse 28) it procured to his person. His opinion, therefore, is, that Solomon made a discovery of the truth antecedent to this experiment; that by observing the countenance, the manner of speech, and all the motions of the women, he discerned the secret of their hearts, and penetrated to the bottom of the

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business; and that his commanding the child to be divided afterward was only to notify to the company what he before had discovered. See Patrick and Calmet. Verses 27, 28. She is the mother As is evident from her natural affection to the child, which she had rather have given away from her than destroyed. Wisdom of God Divine wisdom, with which God had inspired him for the government of his people.

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CHAPTER 4.
A.M. 2990. B.C. 1014.
Solomons ministers of state, 1-6. The purveyors of his household, 7-19. The number of his subjects, and extent of his kingdom, 20, 21. The provision for his table, 22, 23. The peace of his subjects, 24. 25. His stables, 26-28. His wisdom, 29-34.

NOTES ON CHAPTER 4.
Verse 1. Over all Israel Reigned over all the tribes, and with the full consent of them all. This is spoken with respect to his successors, who were kings only over a part, and that the smallest part of Israel. Or in reference to the times of division and rebellion under David, when part only went after David, and part after Ish-bosheth, Absalom, Sheba, or Adonijah. Verse 2. These were the princes which he had The principal officers employed under him. Azariah the son Or the grandson; of Zadok <130608> 1 Chronicles 6:8, 9. The priest The second priest, or the priest that attended upon Solomons person, in holy offices and administrations. Or, as the Hebrew word here rendered priest may be, and is often, translated prince, in Scripture, this Azariah might be the highest officer of the state, next to the king; or the chief minister of state, by whom the great affairs of the kingdom were managed and prepared for the kings consideration. Verses 3, 4. Scribes That is, secretaries of state. He chose two, whereas David had but one, either because he observed some inconveniences in trusting all the important matters of his government in one band; or because he had now more employment than David had, this being a time of great peace and prosperity, and his empire being enlarged, and his correspondences with foreign princes more frequent. Zadok and Abiathar were the priests That is, the high-priests, namely, successively, first Abiathar, and then Zadok. Verses 5, 6. The son of Nathan was over the officers Over those twelve officers named verse 7, &c., who were all to give up their accounts to him. The Hebrew word, ybxn nitsabim, here, and verse 7, rendered officers, signifies any governors, or commanders of the higher sort. See <140810>2

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Chronicles 8:10. Zabud the son of Nathan The prophet, who had been so highly instrumental in establishing Solomon on the throne; was principal officer Possibly president of the kings council. The Hebrew word is hk, cohen, which, verse 2, and generally, is rendered priest, although, as we have observed there, it may also be translated prince. And the kings friend His confidant, with whom he used to communicate his most secret counsels. Ahishar was over the household Steward of the kings house. Over the tribute The personal tribute, or levy of men, as appears by comparing this with <110513>1 Kings 5:13, 14; it being very fit that there should be some one person to whom the chief conduct or inspection of that great business should be committed. Verses 8-10. The son of Hur This person and others of them are denominated from their fathers, because they were known and famous in their generation. In mount Ephraim And the territory belonging to it, which must be understood also of the rest of the places mentioned in the following verses. Elon-beth-hanan Or, Elon, the house, or dwellingplace of Hanan. For Hanan may be a mans name, and this place may be thus distinguished from other Elons. Or, as the word Elon signifies a plain, the meaning may be, the plain of Beth-hanan. Sochoh There were two places of this name, but near each other, <061535>Joshua 15:35-38. Hepher ln Judah, <130406>1 Chronicles 4:6. Verses 11-13. The region of Dor In Manasseh, where also were Taanach, Megiddo, and Beth-shean. Who had the daughter of Solomon to wife Solomon had no daughters marriageable when these officers were appointed; but in process of time, this man and Ahimaaz, mentioned verse 15, had behaved themselves so well in their offices, that Solomon did them the honour to give them two of his daughters to wife. In Ramoth-Gilead That is, Ramoth in the land of Gilead, <050443>Deuteronomy 4:43; so called, to distinguish it from Ramoth in Issachar, <130673>1 Chronicles 6:73. The towns of Jair In Manasseh beyond Jordan, <043241>Numbers 32:41. With walls and brazen bars This is added by way of distinction from those towns of Jair mentioned before. For, being beyond Jordan, they were liable to the attempts of their enemies. Verses 14-18. The son of Iddo had Mahanaim The city and territory of Mahanaim, <013202>Genesis 32:2; <061326>Joshua 13:26. If this district seem of less extent than the rest, it must be observed, these portions were distributed into larger or lesser parts, according to their barrenness or fertility; and this

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seems to have been a very fruitful place, <101727>2 Samuel 17:27. Shimei, the son of Elah This is added to distinguish him from the Shimei who cursed and insulted David. Verse 19. In the country of Gilead That is, in the remaining part of that land of Gilead which was mentioned above. The only officer in the land Or rather, in that land; namely, in all Gilead, excepting the parcels mentioned before, the only one in all the territories of Sihon and Og. These were of large extent, and yet all committed to this one man, which is here noticed as a peculiar privilege which he had above the other officers, whose jurisdictions were of narrower extent. Verse 20. As the sand which is on the sea-shore An hyperbolical expression to signify a vast number. Eating and drinking, &c. In perfect security, and highly satisfied. Jeshurun now began to wax fat, as Moses foresaw would be the case, and soon kicked; soon forsook God who made him, and lightly esteemed the rock of his salvation, <053215>Deuteronomy 32:15. This even Solomon himself did. What individual, or what nation, can bear continual prosperity and plenty? Verse 21. From the river Euphrates; for so far David, having conquered the Syrians, extended his empire, which Solomon also maintained in that extent. And so Gods promise concerning the giving the whole land, as far as Euphrates, to the Israelites, was fulfilled. And if the Israelites had multiplied so much that the land of Canaan would not have sufficed them, having Gods grant of all the land as far as Euphrates, they might have seized upon it whensoever occasion required. The land of the Philistines Which is to be understood inclusively; for the Philistines were within Solomons dominion. The border of Egypt Unto the river Sihor, which was the border between Egypt and Canaan. And served By tribute, or other ways, as he needed and required. Verses 22, 23. Thirty measures of fine flour Hebrew, cors; each of which contained ten ephahs. So this provision was sufficient for near three thousand persons. Meal Of a coarser sort for common use. Ten fat oxen Fatted in stalls. Out of pastures Well fleshed, tender, and good, though not so fat as the former. Verse 24. From Tiphsah even to Azzah Either that Tiphsah (<121516>2 Kings 15:16) which was in the kingdom of Israel within Jordan; or, rather, another place of that name upon the Euphrates, even that eminent city

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which is mentioned by Ptolemy, and Strabo, and Pliny, called Thapsarum. And this best agrees with the following Azzah, which was the border of Canaan in the south and west, as Tiphsah was in the north and east. And so his dominion is described by both its borders. Over all kings Who owned subjection, and payed tribute to him. Verse 25. Under his vine Enjoying the fruit of his own labour with safety and comfort. Under these two trees, which were most used and cultivated by the Israelites, he understands all other fruit-bearing trees, and all other comforts. And they are brought in as sitting or dwelling under these trees, partly for recreation or delight in the shade, and partly for the comfort or advantage of the fruit; and withal, to signify their great security, not only in their strong cities, but even in the country, where the vines and fig-trees grew, which was most open to the incursions of their enemies. Verse 26. Solomon had forty thousand stalls of horses for chariots In 2 Chronicles 9:25, it is said, he had but four thousand. And Bochart thinks that the Hebrew word here used should be rendered four, not forty, or that some error has crept into the text in regard to the number here mentioned. It is justly observed, however, by Poole, that the Hebrew word translated stalls here, is not exactly the same word which is used, and so translated, in Chronicles; and that, therefore, there may well be allowed some difference in the signification; the one signifying, properly, stables; of such there were four thousand; the other stalls, or partitions for each horse, which were forty thousand. For his chariots Both for his military chariots, which seem to be those fourteen hundred, <111026>1 Kings 10:26, and for divers other uses, as respecting his great and various buildings, and merchandises, and other occasions, which might require some thousands of other chariots. And twelve thousand horsemen Appointed partly for the defence of his people in peace, and partly for attendance upon his person, and for the splendour of his government.
<140925>

Verses 27, 28. Those officers Named above, verse 7. They lacked nothing Or, rather, they suffered nothing to be lacking to any man that came to Solomons table, but plentifully provided all things necessary. This is repeated to show their diligence, exactness, and care, which was remarkable; especially since they took care of his stables as well as of his house, as it follows in the next verse. Barley also and straw Barley was anciently horse-corn, as appears by many places in Homer. For the horses and dromedaries The Hebrew word, rechesh, signifies swift horses, as

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Abarbinel thinks; see <170814>Esther 8:14; but others take them for mules. Where the officers were Or, rather, Where the beasts were; for there is no word for officers in the Hebrew. Every man according to his charge Which lasted for a month every year. Verses 29, 30. God gave Solomon wisdom and understanding exceeding much Knowledge of a great variety of things, and prudence in the administration of the government. And largeness of heart Vastness of understanding, or a very comprehensive mind, capable of receiving the knowledge of all things, both divine and human. As the sand that is on the sea-shore As the sand there encloses a vast body of waters, so his mind contained an ocean of knowledge, as the Lord Bacon somewhere speaks. The wisdom of all the children of the east country The Chaldeans, Persians, and Arabians, who all lay eastward from Canaan, and were famous in ancient times for their wisdom and learning, the Arabians especially, as appears from the book of Job. And, in after ages, Porphyry reports that Pythagoras travelled into this country to improve himself in learning. And all the wisdom of Egypt Which country was celebrated for wisdom in Mosess time, as appears from <440722>Acts 7:22; and, in after times, Macrobius calls Egypt the mother of arts. Indeed, such was their skill in arts and sciences, that they despised the Greeks as children in knowledge. Verse 31. He was wiser than all men Either of his nation, or of his time: or, of all times and nations, whether of the East, or any other country, excepting only the first and second Adam. Ethan, &c. Israelites of eminent wisdom, probably the same mentioned <130206>1 Chronicles 2:6; 15:19; 25:4; Psalm 88., title, and 89., title. Chalcol, &c. Of whom see <130206>1 Chronicles 2:6. Verses 32, 33. He spake three thousand proverbs That is, short, deep, and useful sentences, whereof a great part are contained in the books of Proverbs and Ecclesiastes. Songs Whereof the most divine and chief are in the Canticles. And he spake of trees That is, of all plants, of their nature and qualities. From the cedar-tree unto the hyssop From the greatest to the least. That springeth out of the wall Dr. Waterland renders the original here, Hyssop that runneth out to the wall: the wall of Jerusalem may be meant, which was encompassed with mountains that produced abundance of hyssop. He spake also of beasts and of fowl, &c. This shows the vastness of his knowledge, which comprehended the history of animals as well as of plants, whose nature and qualities he also

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understood. All these discourses of Solomon are lost, without any impeachment of the perfection of the Holy Scriptures; which were not written to teach men philosophy or physic, but only to make them wise unto salvation. Verse 34. From all kings of the earth All the neighbouring kings; a restriction grounded upon the following words, where this is limited to such as heard of Solomons wisdom. Let those who magnify the modern learning above that of the ancients, produce such a treasury of learning, anywhere in these later ages, as that was which Solomon was master of. Yet this puts an honour upon human learning, that Solomon is praised for it, and recommends it to the great ones of the earth, as well worthy their diligent search. In all this Solomon was a type of Christ, in whom are hid all the treasures of wisdom and knowledge.

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CHAPTER 5.
A.M. 2990. B.C. 1014.
Hiram congratulates Solomon on his accession, and agrees to furnish him with workmen and timber for the temple, 1-9. The work is well done, and the workmen paid, 10-18.

NOTES ON CHAPTER 5.
Verse 1. Hiram sent his servants unto Solomon Namely, as soon as he heard of his succession in the throne, as the following words show, he sent to congratulate him, as the manner of princes is. For Hiram was ever a lover of David And therefore was desirous to continue in friendship with his son. This Hiram was probably the son of him who sent David timber and artificers to build his palace. Josephus assures us, that in his time, the letters which passed between him and Solomon were preserved in the archives of Tyre. Verses 3-5. A house unto the name of the Lord For his worship and service. For the wars which were about him on every side Which diverted his cares and thoughts to other things, and occasioned Gods denying him the honour of that work. Until the Lord put them under the soles of his feet That is, made them subject to him, that he could trample upon them at his pleasure. Compare <190806>Psalm 8:6; <461527>1 Corinthians 15:27. I purpose to build a house unto the name of the Lord That shall be called by his name, namely, the house of Jehovah; and be appropriated to his honour and glory. Verse 6. Now therefore command thou, that they That is, thy servants, who are skilful in such work; hew me cedar-trees Which, for their soundness, and strength, and fragrancy, and durable-ness, were most proper for his design. Of these David had procured some, but not a sufficient number. Out of Lebanon Which was in Solomons jurisdiction; and therefore he doth not desire that Hiram would give him the cedars, because they were his own already, but only that his servants might hew them for him, which the ingenious Tyrians well understood: My servants shall be with thy servants Either to be employed as they shall direct, or to receive the cedars from their hands, and transmit them to me. And unto thee will I give hire for thy servants Pay them for their labour and art.

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Sidonians Or Tyrians; for these places and people, being near each other, are promiscuously used one for another. This assistance, which these Gentiles gave to the building of Solomons temple, was a type of the calling of the Gentiles, and that they should be instrumental in building and constituting Christs spiritual temple. Verses 7, 8. He rejoiced greatly Being a faithful friend to David and his house; and though it is not probable he was a sincere proselyte, yet he had received much information concerning the nature and excellence of the God of Israel, and had honourable thoughts of him. And Hiram sent to Solomon A letter, <140211>2 Chronicles 2:11. Timber of fir The word which we translate fir, others think signifies pine, or cypress; but their conjecture is the most reasonable, who think it was a kind of cedar, and therefore comprehended under that name, verse 6, where Solomon desires of him only that his servants might hew him cedar-trees. Verse 9. From Lebanon unto the sea The Mediterranean sea, on which his city stood. I will convey them in floats Or rafts. It is thought the pieces of timber were tied together in the water, as now is usual, and so, by the help of boats or ships, conveyed to the appointed place, which was at no great distance. Unto the place thou shalt appoint me Which was Joppa, a famous seaport in the country of Israel, <140216>2 Chronicles 2:16. Will cause them to be discharged there Hebrew, dispersed, or dissolved; which implies that they were tied together. In giving food for my household My family and court; which, most properly, is called his household. Though they had plenty of money, being great merchants, yet they wanted corn and other provisions: and in after times, it appears, they were supported by provisions from Judea, <441220>Acts 12:20. Verses 10, 11. So Hiram gave Solomon cedar-trees That is, he agreed to give him all that he desired; but the trees were not yet cut down and prepared. Twenty thousand measures of wheat Each measure spoken of here is supposed to contain six hundred and forty-eight pounds weight, so that the weight of the wheat yearly given to Hiram was two millions one hundred and sixty thousand pounds. Twenty measures of pure oil In the parallel place, <140210>2 Chronicles 2:10. it is twenty thousand baths of oil, which has the sanction of many of the versions, and seems the most probable reading in this place; and so in verse 16, instead of three hundred, it is six hundred in the Chronicles; a variation which it is not easy to reconcile without supposing an error, most probably in this place, as the

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Seventy give their authority to the reading in the Chronicles. But it is thought by some that the place in Chronicles speaks of what was given to the workmen, who had other things, there mentioned, besides, to support them in their labour; but that this place speaks of what was given for the use of Hirams family. Thus gave Solomon to Hiram year by year Either for sustenance to the workmen during the years wherein they were employed in cutting down or hewing of timber, or for the yearly support of the kings house during the said time. Thus, by the wise disposal of Providence, one country has need of another, and is benefited by an other, that there may be a mutual correspondence and dependence, to the glory of God our common parent. Verse 13. Solomon raised a levy Which were to be employed in the most honourable and easy parts of the work relating to the temple, in the manner expressed verse 14; and these were Israelites; but those one hundred and fifty thousand mentioned verse 15 were strangers. if it seem strange that so many thousands should be employed about so small a building as the temple was, it must be considered, 1st, That the temple, all its parts being considered, was far larger than men imagine: 2d, That it is probable they were employed by turns, as the thirty thousand were, (verse 13,) else they had been oppressed with hard and uninterrupted labours: 3d, That the timber and stone hewed and carried by them were designed, not only for the temple, but also for Solomons own houses and buildings; because we read of no other levy of men, nor of any care and pains taken, after the building of the temple, for the procurement or preparation of materials for his own houses, or his other buildings; nay, that this very levy of men was made and employed for the building of the Lords house, and Solomons house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer, is expressed chap. 9:15. Verses 15, 16. That bare burdens Namely, porters, carters, seamen, and such like. Fourscore thousand hewers in the mountains That is, hewers of stone, for timber was hewed by Hirams servants in Lebanon. Officers over the work three thousand three hundred Whereof three thousand were set over the one hundred and fifty thousand mentioned verse 15, each of these over fifty of them, and the odd three hundred were set over these three thousand; each of them to have the oversight of ten, to take an account of the work from them. But in <140218>2 Chronicles 2:18, these overseers are said to be three thousand six hundred. The three hundred added in 2 Chronicles 2. might be a reserve to supply the places of the

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other three thousand; yea, or of the three thousand six hundred, as any of them should be taken off from the work by death, or sickness, or weakness, or any necessary occasion; which was a prudent provision, and not unusual in like cases. And so there were three thousand six hundred commissioned for the work, but only three thousand three hundred employed at one time; and therefore both computations fairly stand together. Verse 17. Costly stones Marble and porphyry, or other stones of great size and value. To lay the foundation of the house Where they could not afterward be seen; and therefore that this was done, is mentioned only as a point of magnificence, except it was intended for a type or mystical signification of the preciousness of Christ, who is the foundation of the true temple, and the church of God. It should seem, says Henry, that Solomon was himself present at the founding of the temple, and that the first stone, as has been usual in famous buildings, was laid with great solemnity. Solomon commanded, and they brought costly stones For a foundation; though, being out of sight, worse might have served. Christ, who is laid for a foundation, is an elect and precious stone, (Isaiah 28.,) and the foundations of the church are said to be laid with sapphires, <235411> Isaiah 54:11. and <662119>Revelation 21:19. Sincerity obligeth us to lay our foundation firm, and to bestow most pains on that part of our religion which lies out of the sight, of men. Verse 18. Solomons builders and Hirams did hew them It seemed Solomons servants learned of Hirams, or, at least, were directed by them to assist in the work. And the stone-squarers Hebrew, the Giblites, the inhabitants of Gebal, a place near Zidon, mentioned <198307>Psalm 83:7; <262709> Ezekiel 27:9, famous for artificers and architects, <061305>Joshua 13:5. These are here distinguished from the rest of Hirams builders, as the most eminent of them. So they prepared timber and stones to build the house Made all ready, not only to lay the foundation, but to raise the superstructure.

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CHAPTER 6.
A.M. 2992. B.C. 1012.
The time when the temple was built, 1. The dimensions of it, 2, 3. The windows, chambers, materials, doors, 4-10. Gods message to Solomon, 11-13. The walls and flooring, 14-18. The oracle and cherubim, 19-30. The doors and inner court, 31-36. How long it was building, 37, 38.

NOTES ON CHAPTER 6.
Verse 1. In the four hundred and eightieth year Allowing forty years to Moses, seventeen to Joshua, two hundred and ninety-nine to the Judges, forty to Eli, forty to Samuel and Saul, forty to David, and four to Solomon before he began the work, we have just the sum of four hundred and eighty. So long it was before that holy house was built, which in less than four hundred and thirty years was burned by Nebuchadnezzar. It was thus deferred, because Israel had, by their sins, made themselves unworthy of this honour: and because God would show how little he values external pomp and splendour in his service. And God ordered it now, chiefly to be a shadow of good things to come. In the fourth year of Solomons reign Solomon was occupied more than three years in making the necessary preparations; for although, his father had amassed much treasure, had left him a plan, and provided many things necessary for the undertaking, yet as these materials, it appears, lay at a considerable distance, and were left rude and unfashioned, it could not cost less time to form them into the exact symmetry in which the Scripture represents them to have been before they were used, and to bring them together to Jerusalem. In the month Zif The second of the ecclesiastical year. The word signifying splendour, beauty, comeliness, it was a very proper name for that month when the trees and the whole vegetable creation first break forth, and the beauty of the spring begins to appear. He began to build the house of the Lord Either to lay the foundation of it, or to build on the foundation before mentioned. Verse 2. The house Properly so called, as distinct from all the walls and buildings adjoining to it; namely, the holy and most holy place. Which King Solomon built for the Lord For his worship and service; and wherein his divine presence might, as it were, dwell among them by a visible appearance. The length thereof was threescore cubits From east to

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west; forty of which belonged to the holy place, and twenty to the most holy. And this and the other measures seem to belong to the inside from wall to wall. The cubit was that of the sanctuary, about a foot and a half. And the breadth thereof twenty cubits The length and breadth of it were twice as much as those of the tabernacle, which in length was but thirty cubits, and in breadth but ten. And the height thereof thirty cubits Just half of the length of the whole house. But this is to be understood of the holy place, for the holy of holies was only twenty cubits high, (verse 20,) and the porch was one hundred and twenty, <140304>2 Chronicles 3:4. The height of the holy place, therefore, was three times the height of that part of the tabernacle. For this temple was to resemble a high tower having chambers in three stories, one above another. All the measures, says Poole, compared each with other, were harmonious. For sixty to twenty (the length to the breadth) is triple; or as three to one: and sixty to thirty (the length to the height) is double; or as two to one: and thirty to twenty (the height to the breadth) is one and a half, or as three to two. Which are the proportions answering to the three great concords in music, commonly called a twelfth, an eighth, and a fifth. Which therefore must needs be a graceful proportion to the eye, as that in music is graceful to the ear. Verse 3. The porch before the temple That is, in the front of, or entrance into the house, (<140304>2 Chronicles 3:4,) being a portico, a walk, or gallery, at the east end of the building, (from side to side.) And the measures of this were harmonious also. For twenty to ten (the length of the portico to the breadth of it) is double, or as two to one. And if the height within were the same with that of the house, that is, thirty, it was to the length of it, as three to two; and to its breadth, as three to one. Or, if we take in the whole height, mentioned <140304>2 Chronicles 3:4, which is one hundred and twenty, there is in this no disproportion; (being to its length as six to one, and to its breadth as twelve to one;) especially as this height was conveniently divided into several galleries, one over another, all of which had their due proportions. Verse 4. Windows of narrow lights Narrow without, to prevent the inconveniences of the weather, and widening by degrees inwardly, that the house might better receive, and more disperse, the light. The tabernacle had no light from without, and it appears by this the temple had not much. Verse 5. Against the wall of the house he built chambers For the accommodation of the priests, when they were upon duty at the temple.

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Here they kept their clothes, the sacred vessels not in immediate use, and the treasures belonging to the temple. These chambers are said to have been built against or adjoining to the wall; for their beams were not fastened into the wall, but leaned upon the buttresses of the wall. Round about On all the sides except the east, where the porch was, and except some very small passages for the light. And yet the lights might be in the five uppermost cubits of the wall, which were above all these chambers, for these were only fifteen cubits high, and the wall was twenty cubits high. And he made chambers round about In the Hebrew, He made ribs; by which some understand galleries, which encompassed all the forenamed chambers, and were necessary for passages to them. Verse 6. The nethermost chamber was five cubits broad In the inside, and besides the galleries mentioned above. It appears, by verse 10, that they were but five cubits high, and built over one another in three stories; increasing in breadth every story one cubit, by the contrivance which follows. For without in the wall he made narrowed rests Or narrowings, or rebatements. That is, the wall, to which the chambers were joined, was, as walls generally are in our buildings, thicker or broader below, and narrower above. Only these narrowings were in the outside of the wall, which, at each of the three stories, was a cubit narrower than the part beneath it; so that there was more space for the breadth of the upper chambers, than of those beneath them. That the beams should not be fastened in the walls That there might be no holes made in the wall for fastening them; and that the chambers might be removed, if occasion were, without any injury or inconvenience to the house. Verse 7. The house was built of stone made ready Hewed and squared, and so fitted for their several uses and places, according to the direction of the architect, that they might be joined together without any other labour than the putting them one by or upon another. So that there was neither hammer nor axe, &c. The stones were laid without any noise, there being nothing to be done but to join them together. Thus it was ordered, partly for the ease and convenience of carriage; partly for the magnificence of the work, and commendation of the workmens skill and diligence; and partly for mystical signification. And as this temple was a manifest type, both of Christs church upon earth, and of the heavenly Jerusalem; so this circumstance signified, as to the former, that it is the duty of the builders and members of the church, as far as in them lies, to take care that all things be transacted there with perfect peace and

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quietness; and that no noise of contention, or division, or violence, be heard in that sacred building; and for the latter, that no spiritual stone, no person, shall bear a part in that heavenly temple, unless he be first hewed, and squared, and made meet for it in this life. Verse 8. The door for the middle chamber That is, by which they entered to go up into the middle row of chambers; was in the right side That is, in the south side, called the right side, because, when a man looks toward the east, the south is on his right hand. There was another door on the left, or the north side, leading to the chambers on that side. They went up with winding stairs Without the wall, leading up to the gallery, out of which they went into the several chambers. Into the middle chamber Or, rather, into the middle story, or row of chambers; and so in the following words, out of the middle story: for these stairs could not lead up into each of the chambers, nor was it needful, but only into the story, which was sufficient for the use of all the chambers. Verses 9, 10. So he built the house, and finished it That is, the walls of the house. And then he built chambers There is nothing in the Hebrew for the word then, which being omitted, the sense is, that he here gives an account of the height of these chambers, as, verse 6, he did of the breadth. But it is very briefly; and we are to understand that those below, and those in the middle, and those above, were all of an equal height, namely, five cubits. So they were fifteen cubits in all, which was five less than the height of the house, for that was twenty cubits; otherwise there would have been no room for the windows, which, it is probable, were above all these chambers, in the top of the house. Verses 11-13. The word of the Lord came to Solomon By the prophet. If thou wilt walk in my statutes, &c. Here God expresses the condition upon which his promise and favour is suspended; and, by assuring him thereof in case of obedience, he plainly intimates the contrary upon his disobedience. Thus he was taught, that all the charge he and the people were at, in erecting this temple, would neither excuse them from obedience to the law of God, nor shelter them from his judgments in case of disobedience. And I will dwell among the children of Israel As I have done in the tabernacle. And will not forsake my people But protect them in the good land I have given them. Verse 15. He built the walls within with boards of cedar He wainscoted the house, as we now speak, with cedar. Both the floor of the house and

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the walls of the ceiling Or, from the floor unto the ceiling; that is, from the bottom to the top. And he covered the floor with planks of fir Or, with another sort of cedar, which was a great deal firmer and more lasting than fir. See <110508>1 Kings 5:8. Verse 16. He built twenty cubits on the sides of the house He speaks here of the most holy place, which contained in length twenty cubits, and might be said to be on the sides of the house, because it took off twenty cubits in length from each side of the house, and was also twenty cubits from side to side, so it was twenty cubits every way. He built them for it within, even for the oracle, the most holy place The last words are added to explain what he means by the word oracle, which he had not used before: this was the most important of all the parts of the house, because here the divine glory was present, and from hence God gave answers when he was consulted, on which account it is termed the oracle. Verses 17, 18. The temple before it The part of the house which was before the most holy place. In the Hebrew the words are, before my face, that is, before the place where the divine glory appeared. Was forty cubits long Twice as long as the most holy place. The cedar of the house was carved Cedar is here named, not to exclude all other wood, but stone only, as the following words show. Carved with knops Or gourds, as it is <120439>2 Kings 4:39, where the like word is translated gourds. And open flowers Imitations of the flowers of the gourd, spread and full blown. All was cedar, there was no stone seen That is, either all the house was covered with cedar, or all the carved work was of cedar. Verses 19, 20. And the oracle Or, rather, the most holy place. He prepared That is, he adorned and fitted it for the reception of the ark. Solomon made every thing new but the ark: that, with its mercy-seat, was still the same that Moses made. This was the token of Gods presence, which is with his people, whether they meet in tent or temple, and changes not with their condition. And the oracle in the forepart That is, in the innermost part, before mentioned, which is called the forepart, because it was before him that entered into the house. And he overlaid it with pure gold Not merely gilded it, but covered it with plates of gold. For the gold amounted to six hundred talents, as is said <140308>2 Chronicles 3:8. And so covered the altar That is, the altar of incense, with gold, chap. 7:48; <132818> 1 Chronicles 28:18.

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Verse 21. So Solomon overlaid the house within with pure gold Or, that house, the oracle, or the most holy place; which he made as sumptuous as he could. And he wade a partition by the chains of gold The most holy place was separated from the sanctuary by a partition, before which there was a veil also, which hung upon golden chains. Thus, it seems, this passage is to be understood; for the partition itself did not depend upon chains. Or perhaps these golden chains hung down from the wall only for ornament. Before the oracle In the outward part of the wall or partition which was erected between the oracle and the holy place; which is properly said to be before the oracle, for there the veil was hung, and there the bars, or whatsoever it was which fastened the doors of the oracle, were placed. He overlaid it with gold Namely, the partition; which he here distinguisheth from the house, or the main walls of the house, which he had in the former part of this verse told us were overlaid with gold; and now he affirms as much of the partition. Verse 22. And the whole house he overlaid with gold Not only the oracle, but all the holy place; and, as some think, even the chambers belonging to it. Also the whole altar that was by the oracle he overlaid with gold That is, the altar of incense; thence called the golden altar; which was in the upper end of the sanctuary, near the entrance of the oracle. This he covered with cedar, (verse 20,) and now overlaid with gold. Verse 23. Within the oracle he made two cherubims These were different from, and much larger than those made by Moses, which were of solid gold, and arose out of each end of the mercy-seat, being of one piece with it, and looking one upon the other, <022518>Exodus 25:18, 19. But these made by Solomon were of olive-wood, or, as it is in the Hebrew, of tree of oil; many sorts of which wood there were besides olive; as pine, cedar, &c. The heathen set up images of their gods, and worshipped them. These cherubim were designed to represent the servants and attendants of the God of Israel, the holy angels; not to be worshipped themselves, but to show how great he is whom we worship. Here it may be proper to note, that the word rybd, debir, (which our translation constantly renders oracle,) comes from rbd, dabar, which signifies to speak; because God, who dwelt between the cherubim of the ark in the Mosaic tabernacle, declared his mind from thence, when he was consulted by the high-priest with Urim and Thummim. And it still retained this name, though we never read of any answer by Urim and Thummim in

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this temple. It is highly probable that, upon their rejecting the government of God, and turning the theocracy into a human government by kings, God ceased to direct and govern them by that divine oracle. During the reign of David, indeed, there are some footsteps of it, their new government by kings being not well established. So that we may suppose there was a mixture of the theocracy still with it, as may be gathered from <100201>2 Samuel 2:1, and 21:1. But after that there is not the least glimpse of it; but they inquired of God by the prophets, <112203>1 Kings 22:3; <120301>2 Kings 3:11, 20. And, what is very remarkable, in the days of Josiah, when the high-priest was sent by that king to inquire of God, he applied to Huldah the prophetess for that purpose: which is a demonstration that the answer by Urim and Thummim ceased when Gods government was cast off by them; to which that oracle properly appertained. And therefore in all these places it would be more properly rendered, the most holy place. For though the ark was placed there, no oracles or words of the Lord were given from thence. Verses 24-26. Were ten cubits Whereas those of Moses were only so long as to cover the mercy-seat, which was but two cubits and a half in length. And the other cherub was ten cubits So that they filled the whole breadth of the house, which was twenty cubits. The height was ten cubits That is, half as high as that most holy place, verse 20. For they stood on their feet upon the floor of it. Verse 27. He set the cherubims within the inner house With their faces toward the sanctuary, so that they looked upon him that entered the oracle. They stretched forth the wings of the cherubims Or, rather, the cherubims stretched forth their wings. So that the wing of one touched one wall, &c. That is, they touched the south and north walls of the house. Whereas the wings of those cherubim that Moses made, stretched themselves from east to west. For they looked one upon the other over the mercy-seat. Their wings touched one another in the midst of the house Where they must needs meet, being five cubits long on each side, and the house twenty cubits wide. Verses 28, 29. He overlaid the cherubims with gold It must be observed, there were four cherubim in the most holy place of Solomons temple; two lesser made by Moses of massy gold, and two larger made by Solomon, overlaid with gold. Those made by Moses were part of the mercy-seat, and inseparable from it; these of Solomon seem to have spread

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their wings over it and them, being added only for the greater ornament of Gods house. He carved all the walls with figures of cherubims As signs of the presence and protection of the angels vouchsafed by God to that place. And palm-trees Emblems of that peace and victory over their enemies, which the Israelites duly serving God in that place might expect. Within and without Within the oracle, and without it in the holy place. The floor of the house he overlaid with gold That is, of the whole house, both within the oracle and without it, both of the most holy, and the holy place; which rendered it wonderfully splendid and magnificent. Verse 31. The lintel and side-posts were a fifth part of the wall The original text here is very obscure, there being nothing in it for the words, of the wall; but only, The lintel and side-posts were a fifth, which may be understood to signify, that they held the proportion of a fifth part of the doors. But some think the meaning is, that this gate was the fifth in number belonging to the house. The first, they say, was that which led into the court of the people; the second, that which led into the court of the priests; the third was the door of the porch; the fourth, that of the holy place; and this fifth, of the oracle, or most holy. And in this way they interpret a similar expression, (verse 33,) which we render a fourth part of the wall, the words, of the wall, being not in the Hebrew, they understand it of the fourth gate; namely, that of the holy place. But the most probable meaning is, as our translators have understood it to be, that the doors, including the lintel and side-posts, here mentioned, as well as the valves, took up a fifth part of the wall or partition, being four cubits in breadth. Verse 32. The two doors also were of olive-tree Or, The leaves of the doors; signifying what sort of doors they were, namely, folding-doors, as is more particularly observed verse 34. He carved upon them carvings of cherubims, &c., and overlaid them with gold When the veil, which covered this whole partition, with the doors of it, was drawn aside to give entrance to the high-priest into the holy of holies on the great day of atonement, then these beautiful doors of olive-tree, thus overlaid with gold, and curiously engraved, were displayed to his view, and the view of such priests as might be in the holy place; but otherwise they were seldom seen, and never but by the priests only. Verse 36. The inner court That wherein the priests officiated, (<140409>2 Chronicles 4:9,) so called because it was next to the temple, which it encompassed. With three rows of hewed stone, and a row of cedar beams

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It is difficult to ascertain the precise meaning of the sacred historian here. He may be understood as speaking, either, 1st, Of the thickness of the wall, the three rows of stones being one within another, and the cedar innermost, as a lining to the wall. Or, 2d, Of the height of the wall, which was only three cubits high, that the people might see the priests sacrificing upon the altar, which was in their court; each row of stones being about a cubit, and, possibly, of a colour different from the rest, and all covered with cedar. Or, 3d, He is to be understood of so many galleries, one on each side of the temple, whereof the three first were stone, and the fourth of cedar, all supported with rows of pillars, upon which there were many chambers for the uses of the temple, and of the priests. Verses 37, 38. In the fourth year, &c. This was mentioned verse 1, and is here repeated to subjoin, in the next words, how long the house was in building. In the eleventh year, in the month Bul As the second month was called Zif, for the reason before given, so the eighth month was called Bul, which signifies to wither, because then the leaves of the trees began to wither and fall off, and the whole vegetable creation to droop and die. So he was seven years in building That is, says Mr. Locke, speaking in a round number, for he was seven years and six months; neither is this mode of speaking unusual in Scripture. It is not strange that this work took up so much time; for though the temple, properly so called, was but a small edifice, yet the many courts, offices, chambers, and other buildings about it, above ground and below, made the whole a vast pile; and the exquisiteness of the art, and fewness of the artists that could be employed, made a longer time requisite. Indeed, all things considered, it must be acknowledged Solomon made an extraordinary despatch; for, if the building of Dianas temple at Ephesus employed all Asia for two hundred years; and no fewer than three hundred and sixty thousand men were occupied for twenty years together in erecting one pyramid, as Pliny affirms, lib. 36, chap. 12, no reasonable man can wonder that this temple was seven years and a half in building. See Calmet, and Univ. Hist., vol. 4. octavo. Now let us see what this temple typifies: 1. Christ himself is the true temple. He himself spoke of the temple of his body: and in him dwelt all the fulness of the Godhead. In him all the Israel of God meet, and through him have access with confidence to God. 2. Every believer is a living temple, in whom the Spirit of God dwelleth: we are wonderfully made by the divine providence, but more wonderfully

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made anew by the divine grace; and as Solomons temple was built on a rock, so are we built on Christ. 3. The church is a mystical temple, enriched and beautified, not with gold and precious stones, but with the gifts and graces of the Spirit. Angels are ministering spirits, attending the church, and all the members of it, on all sides. 4. Heaven is the everlasting temple; there the church will be fixed, and no longer moveable: the cherubim there always attend upon the throne of glory. In the temple there was no noise of axes or hammers: every thing is quiet and serene in heaven. All that shall be stones in that building, must here be fitted and made ready for it; must be hewed and squared by the divine grace, and so made meet for a place in that temple.

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CHAPTER 7.
A.M. 2999. B.C. 1005.
Solomon builds several other houses, 1-12. He furnishes the temple with two pillars, 13-22. With a molten sea, 23-26. With ten bases and ten lavers of brass, 27-39. With all other utensils, and the things David had dedicated, 4051.

NOTES ON CHAPTER 7.
Verse 1. Solomon was building his own house The royal palace, for himself and for his successors, which he did not begin to build till he had finished the house of God, that nothing might hinder that holy work, <110910>1 Kings 9:10. Thirteen years Almost double the time to that in which the temple was built; because, neither were the materials so far provided and prepared for this as they were for the temple, nor did either he or his people use the same diligence in this as in the other work, to which they were quickened by Gods express command. Verse 2. He built also the house of the forest of Lebanon The house mentioned in the foregoing verse was in Jerusalem, and was probably the place of Solomons residence during the winter. This seems to have been built for his summer residence, on some cool, shady mountain near Jerusalem, and to have been called the house of the forest of Lebanon, because it was situated in a lofty place, bearing some resemblance to mount Lebanon, and probably was surrounded with many tall cedars, such as grew there. That it was near Jerusalem, and not on mount Lebanon, properly so called, seems evident, because there was the throne of judgment, (verse 7,) which it was most proper should be in the place of his constant and usual residence; and because there was the chief magazine of arms, (<232208>Isaiah 22:8,) and Solomons golden shields were placed there, (<111017>1 Kings 10:17, and 14:25-28,) which no wise prince would have put in a place at the extremity of his kingdom, and at such a distance from his royal city as mount Lebanon was from Jerusalem. The length thereof Of the principal mansion; to which, doubtless, other buildings were adjoining. Was a hundred cubits Which was not longer than the house of God, if we take in all the courts belonging thereto. The height thereof thirty cubits The same as the height of the holy place in the temple. Upon four rows of cedar pillars Which supported the building, and between which there

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were four stately walks. With cedar beams upon the pillars Which were laid for the floor of the second story. Verses 3-5. Fifteen in a row So in this second story there were only three rows of pillars, which were sufficient for the ornament of the second and for the support of the third story; and we may conjecture from hence that there were threescore pillars below. Light was against light One directly opposite to another, as is usual in well-contrived buildings. In three ranks One exactly under another in three rows. All the doors, &c., were square with the windows That is, the figures of the doors and windows were one and the same, namely, square. And light was against light, &c. This is meant of the smaller windows or lights which were over the door, and which were also square. Verse 6. And he made a porch of pillars That is, supported by divers pillars: this was for his guard, and for people to walk in who came upon business, as well as for the more magnificent entrance into the house. Upon this also it is probable there were other rooms built as in the house. The porch was before them That is, before the pillars of the great house before spoken of. And the other pillars, &c. Or, and pillars, that is, fewer and lesser pillars for the support of the porch. Were before them Or, according to them; (see the margin;) that is, they were directly opposite one to another. Verse 7. He made a porch for the throne, even the porch of judgment So it was called, because here he sat to judge and determine the causes that were brought before him. But some think it unlikely that this porch was adjoining to the house of the forest of Lebanon. They judge it more probable that it was built in some place near the royal palace in Jerusalem, and is here mentioned because the writer was speaking of other porches. And it was covered, &c., from one side of the floor to the other Hebrew, from floor to floor; from the lower floor on the ground, to the upper floor which covered it. Verse 8. His house where he dwelt had another court within the porch That is, between the porch and the house, called therefore the middle court, <112004>1 Kings 20:4. Solomon made also a house for Pharaohs daughter Of which, see <140211>2 Chronicles 2:11. Like unto this porch Not for form or size, but for the materials and workmanship, the rooms being covered with cedar and the like ornaments.

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Verse 9. All these were of costly stones Namely, the buildings described here, and in the former chapter. According to the measures of hewed stones Either, 1st, Which were hewed in such measure and proportion, as exact workmen use in hewing ordinary stones: or, 2d, As large as hewed stones commonly are, which are often very great. Sawed them with saws, within and without Both on the inside of the buildings, which were covered with cedar, and on the outside also. From the foundation unto the coping From the bottom to the top of the building. So on the outside toward the great court Not only on the outside of the front of the house, which, being most visible, men are more careful to adorn, but also of the other side of the house, which looked toward the great court belonging to the kings house. Verses 10, 11. The foundation was of costly stones By costly stones, mentioned here, and in the foregoing and following verses, are not meant precious stones, but stones that, being larger, firmer, and better polished than others, were of greater price: probably they were large blocks of marble, squared and polished on all sides. Stones of ten cubits Not ten cubits square, which would have been unnecessary, and would have rendered them unportable and unmanageable, but of such measure as is generally used in measuring stones and timber; and thus also the following eight cubits are to be understood. And above That is, in the roof, or upper part; for this is opposed to the foundation. Were costly stones and cedars Intermixed the one with the other. Thus the roof was finished after the same manner with the lower parts. Verse 12. And the great court Namely, of Solomons palace, mentioned verse 8. Was with three rows of hewed stones, &c. Just like the inner court of the Lords house, (<110636>1 Kings 6:36,) and so the following words are to be understood. Both, for the inner court Or, rather, as for the inner court, &c.; for so the particle w, vau, sometimes signifies. And for the porch of the house Namely, Solomons own house. Verses 13, 14. Solomon sent and fetched Hiram Though he was an Israelite by birth, yet he dwelt at Tyre; and, it is likely, had the privileges of that city, and so was one of King Hirams subjects. And therefore (<140213>2 Chronicles 2:13) that king says he had sent him to Solomon, that is, had granted Solomons request, who had requested that this man might come and serve him. His father was a man of Tyre Whom his mother, when a widow, had married. A worker in brass And in gold, and stone, and

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purple, and blue, <140214>2 Chronicles 2:14. But his skill in brass is only mentioned here, because he speaks only of the brazen things which he made. And he was filled with wisdom, &c. He had an excellent genius for and great skill in this work. Verses 15, 16. He cast two pillars of brass Of which see <122516>2 Kings 25:16, 17; <245221>Jeremiah 52:21. Of eighteen cubits high apiece It is said, <140315> 2 Chronicles 3:15, that these pillars were thirty-five cubits high, which relates to the height of both of them together without their pedestals, whereas the height of each is given here with its pedestal. A line of twelve cubits did compass either of them The diameter, therefore, was four cubits, which, considering the chapiter of five cubits, added to the height of each pillar, (<140315>2 Chronicles 3:15,) was only in due proportion to the height. In <122517>2 Kings 25:17, indeed, it is said, that the height of the chapiter was only three cubits. But it must be observed, that the word chapiter may either be taken more largely for the whole, in which case, it was five cubits; or more strictly, either for the pommels, as they are called, <140412> 2 Chronicles 4:12; or for the cornice or crown, and so it was but three cubits, to which the pomegranates being added, made it four cubits, as it is verse 19, and the other work upon it took up one cubit more, which in all made five cubits. Verses 17-19. Nets of checker-work, &c., for the chapiters Which chapiters those nets and wreaths encompassed, either covering, and, as it were, receiving and holding the pomegranates, or being mixed with them. And he made Or, so he made, or framed, or perfected, the pillars, and two rows round about Of pomegranates, or some other curious work, which took up one of the five cubits, whereof the chapiter consisted. And the chapiters, &c., were of lily-work Were made in imitation of lilies. In the porch Or, as in the porch; such work as there was in the porch of the temple, in which these pillars were set, (verse 21,) that so the work of the tops of these pillars might agree with that in the top of the porch. Verse 20. Over against the belly So he calls the middle part of the chapiter, which jetted farthest out. The pomegranates were two hundred They are said to be ninety and six on the side of a pillar, in one row, and in all a hundred, (<245223>Jeremiah 52:23,) four pomegranates between the several checker-works being added to the first ninety-six. And it must needs be granted that there were as many on the other side of the pillar, or in the other row, which makes them two hundred upon a pillar, as is here

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said, and four hundred upon both pillars, as they are numbered, <140413>2 Chronicles 4:13. Verse 21. He set up the pillars in the porch Where they were placed for mere ornament and magnificence, for they supported nothing. Called the name thereof Jachin Which signifies, He, that is, God, shall establish, his temple, and church, and people: and Boaz signifies, in it, or rather, in him (to answer the he in the former name) is strength. So these pillars, being eminently strong and stable, were types of that strength which was in God, and would be put forth by God for the defending and establishing of his temple and people, if they were careful to observe the conditions required by him on their parts. Verse 23. He made a molten sea He melted the brass, and cast it into the form of a great vessel, for its vastness called a sea, which name is given by the Hebrews to all great collections of waters. The use of it was for the priests to wash their hands and feet, or other things, as occasion required, with the water which they drew out of it. It was round all about Of a circular form. Its height was five cubits Besides the height of the oxen whereon it stood. A line of thirty cubits did compass it For the diameter being ten cubits, thirty must be the circumference of it. This sea was filled with water by the Gibeonites, who were afterward called Nethinims. Verse 24. There were knops compassing it Molten figures: for the word y[qp, pekagnim, signifies pictures or figures of all sorts, as gourds, flowers, beasts, &c. Ten in a cubit So there were three hundred of these knops in all, the sea being thirty cubits round. The knops were cast in two rows when it was cast They were not carved afterward, but cast at first when the sea was molten. And, there being two rows of them, Abarbinel thence concludes there were six hundred in all, one under another. Verses 25, 26. It stood upon twelve oxen Of solid brass, which was necessary to bear so great a weight. Probably the water was drawn by cocks out of the mouths of these oxen. It contained two thousand baths That is, five hundred barrels, the bath being a measure of the same bigness with the ephah, each containing about eight gallons. It appears from <140405>2 Chronicles 4:5, that if filled up to the brim, it would receive three thousand baths. But it is probable they were not wont to put so much in it, lest, with

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the wind, it should run over; and that two thousand was the quantity usually kept in it. Verses 27-29. He made ten bases of brass Upon which stood ten lavers mentioned below, (verse 38,) in which they washed the parts of the sacrifices, <140406>2 Chronicles 4:6. They had borders Broad brims, possibly for the more secure holding of the lavers. Upon the ledges there was a base above This is very obscurely expressed; hut probably by the base above is meant the uppermost part of the base; which, though it was above, yet was a base to the laver, which stood upon it. Certain additions Either as bases for the feet of the said lions and oxen, or only as further ornaments. Verse 30. Every base had four brazen wheels Whereby the bases and lavers might be removed from place to place, as need required. Undersetters Hebrew, shoulders; fitly so called, because they supported the lavers, that they should not fall from their bases, when the bases were removed, together with the lavers. Verse 31. The mouth of it So he calls that part in the top of the base which was left hollow, that the foot of the laver might be let into it. Within the chapiter Within the little base, which he calls the chapiter, because it rose up from, and stood above the great base. And above Above the chapiter; for the mouth went up and grew wider like a funnel. Was a cubit In height, (verse 35,) whereof half a cubit was above the chapiter or little base, and the other half below it. A cubit and half In compass. Four-square So the innermost part, called the mouth, was round, but the outward part was square, as when a circle is made within a quadrangle. Verses 33-37. Were all molten Cast together with the bases. The undersetters were of the very base Not only of the same matter, but of the same piece, being cast with it. According to the proportion of every one Hebrew, r[mk, chemagnar, according to the nakedness, or, empty space of every one, that is, according to the extent of the spaces left empty for them, namely, that these figures were as large as the void plates would admit. All of them had one casting, &c. They were cast in the same mould, and of the same size. Verses 38, 39. He made ten lavers of brass Which were to stand upon the bases before mentioned. One laver contained forty baths See verse 26; from whence it will appear, that each of these lavers contained ten

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barrels of water. And every laver was four cubits Some think they were of this height. But it is more likely that these words relate to the diameter of them, which was four cubits, and then their compass was twelve cubits. He put five bases on the right side That is, on the south side. See <110608>1 Kings 6:8. Of the house Of the court where the priests ministered, and where, as occasion required, they washed either their hands or feet, or the parts of the sacrifices. Five on the left side of the house That is, on the north side of that court, which is here opposed to the right or south side. Over against the south That is, in the south-east part, where the offerings were prepared. So that, as soon as the priests entered, which they did at the east gate, they might have water to wash their hands and their feet. Verse 40. Hiram made the lavers, &c. These seem to have been the last things that he made. For he now finished all his work, most or all the particulars of which are recapitulated, with the addition of some others not mentioned before: shovels, for instance, wherewith they cleansed the altar from the ashes, and basins, wherein the priests received the blood of the sacrifices that were offered. Verses 45-47. And the pots Or caldrons rather. These were vessels in which they boiled those sacrifices, or parts of sacrifices, which were divided between the priests and the people that offered them; that is, the peace-offerings, that they might eat them before the Lord. In the clayground Hebrew, In the thickness of the ground. That is, in earth that was stiff and glutinous, and therefore more fit for making moulds of all kinds. And in a plain country such moulds were more easily fixed than on the sides of hills, or steep places. Solomon left all the vessels unweighed Because the weighing of them would have been troublesome, and to no purpose. Neither was the weight of the brass found out Hebrew, rqjn, nechkar, investigated, or inquired into. Much less was an exact account taken of it. Verse 48. All the vessels that pertained to the house of the Lord Such as God, by the mouth of Moses, had commanded to be made for his house and service, and such as Moses had made for the tabernacle; only these for the temple were larger, richer, and more in number; according to the difference, as to size and splendour, between the temple and the tabernacle, and between Solomons vast riches and the poverty of Moses and the Israelites in the wilderness. The altar of gold That is, overlaid with gold.

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For it was made of cedar, as that of Moses was of shittim-wood, and it was only covered with gold, <110620>1 Kings 6:20. This was the altar of incense which stood in the holy place, and is mentioned <132818>1 Chronicles 28:18, as one of the holy things for which David left gold. And the table of showbread Under which, by a synecdoche, are comprehended, both all the utensils belonging to it, and the other ten tables, which were made at the same time, <140407>2 Chronicles 4:7, 8. Verse 49. And the candlesticks Which were ten, according to the number of the tables, whereas Moses made but one: whereby might be signified the progress of the light of sacred truth, which was now grown clearer than it was in Mosess time, and should shine brighter and brighter until the perfect day of gospel light. Of pure gold Of massy and fine gold. Before the oracle In the holy place. Flowers Wrought upon the candlesticks, as had formerly been the case. Tongs of gold Wherewith to take coals from the altar of burnt-offering. Verse 50. The bowls and the snuffers, &c. The use of the different articles here named is manifest. The bowls were to contain oil for the lamps, the snuffers to trim them: the basins, which were a hundred, as we learn <140408>2 Chronicles 4:8, were to receive the water of sprinkling, and the blood of the sacrifices, which was sometimes brought into the most holy place. The spoons served to take up the oil. The censers were for offering incense. The hinges of gold, &c. This shows the vast riches of Solomon, and his great piety, which made him spare no cost to beautify the house of God, and all things belonging to it. Verse 51. Solomon brought in the things which David his father had dedicated The silver and gold, and other things which David had provided for erecting this temple, and which had not been expended in the house itself, or its furniture, Solomon laid up in the treasury belonging to it, for repairs, exigences, and the constant charge of the temple-service. Although this splendid edifice had cost him immense sums, besides what David had prepared for building it, he would not repay himself in any degree by diverting from their intended purpose, and transferring to his own secular use, these devoted, or, as they are termed in the margin, holy things of David. What parents have dedicated to God, says Henry, here, the children ought by no means to alienate or recall; but cheerfully confirm what was intended for pious and charitable uses, that they may with their estates inherit the blessing. And the vessels did he put among

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the treasures of, &c. With those which David had dedicated, he laid up the altar of Moses, and some other of the old utensils which belonged to the tabernacle, as being of no further use, far better being provided in their room. Indeed, the tabernacle itself was thus laid up, for which, as the temple was now built, there was no further occasion; and yet it was proper to preserve the parts of so sacred a structure, which had been formed, in all respects, by divine direction, and had long been holy to the Lord. So was ended all the work Concerning this temple, we may observe, upon the whole, that the glory of it did not consist in its bulk or largeness, (for in itself it was but a small pile of building, no more than one hundred and fifty feet in length, and one hundred and five in breadth, taking the whole together, and is exceeded by many of our parish churches,) but its chief grandeur and excellence lay in its out-buildings and ornaments, in its workmanship, which was everywhere very curious, and in its overlayings, which were vast and prodigious. The overlaying of the holy of holies only, which was a room but thirty feet square and twenty high, amounted to six hundred talents of gold, which comes to four millions three hundred and twenty thousand pounds of our sterling money. The whole frame, says Josephus, was raised upon stones, polished to the highest degree of perfection, and so artificially put together, that there was no joint to be discerned, no sign of any working-tools having been upon them, but the whole looked more like the work of providence and nature, than the product of art and human invention. And as for the inside, what carving, gilding, embroidery, rich silks, and fine linen could do, of these there was the greatest profusion. The very floor of the temple was overlaid with beaten gold; the doors were large, and proportioned to the height of the walls, twenty cubits broad, and still gold upon gold. Antiq., lib. 8. chap. 2. In a word, it was gold all over, and nothing was wanting, either within or without, that might contribute to the glory and magnificence of the work. Dr. Dodd. Some have intimated, that one principal reason why Solomon bestowed all this outward splendour and glory on the temple of the one living and true God, probably was that he might keep the people from idolatry, knowing how much they were taken with such things. Certainly none of the idol temples were to be compared to it for riches and magnificence. Indeed, there was nothing like it in the whole world. But if this were any part of his design, the event showed how far it was from being answered thereby, and how little the expedient availed. Multitudes of the Israelites, and those not only of the more distant tribes, but even of the

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tribe of Judah itself, in the very midst of whom this most splendid and sumptuous fabric stood, soon relapsed into that most unreasonable and stupid of all sins. Nearly the whole Hebrew nation, even, became idolatrous. Nay, what is more astonishing, Solomon himself, who erected this most costly and superb edifice, was drawn away from the worship of that God to whose honour he had raised it, and was turned in his heart after other gods, <111104>1 Kings 11:4; so true it is, that nothing merely external, whether in the place or ceremonies of Gods worship, however sumptuous or dazzling, can engage or secure the attachment of fallen man to him and his service. An acquaintance with his spiritual and holy nature and infinite perfections, and his love shed abroad in our hearts by the Holy Ghost given unto us, can only effect this; which blessings if we would receive and retain, we must keep our hearts with all diligence, and not suffer their desires to wander after vain things, which cannot profit. Had Solomon continued to attend to this, his own advice, the glory of his youth would not have suffered so dreadful an eclipse in his declining years; but the bright example of his wisdom and piety would have continued to shine with undiminished, nay, with increasing lustre, to the credit of the true religion, and the edification of millions, while he himself, in soul and body would have remained a temple of the living God, a habitation of Jehovah through the Spirit, a fabric unspeakably more glorious than that which, with such immense expense of treasure, time, and labour, he had erected in Jerusalem.

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CHAPTER 8.
A.M. 3000. B.C. 1004.
The chief men of Israel called together, 1, 2. The ark fixed in the most holy place, 3-9. God takes possession of it by a cloud, 10-12. Solomon tells the people the occasion of their meeting, 13-21. The prayer of dedication, 22-53. He dismisses the assembly with a blessing and an exhortation, 54-61. Offers abundance of sacrifices, 62-66.

NOTES ON CHAPTER 8.
Verse 1. Solomon assembled the elders of Israel The senators, and judges, and rulers. And all the heads of the tribes For each tribe had a peculiar head or governor. The chief of the fathers The principal person of every great Family in each tribe. Unto King Solomon, in Jerusalem Where the temple was built, and now finished. That they might bring up the ark With solemn pomp to the top of Moriah, (upon which mountain the temple stood,) in order that by this their attendance they might make a public profession of the respect, obedience, and service which they owed unto that God, who had been graciously and gloriously present with the ark. Out of the city of David, which is Zion That is, called Zion. Thither David had brought the ark from the house of Obed-Edom, and had made a tabernacle for it, (<100612>2 Samuel 6:12, 17,) until a fixed house should be prepared. Verse 2. All the men of Israel assembled Not only the chief men, who were particularly invited, but a vast number of the common people, as being desirous to see and join in this great and glorious solemnity. At the feast This feast of the dedication to which Solomon had invited them. In the month Ethanim, which is the seventh month This time he chose for the peoples greater convenience, because now they had gathered in all their fruits, and were going up to Jerusalem to celebrate the feast of tabernacles. But it may be objected, According to <110638>1 Kings 6:38, the temple was not finished till the eighth month, how then could he invite them to the dedication of it in the seventh month? To this it must be answered, It was the seventh month of the next year. For although the house in all its parts was finished the year before, yet, it seems, the utensils of it were not then fully finished; and many preparations were to be made for this great and extraordinary occasion. Add to this, that Solomon chose

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to defer this solemnity till the next year, that he might celebrate it with the greater magnificence, that being the year of jubilee, their ninth, according to Archbishop Usher, which opened the fourth millenary of the world; and at the solemnity of the jubilee, there used to be always a vast concourse of people from all parts of the kingdom. This ceremony then of the dedication began on the eighth day of the seventh month of the sacred year, which was the first of the civil year, answering to the latter end of our October, and lasted seven days, at the end of which began the feast of tabernacles. Verse 3. The priests took up the ark The ark had been carried by the priests three times before this; when they went over Jordan; when they encompassed the walls of Jericho; and when David sent it back by Zadok and Abiathar, at the time when he fled from Absalom. It was, however, the office of the Levites to carry the ark, which they did, except upon special occasions, of which this was one. The priests were now appointed to carry it for the greater honour of the solemnity; and because the Levites might not enter into the holy place, much less into the holy of holies, where it was to be placed, into which the priests themselves might not have entered, if the high-priest alone could have done this work without them. Verse 4. And the tabernacle of the congregation That made by Moses, which doubtless before this time had been removed from Gibeon to Zion. And all the holy vessels Namely, the altar of incense, the table of showbread, the candlestick, and every thing belonging to them; all these were now carried into the temple, and laid up there, to prevent all idolatrous and superstitious use of them, and to oblige the people to come up to Jerusalem, as the only place where sacrifices were now to be offered, and the various ceremonies of public worship performed. Verse 5. King Solomon, and all the congregation with him before the ark This ceremony of removing the ark from the tabernacle which David had erected for it, to the temple, and depositing it in the most holy place, was opened with a pompous procession. The king himself, accompanied by all his chief officers and the elders of Israel, marched before the ark; these were followed by a great number of priests and Levites, who sung some canticles proper to the occasion, and played upon various instruments. Next to the ark followed another number of singers and players, with other priests bearing the tabernacle and the sacred utensils of the sanctuary, which had been brought from Gibeon. While the priests were placing the

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ark in the most holy place, the air rung with the sound of a hundred and twenty trumpets, and with the voices of the Levites, who sang the praises of God, repeating these words at proper intervals; Give thanks to the Lord, for he is good; and his mercy endureth for ever. It was then that God seemed to come down in a visible manner, to take possession, as it were, of his new temple, by filling it with a glorious cloud, as he had formerly done the tabernacle; insomuch that the priests could not stand to offer up the sacrifices which they had prepared upon that occasion. See Universal Hist. Sacrificing sheep and oxen that could not be numbered When the ark was seated in its place; for although they might in the way offer some sacrifices, as David did, yet that was not a proper season to offer so many sacrifices as could not be numbered. This is more particularly related below, (verses 62-64,) and is here only mentioned by way of anticipation. Verses 6-8. Under the wings of the cherubim Which Solomon had made. For the cherubim made by Moses were fixed to the mercy-seat and the ark, and were inseparable from it, and therefore, together with the ark, were placed under the wings of these cherubim. And they drew out the staves Not wholly, which was expressly forbidden, (<022515>Exodus 25:15; <040406> Numbers 4:6,) but in part. That the ends of the staves were seen out in the holy place That is, the most holy, often called the holy place by way of eminence. And the next clause before the oracle, may be as well rendered, within the oracle. These staves were left in this posture, that the high-priest might thereby be certainly guided to that very place where he was, one day in a year, to sprinkle blood, and to offer incense before the ark, which otherwise he might have mistaken in that dark place, where the ark was wholly covered with the wings of the great cherubim, which stood between him and the ark when he entered in. They were not seen without In the sanctuary. There they are unto this day In that posture, namely, when this book was written. Verse 9. There was nothing in the ark, &c. Strictly and properly speaking. But in a looser sense, the pot of manna, and Aarons rod were also in or by it, (<580904>Hebrews 9:4,) being placed by Moses, as God commanded, (<041710>Numbers 17:10,) before the ark of the testimony, in the most holy place. Verses 10, 11. When the priests were come out of the holy place That is, the most holy, where they had set down the ark. The cloud The usual token of Gods glorious presence, <021610>Exodus 16:10, and 24:15, 16;

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<040915>

Numbers 9:15; filled the house of the Lord In testimony of his gracious acceptance of this work and their service; and to beget an awe and reverence in them and in all others when they approached to God. So that the priests could not stand to minister By this it appears that the cloud filled the whole house, as well as the most holy place: for it was at the altar of incense in the sanctuary that the priests ministered. And it was either so bright that it dazzled their eyes; or rather, as the next verse seems to imply, so dark that it struck them with horror and amazement. Probably it was first excessively dark, and afterward broke out in overpowering light and splendour. Verse 12. Then spake Solomon Perceiving both priests and people to be struck with consternation and horror at this supernatural and sudden darkness, he uttered the words which follow, to compose their minds and comfort them. The Lord said he would dwell in the thick darkness This dark cloud, therefore, is not a sign of his displeasure, as some may imagine, but rather a token of his special presence with us, and approbation of us, and that he owns this for his house, and will dwell in it, according to his declaration respecting the tabernacle, that he would appear in a cloud upon the mercy-seat, <031602>Leviticus 16:2. See also <050411>Deuteronomy 4:11, and 5:22; <199702>Psalm 97:2; <024035>Exodus 40:35. Verse 13. I have surely built thee a house to dwell in He turns his speech from them to God, as entering into the house, and expresses his desire and hope that he would continue to manifest, by such visible tokens, that he was present in it, and would, as it were, make it the place of his special and stated abode. A settled place for thee Not a tabernacle, made to be carried about from place to place, but a durable and perpetual habitation. Verse 14. The king turned his face about From the court of the priests and the sanctuary, to the body of the congregation who were in the court designed for the people. And blessed all the congregation Probably in that form of words which God himself had prescribed, <040623>Numbers 6:2325. All the congregation stood In token of reverence to God, and respect to the king, and of their readiness to receive his blessing, and the blessing of God through his instrumentality. Verses 15, 16. Which spake with his mouth unto David, &c. He acknowledges the grace and goodness of God in making the promise, and his truth and faithfulness in fulfilling it. I chose no city Until Davids

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time; for then he did choose Jerusalem. That my name might be therein Not only, which should be called by my name, namely, the house of Jehovah: but that my presence, and grace, and worship, and glory, might be there. But I chose David And in and with him the tribe of Judah, to which he belonged, and Jerusalem, where he dwelt. Verses 17-20. It was in the heart of David my father In his desire and purpose, as this and the like phrase is often used. Thou didst well that it was in thine heart Thy intention and affection were well pleasing to me, although I did not permit thee, for wise reasons, to put thy pious designs into execution. The Lord hath performed his word He concludes, as he began, with a thankful acknowledgment of Gods goodness in fulfilling his promise. Verse 21. I have set there a place for the ark The token of Gods presence with us; wherein is the covenant of the Lord That is, the tables of the covenant, in which are written the conditions of Gods covenant with our fathers. When he brought them out of the land of Egypt And declared to them that by the tenure of this covenant they were to hold the land of Canaan. Verse 22. Solomon stood before the altar of the Lord He had erected a brazen scaffold, of five cubits long, five cubits broad, and three cubits high, (<140613>2 Chronicles 6:13,) and on this he stood, raised above the people, who were in the court and in the galleries round about, observing him, and disposed to hearken, with profound attention, to what he should further say. And, having spoken the foregoing words with his face toward them, and blessed them, he now turned about again with his face toward the altar, that he might address a solemn prayer to God, and so dedicate the sacred building to his worship and service. And spread forth his hands toward heaven A solemn posture in which prayer was wont to be made, not only among the Jews, but other nations. It appears from verse 54 of this chapter, that when he had stood awhile with his face toward the altar, he fell down upon his knees, and uttered the greatest part of the following prayer in the posture of kneeling. Verses 23, 24. Lord God of Israel, there is none like thee He here acknowledges the transcendent excellences of Jehovah; and again particularly extols his faithfulness to those who serve him sincerely. Who hast kept with thy servant David that thou promisedst That branch of thy promise concerning the building of this house by his son.

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Verse 25. Therefore now keep, &c. Make good the other branch of thy promise. He considered Gods fulfilling the foregoing part of his promise, as an earnest that he would accomplish the other part also, made at the same time, concerning Davids posterity, <100712>2 Samuel 7:12, 13. So that thy children take heed to their way Solomon here acknowledges that the accomplishment of the promise respecting the continuance of the kingdom in Davids family, depended on their continuance in the faith and worship of God: and that, if they became idolaters, they rendered themselves unworthy of this privilege, and forfeited all right to the inheritance of the kingdom, being no longer Davids genuine children. And therefore, according to Solomons own acknowledgment, after he and Rehoboam had departed from the worship of God, and began to follow idols, God might justly have taken away the kingdom from their posterity. And indeed when all Israel forsook the Lord, and worshipped the gods of the nations round about them, he did forsake their land, and would no longer dwell among them. Verse 27. But will God indeed dwell on earth? Is it possible that the great and high and holy God, the infinite, the eternal, should stoop so low as to take up his dwelling among men? Behold the heaven, &c. All this vast space of the visible heaven; nay, the third and highest, therefore most extensive heaven, called, for its eminence and comprehensiveness, the heaven of heavens, cannot contain thee For thy essence reacheth far beyond them, being omnipresent. Much less this house Which, therefore, was not built as if it were proportionable to thy greatness, or could contain thee, but only that therein we might serve and glorify thee. Verses 28, 29. Yet have thou respect, &c. Though thou art not comprehended within this place, yet show thyself to be graciously present here, by accepting and granting my present request here offered unto thee. That thine eyes may be open toward this house To behold it with favourable regards, and have a gracious respect unto all that come to present their petitions here. Thou hast said, My name shall be there My presence, glory, and grace. Hearken to the prayer which thy servant shall make toward this place This temple, to which Solomon now looked, and to which he directs the people to look in their prayers. Not as if he thought all the devout prayers, offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence, with which this

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house was blessed, might always give sensible encouragement and comfort to believing petitioners. Verse 30. When they shall pray toward this place None but the priests might enter that place, but when the people worshipped in the courts of the temple, it was to be with an eye toward it, not with a superstitious regard or veneration, as though it were holy in itself, or in any respect the ground of their confidence in their worship, which would have been idolatry; but, as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, and to whom we must have an eye in all our approaches to, and intercourse with, God. Hence, the pious Jews that were at a distance looked toward Jerusalem for the sake of the temple, even when it lay in ruins, <270610>Daniel 6:10. Hear thou in heaven Which he adds to direct them, in their addresses to God in or looking toward this temple, to lift up their eyes above it, even to heaven, where Gods most true and most proper dwelling-place is. When thou hearest, forgive The sins of thy people praying, and even of their prayers; which sins, if not pardoned, will certainly hinder the success of all their prayers, and the course of all thy blessings. Verse 31. If any man, &c. He now puts divers cases in which he supposed application would be made to God in prayer, in or toward this house of prayer; and first that of Gods being appealed to by an oath for the determining of any controverted right between man and man. If any man trespass against his neighbour If a man be accused of a trespass. And an oath be laid upon him Either by the judge, or by the party accusing him, or by the accused person himself, claiming the privilege of perjuring himself by an oath from the trespass laid to his charge, which was usual when there were no witnesses. Solomon seems here to refer chiefly to the case of those who were accused of denying that which was said to be deposited with them by their neighbour. And the oath come before thine altar Where God, who was appealed to as a witness, was supposed to be especially present. Hence the heathen were wont to swear at their altars; calling on their gods to witness to the truth of what they said, and to punish them if they uttered any falsehood therein. Verse 32. Then hear thou in heaven, and do, and judge Discover the truth, and judge between the contending parties. He prays that in difficult matters his throne of grace might be a throne of judgment, from which God

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would right the injured that believingly appealed to it; and punish the injurious that presumptuously appealed to it. To bring his way upon his head The just recompense of his wicked action and course. And justifying the righteous, to give him, &c. To vindicate him, and manifest his integrity. Verses 33, 34. When thy people be smitten This is the second case he puts. If the people of Israel were in general groaning under any national calamity, he desires that the prayers which they should make in or toward that house might be heard and answered. Shall turn again to thee, and confess thy name Not only shall acknowledge thee to be God alone, renouncing all false gods; but shall give glory to thy name by acknowledging their sins and thy justice; by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone for deliverance. And make supplication to thee in this house Trusting in thee, and expecting help from thee alone. Then hear, and bring them again, &c. Deliver them out of the captivity into which their enemies may have carried them, and restore them to their own country. Verse 35. When heaven is shut up The lower or aerial heaven, in which the clouds are. This is compared to a great storehouse in Gods keeping, out of which nothing can be obtained so long as it is close shut up. And as he is said to bring the wind, (<19D507>Psalm 135:7,) so the rain, out of this treasury. Verse 36. That thou teach them the good way The way of their duty, which is good in itself, and both delightful and profitable to those that walk in it. But this clause is better translated, <140627>2 Chronicles 6:27, (where the Hebrew words are the same with these here,) When thou hast taught them the good way wherein they should walk, namely, when their afflictions have had the desired effect to teach them better obedience. And give rain upon the land The order of Solomons prayer is very observable; first and chiefly, he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies; and then he prays for temporal mercies, thereby teaching us what to desire principally in our prayers; which also Christ hath taught us in his perfect prayer, wherein there is but one petition for outward, and all the rest are for spiritual blessings. Verse 37. If there be in the land famine Which arose sometimes from other causes besides want of rain. If their enemy besiege them in the land

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of their cities In their gates, whereby they should be so straitened, that none could go in or out. Whatsoever plague The word [gn, negang, here rendered plague, properly signifies some extraordinary stroke by the hand of God. Whatsoever sickness there be For Solomon believed whatever calamity befel other people, might light on Israel. Verse 38. What prayer and supplication soever be made by any man Distressed through national calamities, or private and personal troubles. He now comes to speak of the case of individual Israelites. If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee. He does not instance in particulars; so numerous, so various are the grievances of the children of men. Which shall know every man the plague of his own heart His sinfulness, the corruption of his nature, which may be called the plague of his own heart, in opposition to the other plagues here mentioned: and so the sense is, Who by their afflictions are brought to a true and serious sense of the inward plague of their sins, which are most fitly called the plague of the heart, because the heart is both the principal seat of sin, and the fountain from whence all sinful thoughts, words, and actions flow. Now every true Israelite labours to know his heart, and the sinfulness and depravity of it, that he may resist and mortify the lusts, passions, and corrupt inclinations thereof, and may watch against the first risings of evil within him. Of these things he complains: these drive him to his knees and to the sanctuary, and, lamenting and seeking deliverance from these, he spreads forth his hands in prayer, as Hezekiah spread his letter before the Lord. Reader, is this thy practice? Verses 39, 40. Give to every man according to his ways According to his repentance or impenitency. As if he had said, I pray with the greater hope and confidence, because I do not desire that thou wouldst deliver such as are insensible of their sins and of thy judgments, but only those that are truly brought to know the plague of their own hearts in the manner before explained. Whose heart thou knowest Thou art acquainted not only with the plague of their hearts, their several wants and burdens, (these he knows, but he will know them from us,) but with the desire and intent of the heart, the sincerity or hypocrisy of it; thou knowest who are truly penitent, and who are not, and therefore the granting my request will be no dishonour to thy government, nor injury to thy holy nature. That they may fear thee all their days That when thou hast first smitten them, and then so eminently delivered them, and that in answer to their prayers, they may

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hereby be taught to fear thee, to stand in awe of thy justice, and to adore thy goodness. Verses 41, 42. Moreover, concerning a stranger The case of an alien, who is not an Israelite is next mentioned; a proselyte that might come to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. He supposes there would be many such; that the fame of Gods great works which he had wrought for Israel; by which he had proved himself to be above all gods, nay, to be God alone, would reach distant countries. They shall hear of thy great name, and of thy strong hand And this will bring such as are thinking and considerate among them to pray toward this house, that they may obtain the favour of a God that is able to confer on them real blessings. Verse 43. Do according to all that the stranger calleth to thee for That is, so far as is agreeable to thy word and will. It is observable, that his prayer for the stranger is more large and comprehensive than for the Israelites; that thereby he might both show his public spirit, and encourage strangers to the worship of the true God. Thus early were the indications of Gods favour toward the sinners of the Gentiles. As there was then one law for the native and for the stranger, so there was one gospel for both. That all the people of the earth may know thy name Hereby we learn how sincerely and heartily the ancient and godly Jews desired the conversion of the Gentiles; whereas the latter and degenerate Jews, in the days of Christ and of the apostles, out of pride, envy, and malice, opposed and fretted at it. That they may know that this house is called by thy name Is owned not only by us, but by thyself as thy house; the only place in the world to which thou wilt vouchsafe thy special presence and protection, and where thou wilt be publicly and solemnly worshipped. Verses 44, 45. If thy people go out to battle In a just cause, and by thy warrant and commission. This is the next case recommended by Solomon to the divine favour. Whithersoever thou shalt send them In this is implied, that it was unlawful for them to undertake any war merely for their own pleasure or profit, or the gratification of their own worldly or ambitious desires; or to enlarge their empire beyond its due bounds; and that they could not, with a good conscience, pray to God for his blessing on such a war. And shall pray unto the Lord Whereby he instructs them that they should not trust either to the strength or justice of their arms, but

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only to Gods help and blessing, for which they were to pray. Toward the city which thou hast chosen For thy dwelling-place, and the seat of thy temple. Toward the house which I have built For to it they were to turn their faces in prayer; to profess themselves worshippers of the true God, in opposition to idols; and to strengthen their faith in Gods promises and covenant, the tables whereof were contained in that house. Soldiers in the field must not think it enough that others pray for them; they must pray for themselves; and they are here encouraged to expect a gracious answer. Praying should always go along with fighting. Maintain their cause Declare the justice of their cause by giving them the victory. Verse 46. If they sin against thee The universal corruption of mans whole race and nature, makes me presage that they will fall into sins; and withal makes me hope that thou wilt not be severe to deal with them as their sins deserve. For there is no man that sinneth not That doth not fall short of his duty in many respects, that doth not enough, says Henry, to justify God in the severest rebukes of his providence. And no man but what is in danger of falling even into gross sin, and will, if God leave him to himself. Thus the Hebrew, acjy al rva, asher lo jecheta, who may not, or will not, sin, even openly and wilfully, if divine grace prevent not. This last sense of the clause seems best to suit the context, as well as to express the meaning of the original. And, thus understood, the words do not contradict the declaration of St. John, that he who is born of God, sinneth not; that is, doth not commit known and actual sin; but has power over it, and is careful to shun the appearance of evil. See notes on <620304>1 John 3:4-10, and 5:18; <450614>Romans 6:14. Solomon did not mean that the weakness of human nature, and its proneness to sin, would excuse known and wilful offences against God, especially apostacy from him and his service, which was the cause of all the calamities of the Israelites. Verses 47-49. If they shall bethink themselves Consider their ways, and reflect on their past conduct as the cause of their sufferings. Hebrew, If they shall bring back their hearts from their idols and vanities; from going out after, and trusting in, any creature. And repent Afflictions are calculated to bring men, first to serious consideration, and then to repentance; and when they are truly penitent, they wilt confess their sins and humble themselves. Saying Sensibly, and with an honest heart; we have sinned and done perversely. And return unto thee with all their heart and all their soul Sincerely, universally, and steadfastly. Then hear thou, and maintain their cause Hebrew, their right against their

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invaders and oppressors; for they had forfeited all their rights to God only, but not to their enemies; whom though God used as scourges to chastise his peoples sins, yet they had no pretence of right to their land. Verses 50, 51. That they may have compassion on them Treat them mercifully while they continue their slaves, and give them liberty to return to their own land. God has the hearts of all men in his hands, and, can, when he pleaseth, turn the strongest stream the contrary way, and cause those to pity his people, who have been their most cruel persecutors. For they be thy people How much soever they may sin against thee, or suffer from men, yet still remember they are thy peculiar people, received into covenant with thee, and taken under thy care and protection. And thine inheritance From whom, more than from any other nation, thy rent and tribute of glory arises. Which thou broughtest from the furnace of iron From cruel bondage, and painful labours. For he compares Egypt to a furnace in which iron and other metals are melted, or which, being made of iron, is more hot and terrible than one of brick and stone, to signify the misery and torment which the Israelites endured there. Verse 53. For thou didst separate them to be thine inheritance Thou hast begun a work of great and glorious mercy to them; do not give occasion to thine enemies to think thou wast unable to finish it; or that thou art inconstant in thy ways and purposes, or unkind to thy own children. Verses 55, 56. He stood and blessed all the congregation, &c. He spoke what follows standing, that he might be the better heard, and because he blessed as one having authority. Never were words more pertinently spoken; never was a congregation dismissed with that which was more likely to affect them, and to abide with them. Blessed be the Lord that hath given rest, &c., according to all that he promised Thus he, as it were, writes a receipt in full on the back of the bonds of the divine promises. There hath, not failed one word of all his good promises This discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those who build on the divine promises. Verse 58. That he may incline our hearts unto him That he may not only bless us with outward prosperity and glory; but especially with spiritual blessings; and that as he has given us his word to teach and direct us; so he would, by his Holy Spirit, effectually incline us to obey it.

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Verse 59. Let these my words be nigh unto the Lord our God, day and night Let a gracious return be made to every prayer that shall be made there, and that will be a constant answer to this prayer. That he maintain the cause if his servant and of his people Of me their king, and consequently of all my successors, and of the whole kingdom. As the matters shall require According to mine or their various necessities and exigences. What Solomon asks here, with regard to his prayer, is still granted in the intercession of Christ, of which his supplication was a type; that powerful, prevailing intercession, is before the Lord our God day and night. For our great Advocate attends continually to this very thing, and we may depend on him to maintain our cause, against the adversary that accuseth us day and night, (<661210>Revelation 12:10,) and the common cause of his people Israel at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable and seasonable in every time of need. Verse 60. That all the people of the earth may know that the Lord (Hebrew, Jehovah) is God That both by our virtuous and holy lives, to which his grace inclines us; and by the eminent manifestations of his power and goodness in defending and delivering us from the assaults and devices of our enemies, all the nations of the world may be convinced that our God is the living and true God, and he alone, and may thereupon be induced to renounce their idols and to serve him. For Solomon did not desire that Israel should be thus blessed, thus favoured, in order that all people might become tributaries to him and his successors, (his kingdom being already as great as he desired,) but that all people might know and worship Jehovah. Thus Solomons prayers, like the prayers of his father David, the son of Jesse, are ended, <197219>Psalm 72:19, 20, with this petition, Let the whole earth be filled with his glory. And we cannot close our prayers, says Henry, with a better summary than this, Father, glorify thy name. Verse 61. Let your heart therefore be perfect with the Lord your God Be sincere and serious in your purposes of new obedience. Let it be universal, without dividing; upright, without dissembling; and constant, without declining. Thus having spoken to God for them, he here speaks from God to them; and those only would be the better for his prayers, that were made better by his preaching.

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Verse 63. And Solomon offered By the hands of the priests, two and twenty thousand oxen, &c. Not all in one day, but in seven, or, it may be, in the fourteen days mentioned verse 65. So the king and all Israel dedicated the house of the Lord Began to set it apart for the work and services of God by these sacrifices and holy exercises. Verse 64. The same day Or rather, at the same time. For it can scarcely be supposed that it could all be done the same day. Did the king hallow the middle of the court Namely, the court of the priests in which the great altar was. This he consecrated as he did the great altar, by sacrifices; but with this difference, that he consecrated that for perpetual use, but this only for the present occasion, being warranted to do so both by the necessity of it for Gods service, and for the present solemn work, for which the brazen altar was not sufficient; and by the direction of Gods Spirit, wherewith Solomon was endowed, as being a prophet, as well as a king. Here therefore he suddenly reared up divers altars, which, after this solemnity, were demolished. Verses 65, 66. At that time Solomon held a feast That is, kept a solemn festival. And all Israel from Hamath unto the river of Egypt The usual and known bounds of the land, in the utmost length of it, <043408>Numbers 34:8; <061305>Joshua 13:5; <070303>Judges 3:3. Before the Lord Before the temple, as in Gods presence. Seven days and seven days Seven for the dedication of the temple, or altar; and the other seven for the feast of tabernacles. And it seems to be expressed in this manner, to intimate, that these fourteen days of rejoicing were not all together, but that there was some interval between them, which indeed was necessary, because the day of atonement was on the tenth day of this month, <032327>Leviticus 23:27. And because these fourteen days ended on the twenty-second day, (<140710>2 Chronicles 7:10,) it may seem most probable, that the feast of the dedication was kept before the tenth day; and the feast of tabernacles some days after it. On the eighth day he sent the people away Having joined with them in the solemn assembly, which was kept on the eighth day; in the close of that day he took his solemn farewell, and dismissed them with his blessing; and the next morning, when the heads and elders, with divers of the people, came to take their leave of the king, he sent them away. And they blessed the king They applauded, admired, and returned him the thanks of the congregation for the great care and pains he had taken in building the temple and setting up Gods worship among them. Or, they prayed to God to bless him, according to their duty and custom. And went

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to their tents joyful and glad of heart Easy in mind and pleased; rejoicing in all the goodness that the Lord had done for David In giving him a sure house, and a wise and religious son, by whom he had now fulfilled the promise made to him about building the temple. And for Israel his people They rejoiced in Gods blessings both on the royal family and on the kingdom. In this spirit should we go home from holy ordinances, and should rejoice for Gods goodness to our Lord Jesus, of whom David his servant was a type, in the advancement and establishment of his throne, pursuant to the covenant of redemption; and to all believers, his spiritual Israel, in their sanctification and consolation, pursuant to the covenant of grace. If we rejoice not herein always, it is our own fault; it is owing to the weakness of our faith and hope, and the coldness of our love.

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CHAPTER 9.
A.M. 3012. B.C. 992.
God in a vision answers Solomons prayer, 1-9. The mutual presents of Solomon and Hiram, 10-14. His workmen and buildings, 15-24. His devotion, 25. His navy, 26-28.

NOTES ON CHAPTER 9.
Verses 1, 2. And it came to pass when Solomon had finished, &c. Or rather, according to <140711>2 Chronicles 7:11, Thus Solomon finished the house of the Lord, &c., and concluded all with the foregoing prayer, and the great festival which he kept. That the Lord appeared to Solomon the second time That is, the second time in a dream or vision; the divine message, mentioned <110611>1 Kings 6:11, having been imparted unto him by some prophet or messenger sent from God on that errand. Accordingly this appearance, like the former at Gibeon, is said (<140710>2 Chronicles 7:10) to have been made by night, and in all probability the very night after he had finished the solemnities of his festival, as the other had been. God had given a real answer to Solomons prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifice, (<140701>2 Chronicles 7:1,) but here we have a more express and distinct answer to it. Verse 3. The Lord said, I have heard thy prayer This shows that the first verse is to be understood as we have just stated: for otherwise we must suppose this appearance of God to Solomon to have taken place, and this answer to have been given to his prayer, eleven years after he had finished the house, and addressed that prayer to him at the dedication of it; which is very unlikely. I have hallowed this house By my glorious presence in the cloud, and by my acceptance of thy sacrifices. I have sanctified it to my proper use and service. Solomon had dedicated it, but it was Gods prerogative to hallow or consecrate it. Men cannot make a place holy; yet what we in sincerity devote to God, we may hope he will graciously accept as his. To put my name there for ever As long as the Mosaic dispensation lasts: whereas hitherto my worship has been successively in several places. And mine eyes My watchful and gracious providence. My heart My true and tender affection. Shall be there perpetually Shall be toward this place and people, upon condition of

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your obedience, as it here follows. Apply this to persons, to Gods living temples: those whom he hallows or sanctifies; whom he sets apart for himself, in consequence of their repentance and faith in Jesus, have his eye upon and his heart toward them; they have his love and his care, and this perpetually. Verses 4, 5. If thou wilt walk before me, &c. He shows him that he and his people were for the future upon their good behaviour: Let them not be secure now, as if they might conduct themselves as they please, having the temple of the Lord, the temple of the Lord among them, <240704>Jeremiah 7:4. No: this house was designed to protect them in their allegiance to God, not in their rebellion against him, or disobedience to him. As David thy father walked Who, though he foully miscarried in some things, yet in the general course of his life was upright and faithful, especially in things relating to the worship of God and civil government. Then will I establish the throne of thy kingdom Upon that condition, and not otherwise; for my promise to David was conditional, <19D212>Psalm 132:12. If we perform our part of the condition, God will not fail to perform his. If we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that are gone before them, and keep up the virtue and piety of their ancestors. Verses 6, 7. If you shall at all turn from following me Hebrew, If in turning you turn from me; that is, if you assuredly, and indeed, or, as some understand it, altogether turn from me; if you forsake my service, desert my altar, and go and serve other gods; (for that was the covenant-breaking sin;) if you or your children break off from me, and knowingly and wilfully violate my laws, this house will not save you. Then will I cut off Israel By one judgment after another, till they become the most despicable people under the sun, though they be now the most honourable. This implies the destruction of the royal family, though it is not particularly threatened; for the king is of course undone if his kingdom be destroyed. And this house will I cast out of my sight I will not regard it, but will take away my presence and protection from it: it shall be abandoned and laid desolate. And Israel shall be a proverb Their calamities and miseries shall be mentioned proverbially, to express extreme affliction and distress. And a byword among all people Who would mock at their calamitous and deplorable state.

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Verses 8, 9. And at this house, which is high Exalted in its privileges, and renowned for its riches and splendour, and the great resort of people to it. They gloried in the stateliness and magnificence of the structure; but God here lets them know it was not so high as to be out of the reach of his judgments, which should assuredly fall upon it and them, if they vilified it so as to exchange it for groves and idol-temples, and yet, at the same time, most inconsistently and absurdly magnified it, so as to suppose it would secure the favour of God to them, although they ever so much corrupted themselves. Every one that passeth by it shall be astonished At its unexpected and wonderful ruin. As they who now pass by it are astonished at the bulk and beauty, the richness, contrivance, and workmanship of it, and call it a stupendous fabric; so, if you forsake God, its height will make its fall the more amazing, and they that pass by will be as much astonished at its ruins. And shall hiss By way of contempt and derision; and shall say, Why hath the Lord, &c. What is the reason that this famous place, which boasted so much of the favour and protection of God, is thus laid in ruins? And they shall answer, Because they forsook, &c. The guilty, self-convicted, self-condemned Israelites will be forced to acknowledge with shame, that they themselves were the ruin of it. See <052924>Deuteronomy 29:24. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins, and laid it common; and therefore God profaned it with his judgments, and laid it waste. Of this God thus gave Solomon fair warning, now he had newly built and dedicated it, that he and his people might not be high-minded, but fear. Verses 11-14. Solomon gave Hiram twenty cities in the land of Galilee Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to, Hirams dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, (<011518>Genesis 15:18; <060104> Joshua 1:4,) yet were not within those parts which were distributed by lot in Joshuas time. It is probable they were not inhabited by Israelites, but by Canaanites, or other heathen; who having been subdued and made tributary by David or Solomon, those cities became a part of their dominions; and afterward were reckoned a part of Galilee, as Josephus notes. They pleased him not Were not suitable to his desire, and the genius of his people. He called them the land of Cabul A Phenician word, says Josephus, which signifies displeasing. But Rabbi Salomon

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writes that the land was so called because it was quasi compedita, id est, argillacea, tenax, et infrugifera, bound, stiff, clayey, and unfruitful. Hiram did not like it, because, though it might be very good, yet being a thick and stiff clay, and therefore requiring great pains to cultivate and manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And, on his returning them, there is no doubt but Solomon gave him an equivalent, more to his taste. And Hiram sent to the king Or rather, For Hiram had sent, &c. And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, (verse 11,) and as the reason why he resented Solomons action, because so great a sum required a better recompense. Verse 15. This is the reason of the levy, &c. That the raising of a great tribute upon the people, and employing so many men in his works, might not seem strange, the sacred writer here shows the cause of it; which was, his great and numerous buildings, suitable to the high dignity to which God had advanced him. The Hebrew word, sm, mass, here rendered levy, as Mr. Selden hath shown, by many instances, is not only used for pecuniary tribute, but also for bodily labour; it means a levy of men as well as a levy of money. And he thus interprets this clause: This is the cause of requiring the labour of so many men; it was to build, &c. Having thus declared the cause, the historian proceeds (verse 20) to relate who they were that he employed in this service. And Millo David had built round about Zion, from Millo inward, (<100509>2 Samuel 5:9,) but had left the structure of Millo itself imperfect, which Solomon now completed, with a particular respect to Pharaohs daughter, whose house was near it, verse 24. It seems, from <111127> 1 Kings 11:27, and <143205>2 Chronicles 32:5, to have been an eminent, large, and strong fort, or castle, in that part of Jerusalem termed the city of David, where the fortress which David took from the Jebusites anciently stood. Here, it is thought, the people of Israel assembled when there was any consultation to be made about public affairs. The name awlm, Millo, appears to be derived from the word alm, malee, which signifies full. Kimchi thinks it was so called because it was frequently full of people, being locus amplus et latus, comitiis et conventibus publicis destinatus, a large and open place, appointed for holding public courts and assemblies. And the wall of Jerusalem Which was a great structure: for there were three walls, one within another, as Abarbinel and Joseph Ben-Gorion explain it; the inner wall encompassing the house of God and the house of

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the king; the middle wall encompassing the houses of great persons; (termed the College, <122214>2 Kings 22:14;) and the third the houses of all the people. And Hazor Which had been a very eminent city, and the head of some kingdoms before the conquest of Canaan, (<061110>Joshua 11:10,) and was given to the tribe of Naphtali, <061936>Joshua 19:36. Megiddo A city in the tribe of Manasseh, <061711>Joshua 17:11. And Gezer In the tribe of Ephraim, <062121>Joshua 21:21. Verse 16. For Pharaoh had gone up and taken Gezer, &c., and slain the Canaanites For the Israelites did not dispossess the Canaanites, but they continued to dwell in Gezer in Joshuas time and after, <061610>Joshua 16:10; <070129> Judges 1:29. And, it seems, neither David nor Solomon expelled them, but only kept them under tribute; till Pharaoh, upon some provocation which is not recorded, extirpated them, and burned their city. This, Sir John Marsham thinks, was the first expedition which the Egyptians made out of their own country. Verses 17-19. And Beth-horon the nether The lower Beth-horon, which was in the tribe of Benjamin, <061813>Joshua 18:13. Baalath A city in the tribe of Dan, <061944>Joshua 19:44. And Tadmor in the wilderness The name of this city signifies wonderful, or admirable, and it was so named, probably, from the singularity of the thing, in finding here springs and wells of water, and other conveniences to subsist a city, among such horrid and parched sands, with which it was on all sides surrounded. It is probable that Solomon built this city among the deserts to hinder the communication between the Syrians and the inhabitants of Mesopotamia, that they might not join their forces in confederacy together against the Israelites, as they had done in the time of David. This city appears to have been the same which was afterward called Palmyra by the Greeks, the ruins of which still remain. Some English gentlemen of credit and fortune visited it about the year 1750, who have published such a description of the exceeding magnificence and beauty of its ruins, at this day, as is astonishing. We refer our readers to that publication, not only that they may receive great pleasure, but great improvement; since it is not possible to conceive higher ideas of Solomons magnificence than these ruins present, nor more humiliating ideas of the vanity and weakness of all human splendour. See Messrs. Dawkins and Woods Ruins of Palmyra. In the land Of Hamath Zoba, a part of Syria, as is said <140803>2 Chronicles 8:3, 4, which country Solomon had conquered. And all the cities of store that Solomon had Where he laid up corn against a time of need; or arms and

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ammunition in case of war. And cities for his chariots and his horsemen Which he had in great numbers. Verses 20, 21. All the people that were left of the Amorites Who, it is likely, by this time were become proselytes to the Jewish religion, as the Gibeonites were, or at least renounced their idolatry. Upon those did Solomon levy a tribute He used them as bond-men, and imposed bodily labours upon them. But why did not Solomon destroy them, as God had commanded, when now it was fully in his power to do so? The command to destroy them, (<050702>Deuteronomy 7:2,) did chiefly, if not only, concern that generation of Canaanites who lived in or near the time of the Israelites entering into Canaan. And that command seems not to have been absolute, but conditional, and with some exception for those who should submit and embrace the true religion, as may be gathered both from <061119>Joshua 11:19, and from the history of the Gibeonites. For if Gods command had been absolute, the oaths of Joshua, and of the princes, could not have obliged them, nor dispensed with such a command. Verses 22, 23. Of the children of Israel did Solomon make no bond-men He spared them, and did not employ them in any servile labours about his public works, but put them into nobler offices, as it here follows. They were men of war Which was accounted an honourable employment. And his servants Officers in his court. And his princes Governors of provinces. And his captains, &c. Commanders of his guards. Five hundred and fifty In <140810>2 Chronicles 8:10, they are said to be but two hundred and fifty. But perhaps the meaning there is, that there were two hundred and fifty set over those that wrought in the temple; the rest probably being employed in overseeing his public works in other places. And it must be observed also, that there were far greater numbers employed when the temple work was carried on with great speed. Verse 24. Pharaohs daughter came up, &c. In <140811>2 Chronicles 8:11, we learn the reason why she did not continue in the house where David had dwelt; which was because it was a kind of holy place, where it was not fit she should remain, the ark of God having dwelt there. Verse 25. Three times in a year did Solomon offer burnt offerings That is, at least three times, namely, at the three solemn feasts which God had commanded to be observed by till the people. Then he offered sacrifices suitable to those great mercies which were at these seasons commemorated, and to the great blessings which God had bestowed on his

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family. But undoubtedly he also offered at all other appointed times. And he burned incense upon the altar In the holy place, before the ark. The meaning is not that he burned it himself, but only that he gave it to the priests at his own charge, to be offered with a particular respect to him. This he probably did every morning and evening. So he finished the house This, though said before, is now repeated, because, after he had kept the three great festivals there, the temple was not only consecrated, but all divine offices had been performed in it, and nothing more was to be added. Verses 26, 27. King Solomon made a navy of ships Not now, in the order in which it is placed in the history, but in the beginning of his reign; as appears from this consideration, that the almug-trees, used in the work of the Lords house, were brought in this navy from Ophir, (<111011>1 Kings 10:11, 12; <140910>2 Chronicles 9:10, 11,) which was a three years voyage, verse 22. And Hiram sent in the navy his servants The navy was Solomons, who had servants of his own on board the ships, to manage the traffic; but as they had no skill in navigation, Hiram sent as many sailors as were necessary to man the ships, the Tyrians being in general bred at sea, and famous for their knowledge in maritime affairs. Verse 28. They came to Ophir A place famous for gold, which was found there in great plenty, and peculiarly fine. It is highly probable that this place was in India, but in what part of it is not easy to determine. Bochart thinks it was Taprobana, now called Ceylon, and shows that the account which the ancients give of the former, answers to that which the moderns give of the latter. It is certain that this island affords gold, ivory, and precious stones. The authors of the Universal History after confuting at large those opinions which seemed to them less probable, observe as follows: Ophir appears most likely to have been in some of those remote, rich countries of India beyond the Ganges, and perhaps as far as China or Japan; which last still abounds with the finest gold, and several other commodities in which Solomons fleet dealt, as silver, precious stones, ebony, and other valuable sorts of wood, to say nothing of spices, peacocks, parrots, apes, and other such creatures; and by its distance best answers to the length of the voyage. Gold, four hundred and twenty talents It is said (<140818>2 Chronicles 8:18) that they brought four hundred and fifty; but we may well suppose that thirty talents might be partly spent in the charges of the voyage to and fro, and partly allowed to Hiram and his men; so that only four hundred and twenty came clear into the kings treasury. This, however, was a prodigious sum, being calculated to be

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above three millions two hundred thousand pounds sterling. How they obtained this vast quantity of gold, whether by exchanging various merchandises for it, or by finding out mines, or procuring it from the natives, does not appear.

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CHAPTER 10.
A.M. 3012. B.C. 992.
The queen of Shebas interview with Solomon, 1-10. His riches, 11-15. Targets, ivory throne, vessels, 16-23. Presents, chariots and horses, tribute, 24-29.

NOTES ON CHAPTER 10.

Verse 1. The queen of Sheba Probably of that part of Arabia called Saba, which bordered upon the Red sea, Hence our Lord terms her the queen of the south, and says she came from the uttermost parts of the earth, (<401242>Matthew 12:42,) which answers exactly to Arabia Felix, for it lies south of Judea, is at a great distance from it, and is limited by the ocean. Add to this, that it abounded in all the commodities which she brought, gold, precious stones, and all kinds of spices and fine perfumes, more than Ethiopia, (from whence some have thought she came,) or any country thereabouts. Heard of the fame of Solomon Probably she heard of his fame by the ships that went to Ophir, for they sailed by her coast, and, in all likelihood, spread his fame there and in all other places where they touched, proclaiming his magnificence, and especially his wisdom, and the glorious temple which he had built, or was building, for the worship of his God, whose praise they set forth as far above all gods. Concerning the name of the Lord That is, concerning God, the name of God being often put for God; concerning Solomons deep knowledge in the things of God. For it is very probable she had, as had divers other heathen, some knowledge of the true God, and an earnest desire to know more concerning him. Indeed, if she came from Arabia, as we see there is reason to think she did, it is not improbable but she was a descendant of Abraham by his wife Keturah, one of whose sons begat Sheba, who seems to have been the first planter of this country. If so, she might, as Dr. Dodd observes, have some knowledge of revealed religion, by tradition at least, from her pious ancestors. And this verse seems more than to intimate that the design of her visit to Solomon was not so much to gratify her curiosity, as to inform her understanding in matters relating to piety and divine worship. And what our Saviour speaks respecting her rising in judgment against the men of that generation, seems plainly to intimate that the wisdom she came to hear was of a much more important kind than that of merely enigmatical questions. See Calmets Comment. and Dict. on the

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word Sheba, and Saurins Discourses, vol. 5. p. 261. She came to prove him with hard questions Concerning natural, and civil, and especially divine things, that she might not only try whether he was as wise as report made him, but might receive instruction from him. Verses 2, 3. She communed with him of all that was in her heart Of all the doubts and difficulties wherewith her mind was perplexed. She had liberty to propound whatsoever she desired to be resolved about. Solomon told her all her questions Answered them to her satisfaction. There was not any thing which he told her not There was nothing concerning which she inquired, however difficult, which be did not reveal to her. Verses 4, 5. When the queen had seen all Solomons wisdom Had fully discovered the wonderful variety of knowledge wherewith he was endowed. And the house that he had built Or, the houses, the temple and the kings house, in both which there were evidences of singular wisdom. The sitting of his servants The order and manner in which his courtiers, or other subjects, (who all were his servants in a general sense,) sat down at meals, at several tables in his court. The attendance of his ministers Who waited on him at his table, in his chamber, and in his court; as also when he went abroad to the temple or other places. And their apparel The costliness, and especially the agreeableness of it to their several places and offices. The ascent by which, &c. The state, pomp, and solemnity with which he went up to the house of the Lord. But the ancients, and some others, translate the words thus: and the burntofferings which he offered up in the house of the Lord; under which, as the chief, all other sacrifices are understood. When she saw the manner of his offering sacrifices to the Lord, which doubtless she would not neglect to see, and in the ordering of which she might discern many characters of excellent wisdom, especially when she had so excellent an interpreter as Solomon was, to inform her of the reasons of all the circumstances of that service; there was no more spirit in her She was perfectly astonished, and could scarcely determine whether she really saw these things, or whether it was only a pleasant dream. Or it may be rendered, There was no more pride, or high-mindedness in her; that is, she was humbled under a consciousness that the riches of her own dominions, and the magnificence in which she herself lived, were not comparable to those of Solomon. Verses 7, 8. I believed not the words Which were told me concerning thee: they seemed incredible, and above the perfection of human nature.

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Thy wisdom and prosperity Hebrew, bwcw, vatob, and goodness, may be intended to signify either happiness or virtue. Exceeded the fame which I heard This was remarkable, for people commonly find things to fall far short of their expectations. Happy are thy men Thy subjects, especially those that are about thy person, and minister unto thee; who have an opportunity every day of hearing thy wise sayings and discourses. With much more reason may we say this of Christs servants: Blessed are they that dwell in thy house; they will be always praising thee. Verse 9. Blessed be the Lord thy God All blessing and praise are due to him, for delighting to honour and advance so worthy a person. To set thee on the throne of Israel It was Gods special act to make him king rather than his elder brother. To do judgment and justice To execute just judgment among them, to govern them according to right and equity. Thus she tacitly admonishes Solomon that he was not made king that he might live in ease, and pleasure, and splendour, but for the good of his people. Such views even the wise heathen had, considering civil government as appointed of God, not for the emolument or aggrandizement of the governor, but for the good of society. Thus Aristotle, in a letter to Alexander, exhorts him to keep in mind, that his kingdom was given him by God for the sake of mankind, that he might do them good, and not tyrannise over them. Verse 10. She gave the king a hundred and twenty talents of gold, &c. These magnificent presents show that this queen was exceeding rich: her country, without doubt, abounded in gold at that time, as well as in cinnamon, myrrh, and frankincense, in vast plenty. There came no more such abundance of spices, &c. For, it seems, the Jews maintained no trade with this country. Verses 11, 12. The navy of Hiram brought great plenty of almug-trees It is very uncertain what these almug-trees were, or algum-trees, as they are termed <140208>2 Chronicles 2:8, by a transposition of letters. Dr. Waterland renders the expression gum-trees, and Houbigant ligna citra, citron-wood. But Dr. Castell thinks it was the wood called sanctulum, which is proper for all the uses mentioned in the next verse, and is still in India. The king made of the almug-trees pillars for the house There is nothing said from whence we can form any conjecture what is meant by these pillars or props, or how or where they were applied.

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Verse 13. Solomon gave unto the queen all her desire By their mutual presents they testified their friendship to each other; wishing by these things to be remembered. Whatsoever she asked, besides what Solomon gave her of his royal bounty He desired to know what things would be acceptable to her among all the rarities she had seen, and those he bestowed upon her: besides which he added other things of value, which, it is likely, she had not in her own country. Thus they who apply to our Lord Jesus will find him not only greater and wiser than Solomon, but more kind. Whatsoever we ask, it shall be done for us; nay, he will, out of his divine bounty, which infinitely excels royal bounty, even that of Solomon, do for us more than we are able to ask or think. Reader, hast thou no wants? no desires? Wilt thou not apply to him? Ask, and it shall be given thee. Verse 14. Now the weight of gold, &c. The history of the queen of Sheba being ended, the writer returns to give an account of Solomons riches and magnificence, which he had begun to set forth before. And first he relates what a vast quantity of gold was brought into his kingdom every year, not only from Ophir, but from other countries, into which, perhaps, the queen of Sheba opened him a way, and particularly from Arabia and Ethiopia, which then were replenished with gold, though exhausted by the insatiable avarice of succeeding ages. Six hundred threescore and six talents Which amount to about three millions of our money. Verse 15. Besides that he had of the merchant-men Who paid custom for the goods they brought from divers countries. Hebrew, yrth yvnam, meanshee hattarim, from the men, the searchers. Merchants may be so called, because they search for commodities and articles of traffic. Or rather, the gatherers of the kings revenues are intended, who used to search narrowly into all wares, that the king might not be defrauded of his rights. Of the traffic of the spice-merchants Or rather, of the merchants in general, as the word ylkr, rochelim, is continually used; for there is no reason why it should be confined to those that traded in spices. Of all the kings of Arabia Who sent him presents. We must not suppose that these in general were kings of large dominions; most of them were only rulers of cities, and the territories belonging to them, such as were formerly in Canaan, and were anciently called kings. And of the governors of the country Or, of the land, namely, the land of Arabia; some parts of which were so far conquered, that he had governors of his own placed over them,

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each of whom was to take care of the kings revenue in his jurisdiction; and some parts only so far, that they still had kings of their own, but such as were tributaries to him. Verses 16, 17. Solomon made two hundred targets of beaten gold For pomp and magnificence, and to be carried before him by his guard when he went abroad. The Roman magistrates had rods and axes carried before them, in token of their power to correct the bad; but Solomon shields and targets, to show he took more pleasure in his power to defend and protect the good. Three hundred shields Smaller than targets. The king put them in the house of the forest of Lebanon Where, it is likely, he kept his most precious treasures. Verses 18-20. The king made a great throne of ivory We never read of ivory till about Solomons time; who, perhaps, brought elephants out of India, or at least took care to have a great deal of ivory imported from thence; for we read of ivory palaces <194509>Psalm 45:9, whose walls were overlaid with ivory; which was more precious than gold in ancient times, as Pliny tells us in many places. And overlaid it with the best gold Not entirely, so as to cover the ivory, for in that case it might as well have been made of wood; but here and there, and with curious ornaments. Thus, the throne appeared the more beautiful by this mixture of gold and ivory, with which, at due distances, it was studded. It was in the form of a niche, and the top of it was round behind Making a half circle over his head. It was placed in the porch, mentioned <110707>1 Kings 7:7, which was very magnificent, being both the kings seat of judgment, and the public audience, where he showed himself either to the nobles, or to the strangers that resorted to him. Here it stood in the midst of a flight of rich pillars of cedar, curiously carved and covered, or rather inlaid, with gold. The ascent to it was by six steps, each step being supported, on either side, by a small lion, and the arms of the seat with two large ones, as big as life. All these, and even the steps themselves, were covered with ivory and gold. Dodd. There was not the like made in any kingdom That is, in those times there was none to be compared to it: but in after ages there were, perhaps, some equally glorious. For Alhneus says, The throne of the Parthian kings was of gold, encompassed with four golden pillars, adorned with precious stones; and that the Persian kings sat in judgment under a golden vine, and other trees of gold, the bunches of whose grapes were made of several sorts of precious stones.

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Verse 21. It was nothing accounted of in the days of Solomon Comparatively, and about his palace; for it is not to be supposed that all his subjects had so much gold as to make no account of silver. But if gold in abundance would make silver seem so despicable, shall not wisdom and grace, and the foretastes of heaven, make gold seem much more so? Verse 22. For the king had at sea a navy of Tharshish Ships that went to Tharshish. For Tharshish was the name of a place, upon the sea, famous for its traffic with merchants, and a place very remote from Judea, as appears from the three years usually spent in that voyage. But whether it was Spain, where in those times there was abundance of gold and silver, as Strabo and others affirm; or some place in the Indies, it is as needless as it is difficult, if not impossible, to determine. These words are here added to give a further account how Solomon came to have gold in such abundance: he trafficked for it in another fleet, besides that which went to Ophir. Once in three years came the navy of Tharshish, bringing gold, &c. It is likely a great part of this time was spent in digging for the gold, or in hunting the elephants, apes, and peacocks, and in other transactions of commerce. And apes The Hebrew word ypq, kophim, is both by the ancients and moderns translated apes; which creature Pliny calls cephus, and says they were seen but once at Rome in his days, and that they came from Ethiopia. And peacocks These, being so beautiful a bird, might very probably be brought from foreign countries into Judea as a great rarity, there being none there before. Verses 23-25. For riches and for wisdom The latter of which he asked of God, who graciously promised to add the former, and did so to a great degree. But what is here said is not to be taken in too strict a sense, but only as intending that he was richer than the kings of the earth in general were at that time. And all the earth sought to Solomon, &c. That is, all the kings of the earth, as it is expressed <140923>2 Chronicles 9:23; namely, of those parts of the earth, or of the neighbouring countries, and the great men thereof. They came, as the queen of Sheba did, to be acquainted with his wisdom, which the heard was a supernatural gift, and to receive an increase of knowledge thereby. They brought every man his present a rate year by year By this conclusion it seems as if the persons here spoken of were tributary to him. Verse 26. Solomon gathered together chariots and horsemen Ah! what availed thy boasted wisdom, Solomon, when thou forsookest the only true

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wisdom, obedience to the commandment of the Lord! Ah! what availed it that thou wast wiser than all the children of the east; that thou couldst speak of trees, from the cedar-tree that was in Lebanon, even unto the hyssop and of beasts, and of fowls, and of creeping things; when thou forgottest the beginning and the end of wisdom, the fear of the Lord? God had commanded that the kings of Israel should not multiply horses, (<051716>Deuteronomy 17:16,) and here we find the wisest of their kings multiplying them to a vast extent! Nor did he stop here, but having disobeyed in one point, he soon proceeded to transgress in another. Contrary to the divine prohibition, he also multiplied wives, and the consequence was, as the Lord predicted it would be in such a case, his wives turned away his heart after their gods. And, shameful to tell! the wise Solomon, who not long before had professed that there was no god in heaven above or in the earth beneath, but the God of Israel, is persuaded by his wives to erect altars to Ashtaroth, to Milcom, to Chemosh, and to Molech, and other abominable idols of the heathen, and that even in the hill before Jerusalem, the city of God, the holy city, joining the altars of devils to the altars of the TRUE and ONLY GOD! O sad change! and shameful stupidity! O shocking blindness! and this found in one of the wisest men! Alas! what is man! and what his best wisdom, when he forsakes the word of the Lord! <240809>Jeremiah 8:9. What a striking example have we here, that a wilful departing from the commandments of God even in the smallest point at the beginning, may, and probably will, by degrees, lead into the greatest errors, the foulest crimes, and consequently the greatest misery! Verses 27, 28. The king made silver to be in Jerusalem as stones An hyperbolical expression, signifying a great plenty of it. Solomon had horses brought out of Egypt, and linen yarn The two chief commodities of Egypt. The kings merchants received the linen yarn at a price Agreed on between Pharaoh and Solomon, who gave this privilege to his merchants for a tribute to be paid out of this commodity. Most think byssus, fine linen, is here meant, one of the principal of the Egyptian merchandises. Verse 29. A chariot came up out of Egypt for six hundred shekels of silver, &c. Egypt being then the most famous country in the world for horses and chariots, and all Asia being supplied from thence, Solomon, who possessed, as it were, the gate of Egypt, by being master of that one only passage, the distance between the Red and the Mediterranean sea, took, it seems, an advantage of this, to lay an excessive high tribute on all

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that were brought out of Egypt that way, to supply Asia and the neighbouring nations; and perhaps he fixed this tribute so high, not only for the sake of gain, but to be a means of preventing the neighbouring nations from increasing their cavalry and chariots of war to too formidable a degree. Poole, however, thinks that this great price is not to be understood as paid for the chariots and horses themselves, but for the lading of the chariots and horses, which, consisting of fine linen and silk, was of great value: and that the kings custom, together with the charges of the journey, amounted to these sums. And so for all the kings of the Hittites A people dwelling principally in the northern and eastern parts of Canaan, (<060104>Joshua 1:47) the posterity of those Hittites who were driven out by the Israelites, and who afterward increased and grew potent, and, it may be, sent out colonies, after the manner of ancient times, into some parts of Syria and Arabia.

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CHAPTER 11.
A.M. 3012. B.C. 992.
Solomons many wives turn his heart from God, 1-8. God reproves and threatens him, 9-13. Stirs up Hadad and Rezon against him, 14-25. An account of Jeroboam, 26-40. Solomons death and burial, 41-43.

NOTES ON CHAPTER 11.

Verse 1. King Solomon loved many strange women It was not a fault in him that he married Pharaohs daughter; she being a proselyte, as is generally supposed, to the Jewish religion. But in marrying so many other women besides, he committed two sins against the law; one in multiplying wives, and another in marrying those of strange nations, who still retained their idolatrous religion; which was expressly against the law, as the next verse declares. Verse 2. Concerning which the Lord said Ye shall not go in unto them This relates especially to the Hittites and the Zidonians, and consequently the rest of the seven nations of Canaan, with whom they were forbidden to make any marriage, (<023416>Exodus 34:16; <050703>Deuteronomy 7:3,) for the weighty reason here mentioned. For though they might marry women of other nations, if these women embraced the true religion, yet of the seven nations of Canaan they might not, although they were converted to their religion; lest the venom should lurk and lie hid, and at last break out and infect them. Great was the foresight wherewith God endowed Moses in giving this precept, as Grotius remarks; and the not observing it was of fatal consequence to the Israelites, and laid the foundation of their utter ruin. Solomon clave unto these in love Was extravagantly fond of them. He had much knowledge; but to what purpose, when he knew not how to govern his appetites? Verse 3. He had seven hundred wives, princesses, and three hundred concubines This was multiplying them prodigiously indeed, and pouring contempt on the divine prohibition in the most notorious manner. David had multiplied wives too, although to no such extent as this; but probably the bad example which he had set in this particular, had encouraged Solomon to think it, if not lawful, yet a lesser evil than it really was. One ill act of a good man may do more mischief than twenty of a wicked man.

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Without knowing the customs of the princes of the East, says Dr. Dodd, their pomp and sumptuousness of living, one might be tempted to wonder of what possible use was this milliad of wives and concubines. But as Solomon was between forty and fifty years old before he ran into this excess, we cannot but think that he kept this multitude of women more for state than otherwise. Darius Codomanus was wont to carry along with him in his camp no less than three hundred and fifty concubines in time of war; nor was his queen offended at it, for the women used to reverence and adore her, as if she had been a goddess. Father Le Compte, in his history of China, tells us that the emperor has a vast number of wives, chosen out of the prime beauties of the country, many of which he never so much as saw in his whole life: and, therefore, it is not improbable that Solomon, as he found his riches increase, might enlarge his expenses, and endeavour to surpass all the princes of his time in this, as well as in all other kinds of pomp and magnificence. He was guilty, however, of a flagrant violation of the divine law. Verse 4. For it came to pass when Solomon was old, &c. Having now reigned nigh thirty years, when it might have been expected that experience would have made him wiser; then God suffered him to fall so shamefully, that he might to all succeeding generations be an example of the folly and weakness of the wisest and the best men, when left to themselves. His wives turned away his heart after other gods Not that they altered his judgment respecting the true God and idols, which is not credible; but they obtained from him a public indulgence for their idol-worship, and possibly persuaded him to join with them sometimes in the outward acts of it; or at least, in their feasts upon their sacrifices, which was a participation of their idolatry. And his heart was not perfect with the Lord his God He did not entirely forsake the service of Jehovah, but joined the worship of other gods with him, which he never could have done, after the true knowledge which he had of God, and the solemn profession he had made of adherence to him, unless he had been greatly fallen. Verses 5-7. Solomon went after Ashtoreth Called also Astarte. See on <070213> Judges 2:13. And after Milcom The same, it is thought, with Molech, who is here called an abomination, because highly detested by God. Solomon built a high place for Chemosh That is, an altar upon a high place, as the manner of the heathen was. Concerning Chemosh, see <042129> Numbers 21:29. In the hill that is before Jerusalem In the mount of Olives, which was nigh to Jerusalem, as if to confront the temple. From

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this act this hill was called the mount of corruption, <122313>2 Kings 23:13. O sad effects of riches and prosperity on mankind! How insolent do they make them, and how forgetful of God! Wisely did Agar pray, Give me not riches, lest I be full and say, Who is the Lord? Verse 8. And likewise did he for all his strange wives For what he granted to one, the others would be disposed to claim, or else complain of his unkindness to them. One would have expected from his wisdom and piety rather to have found him instrumental in converting them all to his religion, than to be himself seduced to theirs! But, alas! he does not appear to have taken any pains with them for any such purpose, being too much given up to his pleasures, and thinking, perhaps, that he could reconcile his religion with theirs, and find a good meaning in all their superstitious. And sacrificed unto their gods See what need those have to stand upon their guard, who have been eminent for religion. The devil will set upon them most violently; and if they miscarry, the reproach is the greater. It is the evening that commends the day. Let us therefore fear, lest, having run well, we come short. Verses 9, 10. The Lord was angry with Solomon Displeased with his actions, and determined to punish him for them; in which sense we are generally to understand such expressions, for we must always remember that human passions can have no place in God. Because his heart was turned from the Lord, who had appeared to him twice First at Gibeon, in the beginning of his reign, (<110305>1 Kings 3:5,) and then at Jerusalem, after the building of the temple. And had commanded him concerning this thing For in both those visions, the happiness promised him was declared to depend upon his observing Gods statutes. And when he began to build the temple, he was divinely admonished that he had better desist than go on in that work, unless he purposed to walk according to all Gods commandments, <110612>1 Kings 6:12, 13. But he kept not, &c. Which was the greater crime, because God had so often admonished him of his duty, and done such great things for him. Verses 11-13. Wherefore the Lord said unto Solomon Probably by some prophet. I will surely rend the kingdom from thee, and give it to thy servant Namely, Jeroboam, whom God permitted to rise into power and influence, that he might take the greatest part of his kingdom from him. This was enough to astonish Solomon, or any man, to hear that all his splendour should be so soon eclipsed! Notwithstanding, in thy days I will

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not do it Or, not suffer it to be done; for in this sense these expressions are to be taken. For David thy fathers sake For my promise made to him. But will give one tribe to thy son The tribe of Judah. Benjamin was not entirely his, but part of it adhered to Jeroboam, as Beth-el, <111229>1 Kings 12:29; and Hephron, <141319>2 Chronicles 13:19; both which were towns of Benjamin. For David my servants sake Who, though he was guilty of great sins, yet never forsook God to follow the abominations of idols; nor ever swerved long from Gods commandments, but made haste to repent and amend his ways, whenever he offended. And for Jerusalems sake which I have chosen Not literally, for the sake of the city Jerusalem, but for the great and precious purposes to mankind in general, which God intended to bring about, in his divine providence, by keeping up the knowledge of himself at Jerusalem. Verse 14. The Lord stirred up an adversary to Solomon All his glory, and riches, and human wisdom availed nothing to preserve his kingdom entire to his posterity, when he turned away from keeping Gods covenant, and fell into idolatry. Hadad the Edomite A young prince of the royal family of Idumea, who fled into Egypt when David conquered that country; and, finding favour with the king, settled there. Verses 15-17. When David was in Edom By his army to war against it; and Joab was gone up to bury the slain The Israelites who were slain in the battle, (<100813>2 Samuel 8:13, 14,) whom he honourably interred in some certain place, to which he is said to go up for that end. And this gave Hadad the opportunity of making his escape, while Joab and his men were all employed in the solemnity. After he had smitten, &c. Or, and he smote, as it is in the Hebrew: which is here observed as the cause of Hadads flight; he understood what Joab had done in part, and intended further to do, even to kill all the males, and therefore fled for his life. With all Israel That is, with all his army. Until he had cut off every male That bore arms; for it is hardly to be thought that they cut off all the male children and youths. That Hadad fled While Joab was busy in giving a solemn burial to the Israelites, certain Edomites took the opportunity to carry Hadad into Egypt. Verse 18. They arose out of Midian They first went into Midian and stayed there a while, probably that they might send from thence to know whether Pharaoh would give them entertainment and protection. And came to Paran Another country in the road from Edom to Egypt, where he

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hired men to attend him, probably either as guides, or that, making his entrance into Egypt in some degree like a prince, he might find more favour from the king and people. Which gave him a house, &c. According to the manner of generous princes, who pity noble persons that are in distress, Pharaoh not only assigned him a house, and kept a table for him, that he might want nothing, but also gave him land, that out of the revenues of it he might provide himself an equipage suitable to his quality. Verses 19, 20. Hadad found great favour in the sight of Pharaoh God so disposing Pharaohs heart, that Hadad might be a scourge to Solomon for his impieties. Here Hadad married the sister of Tahpenes the queen, who bare him a son. Whom Tahpenes weaned in Pharaohs house Having as great a fondness for the child, as the king had for his father; and kept the feast generally made at the weaning of a child. In all these things the providence of God was conspicuous, thus causing Hadad and his family to rise into power and influence, that he might give the greater trouble to Solomon. Verses 21, 22. Hadad said Let me depart, that I may go to my own country To Edom, which he hoped to recover, now that the great enemies of it, David and Joab, (whom he feared as much as David,) were dead, and Solomon was young. Thither he accordingly came; and was there even from the beginning of Solomons reign. And, it is probable, by the near relation which was between his wife and Solomons, and by Pharaohs intercession, he obtained his kingdom with condition of subjection and tribute to be paid by him to Solomon; which condition he kept till Solomon fell from God, and then began to be troublesome and dangerous to his house and kingdom. Verses 23, 24. Which fled from his lord Hadadezer When David had defeated him. King of Zobah A part of Syria, between Damascus and Euphrates. And he gathered men unto him Some of those that fled when David defeated Hadadezer, <101018>2 Samuel 10:18. And became captain over a band Who listed themselves under him as their commander, with others, who readily joined them, and lived by robbery, as many Arabians did. And they went to Damascus And took it while Solomon was wallowing in luxury: David had put a garrison into Damascus, and brought the people under tribute, <100805>2 Samuel 8:5, 6; and so they probably continued during his life, and were subject to Solomon after his death, till that prince, doting upon strange women, minded not the defence of his

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conquests. This Rezon took advantage of, and invaded and got possession of Damascus, and reigned there, as Hadad did in Edom. Verse 25. He was an adversary to Israel all the days of Solomon This, perhaps, is not to be understood of the whole reign of Solomon, which for the most part was peaceable, but of all the days which remained of his life, from the time that his wives publicly exercised their idolatry, unto the day of his death. Or, it may mean, that he was a secret enemy all that time, and when Solomon had forsaken God, he showed himself openly. Besides the mischief that Hadad did This infelicity was added to the former; while Hadad molested him in the south, Rezon threatened him in the north. But what hurt could Hadad or Rezon have done to so powerful a king as Solomon, if he had not by sin made himself mean and weak? If God be on our side, we need not fear the greatest adversary; but if he be against us, he can make us fear the least; yea, the grasshopper shall be a burden. And reigned over Syria Over all that part of Syria, enlarging his empire the more, and thereby laying a foundation for much misery to Solomons kingdom. Verses 26-28. Even he lifted up his hand against the king Probably made some secret attempts to raise a dissatisfaction against Solomon; for we do not read of any open attempt. And this was the cause, &c. This was the occasion of Jeroboams advancement, as it follows in the next verse. Solomon built Millo, &c. Solomon, being engaged in many buildings, made choice of such as he judged were fit persons to oversee his works; among whom Jeroboam was one. A mighty man of valour Of great courage and strength of body. Solomon seeing that he was industrious Very diligent in the business wherein he had employed him, of overlooking his works. He made him ruler, &c. Set him over those of the tribe of Benjamin who were employed in carrying stones, &c., for Solomons buildings; or over the taxes and tributes which were to be collected of the house of Joseph, that is, of Ephraim and Manasseh, or of Ephraim only, termed here, as often elsewhere, the house of Joseph. Verse 29. When Jeroboam went out of Jerusalem Probably to execute his charge. The Prophet Ahijah found him Met with him as he was going along. Ahijah was a native of Shiloh, and one of those who wrote the annals of King Solomons reign, <140929>2 Chronicles 9:29. And he is thought to have been the person who spake twice to Solomon from God, once while he was building the temple, (<110612>1 Kings 6:12,) and again when

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he fell into his irregularities, verse 11. They two were alone in the field Having gone aside for private conference; for otherwise Jeroboams servants, (it being most likely he had servants attending him,) if they heard not the words, might have seen the action of rending his coat, and thus the matter might have come to Solomons ears. Verses 30-32. And rent it in twelve pieces An emblem of what he was to acquaint him with; or rather a prediction of it. For there were two ways, in those ancient times, of foretelling future events; one in express words, the other by signs and resemblances, many instances of which we have often after this of Ahijah. And will give ten tribes to thee Hence it is generally called, the kingdom of the ten tribes. But he shall have one tribe Besides his own. Or Benjamin and Judah may, be looked upon as but one tribe, both of them having a share in the city of Jerusalem, and lying near one another. Verse 34. I will not take the whole kingdom out of his hands Solomon held even the ten tribes as long as he lived. But I will make him prince all the days of his life This was an admonition to Jeroboam not to molest Solomon in his life-time, by raising a rebellion against him; and also to walk in Gods ways as David did, and not fall into idolatry; for which sin God resolved to punish Solomon so severely as to rend the greatest part of his kingdom from his posterity. For David my servants sake Not for his own sake; he had forfeited his crown to the justice of God; but for his fathers sake. Children that do not tread in their parents steps, says Henry, yet often fare the better in this world for their good parents piety. Verse 37. I will take thee From the condition wherein thou art, and place thee on a throne, as here follows. Thou shalt reign according to all thy soul desireth According to thy utmost wishes and desires. It appears from this that he was a very aspiring and ambitious man, fond of power and pre-eminence; and it is not unlikely but he might at this time be plotting against Solomon, and contriving to rise to the throne. The Jews say, that when he was employed by Solomon in repairing and building Millo, as the expenses attending the work were very great, he took opportunities of reflecting upon Solomon as oppressive to his people, and of suggesting that which he thought would alienate them from his government, and infuse a spirit of sedition and revolt. He complained heavily, especially to his brethren of the tribe of Ephraim, of the hard labour to which they were

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forced to submit, and the taxes they were obliged to pay; and to represent the whole affair as a work of vanity, merely to gratify a proud foreign woman, and a silly, doting king; for Solomon filled up a part of the valley of Millo to build a palace for Pharaohs daughter. By these insinuations, it is thought, Jeroboam wrought in the people a disaffection to Solomon and his government. See Calmets Dict. under the word MILLO. Verse 38. If thou wilt hearken to all that I command thee, &c. He is hereby given to understand, that the grant of the crown to him and his descendants will be conditional, and that he and they will be upon their good behaviour. Verse 39. I will for this For Solomons sin, mentioned verse 33; afflict the seed of David By rending the greatest part of the kingdom from them; but not for ever A time shall come when the seed of David shall not be thus molested by the kingdom of Israel, but shall flourish again in great power and prosperity; which it did in many illustrious kings of Judah, who reigned in glory when Jeroboams family was extirpated. And at last the Messiah came, who united together the broken sticks of Judah and Joseph, and rules over Jews and Gentiles also. Verse 40. Solomon sought therefore to kill Jeroboam How Solomon came to know what was secretly transacted between Ahijah and Jeroboam alone, is a great question: perhaps the prophet made no scruple to report what he had delivered in the name of the Lord. Or, Jeroboam himself, being puffed up with the expectation of ascending the throne, could not conceal it, nor keep his own counsel, but told the matter to some of his confidants, who spread it abroad. But that Solomon should ever entertain a thought of endeavouring to defeat the purpose of God, is astonishing indeed! Jeroboam arose and fled unto Shishak king of Egypt Solomons brother-in-law, as is probable, who yet might be jealous of him, or alienated from him, because he had taken so many other wives to his sister; or might cast a greedy eye upon the great riches which Solomon had amassed together, and upon which, presently after Solomons death, he laid violent hands, <141209>2 Chronicles 12:9. We may observe here that all the kings of Egypt, from the time of Abraham, are in the sacred history called by the name of Pharaoh, unless Rameses (mentioned Genesis 47.) be the name of a king, not of a country; so that this is the first we meet with called by his proper name, different from the rest of the Pharaohs. The opinion is pretty general that this was the great king, called by the Greeks

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Sesostris, who, having subdued Ethiopia, extended his conquests into Asia, as far as the Assyrians and Medes, as Josephus tells us, who calls him Sethosis. Verse 41. The rest of the acts of Solomon, &c. It is probable that Solomon employed a chronologer, or historiographer, to write the annals of his reign, which public record is here termed, The book of the acts of Solomon. And out of these annals the sacred writer of this history took what he judged most useful, and omitted the rest, which he did not think so necessary to be related, or so instructive. Verses 42, 43. The time that Solomon reigned was forty years His reign was as long as his fathers, but not his life: sin shortened his days. And Solomon slept with his fathers This expression is promiscuously used concerning good and bad, and signifies only, that they died as their fathers did. And was buried in the city of David his father Thus concludes the history of this great man; without any the least mention of his repentance, or of his bringing forth any of the proper fruits of repentance, such as pulling down the high places he had built for the worship of idols, and abandoning his idolatrous wives and concubines. Many Jews and Christians, however, think it extremely probable that he was awakened to a sense of his sin and misery by means of the message which God sent him, as recorded verse 11; and that he humbled himself before him, and became a true penitent from that time. They even judge that this is put out of dispute by the book of Ecclesiastes, written after his fall, as, they say, is evident, not only from the unanimous testimony of the Hebrew writers, but also from the whole strain of that book, which was manifestly composed long after he had finished all his works, and after he had liberally drunk of all sorts of sensual pleasures, and sadly experienced the bitter effects of the love of women. Now in this book he appears greatly to lament his own folly and madness, <110725>1 Kings 7:25-28; and warns others to take heed of the like evil courses, and to fear God and keep his commandments, in consideration of the judgment to come, chap. 11:9, 10, and 12:13, 14. They think it probable, therefore, that as David wrote Psalm 51., so Solomon wrote this book, as a public testimony and profession of his repentance. On the other hand, many are of opinion, that the silence of the divine historian on this subject is an insuperable objection to all this, and that if he had truly repented, so considerable a circumstance of his life would not have been omitted, and that we should, at least, have been informed of his abolishing all the monuments of his idolatry, and those

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of his wives and concubines. Perhaps, as Dr. Dodd observes, this is one of those questions which will for ever be a field of controversy, as we have no certain guide from the Scripture to direct us. We may, however, safely conclude, that if Solomon did repent, yet as the sacred writer has not recorded that he did, but suffered the important circumstance to remain doubtful, he intended to leave a blot upon his memory, that all posterity might have before their eyes an awful example of human weakness, even in a man of the greatest endowments; and might learn thereby to watch and pray lest they should enter into temptation; and to beware of the beginnings and infatuations of vice, since even Solomon was not secure against its delusions; and, once unhappily immersed in it, perhaps, was never disengaged from it.

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CHAPTER 12.
A.M. 3029. B.C. 975.
Rehoboam succeeds to the throne, and Jeroboam returns out of Egypt, 1, 2. The peoples petition to Rehoboam, and his answer, 3-15. Ten tribes revolt and make Jeroboam king, 16-20. God forbids Rehoboam to make war upon them, 21-24. Jeroboam sets up two golden calves, 25-33.

NOTES ON CHAPTER 12.

Verse 1. Rehoboam went to Shechem With a view to be there declared Solomons successor by the people, and made king. It does not appear that he called the people thither, but went thither because they had prevented him, and pitched upon that place rather than upon Jerusalem, because it was most convenient for all, being in the centre of the kingdom; and because, as it was in the potent tribe of Ephraim, they supposed they might there more securely propose their grievances, which they were resolved to do, and use a greater freedom of speech than they could at Jerusalem, where the family of David was more powerful, more numerous, and better supported. And it is not improbable but Jeroboam had a hand in this, and that it was partly at least by his management, or that of some of his friends, who durst not, perhaps, venture themselves at Jerusalem, that this city was made choice of as a place of general convention. The glory of the kingdom of Israel was in its height and perfection in Solomons reign. It was long in coming to it, but it soon declined and began to sink and wither under Rehoboam his successor, as we find in this chapter, in which we see the kingdom divided, and thereby weakened, and made little in comparison of what it had been. Solomon probably supposed that by taking to himself seven hundred wives that were princesses, he should greatly strengthen his power, and enlarge his kingdom; and that from them and his three hundred concubines he should have a numerous progeny to perpetuate that power and dominion, in all its extent, to the latest generations. But if so, he was sadly disappointed: of these thousand women, it appears, he had but one son, and he a fool! and two daughters, mentioned <110411>1 Kings 4:11, 15, to bear up his name, and continue his race. Sin, says Henry, is an ill way of building up a family. Verse 3. They sent and called him When the people sent Jeroboam word of Solomons death, they also sent a message to him to desire he

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would attend their general meeting at Shechem, and assist them to get their grievances redressed. For they judged that the presence and countenance of a man of such great interest and reputation might lay the greater obligation upon Rehoboam to grant them ease and relief. Some suppose that they had heard of what had passed between the Prophet Ahijah and him, and had an inclination to fulfil what the prophet had foretold to him; which is not unlikely. And all the congregation came That is, all their elders, and the heads of their tribes. These, it appears, chose Jeroboam to be their speaker. Verse 4. Thy father made our yoke grievous By heavy taxes and impositions, not only for the temple and his magnificent buildings, but for the expenses of his numerous court, and of so many wives and concubines, and the maintenance of so many chariots and horses. Thus they began with a complaint against the former government; and, as Solomon had so grossly forsaken God, it is no wonder if he oppressed the people. The burdens, however, of which they complain, could not be so heavy as they represented them, considering the peace and plenty which they enjoyed, (<110425>1 Kings 4:25,) and the vast riches he brought into the kingdom; and it is expressly said, (<110922>1 Kings 9:22,) that Solomon made no Israelite a bondman. But to those desirous of a change, a light cause seems sufficient. Make thou the grievous service of thy father lighter, &c. They promise to submit to Rehoboam as their king, and be his faithful subjects, if he would promise to ease them of those burdens which his father had imposed on them. Verses 6, 7. Consulted with the old men that stood before his father Solomon, in his best days, though so wise, yet would not depend solely on his own wisdom, but had other wise men about him, with whom he advised, as his counsellors in all matters of moment. If thou wilt be a servant unto this people this day, &c. By complying with their desires, and condescending to them for a time, till thou art better established in thy throne. They say, This day, that is, now, for a short season, foreseeing that some would dissuade him from this course, as below the majesty of a prince; and answer them, and speak good words The service is not hard: it is only to give a few good words, which it is as easy to give as bad ones. This was most wise advice, and if Rehoboam had pursued this method, by his mild behaviour and kind speeches he would have won their hearts, and made them submit cheerfully to him, so that he would soon have had the same power over them which his father had.

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Verse 8. But he forsook the counsel of the old men Judging it unworthy of his majesty and authority, and likely to encourage the people in their insolent demands; and, being proud and vain, he scorned to condescend to them and court them in this way, but would have obedience paid to him as to an absolute monarch; and consulted with the young men So called compared with the old men, otherwise, as they had grown up with him, they must have been near forty years old. They were, however, men who were unexperienced, and who understood not the humour of the people they had to do with. This is frequently the fault of new kings: to show their power, and gratify their dependants, they frequently change their counsellors and put in new officers; not considering who are wisest and worthiest, but who have been their companions. Verses 10, 11. My little finger shall be thicker, &c. Or, rather, is thicker, and therefore stronger, and more able to crush you, if you proceed in these mutinous demands, than his loins In which is the principal seat of strength. My father was young and weak, and had many enemies, when he first took the kingdom, but I am the undoubted heir, and I find the kingdom by his wise care, far better settled and fortified against all enemies, foreign or domestic, than he did. Or, they advise him, in these words, to threaten to lay burdens upon them as much heavier than his fathers, as the loins of a man are thicker than his little finger. I will add to your yoke That is, I will make it heavier and stronger, both to punish your petulance, and to curb and restrain you from seditions attempts. My father chastised you with whips Punished and made you smart when you transgressed his laws or resisted his authority; but I will chastise you with scorpions With such whips as will sting you like scorpions. If you proceed in these courses, I will most severely punish you. What sort of instrument is here meant by scorpions, cannot now be perfectly determined; though some authors think that whips with rowels in them, or sharp thorns tied to them, are intended by the expression. Undoubtedly it was a scourge, called so from its cruelty. Verses 13-15. The king answered the people roughly He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and therefore would rather run the risk of losing them, than deny himself so far as to give them good words. Thus many ruin themselves by consulting their humour more than their interest. For the cause was from the Lord Who, having determined, in punishment of Solomons idolatries and criminal pleasures, to take the greater part of the

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kingdom away from his son, did not restrain Rehoboam from following the dictates of his own imperious temper, and ambitious views; but gave him up to the foolish and fatal mistake of answering the people according to the advice of his young and hot-headed counsellors, whereby their affections were alienated from him, and he lost more than half of his empire. Thus God, in his adorable providence, serves his own wise and righteous purposes, by the imprudences and iniquities of men, and snares sinners in the work of their own hands. They that lose the kingdom of heaven, throw it away as Rehoboam did his, by their own wilfulness and folly. Reader, take care that this be not thy case. Verse 16. So when all Israel saw that the king hearkened not unto them, &c. Here we see the divine threatening to Solomon by Ahijah beginning to take effect, and the important event of rending the kingdom of the ten tribes from the house of David, foretold by that prophet, on the point of being fulfilled. The people show themselves bold and resolute in the cause they had undertaken, and highly resent the provocation which Rehoboam had given them, concluding that a government, which in the beginning was so haughty, would be intolerably grievous in the progress of it. What portion have we in David? In Davids family and son; we can expect no benefit or relief from him, and therefore we renounce all commerce with him, and subjection to him. They named David rather than Rehoboam, to signify that they renounced not Rehoboam only, but all Davids family. Son of Jesse So they call David in contempt; as if they had said, Rehoboam hath no reason to carry himself with such pride and contempt toward his people; for if we trace his original, it was as mean and obscure as ours. To your tents, O Israel Let us forsake him and go to our own homes, there to consider how to provide for ourselves. Now see to thine own house, David Look to thine own affairs, and content thyself with reigning over the house of Judah; for thou shalt no longer rule over us. Thus they break out into actual and open rebellion against the family of David, to which they were under the greatest obligations: for surely no nation ever owed more to a prince, than the Israelites did to him. But how soon were all his benefits forgotten by this ungrateful people! ungrateful, not only to God, but to their best temporal benefactors. It is true their jealousy for their liberty and property well became them as a free people; but the rashness of their resolution is much to be blamed: for, in time, and by prudent management, they might have settled matters with Rehoboam to mutual satisfaction. Had they inquired who gave him this advice, and taken a

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course to remove those evil counsellors from about him, the rupture might have been prevented. It is no marvel, however, that Israel fell away from the house of David, when the house of David fell from God, and from the great ends of their advancement, which was, to be ministers of God to the people for good. Verse 18. Then Rehoboam sent Adoram, who was over the tribute To pursue the counsel which he had resolved upon, say some; to execute his office, and exact their tribute with rigour, and, if need were, with violence. But it is much more probable that he sent him to treat with them; which was a new piece of imprudence when they were so highly exasperated. And to send the person for this purpose, that was over the tribute, with promises, perhaps, of easing them, when it was too late, was certainly the height of folly; for people generally hate those that are any way employed in collecting the tributes and taxes imposed upon them. And all Israel stoned him with stones, that he died He was so odious among them that the very sight of him made them outrageous, and in a general tumult; they committed this barbarous act, and thereby violated the law of all nations, which prohibits any injury to be offered to the person of a kings ambassador. Therefore King Rehoboam made speed to flee to Jerusalem From Shechem, where he yet was with his friends and guards about him. For, it seems, he had continued there in the midst of his kingdom, and among the seditious tribes, that he might overawe them by his presence, and repress any tumults in their first rise: but from thence, as soon as he saw himself in danger, he fled away in his chariot, with all speed, in the most cowardly manner, notwithstanding the haughtiness he had lately manifested, and the big words he had spoken. This seems to have been a still further degree of imprudence; for he should, if possible, have maintained his ground, and kept footing, as we speak, in the country of Israel, from whence it might not have been easy for them to expel him: but fear is a bad adviser. This is the first time that we find a king riding in a chariot; for we never read of Saul, or David, or Solomon riding in one. But after the division of the kingdom there is frequent mention of the use of chariots, both by the kings of Judah and Israel. Verse 19. So Israel rebelled against the house of David And thereby fulfilled Gods threatening denounced to Solomon. Nevertheless their conduct in this was sinful, as they did not revolt in compliance with Gods counsel, but to gratify their own passions.

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Verse 20. When all Israel heard that Jeroboam was come From Egypt; which was known to the great men, and to such as met at Shechem before, and was now spread over the country; they sent To his tent, or habitation, to which he had retired from Shechem, as the others, who had met there had generally done. And called him unto the congregation Which had been summoned by the elders of the several tribes, to consider how to settle their affairs, which they easily agreed to do, by conferring the crown on Jeroboam, according to Gods promise made to him. None followed the house of David No entire tribe; but the tribe of Judah Which comprehended Benjamin also, being one with it, as was observed before, <111132>1 Kings 11:32. And it was by the singular providence of God that they did not also desert such a haughty prince as Rehoboam was. There were, however, many families and individuals of some of the other tribes, especially of Levi and Simeon, which dwelling in the cities of Judah, continued to be subject to Rehoboam, see verse 17. Verses 22-24. The word of God came to Shemaiah the man of God The prophet so called, partly to distinguish him from others of that name, (see <160610> Nehemiah 6:10; <242931>Jeremiah 29:31,) and partly to add more weight to his words. It appears this prophet was very well known in the reign of Rehoboam, whose annals he is supposed to have written. Of what authority he was in Judah, we may learn from this passage, in which he is represented as prevailing with the king, and a hundred and fourscore thousand men, to lay down their arms, and return home, instead of proceeding to make war on their brethren as they had intended, merely by declaring that the division which had happened was by the order and appointment of God. Calmet. This thing is from me This event is from my counsel and providence, to punish Solomons apostacy. They hearkened therefore to the word of the Lord Either from a conscientious regard to their duty, or because they durst not oppose so potent an adversary. Verse 25. Jeroboam built Shechem He repaired, enlarged, and fortified it; for it had been ruined long since, <070945>Judges 9:45. He might choose it as a place both auspicious, because here the foundation of his monarchy was laid; and commodious, as being near the frontiers of his kingdom. And built Penuel A place beyond Jordan; to secure that part of his dominions. Verse 26. Jeroboam said in his heart Reasoned within himself. The sacred historian shows, by this phrase, the fountain of his error, that he did

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not consult God, who had given him the kingdom, as in all reason, and justice, and gratitude, he ought to have done; nor believed in and relied on Gods promises, <111138>1 Kings 11:38, but on his own carnal policy. God had told him he would build him a sure house, if he would walk in his ways and keep his statutes, yet he could not depend on this, but, agreeably to the propensity of his fallen nature, studied to establish his throne by his own wisdom, and so brought evil upon himself, and introduced an idolatry into his kingdom which in the end proved its ruin. Verse 27. If this people go up to do sacrifice at Jerusalem, &c. All the people of Israel being bound, at the three great feasts, to go up to Jerusalem; and on other solemn occasions devout persons being used to go thither to offer gifts and sacrifices; he was afraid lest, if they should continue to go, they should be so taken with the magnificence of the temple and the royal city, and should so recall to mind the famous acts of David and Solomon who were buried there, as, by degrees, to be alienated from him, and brought back to their former allegiance to the family of David. And he the rather feared this, because their going to Jerusalem, and attending divine worship there, would have afforded to Rehoboam many occasions of showing them kindness and winning their affections; and to the priests and Levites, the sure and faithful friends of Davids house, many opportunities of soliciting them to unite themselves again to Judah, which tribe must have appeared to them to have the better cause, because it had the temple in possession in which God dwelt. But whatever reasons there might have been for his conjectures and apprehensions, and whatever prudence and policy may appear in his contrivance, considering the providence of God, by which the hearts of all men, and the affairs of all kingdoms are governed, and of which he had lately seen so eminent an instance, the course he took was foolish as well as wicked. Verse 28. The king took counsel, and made two calves In imitation of Aarons golden calf, and of the worship of the Egyptians, from whose country he had lately come. These calves were of the same matter with Aarons, and made for the same reason: his because Moses, the minister of God and medium of divine communication, was absent, and these because the holy city, where the temple, altar, and priests of God were, was distant, and could not be visited with safety. It is not improbable but, as some learned men have conjectured, it was in imitation of the Egyptians that he made two calves, and was not content with forming one. For they had a couple of oxen which they worshipped, namely, Apis at Memphis, the

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metropolis of the upper Egypt, and Mnevis at Hierapolis, which was the chief city of the lower. Jeroboam probably the rather presumed to make these images, because he knew the people of Israel were generally prone to idolatry; and that Solomons example had exceedingly strengthened those inclinations; and therefore that they were prepared for such an attempt, especially when his proposition tended to their own ease, and safety, and profit, which he knew was much dearer to them, as well as to himself, than their religion. It is too much for you to go to Jerusalem Too great a trouble and charge, and neither necessary nor safe as things now stand. Behold thy gods, O Israel! Not as if he thought to persuade the people that these calves were that very God of Israel who brought them out of Egypt: which was so monstrously absurd and ridiculous, that no Israelite in his right senses could have believed it, and to have intimated it would have been so far from satisfying the people, that it would have made him both hateful and contemptible to them; but his meaning was, that these images were visible representations, by which he designed to worship the true God of Israel. This appears, partly from that parallel place, <023204>Exodus 32:4; partly, because the priests and worshippers of the calves are said to worship Jehovah, and upon that account are distinguished from those belonging to Baal, <111821>1 Kings 18:21, and 22:6, 7; and partly, from Jeroboams design in this work, which was, to quiet the peoples minds, and remove their scruples about going to Jerusalem to worship their God in that place, as they were commanded. This he endeavoured to do by signifying to them that he did not intend any alteration in the substance of their religion, nor to draw them from the worship of the true God, to the worship of any of those Baals which were set up by Solomon; but to worship that self-same God whom they worshipped in Jerusalem, even the true God who brought them out of Egypt: only to vary a circumstance; and that, as they worshipped God at Jerusalem, before one visible sign, even the ark and the sacred cherubim there, so his subjects should worship God by another visible sign, even that of the calves, in other places. And as for the change of the place, he might suggest to them that God was present in all places, where men with honest minds called upon him; that before the temple was built, the best of kings, and prophets, and people, did pray and sacrifice to God, in divers high places, without any scruple: and that God would dispense with them also in that matter: because going to Jerusalem was dangerous to them at this time, and God would have mercy rather than sacrifice.

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Verse 29. He set the one in Beth-el, &c. Which two places he chose for the peoples convenience, Beth-el being in the southern, and Dan in the northern part of his kingdom. Add to this, that as Bethel was in every bodys opinion a sacred place, having been consecrated by Gods appearing there more than once to Jacob; so Dan had been famous for the teraphim of Micah, unto which there had been great resort for a long time, <071830> Judges 18:30. For such reasons as these it is likely he waived his royal city, which was Shechem, and chose these two places for the worship of the Divine Majesty, whom he pretended he did not forsake, but worshipped by these symbols of his presence. Verse 30. This thing became a sin An occasion of great wickedness, not only of idolatry, which is called sin by way of eminence; nor only of the worship of the calves, wherein they pretended to worship the true God; but also of the worship of Baal, and of the utter desertion of the true God, and of all sorts of impiety. The people went to worship before the one even unto Dan Which is not here mentioned exclusively, for they went also to Beth-el, (verses 32, 33;) but for other reasons, either because that of Dan was first made, the people in those parts having been long leavened with idolatry, or to show the peoples readiness and zeal for idols; that those who lived in or near Beth-el, had not patience to stay till that calf was finished, but all of them were forward to go as far as Dan, which was in the utmost borders of the land, to worship an idol there; when it was thought too much for them to go to Jerusalem to worship God in the manner he had prescribed. The reader will easily observe here, as we have already intimated, that the sin of Jeroboam and the people did not consist in worshipping strange and false gods, but in setting up images, or representations of the true God, and worshipping him under the similitude of a corporeal form, which he had himself expressly forbidden, (<022004>Exodus 20:4,) and had severely punished in the case of Aaron; so that the people did not offend through ignorance, because their sacred records informed them of the terrible punishment which God had inflicted before for the like offence, whereby he made it evident how displeasing it was to him. Verse 31. And he made a house of high places That is, saith Abarbinel, he made a house or temple at Dan, wherein there was not one altar only, as there was at Jerusalem, but a great many altars or high places, probably complaining of it as an inconvenience, that in the temple at Jerusalem there was but one. The multiplying of altars passed with some as a piece of devotion; but God, by the prophet, puts another construction upon it,

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<280811>

Hosea 8:11, Ephraim has made many altars to sin. And made priests of the lowest of the people And the lowest of the people, says Henry, were good enough, and too good, to be priests to his calves. They who understand the words in this sense suppose he did this, either, 1st, Because the better sort refused the office as below their quality; or, 2d, Because such would be satisfied with mean allowances or small wages; and so he could put into his own purse a great part of the revenues of the Levites, which doubtless he seized upon when they forsook him and went to Jerusalem, (<141113>2 Chronicles 11:13;) or, 3d, Because mean persons would depend upon his favour, and therefore be pliable to his humour and firm to his interest. But it must be observed here, that the words [h twxqm, meketsoth hagnam, properly signify, from the ends of the people, and may be rendered, out of all the people, that is, promiscuously out of every tribe: an exposition which Bochart hath justified by a great many examples, showing that the same words are used in this sense in divers other places. Indeed, this exposition seems to be confirmed by the following clause, added to explain these words, which were not of the sons of Levi Though they were not of the tribe of Levi, to whom the office of the priesthood was confined by Gods express command. So that Jeroboams sin, as to this particular, was not that he chose mean persons, for many of the Levites were such; and his sin would not have been the less if he had chosen the noblest and greatest persons; as we see in the example of Uzziah: but in that he chose men of other tribes, contrary to Gods appointment, which restrained that office to that tribe. Thus, as he transferred the kingdom from the house of David, so he transferred the priesthood from the family of Aaron; and left it open, that any body might be admitted to that honourable employment; which was a very popular thing, and ingratiated him, no doubt, with the people. Verse 32. Jeroboam ordained a feast on the eighth month, &c. The feast of tabernacles; which by the law was to be celebrated on the fifteenth day of the seventh month. His chief intention in this change, no doubt, was to alienate the people from the rites observed at Jerusalem. Some suppose, with Mr. Locke, that as this feast was appointed by God to be observed after the gathering in of the fruits, which might be sooner ripe about Jerusalem than in the northern parts of the country; so Jeroboam might pretend that the eighth month would be a better time for it than the seventh, because then they would everywhere be gathered. Add to this, he might possibly have two other reasons for making this alteration: 1st, Lest

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he should seem directly to oppose the God of Israel, who had in a special manner commanded all the people to go up to Jerusalem on the fifteenth day of the seventh month, if he should require their attendance to celebrate the feast elsewhere at the same time: and, 2d, That by appointing his feast to be kept a month after that at Jerusalem was past, he might give those of the people of Judah an opportunity of attending it, whose curiosity might lead them so to do; and thereby might ensure the presence of a greater concourse of people to honour his institution. On the fifteenth day And so forward till the seven days were ended. Like that in Judah From whence he took his pattern, to show that he worshipped the same God, and professed the same religion, for substance, which they did, however he differed in circumstances. He offered upon the altar With his own hands, as appears from <111301>1 Kings 13:1-4, which he did to give the more countenance to his newly-devised solemnity. And it is no marvel, that he, who assumed a power to make priests, should undertake to do the priests work with his own hands. So he (Jeroboam) did in Beth-el Sacrificing there also, as well as in Dan, to the calves that he had made Or, to Jehovah, as he pretended, under the image of these calves. And he placed in Beth-el the priests of the high places Having built a house or temple there also, as well as in Dan, and set up many altars in it where these priests officiated, as was done in other high places. Verse 33. Which he had devised of his own heart Out of his own will and pleasure, against the express ordinance of God. And ordained a feast To be observed, it is likely, every year in Beth-el, as well as in Dan, as the feast of tabernacles was at Jerusalem, like which it also lasted many days. And he offered upon the altar, and burned incense Thus performing the highest part of the priests office.

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CHAPTER 13.
A.M. 3029. B.C. 975.
A prophet threatens Jeroboams altar, and gives a sign, which immediately comes to pass, 1-5. He restores Jeroboams withered hand, and leaves Beth-el, 6-10. The old prophet deceives and entertains him, 11-19. He is threatened with death, 20-23. Slain by a lion and buried, 24-32. Jeroboam is hardened in his idolatry, 33, 34.

NOTES ON CHAPTER 13.

Verse 1. Behold, there came a man of God A holy prophet; for none are called men of God in the Old Testament, but prophets. By the word of the Lord By divine inspiration and command. There is no foundation for so much as conjecture who this prophet was. His prophecy, however, is one of the most remarkable which we have in sacred writ. It foretels an action that exactly came to pass above three hundred and forty years afterward. It describes the circumstances of the action; and specifies the very name of the person who was to do it; and therefore every considerate Jew, who lived in the time of its accomplishment, must have been convinced of the divine authority of a religion founded on such prophecies as this; since none but God could foresee, and consequently none but God could fore-tel events at such a distance. Le Clerc, Calmet, and Dodd. Jeroboam stood by the altar to burn incense Upon the feast day which he had instituted. Verse 2. He cried against the altar And consequently against all the worship performed at it. O altar, altar He directs his speech against the altar, because the following signs were to be wrought upon it. Behold, a child shall be born, &c. This prophecy is the more wonderful, because it foretels of what family the child should spring, and what should be his name; and in the accomplishment of it we see the absolute certainty of Gods providence and foreknowledge, even in the most contingent things. For the particulars here mentioned, namely, the having a child, and the giving it this name, were in themselves things as uncertain, dependent on mans will, and contingent as any events can be: and yet God exactly foretold them, and they came to pass accordingly. God therefore can foresee how the will of man, and of numbers of men, whose wills are dependant on each other, will be influenced in all possible circumstances,

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and that for ages to come; or, he can certainly and effectually, and yet without infringing or violating mans liberty, overrule his will which way he pleaseth; otherwise it was possible this prediction might have been false, which it would be blasphemy to assert. Upon it shall he offer the priests The meaning is not that he should offer or burn the priests alive, but that he should slay the priests of the high places, and then burn their bones, as he did the bones of those that had been buried, and thereby should defile this altar. How bold was the man that durst thus attack the king in his pride, and interrupt the solemnity in which he gloried! Those who are sent on Gods errand, must not fear the faces of men. Although it was so many ages ere this prophecy was to be fulfilled, the time is spoken of as sure and nigh at hand. For a thousand years are with God as one day. Verse 3. He gave a sign the same day That is, he then wrought a miracle to assure them of the truth of his prophecy. Saying, this is the sign, &c. A proof that I speak from God, and not from myself. The altar shall be rent, &c. This could not be effected but by the power of God, who hereby demonstrated that he had sent this prophet to speak these words which were presently fulfilled. Verses 4, 5. He put forth his hand To point out the man on whom he would have the people to lay hands. From the altar Where he stood, and where his hand was employed in offering something upon it. And his hand dried up Or withered, the muscles and sinews, the instruments of motion, shrinking up or becoming relaxed. This God did, not only to give another token, besides those which the man of God had mentioned, that his words would be fulfilled; but also to chastise Jeroboam for offering violence to the Lords prophet; to secure the prophet against further violence, and that in this example God might show how highly he resents the injuries done to his ministers for the faithful discharge of their office. The altar also was rent, &c. This train of miracles, instantly wrought, and confirming so evidently the prophets mission, so amazed all the people, that we do not find any of them attempted to lay hold on him. And Jeroboam himself, for the present, was astonished and confounded at the sight of the effects produced by Gods miraculous power. Verse 6. The king said, Entreat now the face of the Lord thy God Of him who hath manifested himself to be thy God and friend in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship. The man of

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God besought the Lord This he did to assure Jeroboam that what he had said was not from ill-will to him, and that he heartily desired his reformation, not his ruin. And the kings hand was restored God showed him this mercy, 1st, Because he repented of the violence intended against the prophet, for which his hand had been dried up: 2d, To assure him that the stroke was from God: and, 3d, That this goodness of God to him might lead him to repentance, or if he continued impenitent, might leave him without excuse. Verses 7-9. I will give thee a reward He desires to requite the instrument, but takes no notice of God, the chief cause and author of this wonderful mercy. The man of God said, I will not go in with thee, &c. In obedience to God, he refuses to eat, or drink, or have any familiar society with him, against whom he had pronounced Gods indignation. For so it was charged me My refusal of thy favour is not from any contempt or hatred of thy person, but in compliance with the just command of my God, who hath forbidden me all further converse or communication with thee. Saying, Eat no bread, nor drink water Namely, in that place, or with that people. Hereby God showed his detestation of their idolatry, not because it was as bad as that of the heathen, but because they were vile apostates from the true God, and embraced this idol-worship against the light of their own consciences, merely to comply with the kings humour and command; and because their vicinity and relation to Judah, exposed that tribe to the danger of being infected by their idolatry. God also intended hereby to teach his people in all ages to have no fellowship with the unfruitful works of darkness, lest they should either give encouragement to, or receive infection from, them. Nor turn again by the same way thou earnest That by avoiding the way that led him to Beth-el as execrable, although he went by Gods special command, he might teach all others how much they ought to abhor that way, and all thoughts of going to that place, or to such idolatrous people, upon any unnecessary occasion. Verse 11. There dwelt an old prophet in Beth-el One to whom and by whom God did sometimes reveal his will, as is manifest from verses 20, 21; and one who had a respect to Gods holy prophets, and gave credit to their predictions. But that he was not a truly and uniformly good and pious man is certain, because we here find him guilty of a downright lie, verse 18. And, although a holy prophet, who had lived there before, might possibly have continued in the kingdom of Israel after its separation from Judah,

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and defection from the true worship of God; yet such a one would not have chosen to reside at Beth-el, the chief seat of idolatry, unless with a design to preach against it: this, it is evident, he did not; for his sons, it appears, were present when Jeroboam stood at the altar, and therefore joined in that idolatrous worship, and yet their father was too timorous to reprove them. He was probably somewhat like the famous Balaam, who was commissioned to utter divers true prophecies, but nevertheless loved the wages of unrighteousness, and was a wicked man. Verse 14. And found him sitting under an oak Being faint and weary with his journey, and possibly with the heat also, (which made him choose to rest in this shady place,) and especially with hunger and thirst, verse 9. And the old prophet might easily guess that this was the prophet from Judah, by his age and carriage, and, it may be, by his prophetic mantle, and by the character which his sons had given of him. Verse 18. But he lied unto him And yet, probably, not with any evil design, but out of curiosity, to know from his own mouth the truth and all the particulars of the message which he had just delivered to Jeroboam; and to express his kindness to him, and relieve his hunger and weariness, whereby, possibly, he thought he should please God. In this, however, he greatly erred, and involved both himself and the prophet from Judah in guilt and wrath. Verse 19. So he went back with him Too readily hearkening to his words, and not considering that what God himself had expressly commanded, nothing but the express command of the same God could set aside: otherwise the commands of God might be made of none effect by any one who should feign to have a divine commission. Verses 20-22. The word of the Lord came, &c. God obliged the prophet, who had caused him to sin, to denounce a punishment against him for it, that it might the more affect him; nothing being more piercing than to be reflected on by those who have caused us to err. And he cried unto the man of God With a loud voice, the effect of his passion, both for his own guilt and shame, and for the prophets approaching misery. Forasmuch as thou hast disobeyed the mouth of the Lord That is, the word of command coming out of his mouth; thy carcass shall not come into the sepulchre of thy fathers Thou shalt not die a natural, but a violent death, and that in this journey, before thou returnest to thy own habitation.

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Verses 23, 24. He saddled for him the ass But it is observable, he does not accompany him: his guilty conscience making him fear to be involved in the same judgment with him. A lion met him by the way, and slew him There was a wood not far from Bethel, out of which the two she-bears came, mentioned <120224>2 Kings 2:24; and, it is not unlikely, that out of the same wood came the lion that slew this prophet. His carcass was cast in the way His dead body fell to the ground, and lay in the place where the soul left it. The lion also stood by the carcass Which plainly showed that he was sent by God to execute only what God had threatened, and not to move one step beyond that commission, otherwise, agreeable to his nature and fierceness, he would certainly have devoured the carcass and torn the ass. Some have thought, says Dr. Dodd, that this prophets was a small offence to have met with so severe a punishment: but the true state of the case is this: the prophet from Judah had sufficient evidence of the truth of his own revelation; had sufficient cause to suspect some corrupt ends in the prophet who came to recall him; and had sufficient reason to expect, an interposition of the same power that gave him the injunction to repeal it; and, therefore, his crime was an easy credulity, a complying with an offer merely to gratify a petulant appetite, which he knew was repugnant to a divine command. It argued a great levity, if not infidelity, of his own revelation, to listen to the pretended one of another man. It must be acknowledged, however, to be strange, that the lying prophet should escape, while he, who, notwithstanding this error, was truly a man of God, is so severely punished. But judgment must begin at the house of God: God must correct his own children first. And there is a judgment to come, when these things shall be called over again, and when those who sinned most and suffered least in this world, will receive according to their works. This punishment of the prophet was a very striking admonition to Jeroboam of what he might expect, since God spared not a less guilty offender. And we may all learn from Gods severity, in this instance, 1st, Not to suffer our faith to be perverted by any suggestions made against a revelation of uncontested divine authority; and, 2d, Always to pay a strict regard and obedience to all the known commands of God. Verses 25, 26. They came and told it in the city As a wonderful thing that the lion should neither fall upon his prey, nor hurt them who passed by, but suffer them to go on quietly, Who was disobedient unto the word of the Lord Which was the true reason why he was so severely punished, in order that other prophets might not, upon any pretence or excuse, neglect

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punctually to attend to, and observe all the divine injunctions; for, had they not been deterred from neglecting and disregarding them, the authority of prophecy would have been soon lessened, and consequently the people have sooner or more readily fallen into idolatry. Which hath torn and slain him, according to the word of the Lord God had not expressly said that a lion should tear him; but, that he should suffer a violent death in some way, was implied in the threatening that his carcass should not come into the sepulchre of his fathers. Verse 28. He found, &c. Here was a concurrence of miracles: that the ass did not run away from the lion, according to his nature, but boldly stood still, as waiting to carry the prophet to his burial; that the lion did not devour his prey, nor tear the ass, nor meddle with the travellers that passed by, nor hurt the old prophet, when he came to the spot, nor his ass; nor yet go away, when he had done his work, but stood still, as if, 1st, To preserve the carcass of the prophet, whom he had slain, from other wild beasts or fowls: 2d, As an evidence that the prophets death was not casual, nor the effect of a lions ravenous disposition, but of Gods singular and just judgment, who had directed the lion, by a supernatural power, how far to go, and where to stop; and, consequently, that the prophets prediction was divine, and would be infallibly accomplished in its proper time: and 3d, As a token of Gods favour to the deceased prophet, of whose very carcass he took such special care; thereby signifying, that, although for wise and just reasons he thought fit to take away his life, yet his remains were precious to him. Verses 29, 30. The prophet, (namely, the old prophet,) took up the carcass of the man of God If there were any truth, says Henry, in the vulgar opinion, sure the corpse bled afresh when he touched it; for he was, in effect, the murderer. He laid his carcass in his own grave A poor reparation this of the injury done him in deceiving him, and persuading him to disobey the command of God to his ruin. Hereby, however, the divine threatening, (in verse 22,) was fulfilled; and withal, the memory of his prophecy was revived from time to time, by the sight of his grave, and preserved among them; and even his carcass, resting there, might be a witness of their madness and desperate wickedness, in continuing to practise their abominable, idolatrous worship, after such an assurance of the dreadful effects of it. They mourned over him Namely, the old prophet and his sons, and others, whom common humanity taught to lament the untimely death of so worthy a person. Saying, Alas! my brother

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Which was a usual form of expression in funeral lamentations. The case, indeed, was very piteous, says Henry, that so good a man, so faithful a prophet, and one so bold in Gods cause, should, for one offence, die as a criminal, while an old, lying prophet lived at ease, and an idolatrous prince in pomp and power. Thy way, O God, is in the sea, and thy path in the great waters! We cannot judge of men by their sufferings, nor of sins by their present punishments. With some the flesh is destroyed, that the spirit may be saved; while, with others, the flesh is pampered, that the soul may ripen for hell. The reader will be pleased to see a similar reflection by Dr. Dodd. Upon a review of this narrative, who can fail to admire the unsearchable secrets of the divine justice? Jeroboam revolts from his lawful sovereign, forsakes the worship of the true God, engages the people in gross idolatry, and is himself hardened by the menaces and miracles of the prophet, who wits sent to him; a false prophet deceives an innocent man with a lie, and draws him into an act of disobedience, contrary to his inclination; yet this wicked Jeroboam, and this seducing prophet, escape immediate punishment, while the other, who might mean no ill, perhaps, in turning back, is slain by a lion, and his body deprived of the sepulchre of his fathers! We must acknowledge, indeed, that the depths of the judgments of God are an abyss which our understandings cannot fathom; but nothing certainly can be a more sensible proof of the certainty of another life, and of the eternal recompenses or punishments which attend it, than to see the righteous so rigorously treated here, for slight offences, while, sentence not being speedily executed against evil men, we have an assurance from thence that God will bring every work into judgment, with every secret thing, whether it be good or evil, <211214> Ecclesiastes 12:14. Verses 31, 32. When I am dead, &c. Though he was a lying prophet, yet he desired to die the death of a true prophet. Gather not my soul with the sinners of Beth-el, but with this man of God: because, what he cried against the altar of Beth-el shall surely come to pass Which he might easily conclude, both from the miracles wrought by the prophet of Judah, and from the wonderful particulars of his death. And against all the high places which are in the cities of Samaria That is, of the kingdom of Samaria, as it was called, though not when this fact was done, yet before these books were written. Samaria was properly the name of one city; but, as it became the capital of the kingdom of Israel, that whole kingdom was so called from it. The prophet of Judah had not indeed threatened as much

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as the prophet of Beth-el here mentions, (unless he said more than is related verse 2,) but it might easily be inferred from what he had predicted. Thus, by the mouth of two witnesses, was it established, if possible, to convince Jeroboam. Verse 33. After this That is, after all these things; the singular number being put for the plural; after so many evident and successive miracles; Jeroboam returned not from his evil ways He was not at all changed in his principles or practice, but continued in his idolatry. Made again of the lowest of the people, &c. He abated not so much as a circumstance in his idolatrous worship. Whosoever would he consecrated him, &c. Without any respect to tribe, or family, or integrity of body, or mind, or life; all which things were to be regarded in the priesthood. Verse 34. This thing became sin to the house of Jeroboam An occasion of sin, and a mean of hardening all his posterity in their idolatry; or, rather, it became a punishment, as the word sin often signifies. This his obstinate continuance in his idolatry, after such warnings, brought dreadful punishments upon his family, and these not of an ordinary kind; but such as effected its utter extirpation. We may reflect here with Ostervald, on the astonishing blindness and ingratitude of Jeroboam. Instead of relying on the promises which God had made him, to preserve the kingdom in his family, if he continued faithful, fearing lest his subjects should forsake him, if they went to worship at Jerusalem; out of a false policy he set up an idolatrous worship in his kingdom, which occasioned the ruin of his family, and at last the ruin of the kingdom of the ten tribes. Thus men, instead of trusting to God, in the faithful discharge of their duty, for security, have recourse to ill methods, whereby they draw upon themselves, at length, those very misfortunes they mean to avoid. Indeed, all those betray themselves effectually, who endeavour to support themselves or families by any sin.

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CHAPTER 14.
A.M. 3048. B.C. 956.
Jeroboam sends to the prophet to inquire concerning his sick son, 1-6. The destruction of Jeroboams house foretold, 7-16. The death of his child, 17, 18. The conclusion of his reign, 19, 20. The declension of Rehoboams house and kingdom, 24-28. The conclusion of his reign, 29-31.

NOTES ON CHAPTER 14.

Verse 1. At that time Presently after the things related in the foregoing chapter, which, though apparently connected with the beginning of his reign, yet might possibly be done a good while after it, and so Ahijah the prophet be very old, as he is described to be, verse 4. It is probable this Abijah was Jeroboams eldest son. Verse 2. Jeroboam said to his wife, Arise, &c. He most probably sent his wife to consult the prophet at Shiloh, because this was a secret not to be intrusted with any body else; a secret which, had it been divulged, might have endangered his whole government; because, if once his subjects came to understand that he himself had no confidence in the calves which he had set up, but in any matter of importance had recourse to true worshippers of God, it can hardly be conceived what an inducement this would have been for them to forsake these senseless idols, and to return to the worship of the God of Israel, whom they had imprudently forsaken. The queen then was the only person in whom he could have confidence. As a mother he knew she would be diligent in her inquiry; and as a wife faithful in her report. Dodd. Disguise thyself Change thy habit and voice, and go like a private and obscure person. This caution proceeded, first, from the pride of his heart, which made him unwilling to confess his folly in worshipping such helpless idols, and to give glory to the God whom he had forsaken: secondly, from jealousy and suspicion, lest the Prophet Ahijah, (who he knew was greatly offended at him for the idolatry he had introduced,) if he knew her to be his wife, should either give her no answer, or make things worse than indeed they were. Verse 3. Take with thee ten loaves, &c. It was usual for those that went to inquire of a prophet to make him some present as a token of their respect for him, <090907>1 Samuel 9:7. The present which she was here directed

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to take, was of such things as suited the disguise in which she was to go, and were calculated to make Ahijah think her a country woman rather than a queen. And go to him To inquire the event of this sickness, as the following words imply. It would have been more pious to have inquired why God contended with him; to have desired the prophet to pray for him, and to have cast away his idols; then the child might have been restored to him, as his hand was: but most people, says Henry, would rather be told their fortune, than told their faults, or their duty. Verse 4. But Ahijah could not see He not only lived obscure and neglected in Shiloh, but was blind through age: yet he was still blessed with the visions of the Almighty; which require not bodily eyes; but are rather favoured by the want of them, the eyes of the mind being then most intent and least diverted. His eyes were set, &c. Hebrew, wbyvm wmq, kamu misheibo, stood for his hoariness No longer performed their office, by reason of his great age. Perhaps the fibres and muscles by which the eyes and eye-lids are moved, were contracted and withered, the optic nerves become effete, or film or cataract was grown over his eyes. Verse 6. Come in, thou wife of Jeroboam He called her aloud by her name before she entered the house, doubtless to her great surprise, and thus not only showed that he knew her, notwithstanding the disguise in which she had come, but discovered to all about him who she was. By which discovery he both reproved their folly, who thought to conceal themselves from God, and withal gave her assurance of the truth and certainty of that message which he was to deliver, that she might give the greater credit to his words. Verse 8. Thou hast not been as my servant David Who, though he fell into some sins, yet, 1st, He constantly persevered in the true worship of God; from which thou art revolted; 2d, He heartily repented of, and turned from all his sins, whereas thou art obstinate and incorrigible. Verse 9. But hast done evil above all that were before thee Above all the judges and former kings of my people, none of whom set up images, and persuaded the people to worship them. For thou hast made thee other gods, and molten images Namely, the golden calves: not as if they thought them to be other gods in a proper sense, but only representations of the true God; for it is apparent they still pretended to worship the God of their fathers; but because God rejected their whole worship, and,

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howsoever they accounted it, he reckoned it a manifest defection from him, and a betaking themselves to other gods, or devils, as they are called <141115>2 Chronicles 11:15, whom alone they served and worshipped therein, whatsoever pretences they had to the contrary. To provoke Whereby thou didst provoke me. For otherwise this was not Jeroboams design in it, but only to establish himself in the throne. And hast cast me behind thy back Despised and forsaken me, and my commands, and my worship, as we do things which we cast behind our backs. Verses 10, 11. Will cut off him that is shut up Those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns: or, because they were left, overlooked, or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. As a man taketh away dung Which they remove as a loathsome thing, out of their houses, and that thoroughly and universally. Shall the fowls of the air eat So both sorts shall die and lie on the ground unburied. Verse 12. When thy feet enter into the city Or, rather, when thy feet have entered: that is, presently upon thy entrance into the city; when thou art gone but a little way in it, even as far as the threshold of the kings door, (verse 17,) the child shall die And by this judge of the truth of the rest of my prophecy. Verse 13. All Israel shall mourn for him For the loss of so worthy and hopeful a person, and for the sad calamities which will follow his death, which possibly his moderation, and wisdom, and virtue, might have prevented. So they should mourn, not simply for him, but for their own loss in him. He only shall come to the grave Shall have the honour of burial. In him is found some good Pious intentions of taking away the calves, and of permitting or obliging his people to go up to Jerusalem to worship, if God gave him life and authority to do it, and of trusting God with his kingdom. In the house of Jeroboam Which is added for his greater commendation; he was good in the midst of so many temptations and wicked examples; a good branch of a bad stock. Verse 14. The Lord shall raise him up a king This king was Baasha, <111527> 1 Kings 15:27. Who shall cut off the house of Jeroboam that day When he is so raised up, in the very beginning of his reign. But what? Do I say he shall raise, as if it were a thing to be done at a great distance of time? The man is now in being, if not in power, who shall do this: this

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judgment shall be shortly executed. Sometimes God makes quick work with sinners. He did so with the house of Jeroboam. It was not twenty-four years from his first elevation to the final extirpation of his family. Verses 15, 16. For the Lord shall smite Israel For consenting to that idolatrous worship which Jeroboam set up. As a reed is shaken in the water Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled state, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The emblem expresses very forcibly the ease with which God could punish the Israelites and overturn their state, notwithstanding all their greatness, even as easily as a reed is shaken with the wind. He shall root up Israel out of this good land Which God began to do first by Tiglath-Pileser, king of Assyria, <121529>2 Kings 15:29; and then finished it by Shalmaneser, <121705>2 Kings 17:5, 6, &c. And shall scatter them beyond the river That is, Euphrates, so called by way of eminence, they being carried, as the forenamed places tell us, into the country of the Medes. Because they have made their groves For the worship of their idols. God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves. Who made Israel to sin By his invention, and making the occasion of their sin, the calves; by his example, encouraging those and only those that worshipped the calves; and by his authority requiring and compelling them to do it. This is mentioned as a monstrous aggravation of his wickedness, that he was not content to sin himself, but was a great author of drawing others into sin, and of corrupting and undoing the whole kingdom; which therefore God would never forgive him, but upon all occasions mentions him with this eternal brand of infamy upon him. Verse 17. And come to Tirzah An ancient and royal city, in a pleasant place, where the kings of Israel had a palace, whither Jeroboam was now removed from Shechem, either for his pleasure, or for his sons recovery, by the healthfulness of the place. When she came to the threshold Of the kings house, which probably was upon or by the wall of the city, and near the gate.

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Verse 18. All Israel mourned for him And justly: not only for the loss of a hopeful prince, but because his death plucked up the flood-gates at which an inundation of judgments broke in. According to the word of the Lord by Ahijah Thus by accomplishing the predictions of his prophet concerning the death and burial of the child, and the lamentation which the people made for him, God confirmed all the rest of his threatenings against the house of Jeroboam and the people of Israel. Verse 19. Behold, they are written in the book of the Chronicles Not that canonical book of Chronicles, for that was written long after this book; but a book of civil records, the annals, wherein all remarkable passages were recorded by the kings command from day to day; out of which the sacred penman, by the direction of Gods spirit, took those passages which were most useful for Gods honour, and mens edification. Verse 20. Jeroboam reigned two and twenty years So he lived till the second year of Asa, chap. 15. He slept with his fathers He died as his fathers did, or perhaps the expression also implies, that he was buried with his ancestors. Their sepulchre, however, may appear too mean for a great king. It is probable that he died soon after his son: and we read, (<141320>2 Chronicles 13:20,) The Lord struck him; probably with some sudden and sore disease, which soon cut him off. He left his crown to Nadab his son, who lost it, and his life too, and the lives of all his family, within ten years after. The triumphing of the wicked is short, and the joy of the hypocrite but for a moment, <182005>Job 20:5. Verse 21. Rehoboam was forty and one years old when he began to reign Although many learned men are of opinion that there is an error in the text here in regard to the age of Rehoboam when he began to reign, and some think the reading should be twenty-one, while Houbigant, following the Seventy, reads sixteen years; yet as they do not seem to give sufficient reasons for the alteration, it is certainly safest to abide by the Hebrew text. According to this, he was born in the last year of Davids life, and certainly had his education, and the forming of his mind, in the best days of Solomon; and yet, with all the advantages he enjoyed, he was a weak and inconsiderate prince, who, instead of being a blessing, proved a curse to his kingdom. Probably Solomons defection, in the latter part of his life, did more to corrupt him than his prior wisdom and devotion had done to render him wise and virtuous. He reigned seventeen years in Jerusalem, the city, &c. Where he had opportunities in abundance to know his

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duty, had he but had a heart to practice it. His mother was Naamah an Ammonitess She was probably the daughter of Shobi, the Ammonite, who was so kind to David in Absaloms rebellion. And as there is reason to think Shobi had become a proselyte to the true religion, it is likely that gratitude, for his kindness moved David to take his daughter, though an Ammonitess, to be the wife of his son Solomon. It is very doubtful, however, whether ever she cordially embraced the religion of the Israelites, and as Solomon worshipped the gods of the Ammonites, among his other idols, it is not improbable that she was concerned in seducing him. None can imagine how lasting and how fatal the consequences may be, of being unequally yoked with an unbeliever. Verses 22, 23. Judah did evil in the sight of the Lord In contempt and in defiance of him, and the tokens of his special presence. They provoked him to jealousy By joining other gods together with him, as the adulterous wife provokes her husband by breaking the marriage covenant. They also built them high places Followed the example of the Israelites, although they were better instructed, had the temple in their kingdom, and liberty of access to it, and the privilege of worshipping God in his own way; together with the counsels, sermons, and examples, of the priests and Levites, and the dreadful example of Israels horrid apostacy, to caution and terrify them. High places Which were unlawful, and now especially when the temple was built, and ready to receive them, and unnecessary, and therefore in building them they expressed a greater contempt of God and his express command. Groves Not only after the manner of the heathen and Israelites, but against a direct and particular prohibition. Under every green tree The people were universally corrupted, which is prodigious, all things considered, and is a clear evidence of the greatness and depth of the original corruption of mans nature. Verse 24. There were also sodomites in the land The kind of wickedness here referred to often attended idolatry, <111512>1 Kings 15:12; 2 Kings 23. 7; for among the heathen the most filthy things were practised in these shady, dark places, their groves: and such wickedness, it appears from the passages now quoted, existed at this time among the Israelites, who, out of devotion to some false god or other, prostituted their bodies, contrary to nature, to be abused in honour of those gods, in direct opposition to the law, <052317>Deuteronomy 23:17. They did according to all the abominations of the nations, &c. They dishonoured God by the sin

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of idolatry, and therefore God left them to dishonour their own bodies in this abominable manner. Verse 25. In the fifth year of King Rehoboam Presently after his and his peoples apostacy, which was not till his fourth year; while apostate Israel enjoyed peace, and some kind of prosperity; of which difference two reasons may be given: first, Judahs sins were committed against clearer light, and more powerful means and remedies of all sorts, and therefore deserved more severe and speedy judgments. Secondly, God discovered more love to Judah in chastising them speedily, that they might be humbled, reformed, and preserved, as it happened; and more anger against Israel, whom he spared to that total destruction which he intended to bring upon them. Shishak He is thought to be Solomons brother-in-law; but how little such relations signify among princes, when their interest is concerned, all histories witness: besides, Rehoboam was not Solomons son by Pharaohs daughter, and so the relation was in a manner extinct. Came up Either from a desire to enlarge his empire; or by Jeroboams instigation; or from a covetous desire of possessing those great treasures which David and Solomon had left; and, above all, by Gods providence disposing his heart to this expedition, for Rehoboams punishment. Verse 26. And he took, &c. Rehoboam, according to Josephus, delivered up the city to him without striking a stroke; which may seem strange, considering the great strength of it, and how much time it took Nebuchadnezzar and Titus to become masters of it. But it is probable that David and Solomon, in their building and altering the city, had more respect to state and magnificence than to its defence, as having no great cause to fear the invasion of any enemies: and it is certain that after the division between Judah and Israel, the kings of Judah added very much to the fortifications of it. Add to this, that this Shishak had a vast army, as we read <141202>2 Chronicles 12:2, and so powerful, that as Herodotus, who calls him Sesostris, tells us, with it he conquered Asia. He took away the treasures of the Lords house Within twenty-five years after it was finished, he plundered it, as also the kings house, of all the wealth which they contained, and which had been amassed by David and Solomon. This, it is probable, had tempted Shishak to make this descent, and this Rehoboam lamely resigned to him, to prevent still worse consequences. Who that had seen the glory, the riches, the magnificence, the power of Solomon, would not have concluded, as the queen of Sheba seems to have done, that a long and lasting state of security and happiness was entailed on

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this people? But the Holy Scriptures inform us, that at the very time when every one was admiring and extolling Solomons glory and happiness, it was denounced unto him by the Lord himself, that if either he or his children should turn aside from following the Lord, and go after other gods, they should certainly and soon fall from their glory, and be a proverb and by-word among all people, <111106>1 Kings 11:6, &c.; and that even that house, which was viewed by all the nations around as a prodigy of magnificence and strength, should be so reduced and brought to desolation, that every one that passed by should be astonished and hiss at it. Human foresight, doubtless, then perceived no likelihood of any such change taking place; but the event soon showed that its security and continuance depended on something more than human means. Verse 27. Rehoboam made in their stead brazen shields This was an emblem of the diminution of his glory. Sin makes the gold become dim: it changes the most fine gold, and turns it into brass. And committed them into the hands of the chief of the guard Hebrew, yxrh yrc, saree haratsim, the rulers, or chiefs, of the runners, so called, because they ran, some before and others behind the king, and were what we now call a body-guard. Verse 28. When the king went to the house of the Lord It appears from this, that he had not quite forsaken the worship or God; but still, at least occasionally, attended at the temple: or, if he had forsaken it, the chastisement he had received by the instrumentality of the king of Egypt had done him some good, and brought him back to that worship. Verses 29, 30. Are they not written, &c. A register was kept of the acts of the kings of Judah, as well as of those of the kings of Israel. And there was war, &c. But how does this agree with <111223>1 Kings 12:23, &c., where God forbids Rehoboam and his people to go up and fight against their brethren? We must observe, that though the Jews were forbidden to make war upon the Israelites, they were not forbidden to defend themselves, in case the Israelites should make war on them. And considering that they were now become two rival nations, they might, upon the borders, be continually endeavouring to gain ground upon each other, and so run into frequent acts of hostility, without ever once engaging in a pitched battle. Dodd.

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CHAPTER 15.
A.M. 3046. B.C. 958.
The reigns of Abijam and Asa over Judah, 1-24. Of Nadab and Baasha over Israel, 25-34.

NOTES ON CHAPTER 15.

Verses 1, 2. Reigned Abijam over Judah So his reign began with Jeroboams eighteenth year, continued his whole nineteenth year, and ended within his twentieth year, in which also Asas reign began; and thus one and the same year may be attributed to two several persons. Three years reigned he, &c. That is, part of three years. The daughter of Abishalom Or, of Absalom, as he is called <141121>2 Chronicles 11:21; and because he is here mentioned as a known person, without any addition of his kindred or quality, some conceive that this was Absaloms daughter, called properly Tamar, (<101427>2 Samuel 14:27,) and from her royal grandmother, (<100303>2 Samuel 3:3,) Maacah. Verse 4. And the Lord gave him a lamp A son and successor, to perpetuate his name and memory, which otherwise had gone into obscurity. Jerusalem That he might maintain that city, and temple, and worship, as a witness for himself in the world, against the Israelites and heathen world. Verse 5. Save only in the matter of Uriah This, and the like phrases, are not to be understood as exclusive of every sinful action, but only of an habitual and continued apostacy from God, as the very phrase of turning aside from God, or from his commands, doth generally imply: and thus it is most true; for Davids other sins were either sudden and transient acts, soon repented of and blotted out, as in the cases of Nabal and Achish, or mistakes of his judgment, which was not fully convinced of the sinfulness of such actions; whereas that which concerned Uriahs wife was a designed and studied sin, long continued in, defended with a succession of other sins, presumptuous and scandalous to his government, and to the true religion. Verse 6. This was mentioned before, (<111430>1 Kings 14:30,) and therefore may seem to come in here improperly, because the historian is not speaking

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of Rehoboam, but of his son Abijam. Bochart thinks that Rehoboam stands here for the son of Rehoboam. But the meaning of these words seems rather to be, that though God was pleased, for Davids sake, to continue a lamp, that is, a successor, to him in Jerusalem; yet these successors were vexed with continual wars, as appeared both in the reign of Rehoboam and of Abijam, and did not enjoy their kingdom peaceably. Verses 10, 11. His mothers name That is, his grandmothers, as appears from verse 2. She is called his mother in the same sense in which David is called Abijams father, verse 3; that is, his progenitor. And his grandmothers name may be here mentioned, rather than his mothers, because his mother was either an obscure person, or was dead, or unwilling to take care of the education of her son, and so he was educated by the grandmother, who, though she poisoned his father Abijam with her idolatrous principles, (verse 12,) yet could not infect Asa, nor withhold him from prosecuting his good purposes of reforming religion. Asa did that which was right As to the government of his kingdom, and the reformation and establishment of Gods worship; in the eyes of the Lord That is right indeed which is so in Gods eyes. Those are approved whom he commendeth. As did David his father Whom he made his pattern; worshipping the Lord alone, and taking away all idols, as it here follows. Verse 12. He took away the sodomites All whom he could find out; but some escaped his observation, as appears from <112246>1 Kings 22:46. And removed all the idols his father had made If his father had made them, he had the more need to remove them, that he might cut off the entail of the curse. Verse 13. Her he removed from being queen He took from her either the name and authority of queen regent, which she, having been Rehoboams wife, and Abijams mother, took to herself during Asas minority, or the dignity of the queen-mother, and those guards, or instruments of power, which she had enjoyed and misemployed. She had made an idol Hebrew, a terror, or horror, that is, a horrible idol; which, it may be, is so called, because it was of a more terrible shape than ordinary, and not to be seen without horror. Kidron That when it was burned to powder, it might be thrown into the water, and be unfit for any use. Verse 14. The high places were not removed <141403>2 Chronicles 14:3. He took away the altars of the strange gods, and the high places where they

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were worshipped: but as for those high places where the true God was worshipped, he did not take them away; partly, because he thought there was no great evil in them, which had been used by David and Solomon, and other good men; partly because he thought the removal of them might do more hurt than their continuance, by occasioning the total neglect of Gods worship by many of the people, who either could not, or through want of faith and zeal would not, go up to Jerusalem to worship; now especially, when the Israelites, formerly their friends, were become their enemies, and watched all opportunities to invade or molest them. Asas heart was perfect That is, he sincerely and constantly adhered to the worship of God. Though he could not hinder the people from using the high places, yet he entirely devoted himself to the worship of God in the manner and place prescribed by him. Verse 15. He brought in the things which his father had dedicated Namely, Abijam, when he was in distress, and going to fight with Jeroboam, (2 Chronicles 13.,) though afterward he did not perform his vows, nor bring into the house of the Lord what he had devoted: probably he was prevented by death. Asa his son, however, made good his vow; and also himself brought in what he had dedicated to holy uses, namely, silver, and gold, and vessels, having gotten great spoil in his war with the Ethiopians, <141413>2 Chronicles 14:13, 14. Verse 17. Baasha built Ramah That is, repaired and fortified it. It was a city in the tribe of Benjamin, which either belonged to the kingdom of Israel, or he had taken it from Judah. That he might not suffer any to go out, &c. That he might hinder all communication between his people and the people of Judah, and that his people might not go up to Jerusalem to worship. For this place lay in the confines of both kingdoms; and in such a strait, that a fortification being made there, none could pass to or fro without a license from Baasha. Verse 18. Asa took all the silver and gold that were left Which either Shishak had left, or Abijam or Asa or others, of both Israel or Judah, had dedicated; which probably was not inconsiderable, because Asa had got great spoils from Zarah, (2 Chronicles 14.) and he, and his numerous and prosperous people, did at this time express a great zeal for the house and worship of God. Sent them Wherein he committed three great faults, among many others; 1st, He alienated things consecrated to God, without necessity. 2d, He did this out of distrust of that God whose power and

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goodness he had lately experienced. 3d, He did this for an ill intent, to hire him to the breach of his league and covenant with Baasha, (verse 19,) and to take away part of that land which by right, and the special gift of God, belonged to the Israelites. Verse 19. There is a league between me and thee In the latter end of Solomons reign, the Syrians were enemies to him, <111124>1 Kings 11:24, 25: but when he was dead, and the kingdom was divided, both Judah and Israel made peace with the Syrians; having enough to do to settle themselves in their own dominions. Behold, I have sent thee a present, come, break thy league with Baasha It is strange that Asas conscience would suffer him, or that he, a professor of the true religion, was not ashamed to be guilty of such a wicked piece of policy as to tempt with money even a heathen to break his word, or league rather, which, no doubt, he had sworn to observe. This certainly was not the way to recommend the worship and service of Jehovah to the heathen nations around. Verses 20, 21. And smote Ijon and Dan, &c. He fell upon the northern part of the kingdom of Israel, which was nearest to Damascus; while Baasha was busy at Ramah, which was in the more southern part. And dwelt in Tirzah Now the royal city of Israel. There he abode to defend his own kingdoms, and durst not return to oppose Asa, lest the Syrian king should make a second invasion. So Asa met with success in this ungodly course, as good men sometimes meet with disappointment in a good cause and course. So there is no judging of causes by events. Verse 22. None were exempted All sorts of persons were obliged to come, except those who were disabled by age, or infirmity, or absence, or by the public service of the king and kingdom in other places. Built Geba, &c. Repaired and strengthened them, for they were built before; which he judged better than to perfect the fortifications of Ramah, which would have been a perpetual bone of contention (as we speak) between Judah and Israel. Verse 23. Nevertheless he was diseased in his feet Notwithstanding the great things which he had done, and the glory and prosperity which he had enjoyed, he felt the effects of human infirmity, and of his own sins. He probably had the gout, which made him less active than he had been before this disease seized him.

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Verses 25, 26. And reigned over Israel two years Not complete, as appears from verses 28-33. And walked in his sin In the worship of the calves which his father had made. If the death of his brother Abijah had had a due influence upon him, to make him religious, and the honour done to that well-disposed young man at his death had engaged him to follow his good example, his reign might have been long and glorious; but he walked in the way of his father, kept up the worship of the calves, and forbade his subjects to go up to Jerusalem to worship; sinned and made Israel to sin; and therefore God brought ruin upon him quickly, in the second year of his reign. Verses 27, 28. Baasha smote him at Gibbethon, which belonged to the Philistines This was a city in the tribe of Dan, given to the Levites, (<061944>Joshua 19:44, and 21:23,) who quitted it, as they did the rest of their cities, when Jeroboam would not suffer them to execute their office, <141114>2 Chronicles 11:14; and the Philistines, it is likely, seized upon it, being adjoining to their country. But it appears, Nadab was now endeavouring to recover it out of their hands, as of right belonging to him; and here, in the midst of his army, did Baasha, with others, conspire against him, and kill him: and so little interest had he in the affections of his people, that his army not only did not avenge his death, but chose his murderer his successor. Whether Baasha did this upon a personal pique against Nadab, or to be revenged on the house of Jeroboam for some affront received from them; or whether under pretence of freeing his country from the tyranny of an ill prince; or whether purely from a principle of ambition, to make way for himself to the throne, doth not appear; but having slain him, he reigned in his stead. Verse 28. Even in the third year of Asa did Baasha slay him It was threatened, (<111415>1 Kings 14:15,) that Israel should be as a reed shaken in the water. And so they were, when, during the single reign of Asa, their government was in seven or eight different hands. Jeroboam was upon the throne at the beginning of his reign, and Ahab at the end of it; between whom were Nadab, Baasha, Elah, Zimri, Tibni, and Omri, undermining and destroying one another. This they got by deserting the house both of God and of David. Verse 29. He smote all the house of Jeroboam The first thing he did when he came to the crown was, to cut off all that had any title to it, that he might secure himself in his usurped government. He did not think it

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enough to imprison or banish them, but he destroyed them; and carried his vengeance so far, that he left not only no males, as was foretold <111410>1 Kings 14:10, but not any that breathed. Herein he was barbarous; but God was righteous; and Jeroboams sin was punished: for they that provoke God do it to their own confusion, <240719>Jeremiah 7:19. According to the word of the Lord, which he spake by Ahijah Baasha had no thought about fulfilling Ahijahs prophecy, but God overruled his ambition and cruelty to that end, and thereby executed, on the house of Jeroboam, the judgments he had threatened, and that as speedily as Ahijah had foretold, (<111414>1 Kings 14:14,) for no word of God shall fall to the ground. Verse 30. Because of the sins of Jeroboam Thus that same wicked policy which he used to establish the kingdom in his family, proved his and their ruin; which is very frequently the event of ungodly counsels. Verse 34. And he walked in the way of Jeroboam This makes it evident that Baasha did not cut off Jeroboams family because they were idolaters, but because he aspired to the throne; which, when he had obtained, he endeavoured to establish himself in by the same impious policy which Jeroboam had used: for he reformed nothing in religion, but continued the idolatrous worship of the calves which Jeroboam had set up, to keep the people from going to worship at Jerusalem.

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CHAPTER 16.
A.M. 3074. B.C. 930.
The ruin of Baashas family foretold, 1-7; and executed by Zimri, 8-14. Zimris short reign, 15-20. The struggle between Omri and Tibni, and Omris reign, 21-28. The beginning of Ahabs reign, 29-33.

NOTES ON CHAPTER 16.

Verse 1. The word of the Lord came to Jehu This Jehu was a prophet, and the son of a prophet. His father Hanani, who was a prophet before him, was sent to reprove Asa king of Judah for hiring Benhadad king of Syria to assist him against Baasha and for relying on the Syrians, instead of relying on the Lord, <141607>2 Chronicles 16:7. But Jehu, Hananis son, who was young and more active, was sent on this longer and more dangerous expedition to Baasha, king of Israel. It appears, he continued long in his usefulness; for we find him reproving Jehoshaphat, above forty years after, and writing the annals of that prince, <141902>2 Chronicles 19:2, and 20:24. The gift of prophecy, thus happily entailed, and descending from the father to the son, was worthy of so much the more honour. It seems there was not wanting a succession of prophets, during the kingdoms of Israel and Judah, as Abarbinel has observed, their names being preserved in the Holy Scriptures. Verse 2. Forasmuch as I exalted thee out of the dust Probably from a mean family in the tribe of Issachar. Perhaps he was but a common soldier, or some very inferior officer in the army which besieged Gibbethon; but, being bold and daring, he formed a conspiracy against Nadab. The message which this prophet brought to Baasha is much the same with that which Ahijah sent to Jeroboam by his wife. 1st, He reminds him of the great things God had done for him: 2d, He charges him with high crimes and misdemeanours; and, 3d, He fore-tels the same destruction to come upon his family which he himself had been employed to bring on the family of Jeroboam. And made thee prince over my people Israel But it may be asked, how Baashas exaltation to the kingdom can he ascribed to God, when it is manifest he obtained it by his own treachery and cruelty? To this Mr. Poole replies, that though the manner of invading the kingdom was from himself and his own wicked heart, yet, the translation of the kingdom from Nadab to Baasha, simply considered, was from God, who by his

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decree and providence ordered it, and disposed of all occasions, and of the hearts of all the soldiers, and the people so, that Baasha should have the opportunity of executing Gods judgment upon Nadab, and such success thereon, as should procure him a present and quiet possession of the kingdom. So that his accession to the kingdom was from the divine decree; but the form and manner of his accession was from himself, from his own ambition and covetousness, which induced him to kill Nadab; and as it was wicked and cruel, it is therefore charged upon him as a wilful murder, verse 7. Verse 3. Make thy house like the house of Jeroboam the son of Nebat This threat was exactly verified; for as Nadab the son of Jeroboam reigned but two years, so Elah the son of Baasha reigned no longer; and as Nadab was killed by the sword, so was Elah: thus remarkable was the similitude between Jeroboam and Baasha, in their lives and in their deaths; in their sons, and in their families. See Bishop Patrick. Verse 7. And also by the hand of the Prophet Jehu The order of the narrative seems to be here much confused, to restore which Houbigant places this seventh verse before the fifth and sixth. Came the word of the Lord against Baasha The meaning is, the message which came from the Lord to Jehu, (verses 1-4,) was here delivered by the hand, that is, the ministry of Jehu unto Baasha. Jehu did what God commanded in this matter, though it was not without apparent hazard to himself. And because he killed him That is, Nadab; who though he be not expressed, is sufficiently understood. But why is he punished for doing Gods work? Because, 1st, Though God appointed that Jeroboams family should be cut off, yet he did not give Baasha commission to do it. 2d, Baasha did this not to fulfil Gods will, but his own lusts. See on verse 2. Verses 8-10. Began Elah to reign in Tirzah two years One complete and part of another. Zimri, captain, of half his chariots Of all his military chariots, and the men belonging to them; the chariots, or carriages for necessary things being put into meaner hands. Conspired against him as he was in Tirzah While his forces were elsewhere employed, (verse 15,) which gave Zimri advantage to execute his design. Zimri went in and smote him Here was a speedy execution of the vengeance threatened against him by Jehu. Verses 11-13. He slew all the house of Baasha, &c. He not only destroyed all that were descended from Baasha, as Baasha had destroyed

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the families of Jeroboam, but he extended the destruction, and increased it, as Abarbinel speaks, for he killed all that were of kin to Baasha, with all his friends, which Baasha did not when he seized the kingdom from Jeroboam. According to the word of the Lord Thus fulfilling the divine threatening, but undesignedly by him, and merely for his own ends. In provoking the Lord to anger with their vanities Idols, called vanities, because they are but imaginary deities, and mere nothings, having no power to do either good or hurt. Verses 15-17. The people were encamped against Gibbethon Which had been besieged many years before, but, it seems, was then relieved or afterward recovered by the Philistines, while the Israelites were in a distracted condition through civil broils and contentions. It was, however, now again invested. The people heard say, Zimri has conspired, &c. Notice was soon brought to the camp that Zimri had slain their king, and set up himself in Tirzah, the royal city; whereupon they chose Omri king in the camp, that they might, without delay, avenge the death of Elah upon Zimri. Thus proud aspiring men ruin one another, and involve others in ruin. Omri went up from Gibbethon The siege of which was instantly quitted. And all Israel with him All the army that were at the siege. Verse 18. When Zimri saw that the city was taken Tirzah, though a beautiful city, it seems, was not fortified; so that Omri soon made himself master of it, and forced Zimri into the palace; which, as he was unable to defend, and yet unwilling to surrender it, he burned, and himself in it: grudging that his rival should ever enjoy so sumptuous a palace, and fearing that if he fell into the hands of his enemies, either alive or dead, he should be ignominiously treated. See to what desperate practices mens wickedness sometimes brings them, and how it hurries them to their own ruin! See the disposition of incendiaries, who set palaces and kingdoms on fire, though they are themselves in danger of perishing in the flame! Verse 19. For his sins which he sinned Though he lived but a very short time after he usurped the crown, yet he gave sufficient demonstration of his resolution to continue the idolatry of Jeroboam; and therefore he was abandoned by God. Add to this, the whole course of his life seems to have been wicked, and this is justly charged upon him because of his impenitency. Verse 21. Then were the people of Israel divided into two parts Which contended, and went to war with each other about the person that should

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reign over them. For when it is said, (verse 16,) all Israel made Omri king, the meaning is, only the whole army, and such as attended them. Half of the people followed Tibni These, it is probable, did not like to have a king imposed upon them by the soldiery: and Tibni had as good a title as the other, being also a valiant man, and the person, perhaps, who succeeded Zimri, in his command, as captain of half the kings chariots. The contest between him and Omri lasted some years, and, it is likely, cost much blood on both sides. But neither this civil war, nor any other of Gods dreadful judgments, could bring them to repentance, which is an evidence of their prodigious impiety and incorrigibleness, and how ripe they were for ruin. Verse 22. But the people that followed Omri prevailed Partly because they had the army on their side; and principally by the appointment of God, giving up the Israelites to him who was much the worse man, verses 25, 26. So Tibni died A violent death, it seems, in battle: and doubtless many of the people died with him. But why, inquires Sir Walter Raleigh, (see his History of the World, 50:2, c. 19, 6,) in all these confusions, and revolutions of the kingdom of Israel, did they never think of returning to the house of David? Probably, observes he, because the kings of Judah assumed a more absolute power over their subjects than the kings of Israel. It was the heaviness of the yoke which they complained of, when they first revolted from the house of David. And it is not unlikely but the dread of that made them averse to it ever after. Verse 23. Began Omri to reign twelve years That is, and he reigned twelve years: not from this thirty-first year of Asa, for he died in his thirtyeighth year, (verse 29,) but from the beginning of his reign, which was in Asas twenty-seventh year, verses 15, 16. So he reigned four years in a state of war with Tibni, and eight peaceably. Verse 24. He bought the hill Samaria of Shemer Where he built the noted city of that name, which ever after was the royal city of the kings of Israel, the palace of Tirzah being burned. This city, in process of time, became so considerable, that it gave name to the middle part of Canaan, which lay between Galilee on the north, and Judea on the south, and to the inhabitants of that country, who were called Samaritans. For two talents of silver Something more than seven hundred pounds sterling. Perhaps, says Henry, Shemer let him have the ground cheaper, on condition that it should be called after his name: for it was called Samaria, or Shemeren, as

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it is in the Hebrew, from Shemer, the former owner of the land. Thus the kings of Israel often changed the seat of their government, which was Shechem first then Tirzah, now Samaria. But the kings of Judah were constant to Jerusalem, the city of God. Verse 25. Omri wrought evil in the sight of the Lord He rendered himself infamous for his wickedness. And did worse than all that were before him Not only walking in the way of Jeroboam, in worshipping the calves, but, as is likely, introducing other idolatries, which his son Ahab established among them. Or, perhaps, he compelled the people to worship the calves, and by severe laws restrained them from going up to Jerusalem, which laws some think are intended by the statutes of Omri, <330616>Micah 6:16. Though he was brought to the throne with much difficulty, and providence had remarkably favoured him in his advancement, yet, he was more profane, or more superstitions, and a greater persecutor, than any prince that had preceded him, either of the house of Jeroboam or that of Baasha. He went further than any of them had done in establishing iniquity by a law, and forcing his subjects to comply with him in it. Verse 28. So Omri slept with his fathers He died in his bed, as Jeroboam and Baasha had done; but like them, left it to his posterity to fill up the measure, and then pay off the scores of his iniquity. Verses 29-31. In the thirty and eighth year of Asa, &c. Asa saw six kings of Israel buried, while Judah flourished under him, the length of whose reign was doubtless a great advantage to them. Began Ahab the son of Omri to reign Of whom we have more particulars recorded than of any of the other kings of Israel, and almost all of an infamous nature. For he did evil above all that were before him He exceeded all his predecessors in wickedness, and reigned over Israel twenty-two years Long enough to do a deal of mischief. He had seen the ruin of other wicked kings and their families; yet, instead of taking warning, his heart was hardened and enraged against God. As if it had been a light thing for him to walk in the sins of Jeroboam To break the second commandment, by worshipping God through the medium of images of Jeroboams invention; as if that sin had not been heinous enough to express his contempt of God; as if he thought it below his genius and dignity to content himself with so vulgar a fault; he would set aside the first commandment too, by avowedly introducing other gods, the gods of his heathenish and idolatrous wife Jezebel. But the Hebrew, lqnh yhyw,

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vajehi hanakel, is more properly rendered, was it a light thing, &c., that is, was this but a small sin, that therefore he needed to add more abominations? the question, as is usual among the Hebrews, implying a strong denial, and intimating that this was no small sin, but a great crime, and might have satisfied his wicked mind, without any additions. He took to wife Jezebel A woman infamous for her idolatries, cruelties, sorceries, and abominations of all kinds. The daughter of Ethbaal Called Ithobalus, or Itobalus in heathen writers. So she was of a heathenish and idolatrous race, such as the kings and people of Israel were expressly forbidden to marry. And went and served Baal The idol which the Sidonians worshipped, which some think to have been Hercules. But the word in Hebrew signifies lord, and in the plural lords, and was a name common to all false gods. And this idolatry was much worse than that of the calves; because in the calves they intended to worship the true God, through such images and representations, but in these, false gods or devils. Verses 32, 33. And he reared up an altar for Baal On which to offer sacrifices to him, whereby they acknowledged their dependance upon him, and sought his favour. In the house of Baal which he had built in Samaria The royal city, for the convenience of his worship. Because the temple of God was in Jerusalem, the royal city in the other kingdom, he would have Baals temple in Samaria, that, being near him, he might the more frequently attend it, protect, and put honour upon it. And Ahab made a grove Another piece of idolatry which God had expressly prohibited, <050705> Deuteronomy 7:5. He either made a natural one by planting shady trees there; or, if he thought these would be too long in growing, an artificial one in imitation thereof: somewhat that answered the intention of a grove, which was to conceal, and so to countenance the abominable impurities that were practised in the filthy worship of Baal. He that doth evil hates the light. O the stupidity of idolaters, who are at a great expense to do honour to mere imaginary beings, who have no existence, save in their own fancies, and to make those their friends who are no gods, and from whom they have nothing either to fear or hope! Verse 34. In his days, &c. This is mentioned here, 1st, As an instance of the certainty of the accomplishment of the divine predictions; that here referred to being fulfilled upward of five hundred years after it was delivered: a most striking proof of the divine prescience, as well as of the authority of those sacred writings which contain so remarkable a prophecy; 2d, It is recorded as an evidence of the horrible corruption of Ahabs times,

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and of the high contempt of God which then reigned; this Hiel beginning to build in defiance of the curse well known in Israel, probably jesting with it as a bug-bear, or fancying its force worn out by length of time; and going on to build in defiance of the execution of the curse in part. For though his eldest son died when he began, yet he would proceed in spite of God and his wrath revealed from heaven against his ungodliness; 3d, It was intended to be a warning to the Israelites not to think themselves innocent or safe, because the judgment threatened against them by Ahijah was not yet executed. The Bethelite Who lived in Beth-el, the seat and sink of idolatry, wherewith he was thoroughly leavened. He laid the foundation thereof in Abiram his firstborn Whom God took away in the beginning of his building, and others of his children successively in the progress of the work, and the youngest when he finished it. So that he found by his own sad experience the truth of Gods word, the sentence which Joshua pronounced against the builder of this city being literally and exactly executed. (See Joshua, chapter 6. verse 26.) A remarkable instance this of the certainty of the accomplishment of Gods threatenings, and that he never forgets what he has spoken!

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CHAPTER 17.
A.M. 3094. B.C. 910.
Elijah foretels the drought, 1. Is fed by ravens, 2-7. By a widow, whose meal and oil are multiplied, 8-16. He raises her dead son, 17-24.

NOTES ON CHAPTER 17.

Verse 1. And Elijah the Tishbite, &c. So bad was the character, both of the Israelites and their princes, as represented in the foregoing chapter, that one would have expected God should have cast off a people that had so cast him off; but as an evidence to the contrary, never was Israel so blessed with a good prophet as when it was so plagued with a bad king. Never was a king so bold to sin as Ahab, never was a prophet so bold to reprove and threaten as Elijah, whose story begins in this chapter, and is full of wonders. Scarce any part of the Old Testament history shines brighter than this, concerning the spirit and power of Elias; he only, of all the prophets, had the honour of Enoch, the first prophet, to be translated that he should not see death; and the honour of Moses, the great prophet, to attend our Saviour in his transfiguration. Other prophets prophesied and wrote, he prophesied and acted, but wrote nothing; and his actings cast more lustre on his name than their writings on theirs. Now this most eminent of the prophets under the Old Testament dispensation, is here brought in like Melchisedec, the most eminent of the priests, without any mention of his father or mother, or the beginning of his days, like a man dropped down from the clouds. All that we learn concerning his origin or country is that he was a Tishbite, and of the inhabitants of Gilead. Probably he had dwelt at Thishbe or Thesbeh, a town or region on the other side Jordan, either of the tribe of Gad, or that half tribe of Manasseh which inhabited Gilead, but whether he was a native of either of those tribes is uncertain. He was doubtless raised up by Gods special providence, to be a witness for him in this most degenerate time and state of things, that by his zeal, and courage, and miracles, he might give some check to their various and abominable idolatries, and some encouragement and reviving to that small number of the Lords prophets and people who yet remained in Israel. And the obscurity of his parentage and birth was no prejudice to his eminent usefulness. We need not

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inquire, says Henry, whence men are, but what they are: if it be a good thing, no matter though it come out of Nazareth. Elijah seems to have been naturally of a rough spirit, and certainly he was called to rough services. But, as his name signifies, My God Jehovah is he; he that sends me, and will own me, and bear me out; so his faith and confidence in God supported and carried him through all his arduous labours, and the violent persecutions to which he was exposed. He said unto Ahab Having doubtless admonished him of his sin and danger before, he now, upon his obstinacy in his wicked courses, proceeds to declare and execute the judgment of God upon him; As the Lord God of Israel liveth, &c. I swear by the God of Israel, who is the only true and living God; whereas the gods whom thou hast joined with him, or preferred before him, are dead and senseless idols; before whom I stand Whose minister I am, not only in general, but especially in this threatening, which I now deliver in his name and authority; There shall not be dew nor rain This was a prediction, but was seconded with his prayer that God would verily it, <590517>James 5:17. And this prayer was truly charitable; that by this sharp affliction, Gods honour, and the truth of his word, (which was now so horribly and universally contemned,) might be vindicated; and the Israelites (whom impunity had hardened in their idolatry) might be awakened to see their own wickedness, and the necessity of returning to the true religion. These years That is, these following years, which were three and a half; <420425>Luke 4:25; <590517>James 5:17. My word Until I shall declare that this judgment shall cease, and shall pray to God for the removal of it. Verses 3, 4. Hide thyself by the brook Cherith A brook, no doubt, well known to Elijah: both it and the valley through which it runs, are near the river Jordan; but whether on the east or west side, is not so well agreed. By sending him to this remote and retired place, where he was to lie concealed, so that neither friends nor foes might know where he was, God rescued him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize him immediately upon hearing the forementioned prediction and warning, must be ascribed to Gods overruling providence. I have commanded the ravens to feed thee Or, I shall command; that is, effectually move them by instincts, which shall be as forcible with them, as a law or command is to men. God is said to command both brute creatures and senseless things, when he causeth them to do what he intends to effect by them. The ravens being birds of prey,

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and very voracious, were more likely to rob the prophet than to bring him food; but Gods command suspended their natural instinct, and made them act contrary to it. They are said to be unnatural to, and to neglect their young ones; yet, when God pleaseth, they shall feed his prophet. God could have sent angels to minister to him; but he chose winged messengers of another kind, to show that he can serve his own purposes as effectually by the meanest as by the mightiest creatures; and to give Elijah such a proof of his power and care in providing for him, as should effectually teach him to trust in God in those many and great difficulties to which he was to be exposed: and the more unfit instruments the ravens seemed to be, the more was his almighty power magnified, who controlled their natural inclinations while he employed them; and the greater encouragement was given to his prophet to rely on that power, thus engaged for him in his greatest straits and dangers. This, however, may be said for the choice of ravens for this work; that, as they are solitary birds, and delight to live about brooks of water, so are they accustomed to seek out for provisions, and to carry them to the places of their abode; on which account they were nor improper creatures for God to employ upon his service. To suppose, as some have done, that the ravens, being unclean birds, (<031115>Leviticus 11:15,) would defile and render unclean the food they brought, is to mistake the meaning of the law in that case. The flesh of unclean animals was not to be eaten by the Israelites; but their touch, while living, communicated no ceremonial uncleanness either to food or any thing else: for asses and camels were also unclean, and yet the Jews constantly used them for carrying provisions, as well as for other purposes. Verse 6. The ravens brought him bread and flesh in the morning, &c. We need not inquire where they procured the bread and flesh, or how the food was prepared; he who commanded them to feed his servant had ten thousand ways of enabling them to fulfil his word: thus Elijah was sufficiently provided for, when numbers were starving; and the consolations of the Lord would render him contented with his solitude and sustenance. Scott. Verse 7. After a while Hebrew, at the end of the days; that is, of a year, as that phrase is often used. The brook dried up For want of rain, and God so ordering it for the punishment of those Israelites who lived near it, and had hitherto been refreshed by it; and for the exercise of Elijahs faith, and to teach him still to depend on God alone, and not on any natural means for support and preservation.

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Verse 9. Arise, get thee to Zarephath A city between Tyre and Sidon, called Sarepta by St. <420426>Luke 4:26, and others. Which belongeth to Zidon To the jurisdiction of that city, which was inhabited by Gentiles. And Gods providing for his prophet, first, by an unclean bird, and then by a Gentile, whom the Jews esteemed unclean, was a presage of the calling of the Gentiles, and rejection of the Jews. So Elijah was the first prophet of the Gentiles. Commanded a widow woman That is, appointed or provided; for that she had as yet received no revelation or command of God about it, appears from verse 12. Verses 10-12. Behold, the widow woman was gathering sticks He knew, by some secret divine intimations, that this was the woman that was to sustain him. Fetch me, I pray thee, a little water Water, in consequence of the long drought, was doubtless scarce there as well as in the land of Israel; yet, being a pious woman, and therefore ready to succour a stranger in distress, she readily goes to fetch it. He called and said, Bring me, I pray thee, a morsel of bread in thy hand This he probably said chiefly to try her, and to make way for what follows. She said, As the Lord thy God liveth By this she discovers, that though she was a Gentile, yet she owned the God of Israel as the true God. I am gathering two sticks A few sticks, that number being often used indefinitely for any small number. That we may eat it and die For having no more provision, we must needs perish with hunger. Although the famine was chiefly in the land of Israel, yet the effects of it were felt in Tyre and Sidon, which were supported by the corn of that land. But what a poor supporter was this widow likely to be! who had no fuel, but what she gathered in the streets, and nothing to live upon herself, but a handful of meal and a little oil! To her Elijah is sent, that he might live upon Providence, as much as he had done when the ravens fed him. Verses 13, 14. Make me thereof a little cake first This he requires as a trial of her faith, charity, and obedience, which he knew God would graciously and plentifully reward; and so this would be a great example to encourage others to the practice of the same graces. Thus saith the Lord God of Israel In whom I perceive thou trustest. The barrel of meal The meal of the barrel. So the cruise of oil is put for the oil of the cruise. Verse 15. She did according to the saying of Elijah Giving glory to the God of Israel, by believing his prophet. O woman, great was thy faith! One has not found the like, no not in Israel. All things considered, it exceeded

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that of the widow, who, when she had but two mites, cast them into the treasury. She took the prophets word that she should not lose by it, but it should be repaid with interest. Those that can venture upon the promise of God, says Henry, will make no difficulty of exposing and emptying themselves in his service, and giving him his dues out of a little, and giving him his part first. They that deal with God, must deal on trust; seek first the kingdom of God, and then other things shall be added. Surely, adds he, the increase of this widows faith to such a degree as to enable her thus to deny herself, and to depend upon the divine promise, was as great a miracle in the kingdom of grace, as the increase of her oil was in the kingdom of providence. Happy they that can thus, against hope, believe and obey in hope. She and her house did eat many days A long time, even above two years before the following event about her son happened, and the rest of the time of the famine. See how the reward answered the service! She generously made one cake for the prophet, and was repaid with many for herself and son! What is laid out in charity, is set out to the best interest, upon the best security. One poor meals meat this poor widow gave the prophet, and in recompense of it she and her son did eat many days, and probably some of her kindred too, here included in the term her house, an expression which would hardly have been used of her one son. Verse 16. The barrel of meal wasted not, &c. But as much as they took out for their daily use, was immediately supplied by the almighty power of God. Never did corn or olive so increase in growing, says Bishop Hall, as these did in using. They multiplied, observe, not in the hoarding, but in the spending. For there is that scattereth, and yet increaseth. When God blesseth a little, it will go a great way, even beyond expectation; as on the contrary, though there be abundance, if he blow upon it, it comes to little, <370109> Haggai 1:9, and 2:19. Verse 17. There was no breath left in him No soul or life, as the Hebrew word here used properly signifies. For, says Buxtorf, The Hebrews by hmvn, neshama, understand the rational and immortal soul, whence they are wont to swear by it: and he quotes Aben Ezra as an authority for rendering the word, anima, sed humana tantum; the soul, but only the human. The expression, however, here only means that he died, as is manifest from the following verses. This was a terrible and unexpected stroke to this widow, and, no doubt, was sent for the further trial of her faith and patience. She had received a great prophet into her house, was

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employed to sustain him, and had reason to think that surely the Lord would do her good; yet now she loses her son. We must not think it strange if we meet with very sharp afflictions, even when we are in the way of duty, and of eminent service to God: nay, and when we have the clearest manifestations of Gods favour and good-will toward us, even then we should prepare for the rebukes of his providence; our mountain never stands so strong but it may be moved, and therefore, in this world, we ought always to rejoice with trembling. Verse 18. She said, What have I to do with thee, O thou man of God? Wherein have I injured or offended thee, or been wanting in my duty? Or, why didst thou come to sojourn in my house, if this be the fruit of it? They are the words of a troubled mind. How unconcernedly had she spoken of her own and her sons death, when she expected to die for want, (verse 12,) That we may eat it and die; yet now her son dies, and not so miserably as by famine, and she is extremely disturbed at it. We may speak slightly of an affliction at a distance, but when it toucheth us, we are troubled, <180405>Job 4:5. Art thou come to call my sin to remembrance? That thou mightest severely observe my sins, and by thy prayers bring down Gods just judgment upon me for them, as thou hast, for the like cause, brought down this famine upon the nation? She may mean, either, 1st, Her own remembrance; that she should by this dreadful judgment be brought to the knowledge and remembrance of her sins which had procured it: or, rather, 2d, Gods remembrance; for God is often said in Scripture to remember sins when he punishes them, and to forget them when he spares the sinner, <101610> 2 Samuel 16:10. Has God taken occasion from thy abiding in my house, and my not making the improvement I ought to have made by thee, to punish this and my former sins by suddenly cutting off my son? And have I, instead of the comfort and blessing I expected, met with a severe chastisement and curse? Verses 19, 20. Give me thy son Into my arms. He took him out of her bosom By which it appears he was but a little child. And carried him up into a loft A private place, where he might more freely and fully pour out his soul to God, and use such gestures and methods as his heart inclined him to use, without any offence or observation. And laid him upon his own bed So that it was the room where he lodged, though near the top of the house. And he cried unto the Lord And, in his prayer, humbly reasons with God concerning the death of the child, using most powerful arguments. Thou art the Lord, that canst revive the child; and my God, and

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therefore wilt not deny me. She is a widow, add not affliction to the afflicted; deprive her not of the support and staff of her age: she hath given me kind entertainment: let her not fare the worse for her kindness to a prophet, whereby wicked men will take occasion to reproach both her and religion. Verse 21. He stretched himself upon the child three times Not as if he thought this could contribute any warmth or life to the child; but partly to express, and withal to increase, his grief for the childs death, and his desire of its reviving; that thereby his prayers might be more fervent, and consequently more prevalent with God: and partly to give a sign of what God would do by his power, and what he doth by his grace in the raising of souls dead in sin to a spiritual life: the Holy Ghost comes upon them, and the power of the Highest overshadows them, and puts life into them. Let this childs soul come into him again By this way of speaking, Elijah expressed his certainty that the childs soul had left his body, and that he was properly dead. And he asks, not that he might be recovered from a fainting fit, swoon, or trance; but reanimated by the departed soul, and raised from the dead. This certainly was a great and most extraordinary request, and such as there is every reason to think had never been asked of God before by any human creature. Certainly he had no precedent to plead for requesting such a thing, much less did he know of an instance of any mortals resurrection having taken place in answer to any ones prayers or otherwise. Nevertheless, he was encouraged and induced to make this request, partly by his zeal for Gods honour, which he judged was concerned in it, and would be eclipsed, if the child of this widow remained in death; partly by the experience which he had of his prevailing power with God in prayer; and partly by a divine influence, moving him to desire the childs restoration to life. Verse 22. The soul of the child came into him again The reader will easily observe, that this phraseology of the sacred historian, like that of the prophet in the former verse, (and they both spoke by inspiration of God,) plainly signifies the distinction between the rational soul and earthly body to be as real as that between the house and its inhabitant, and supposes the existence of the former in a state of separation from the body, and consequently its immortality: and, probably, as Grotius thinks, God might design by this miracle to give an evidence hereof for the encouragement of his suffering people. And he revived As by an extraordinary and supernatural stroke of affliction, God had taken away the childs life for the

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trial of the faith, both of the prophet and the woman; so, to strengthen the faith of both, as well as for the vindication of the true religion, and the manifestation of his own glory in opposition to idols, in that most dark and degenerate age, he restored the child to life, and thereby answered the prayer which he himself had inspired. Verses 23, 24. Elijah said, See, thy son liveth And see the power of prayer, and the power of him that hears and answers prayer, that kills and makes alive. The woman said, Now by this I know that thou art a man of God Though she believed it before, and termed him a man of God, (verse 18,) which she might well do, having been a daily witness of the miraculous increase of the meal and oil; yet, when she saw he did not cure her sick child, but suffered him to grow worse, and die, she began to doubt of it: but upon seeing her son revive, her faith revived with him, and was mightily confirmed. For, through the joy of having him restored to her again, this latter miracle appeared to her much greater than the former. The word of the Lord in thy mouth is truth The God whom thou professest to believe in, is the only true God; and the doctrine and religion which thou teachest, is the only true religion; and therefore henceforth I wholly renounce the worship of idols.

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CHAPTER 18.
A.M. 3098. B.C. 906.
Elijah sends notice to Ahab of his coming, 1-16. His interview with Ahab, 1719. His interview with all Israel upon mount Carmel, 21-39. He slays the prophets of Baal, 40. Obtains rain, and runs before Ahab to Jezreel, 41-46.

NOTES ON CHAPTER 18.

Verse 1. The word of the Lord came to Elijah in the third year Our Lord and St. James say, the drought continued three years and six months, (<420425>Luke 4:25; <590517>James 5:17;) nor do they contradict what is here asserted: for, we must remember, that as Egypt had usually no rain, but was watered by the river Nile, so the land of Canaan had generally none, except twice a year, which they called the early and latter rain. The former of these, termed hrwy, joree, quod terram quasi erudiat et informet ad producendam semen, because it, as it were, instructed and taught, that is, prepared, the earth to bring forth the seed, was the autumnal rain, and fell in the month answering to our October. The latter was termed vwqlm, malkosh, quasi collectionis pluvia, the rain of reaping and ingathering, because, falling about the vernal equinox, in the month answering to our March, it prepared the corn for harvest, by causing the ears to fill and ripen. Now, at the beginning of the drought, Ahab might very probably impute the want of rain to natural causes; but when, after six months, neither the former nor the latter rain fell in its season, he began to be enraged at Elijah, as the cause of this national judgment; which forced him, at Gods command, to save his life by flight. And from that time the three years here mentioned are to be computed; though from the first notice which Elijah gave to Ahab of this approaching calamity, to the expiration of it, were certainly three years and a half. During the first of the three years here referred to by the historian, Elijah was by the brook Cherith, and the two latter at Zarephath; near the end of which God took pity on the country, having fulfilled the threatening denounced by his prophet, and thereby set his seal to the truth of his word. Saying, Go show thyself to Ahab It does not appear that either the miraculous increase of the provision, or the raising of the dead child, had caused Elijah to be taken notice of at Zarephath, otherwise Ahab would easily have discovered him: but now the days appointed for his concealment being finished, he is

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commanded to come out of his obscurity, and to show himself to the king; in consequence of which, his appearance soon became as public as before his retirement was close. I will send rain on the earth According to thy word, and in answer to thy prayer. He was to acquaint Ahab with the cause of the judgment, and to advise him to remove that cause; and on that condition to promise him rain. Thus God took care to maintain the honour of his prophet, and in judgment remembered mercy to Israel, for the sake of the holy seed yet left among them, who suffered in this common calamity. Verse 2. Elijah went In this he showed strong faith, resolute obedience, and invincible courage, in that he durst, at Gods command, run into the mouth of this raging lion. There was a sore famine in Samaria Which made it the more dangerous for him to appear in Ahabs presence; lest, being so sorely afflicted, he should in his rage cause him to be killed before he could deliver his message to him. Verse 3. Obadiah, who was governor of his house Intrusted with the management of the affairs of his family, and highly valued by him on account of his singular prudence and fidelity. Now Obadiah feared the Lord greatly Was a truly pious man, and worshipped Jehovah alone, with sincere and fervent affection to his service. This circumstance, one might have supposed, would have made Ahab discard, if not persecute him; but it is likely he found him so very useful a servant, that for his own advantage, he connived at his not worshipping Baal and the calves. But, it will be said; How could he and some other Israelites be said to fear the Lord, when they did not go up to Jerusalem to worship, as God had commanded? Although they seem not to be wholly excusable in this neglect, yet because they worshipped God in spirit and in truth, and performed all moral duties to God and their brethren, and abstained from idolatry, being kept from Jerusalem by violence, God bore with their infirmity herein. Verse 4. When Jezebel cut off the prophets of the Lord The name of prophets was not only given to such as were endowed with an extraordinary spirit of prophecy, but to such ministers of religion as devoted themselves to the service of God, in preaching, praying, and praising him. There were schools of these prophets, it is likely, still remaining in Israel; but Jezebel endeavoured both to destroy the schools, and those that were brought up in them, in order that none might be left to

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instruct the people in the true religion. Obadiah hid them by fifty in a cave At the hazard of his own life, and against the kings command; wisely considering that no command of an earthly prince could overrule the command of the King of kings. And fed them with bread and water Sent them meat and drink privately every day. See how wonderfully God raises up friends for his ministers and people, where one would least expect them! Verses 5, 6. Go unto all fountains of water, and unto all brooks About which grass was most probably to be found in that great drought; that we lose not all the beasts Many, it appears, were already dead for want of grass, which he hoped they might find in such moist places, sufficient to preserve, at least, a part of the rest. Ahab went one way by himself Not daring to trust any other, Obadiah excepted; lest, being bribed by such as had grass for their own use, they should not give him a true account. Verses 7, 8. He knew him, and fell on his face Showing his great respect and love to him, by this profound reverence. Art thou that my lord Elijah? As Obadiah had showed the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this he made it appear, that he did indeed fear the Lord greatly, in that he did such honour to one that was Gods extraordinary ambassador, and had a great interest in heaven. Go tell thy lord, Behold, Elijah is here Thus, though Ahab was a very wicked man, he owns him for Obadiahs lord and king; thereby instructing us, that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands. Verses 9, 10. What have I sinned, &c. Wherein have I so offended God, and thee his prophet, that thou shouldest inflict this punishment upon me, and thus expose me to certain ruin? For that he concluded would be the effect of such a message delivered by him to Ahab, as he shows by what follows. There is no nation or kingdom, &c. Namely, near to his own, where he could in reason think Elijah had hid himself. We must often understand general expressions with such limitations. He took an oath of the kingdom and nation, &c. Such was the inveteracy and eagerness with which Ahab sought Elijah, that he was not content with merely sending messengers throughout his own and the neighbouring kingdoms to seek him, but even required an oath of the chief persons in each kingdom, (having obtained the consent of the ruling powers therein for that purpose,) that they did not know any thing of him; and probably further, that they

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would immediately deliver him up, if they should find that he had come among them. But Gods providence was greater than Ahabs malice, and effectually secured the prophet, notwithstanding all he could do. Verse 12. The Spirit of the Lord shall carry thee whither I know not Shall snatch thee away from hence, so that thou shalt not be found; instances of such sudden transportations of the prophets, by an invisible power, to places far distant from those where they were, having undoubtedly occurred before this time, as we know they did after. See the margin. He shall slay me Either as an impostor that has deluded him with vain hopes, or rather, because I did not seize upon thee forthwith, and bring thee to him. But I thy servant fear the Lord from my youth He speaks not these or the following words in a way of boasting; but only for his own necessary vindication and preservation, that he might move the prophet to spare him, and not put him upon that hazardous action; which yet, it appears, he was resolved to perform, if Elijah peremptorily required it. Verses 15, 16. As the Lord of hosts liveth Who commands all creatures in heaven and earth. He mentions this title as his shield, under the protection of which he durst venture to come, and did come, into Ahabs presence; before whom I stand Whom I serve as one of his ministers; I will surely show myself to him to-day For a greater king than he, the Lord of all things, will preserve me. So Obadiah went to meet Ahab The solemn oath of Elijah made him readily obey; as convincing him fully that the prophet seriously intended to see Ahab, which he before suspected he did not. No doubt it was a great surprise to Ahab to hear that Elijah, whom he had so long sought and not found, was now found without seeking. Verses 17, 18. Art thou he that troubleth Israel? Have I at last met with thee, O thou disturber of my kingdom, the author of this famine, and of all our calamities? He answered, I have not troubled Israel These calamities are not to be imputed to me, but to thine and thy fathers wickedness. They trouble a nation who break the laws of God, not they who keep and defend them. Elijah answered him boldly, because he spake in Gods name, and for his honour and service. Ye All of you; have forsaken the commandments of the Lord The whole nation almost had cast off the yoke of the divine law, as in other points, so especially in deserting his service, and worshipping idols. And thou Thou, their king in particular; hast followed Baalim.

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Verse 19. Now therefore That this great controversy between thee and me may be decided; that it may be determined who is the true God, and therefore the proper object of the peoples worship; that the true cause of these heavy judgments may be discovered and removed, and so the plague may cease; send messengers and gather all Israel By their heads or representatives, that they may be witnesses of all our transactions; unto mount Carmel Not Carmel in Judea, but another place of that name in the tribe of Issachar, by the midland sea, which he chose, because, being in the centre of Ahabs kingdom, all the tribes might conveniently resort to it; and being at a distance from Samaria, Jezebel, he had reason to think, would not be present there to hinder his design. And as it was a very high mountain, (<300903>Amos 9:3,) and upon the sea, he might from thence discover the rain at its first approach. The prophets of Baal four hundred and fifty Who were dispersed in all parts of the kingdom. The prophets of the groves four hundred Who attended upon those idols that were worshipped in the groves which were near the royal city, and much frequented by the king and the queen. Mr. Selden understands by them the prophets of Astarte, the great goddess of the Zidonians, and renders his opinion very probable, by comparing many passages of Scripture together. Which eat at Jezebels table Whom she sustained, most probably not always, but in this time of famine only, when, upon account of the extreme poverty that prevailed, they could not be supported by the offerings of the people, and the gains they made of them. But this sufficiently shows the infatuation and zeal of Jezebel for these idolatrous priests, that in a time of such famine she should take upon her to provide for eight hundred and fifty of them. Verse 20. So Ahab sent, &c. He complied with Elijahs motion, because the urgency of the present distress made him willing to try all means to remove it; from a curiosity of seeing some extraordinary events; and, principally, because God inclined his heart. Verse 21. How long halt ye between two opinions? Hebrew, yp[s, segnipim, thoughts or considerations. Why do ye walk so lamely and unevenly, being so unsteady in your opinions and practices, as doubtful which to choose, Jehovah or Baal; sometimes serving one, and sometimes the other, and sometimes joining both together? Not only some Israelites worshipped God, and others Baal; but the same Israelites sometimes worshipped one, and sometimes the other. They worshipped God, perhaps, that they might please the prophets; and Baal to please Jezebel, and obtain

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favour at court. Now Elijah shows them the absurdity of this; he doth not insist on their relation to Jehovah, Is he not yours, and the God of your fathers; but Baal the god of the Zidonians, and will a nation change their God? <240211>Jeremiah 2:11. No; he waves the prescription, and enters upon the merits of the cause: there can be but one God, but one infinite, and but one supreme: there needs but one God, one omnipotent, one all-sufficient: what occasion of addition to that which is perfect? Now, if upon trial, it appear that Baal is that one, infinite, omnipotent being; that one supreme Lord, and all-sufficient Benefactor; you ought to renounce Jehovah, and cleave to Baal only: but if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him. Apply this to the service of God, and the service of sin; the dominion of Christ, and the dominion of our lusts: these are the two thoughts or considerations, which it is dangerous halting between. Those do so that are unresolved under their convictions; unstable and unsteady in their purposes; promise fair, but do not perform; begin well, but do not hold on; that are inconsistent with themselves, indifferent and lukewarm in that which is good. Their heart is divided, (<281002>Hosea 10:2,) whereas God will have all or none. Now we are fairly put to our choice, whom we will serve, <062415>Joshua 24:15. If we can find one that has more right to us, or will be a better master to us than God, we may take him at our peril. God demands no more from us, than he can make out a title to. The people answered him not a word Being convinced of the reasonableness of his proposal. They could say nothing to justify themselves, and they would say nothing to condemn themselves; but, as persons confounded, were entirely silent. Verse 22. I only remain a prophet of the Lord Namely, here present, publicly to own and plead the cause of God. As for the other prophets of the Lord, mentioned verse 13, we can hardly imagine that they, in general, were men actually inspired and invested with the prophetic character; but such only as were disciples of the prophets, and candidates for the office of prophecy. But if they were even prophets, in the proper sense of the word, many of them doubtless had been slain by Ahab or Jezebel, and others banished, or hid in caves. Baals prophets are four hundred and fifty men He opposes himself only to these, because, it seems, these only were present; the prophets of the groves not being permitted by Jezebel, (through her pride and obstinacy, or care and kindness to them,) to go as far from the royal city as Carmel.

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Verse 23. Let them therefore give us two bullocks He proposes to decide the controversy, not by Gods word, because that was either despised and rejected, or grossly neglected, and therefore unknown and of no authority with the king or people; but by a miracle, to the evidence of which all that had common sense must needs submit. Verse 24. The God that answereth by fire That sendeth down fire to consume the sacrifice presented to him: this the people knew the true God used to do. It was a great condescension in God, that he would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped, and all flesh become silent before him: and Elijah doubtless had a special commission from God, or he durst not have put the matter to this issue. But the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. Elijah does not say, The God that answers by water, though that was the thing the country needed, but that answers by fire, let him be God Because the atonement was to be made, before the judgment could be removed: the God, therefore, that has power to pardon sin, and to signify that by consuming the sin-offering, must needs be the God that can relieve us against the calamity. If, as it is generally believed, Baal was the idol of the sun, or that power whom his worshippers supposed to preside over the element of fire, the reason of Elijahs proceeding is still more obvious, as it afforded a full proof that Jehovah, the God of nature, was alone the sovereign Lord and Ruler of all its operations, and of those of fire among the rest. Dodd. All the people answered, It is well spoken Even the Baalites themselves, partly because they could not, without great reproach to themselves and Baal, refuse so fair and equal a motion; and partly because they were confident of Baals power and divinity, having probably had some experiments of supernatural and extraordinary things done in his worships by Gods just and wise permission, for the hardening of that wicked people in their idolatry; as God hath in several ages suffered lying wonders to be wrought by the devil and his angels, for a similar reason. Verse 25. Choose ye one bullock for yourselves, and dress it first I give you the precedence, because I am single, and you are many. It was wise in Elijah to put them upon sacrificing first; because, if he had offered first and God had answered by fire, Baals priests would have desisted from making the trial on their part; and because the disappointment of the priests of Baal, of which he was well assured, would prepare the way for the peoples attention to his words, and cause them to entertain his success

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with more affection; and this coming last would leave the greater impression upon their hearts. And this they accepted, because they might think that if Baal answered them first, which they presumed he would, the people would be so confirmed and heightened in their opinion of Baal, that they might murder Elijah before he came to his experiment. Verse 26. They took the bullock which was given them Which, being chosen by them, was now put into their hands by those who had the beasts in their custody till they were taken away for sacrifice; and dressed it Cut it in pieces, and laid the parts upon the wood. From morning From the time of the morning sacrifice; which advantage Elijah suffered them to take. They leaped upon Or, beside the altar; or, before it. They used some superstitious and disorderly gestures; either pretending to be actuated by the spirit of their god, and to be in a kind of religious ecstasy, or in a way of devotion to their god. Verse 27. And it came to pass at noon When they had long tried all means in vain. Elijah mocked them He derided them and their god, that he might awaken them out of their stupidity, and expose them to all the bystanders as deceivers of the people, in leading them to worship such senseless and contemptible things. Cry aloud, for he is a god As you suppose: but what a god, who cannot be made to hear without all this clamour! Either he is talking Or meditating, as the Hebrew is, thinking of something else, and not minding his own important concerns, when not only your credit, but all his honour lies at stake, and his interest in Israel. Or he is pursuing His enemies, or hunting and pursuing the prey. He is employed about some other business, and is not at leisure to mind you. For, being a god of a small and narrow understanding, he cannot mind two things at once; and you are unreasonable to expect it from him. Or he is in a journey, &c. The worship of idols being a most ridiculous thing, it is perfectly just to represent it so, and expose it to scorn. And nothing can be imagined more cutting and sarcastic than these words of the prophet, in which he ridicules, in the finest manner possible, their wretched, false, and derogatory ideas of the Deity. The two last notions of being asleep and not at home, how absurd soever they may be, when applied to the Deity, were certainly such as several idolaters conceived of their gods, as appears from various passages in Homer; in one of which, (Iliad 1. verse 423,) he tells us, that Thetis could not meet with Jupiter, because he was gone abroad, and would not return in less than twelve days; and at the conclusion of that book he gives us an account of the manner in which the gods went to

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sleep. How debasing ideas these compared with that awful intelligence which revelation gives us of the true God, who neither slumbereth nor sleepeth; but who, everywhere present, is, at all times, conscious even of the secrets of the heart; at all times ready to hear, and able to grant the petitions of his people! Dodd. Verse 28. They cried aloud They were so far from being convinced and put to shame by the just reproach which Elijah cast upon them, that it made them the more earnest and violent in their proceedings, and induced them to act more ridiculously. A deceived heart having turned them aside, they could not deliver their souls by inquiring, Is there not a lie in our right hand? And cut themselves after their manner, &c. Observe their zeal! They mingled their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (who was indeed the devil) than human blood; and hoping thereby to move their god to help them. And this indeed was the practice of divers heathen in the worship of their false gods. Plutarch, in his book De Superstitione, tells us that the priests of Bellona, when they sacrificed to that goddess, were wont to besmear the victim with their own blood. The Persian magi, according to Herodotus, used to appease tempests and allay the winds by making incisions in their flesh. They who carried about the Syrian goddess, as Apuleius relates, among other mad pranks, were every now and then cutting and slashing themselves with knives, till the blood gushed out; and even to this very day, we are informed, in Turkey, Persia, and in several parts of the Indies, there are a kind of fanatics who think they do a very meritorious service, and highly acceptable to the deity, by cutting and mangling their own flesh. Calmet, and Picarts Religious Ceremonies. Verse 29. They prophesied, &c. That is, prayed to, or sung hymns in honour of their god, falling into strange contortions, as if they were excited and actuated by some divine power. Until the time of the evening sacrifice Here termed the sacrifice by way of eminence, (for in the Hebrew there is nothing for evening,) because it was more solemn and public, and more frequented than the morning sacrifice; of which divers reasons may be given. See <021206>Exodus 12:6; <19E102>Psalm 141:2; <440301>Acts 3:1. Nor any that regarded Hebrew, bvq ya, ein kasheb, there was no attention; either of their god who was so far from answering that he did not mind any of their words or actions; or of the people, who were now tired out with so long attention and

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expectation; and therefore, more readily deserted them, and drew near to Elijah and his altar at his call. Verse 30. Elijah said, Come near unto me Come away from these impudent deceivers to me, and expect from me the satisfaction of your desire. He repaired the altar of the Lord An altar which probably had remained from the time of the judges; at least, it had been built by some of their ancestors, for the offering of sacrifices to the God of Israel, which was frequently done in high places, of which, it is probable, Carmel was once one of the most eminent in the whole kingdom. This altar Elijah now repaired, because it had been broken down, doubtless, by some of the Baalites out of their enmity to the true God, whose temple they could not reach, and therefore showed their malignity in destroying his altars. Both Tacitus and Suetonius speak of the God of Carmel, whom Vespasian went to consult when he was in Judea; but they tell us, that there was neither temple nor statue upon the mountain, except one altar only, plain, but venerable for its antiquity. The altar of Carmel seems to have had its original from this altar of the true God, which the ancient Hebrews first erected, and Elijah afterward repaired; and which even the heathen held in such veneration, that when they came to be masters of the country, they would not so much as place an image by it. Dodd. Verse 31. Elijah took twelve stones This he did, with a view to renew the covenant between God and all the tribes, as Moses did, <022404>Exodus 24:4; to show, that he prayed and acted in the name and for the service of the God of all the patriarchs, and of all the tribes of Israel, and for their good: and to teach the people, that though the tribes were divided as to their civil government, they ought all to be united in the worship of the same God, and in the same religion. Israel shall be thy name Jacob was graciously answered by God when he prayed to him, and was honoured with the glorious title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a gracious answer; and if ever you mean to have your prayers granted, you must seek to the God of Jacob. And if you would recover the honour which was once conferred on Jacob, and continued a long time to his posterity, you must return to that God from whom you are revolted. Verses 32, 33. With the stones he built an altar With the assistance of the people, who now readily yielded their helping hands. In the name of the Lord By the authority of God and for his worship. He made a trench, as

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great as would contain two measures of seed As capacious, say some, as a sack that would contain that quantity, namely, two third parts of an ephah. Others understand the words as meaning a trench of sufficient breadth and circuit to sow therein that quantity of seed, or about twenty pounds weight of barley: which must have been very large indeed. Fill four barrels with water This they could quickly fetch, either from the river Kishon; or, if that was dried up, from the sea; both were at the foot of the mountain. This he did to make the miracle more glorious, and more unquestionable; to show that there was no fallacy in it, no fire concealed in or about the altar; but that the lightning which was to consume the sacrifice came from heaven; and came at Elijahs invocation; and Josephus tells us, that Elijah invited the people to draw near, that they might search and spy everywhere, if they could find any fire secretly conveyed under the altar. Antiq. lib. 8. cap. 7. Verses 36, 37. At the time of the offering of the evening sacrifice This time he chose, that he might unite his prayers with the prayers of the godly Jews at Jerusalem, who at that time assembled together to pray. Lord God of Abraham, &c. Hereby he shows his faith in Gods ancient covenant, and also reminds the people of their relation both to God and to the patriarchs, I have done these things Brought this famine, gathered the people hither, and done what I have done, or am doing here, not in compliance with my own passions, but in obedience to thy command: for his shutting up heaven by his prayers, and afterward killing the priests of Baal, would of necessity expose him to great envy and reproach, which made this public vindication of his conduct necessary, as it was also effectual, being witnessed from heaven. That thou hast turned their heart back again Let them feel so powerful a change in their hearts, that they may know it is thy work, and may show that they are brought back again to thee, the only living and true God, from whom they have revolted. Verse 38. The fire of the Lord fell And not only, as at other times, (see the margin,) consumed the sacrifice and the wood, in token of Gods acceptance of the offering, but licked up all the water that was in the trench, exhaling and drawing it up as a vapour, to descend (with other water, to be raised from the adjoining sea) in the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. And this was not all. To complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that though God accepted this occasional

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sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and for their constant sacrifices make use of that at Jerusalem only. Mosess altar and Solomons were consecrated by fire from heaven; but this was destroyed, because it was to be used no more. We may well imagine, what a terror this fire struck on guilty Ahab, and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, in their hearts, Lest it consume us also, <041634>Numbers 16:34. Verse 39. When all the people saw it, they fell on their faces In acknowledgment and adoration of the true God; and all, as one man, cried out, Jehovah, he is the God He alone; and Baal is a senseless idol. And they repeated the words to signify their abundant satisfaction, and assurance of the truth of their assertion. And some, we may hope, had their hearts so turned back as to be determined that he should be their God, and that they would serve him only, <062424>Joshua 24:24. But it is certain the generality of them were convinced only, not converted; they yielded to the truth of God, that he is the God, but consented not to his covenant that he should be their God. Blessed are they, who have not seen what they saw, and yet have believed, and been influenced more than they that saw it. Verse 40. Elijah said, Take the prophets of Baal He takes the opportunity of ordering the execution of these idolaters, while the peoples hearts wore warm with the fresh sense of this great miracle. And they took them For the people, in that fit of zeal wherein they now were, readily obeyed Elijahs command, and executed the sentence he pronounced. And Ahab could make no opposition, being himself also, it is likely, astonished at the stupendous miracle. And Elijah brought them down to the brook Kishon That their blood might be poured into that river, and thence conveyed into the sea, and might not defile the holy land. And slew them there Or, ordered them to be slain by the people. As these idolatrous priests were manifestly under a sentence of death, passed upon such by the sovereign Lord of life and death, so Elijah had authority to execute it, being a prophet, and an extraordinary minister of Gods vengeance. The four hundred prophets of the groves, it seems, did not attend, and so escaped, which perhaps Ahab rejoiced in: but it proved, they were reserved to be the instruments of his destruction, by encouraging him to go up to Ramoth-Gilead. Verse 41. Get thee up From the river, (where he had been present at the execution of Baals priests,) to thy tent; which probably was pitched on the

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side of Carmel. Eat, &c. Take comfort, and refresh thyself: for neither the king nor any of the people could have leisure to eat, being wholly intent upon the decision of the great controversy. For there is a sound of abundance of rain The rain is as certainly and speedily coming, as if you did actually see it, or hear the noise which it makes. Verse 42. Elijah went up to the top of Carmel Where he might pour out his prayers unto God; and whence he might look toward the sea. He had a large prospect of the sea from hence: the sailors at this day call it Cape Carmel. Between his knees That is, bowed his head so low, that it touched his knees; thus abasing himself in the sense of his own meanness, now God had thus honoured him. Verse 43. Go up now, &c. While I continue praying. Look toward the sea Whence clouds and vapours usually arise. Elijah desired to have timely notice of the first appearance of rain, not out of vanity, but that Ahab and the people might know that it was obtained from Jehovah by his prayers, and thereby be confirmed in the true religion. He looked and said, There is nothing We must not be dejected for some disappointments; but, though the answer of our fervent supplications do not come presently, yet we must continue instant in prayer, waiting on God, and not faint or grow weary, for at the end the vision shall speak and not lie. Verse 44. There ariseth a little cloud like a mans hand Which presently overspread the heavens, and watered the earth. Great blessings often rise from small beginnings, and showers of plenty from a cloud of a span long: let us therefore never despise the day of small things, but hope and wait for greater things from it. Verse 46. The hand of the Lord was on Elijah God gave him more than natural strength, whereby he was enabled to outrun Ahabs chariot for so many miles together. And he girded up his loins That his garments, which were long and loose, like those in use in that country, might not hinder him. And ran before Ahab To show how ready he was to honour and serve the king; that by this humble and self-denying carriage, it might appear, what he had done was not from envy or passion, but only from a just zeal for Gods glory; that by his presence with the king and his courtiers, he might animate and oblige them to proceed in the reformation of religion; and, to demonstrate, that he was neither ashamed of, nor afraid for what he had done, but durst venture himself in the midst of his enemies. But surely, if Ahab had paid the respect to Elijah that he deserved, he

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would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom: but his pride and ambition, and other corrupt dispositions, got the better of his conviction; and he was glad to get quit of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season.

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CHAPTER 19.
A.M. 3098. B.C. 906.
Elijah, threatened by Jezebel, flees to Beer-sheba, 1-3. In the wilderness, being weary of his life, he is fed and comforted by an angel, 4-8. At Horeb the Lord appears to him, and orders him to anoint Hazael, Jehu, and Elisha, 9-18. He meets with and calls Elisha, who leaves his friends and follows him, 19-21.

NOTES ON CHAPTER 19.

Verse 1. Ahab told Jezebel all that Elijah had done Not to convince her that Jehovah was the true God, and Baal a mere imaginary being, or a senseless idol, but to exasperate her against both Jehovah and his prophet. His conscience, it seems, would not let him persecute Elijah himself, having in him some remains of the spirit of an Israelite, which tied his hands; but he wished to excite her to do it. Hence it is not said he told her what God had done, but what Elijah had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. How he had slain all the prophets This he especially represented to her, as that which he knew would make her quite outrageous against him. The prophets of Baal he calls the prophets, as if they only were worthy of the name: and he aggravates the slaying of them as Elijahs crime, without taking any notice that their lives were justly forfeited to the law of God. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it. Verse 2. Then Jezebel sent a messenger unto Elijah She gives him notice of her designs beforehand; partly from her high and haughty spirit, as scorning to kill him secretly; partly out of impatience till she had given vent to her rage; and partly from Gods gracious and overruling providence, that hereby Elijah might have an opportunity of escaping. This shows the great folly of outrageous anger; which transported her unthinkingly, but effectually, to counteract and obstruct her own designs. So let the gods do to me, and more also, &c. This imperious and haughty woman, it appears, managed the king and kingdom according to her own will, and did whatever she pleased; and so far was she from being changed by the evident miracle which had been wrought, that she persists

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in her former idolatry, and adds to it a monstrous confidence, that in spite of God she would destroy his prophet. Verse 3. And when he saw that, he arose and went for his life That is, to save his life: whereby may be intimated, that he did not flee from Jezreel by the hand or direction of the Lord, by which he had come thither; but because of his own fear and apprehension of danger. One would have expected, after such a public and sensible manifestation of the glory of God, and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baals prophets, and the universal satisfaction of the people; after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them; the one, as it signified the acceptance of their offering; the other as it refreshed their inheritance which was weary; that now they should all, as one man, have returned to the worship of the God of Israel, and taken Elijah for their guide and oracle; that he should from thenceforward have been prime minister of state, and his directions laws both to the king and kingdom: but it is quite otherwise; he is neglected whom God honoured; no respect is paid to him; no care taken of him; but on the contrary, the land of Israel, to which he had been and might have been so great a blessing, is soon made too hot for him. As we do not read of any command from God to Elijah to flee on this occasion, some have been of opinion that it was a great fault in him to do so; and that he ought, by all means, to have ventured all consequences, trusting in the divine protection, and to have pushed the advantage he had gained by his miracle, by endeavouring to lead the people entirely to destroy the worship of Baal, and to restore that of Jehovah. Shall we praise him for this? (namely, fleeing for his life,) says Henry; We praise him not. Where was the courage wherewith he had confronted Ahab and all the prophets of Baal? nay, which kept him by his sacrifice, when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth, trembles at the impotent menaces of a proud, passionate woman. Lord, what is man? He could not but know that he might be very serviceable to Israel at this juncture; and had all the reason in the world to depend upon Gods protection while he was doing Gods work; yet he flees. In his former danger God had bid him hide himself, (<111703>1 Kings 17:3,) therefore he supposed he might do it now. The truth is, as St. James observes, He was a man subject to like passions as we are; and probably it was with a view to this part of his behaviour, that the apostle made that reflection. Elijah knew Jezebel, that she was

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fierce, cruel, vindictive, and implacable; that in slaying the priests of Baal he had incurred her displeasure; and that to revenge herself she had all the power of the kingdom under her command. These notions made such an impression upon his spirits, as deprived him of that manly resolution, otherwise so remarkable: nor was there wanting a wise design of Providence, in suffering this timidity to fall upon his servant; it was to show him his natural imbecility, and the necessity he had at all times of the divine assistance, which alone could fortify him with a spirit of intrepidity. It was to suppress all the little sentiments of pride and arrogance which might possibly arise in his breast upon the contemplation of the gifts and graces bestowed on him, and the many great miracles which were wrought by his hands; that if he did glory he might glory in the Lord, and not dare to take any part of his honour to himself. See <471207>2 Corinthians 12:7. Calmet and Dodd. And came to Beer-sheeba and left his servant there Because he would not expose him to those perils and hardships which he expected; and because he desired solitude, that he might more freely converse with God. Verse 4. He went a days journey into the wilderness The vast wilderness of Arabia, wherein the Israelites wandered forty years. He durst not stay in Judah, though good Jehoshaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah. He requested for himself Hebrew, for his life, or his soul, that it might be taken away from his body. Or, with his soul, as it is <232609>Isaiah 26:9, that is, he desired it heartily or fervently; which he did, not only for his own sake, that he might be freed from his great fears and troubles; but especially from his zeal for Gods glory, which he saw was and would be dreadfully eclipsed by the relapse of the Israelites into idolatry, and by his death, if it should be procured by the hands of Jezebel, or of the worshippers of Baal; and therefore he wished to die in peace, and by the hand of God. And said, It is enough, now, O Lord I have lived long enough for thy cause, and am not likely to do thee any more service; neither my words nor works are likely to do any good upon these unstable and incorrigible people. I am not better than my fathers That I should continue, when other prophets who have gone before me have lost their lives. Verses 5, 6. He lay and slept under a juniper tree But he is wakened out of his sleep, and finds himself not only well provided for with bread and water, but, which is more, attended by an angel, who guarded him

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when he slept, and called him to his victuals once and again when they were ready for him. He needed not complain of the unkindnesses of men, when it was thus made up by the ministration of angels: thus provided for he had reason to think he fared better than the prophets of the groves that ate at Jezebels table. Wherever Gods children are, as they are still upon their Fathers ground, so they are still under their Fathers eye and care. They may lose themselves in a wilderness, but God has not left them; there they may look at him, that lives and sees them, as Hagar, <011613>Genesis 16:13. Henry. Verse 7. Arise and eat, because the journey is too great for thee Above thy strength; now especially, when thou art faint, weary, and fasting. God knows what he designs us for, though we do not; what services, what trials; and will take care for us, when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the voyage shall be, will victual the ship accordingly. Verse 8. He went in the strength of that meat forty days and forty nights Observe here, how many different ways God took to keep Elijah alive: he was fed by ravens, by a miraculous increase of meal and oil, by an angel, and now, to show that man lives not by bread alone, he is kept alive forty days without meat, while in the mean time he was not resting and sleeping, which might have made him the less to crave sustenance, but continually traversing the mazes of the desert, a day for each year of Israels wanderings; yet he neither needs food, nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God would sustain him here, and in due time bring him hence, as he did Israel. Unto Horeb, the mount of God Which, in the direct road, was not above four or five days journey from Beer-sheba: but he wandered, it seems, hither and thither in the wilderness, till the Spirit of the Lord led him, probably beyond his intention, to this noted mountain, that he might have communion with God in the same place where Moses had; the law, that was given by Moses, being revived by him. Verse 9. He came thither Unto the mount where God had formerly manifested his glory in so extraordinary a manner; unto a cave, and lodged there Perhaps the same cave, or cleft of a rock, in which Moses was hid, when the Lord passed by before him and proclaimed his name. Hither, in his wanderings, the Lord led him, probably to assist his faith and devotion with the sight of that famous place where the law was given, and

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so many great things were done, and that he might meet God there, where Moses had so often met with him. Behold, the word of the Lord came to him We cannot go any where so as to be out of the reach of Gods eye, his arm, and his word: Whither can I flee from thy Spirit? God will take care of his outcasts; and those that for his sake are driven out from among men, he will find and own, and gather with everlasting loving-kindness. What doest thou here, Elijah? A tacit reproof: as much as to say, I have no business for thee here. This is not thy proper place, nor a place wherein to do me service. It is not the station in which I set thee, which was in Israel, that thou mightest turn unto me that backsliding people, to which end I endowed thee with extraordinary powers, and vouchsafed thee my almighty aid and protection, and would not have failed to continue them unto thee, if thou hadst remained there. Verse 10. And he said, I have been very jealous for the Lord of hosts I have not been wholly wanting to my vocation; but have executed my office with zeal for thy honour and service, and with the hazard of my life; and am fled hither, not being able to endure to see the dishonour done to thy name by their obstinate idolatry and wickedness. They have thrown down thine altars Not only deserted them, and suffered them to go to decay, but, in their zeal for the worship of Baal, have wilfully demolished them. The private altars, which the prophets of the Lord had, and which good people attended who could not go up to Jerusalem, and would not worship the calves nor Baal; these separate altars, though breaking in upon the unity of the church, yet being erected and intended by those that sincerely aimed at the glory of God, and served him faithfully, God was pleased to own for his altars, as well as that at Jerusalem, and the pulling of them down is charged upon Israel as a crying sin. I only am left Of all thy prophets, who boldly and publicly plead thy cause: for the rest of thy prophets, who are not slain, hide themselves, and dare not appear to do thee service. And they seek my life I despair of doing them any good; for, instead of receiving my testimony, they hunt for my life. Verse 11. Go forth, and stand upon the mount before the Lord Elijah came hither to meet with God, and God graciously condescended to give him the meeting. And the manner of his manifesting himself seems evidently to refer to the discoveries God formerly made of himself at this place to Moses. Then there was a tempest, an earthquake, and fire, (<581218>Hebrews 12:18,) but when God would show Moses his glory, he proclaimed his name before him, The Lord God, merciful and gracious,

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&c. So here: Elijah heard a strong wind, and saw the terrible effects of it; for it rent the mountains, and tore the rocks: he felt the shock of an earthquake, and saw an eruption of fire. These effects, no doubt, were all produced by the ministration of angels, the harbingers of the divine Majesty, and were to usher in the intended manifestation of Jehovahs glory. By these Elijah was prepared to receive this discovery of God with the greatest humility, reverence, and godly fear: and by these God signified his almighty and irresistible power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against his prophet in the discharge of his office. The Lord was not in the wind, &c. The Lord did not vouchsafe his special and gracious presence to Elijah in that wind, earthquake, or fire, which possibly was to teach him not to wonder, if God did not accompany his terrible administration at mount Carmel with the presence of his grace, to turn the hearts of the Israelites to himself, as he desired; but which, for wise reasons, God saw fit to deny. Hereby also it was intimated, that miraculous judgments, and terrifying displays of the Lords power and indignation, though proper for the destruction or intimidation of his enemies, or to excite attention, were only preparatives for that real good intended for Israel; which must be effected by the convincing and persuasive instructions of his word, accompanied by the influences of his Spirit. Verse 12. After the fire a still small voice To intimate, that God would do his work in and for Israel in his own time, not by might or power, but by his own Spirit, (<380406>Zechariah 4:6,) which moves with a powerful, but yet with a sweet and gentle gate. Elijah had perhaps expected to carry all before him, with a high hand, and with continued miracles and judgments: or he had supposed that the desired reformation was to be effected by the sanction of civil authority, or the support of the people at large; whereas, having gained their attention by the famine and its gracious removal, in answer to his prayers, by calling for and obtaining fire from heaven to consume the sacrifice, and by the execution of Baals priests, he ought to have proceeded to instruct them with meekness and gentleness, publicly and from house to house, and to have excited others to assist him; and then the Lord would have blessed that small still voice for the most important purposes, notwithstanding the persecuting rage of Ahab and Jezebel, and the general apostacy of the people. Thus miracles in the first ages of Christianity called mens attention to the preaching of the gospel; which, as a small still voice, was the power of God to salvation to thousands and

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millions. Scott. For faith comes by hearing the word of God, and miracles do but make way for it. Verse 13. When Elijah heard it, he wrapped his face in his mantle Through dread of Gods presence, being sensible that he was neither worthy of nor able to endure the sight of God with open face. And went out and stood, &c. Which God had commanded him to do; and as he was going toward the mouth of the cave, he was affrighted and stopped in his course by the dreadful wind, and earthquake, and fire; when these were past, he proceeds, and goes on to the month of the cave. Moses was put into the cave when Gods glory passed before him, but Elijah was called out of it: but neither Moses nor Elijah saw any manner of similitude. And, behold, a voice What dost thou here, Elijah? What God before spake by an angel, he now speaks to him himself immediately. Verse 14. And he said, I have been very jealous, &c. Though Elijah showed tokens of humble adoration on this occasion, the repetition of his answer to the Lords renewed inquiry, (What doest thou here?) shows, that he did not fully understand the emblematic display; and that he was not properly convinced of his unbelief, in fleeing out of the land; nor reconciled to going back to his station and employment. He afterward better understood the Lords meaning, as it appears from his subsequent conduct. Scott. Verses 15, 16. Go, return on thy way The way by which thou camest; for the way from Horeb to Damascus was, in part, the same with that by which he had come. Anoint Hazael to be king over Syria It seems, the word anoint must here be taken figuratively for appoint, or declare, which was done by Elisha, <120812>2 Kings 8:12; for the word is often used of them who were never anointed with oil: Elijah, however, might anoint him, though it be not related; or, as some think, when he understood what scourges he and Jehu would be to Israel, and what destruction they would bring upon them, he perhaps earnestly entreated God, and obtained his request, that the execution of the command should be deferred to another time. And Jehu the son of Nimshi That is, his grandson; for he was the son of Jehoshaphat, <120902>2 Kings 9:2. And Elisha shalt thou anoint Whom he constituted prophet by casting his mantle over him. This was intended as a prediction, that by these persons God would punish the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant.

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Verse 17. Him that escapeth the sword of Hazael shall Jehu slay This is not to be understood, as if the sword of Hazael should do execution before the sword of Jehu, and the sword of Jehu before that of Elisha: it only signifies, that God had appointed these three persons to punish the apostate Israelites for their idolatries, and that one or other of them should infallibly execute his judgments upon them: Hazael, however, began to slay them before Jehu was king, <120828>2 Kings 8:28, 29; though his cruelty was much increased afterward. Jehu destroyed those, whom Hazael did not, as King Joram himself, and Ahaziah, and all the near relations of Ahab. Elisha is said to slay them, either because he brought down, by his prayers, destruction upon the forty-two children of Beth-el, that idolatrous city, <120224> 2 Kings 2:24; or because by Gods appointment he inflicted the famine, <120803> 2 Kings 8:31; or rather, as the prophets are said to pull down and destroy, what they foretel and declare shall be pulled down, because he threatened and predicted destructive judgments to come upon them. He slew them with the sword that came out of his month, the word of God: like the Branch from the stem of Jesse, he smote them with the rod of his mouth, and with the breath of his lips he slew the wicked, <231104>Isaiah 11:4. Verse 18. Yet have I left me, &c. Or, I have reserved to myself; I have by my grace kept from the common contagion: therefore thou art mistaken in thinking that thou art left alone. Seven thousand Either definitely, so many; or rather, indefinitely, for many thousands; the number seven being often used for a great number. It is, indeed, altogether improbable that all the Israelites, except seven thousand, worshipped Baal, unless Baal stand here for all their idols, and for the calves among the rest. And every mouth that hath not kissed him That is, those who have not worshipped Baal, nor professed reverence or subjection to him, which idolaters did to their idols, by bowing the knee, and by kissing them, or by kissing their hand before them and in respect to them, of which mention is made in Scripture, <183126> Job 31:26, 27; <281302>Hosea 13:2. Compare <190212>Psalm 2:12, and in Pliny, Apuleius, and some other profane authors. Verse 19. And found Elisha In his journey toward Damascus. Who was ploughing with twelve yoke of oxen Who had twelve ploughs going, whereof eleven were managed by his servants, and the last by himself; according to the simplicity of those ancient times, in which men of good estate submitted to the meanest employments. Cast his mantle upon him By that ceremony conferring upon him the office of a prophet, which God

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was pleased to accompany with the gifts and graces of his Spirit, wherewith he endowed and qualified him for it. Verse 20. He left the oxen and ran after Elijah Being powerfully moved to follow him, and wholly give himself up to his function. And said Or, but he said, or, yet he said, Let me kiss my father, &c. That is, bid them farewell by the usual ceremony. And he said Go back again Take thy leave of them, as thou desirest, and then return to me again. For what have I done unto thee? Either, first, to hinder thee from performing that office: that employment to which I have called thee doth not require an alienation of thy heart from thy parents, nor the total neglect of them. Or, secondly, to make such a change in thee, that thou shouldest be willing to forsake thy parents, and lands, and all, that thou mayest follow me. Whence comes this marvellous change? It is not from me, who did only throw my mantle over thee, but from a higher power, even from Gods Spirit, which hath changed thy heart, and consecrated thee to thy prophetical office; which, therefore, it concerns thee vigorously to execute, and wholly to devote thyself to it. Verse 21. From him From Elijah to his parents; whom when he had seen and kissed, he returned to Elijah. The instruments That is, with the wood belonging to the plough, &c., to which more was added, as occasion required: but that he burned, to show his total relinquishing of his former employment. And gave unto the people That is, he made thereof a feast for his servants who had been ploughing with him, and for him, and his other friends and neighbours who came to take their leave of him. Hereby he showed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment. It is of great advantage to young ministers to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach, must have time to learn: those should first serve, who may hereafter rule.

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CHAPTER 20.
A.M. 3103. B.C. 901.
Ben-hadads invasion of Israel, and insolent demand, 1-12. Ahab, encouraged by a prophet, overthrows him twice, 13-30. Makes a covenant with him, 31-34. Is reproved and threatened by a prophet, 35-43.

NOTES ON CHAPTER 20.

Verse 1. Gathered all his host To war against Israel: wherein his design was to enlarge the conquest which his father had made; but Gods design was to punish Israel for their apostacy and idolatry. There were thirty and two kings with him Petty kings, such as were in Canaan in Joshuas time, who indeed were no more than governors of cities or small territories: these were either subject or tributary to Ben-hadad, or hired by him. He were up and besieged Samaria He did not actually besiege it; for his army was routed before he could do it. But the sense is, He went up in order to besiege it. Verses 3, 4. Thy silver and thy gold is mine I challenge them as my own, and expect to have them forthwith delivered, if thou expect peace with me. The king said, My lord, O king, I am thine I do so far comply with thy demand, that I will own thee for my lord, and myself for thy vassal, and will hold my wives, and children, and estate, as by thy favour, and with an acknowledgment. Verses 5, 6. Thus speaketh Ben-hadad, saying, &c. Although I before demanded not only the dominion of thy treasures, and wives, and children, as thou mayest seem to understand me; but also the actual possession of them, wherewith I would then have been contented: yet now I will not accept of those terms, but, together with thy royal treasures, I expect all the treasures of thy servants or subjects; nor will I wait till thou deliver them to me; but I will send my servants into the city, and they shall search out and take away all thou art fond of, and this to prevent fraud and delay; and then I will grant thee a peace. Verse 7. The king called all the elders Whose counsel and concurrence he now desires in his distress. See how this man seeketh mischief Though he pretended peace upon these terms propounded, it is apparent,

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by those additional demands, that he intends nothing less than our utter ruin. I denied not I granted his demands in the sense before mentioned. In this Ahab showed some sparks of virtue remaining in him; in that while Ben-hadad desired only what he had in his own disposal, that is, all his private goods, he complied with his demands; but when all the people and the public good was concerned, he would do nothing without their consent. Verses 9-11. This thing I may not do If I would do it, I cannot; because my people will not suffer it. If the dust of Samaria shall suffice for handfuls, &c. If I do not assault thy city with so potent and numerous an army, as shall turn it all into a heap of dust, and shall be sufficient to carry it all away, though every soldier take but one handful of it. See the like boast, <101713>2 Samuel 17:13. The king of Israel said, Let not him that girdeth, &c. Do not triumph before the victory, for the events of war are uncertain. Verse 13. And, behold there came a prophet unto Ahab One of those, probably, that had been hid, but was now commanded of God to appear and carry a message to Ahab; which the prophet did not fear to do, as he brought him such good news as those which follow. Thus saith the Lord, Hast thou seen this great multitude, &c.? God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help; that Ahab and the idolatrous Israelites might hereby be fully convinced, or left without excuse; that Ben-hadads intolerable pride, and contempt of God, and of his people, might be punished; and that the remnant of his prophets and people, who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord And not Baal, because I will deliver thee, which he cannot do. Verse 14. By the young men of the princes, &c. The Hebrew word yr[n, nagnaree, here rendered young men, is ambiguous, and may mean either the sons or the servants of the princes of the provinces. It was not by old, experienced soldiers, but by those young men, who had lived delicately, and perhaps had never seen a fight, that this battle was to be won; in order that it might appear that the victory was wholly due to Gods gracious providence, and not to the valour or worthiness of the instruments. Then he said, Who shall order the battle? Or, as some understand the words, Who shall begin the fight, they or we? Shall we make a sally, or wait till they assault us? He answered, Thou The

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prophet bids the king begin and lead them on, partly to encourage the young men to fight courageously, as being in the presence of their prince; and partly to try whether Ahab would thus far trust God, or not. Verse 15. He numbered all the men of Israel All in Samaria and the neighbourhood that were fit to go out to war; all except those whom their age, or infirmity, or other sufficient causes excused; but certainly not all the men of war in Israel, who must have been far more than seven thousand. Verses 16, 18. And they went out at noon When they knew the Syrians were at dinner, if not also drinking to excess, as their king was. And he said, Whether they be come for peace, take them alive, &c. It was against the law of nations to apprehend those that came to treat of peace: but he, in his insolent pride, told his people not to trouble themselves to examine what they came for, but to take them alive, which he thought they might easily do, these Israelites being so few in number, and not able, he supposed, to stand the first brunt. Verses 20, 21. They slew every one his man Who came to apprehend him. And the Syrians fled Amazed at the undaunted and unexpected courage of the Israelites, and struck with a divine terror. And Ben-hadad escaped on a horse That proud boaster durst not face them; but mounted immediately, drunk as he was, and made the best of his way to escape. And the king of Israel went out Proceeded further in his pursuit of them. And smote the horses and chariots The men that fought in them. And slew the Syrians with great slaughter Improving this advantage to the utmost. Thus ended Ben-hadads proud boastings; and thus does God often make one wicked man a scourge to another! Verse 22. Go, strengthen thyself, and mark, and see, &c. Consider what is necessary for thee to do by way of preparation, and take care that nothing be wanting to oppose the designs of the Syrians against thee, who will certainly return and renew the fight next year. The enemies of the children of God are restless in their malice, and though they may take some breathing-time for themselves, they are still breathing out slaughter against the church: it therefore concerns always to expect our spiritual enemies, and to mark and see what we do. Verse 23. Their gods are gods of the hills, &c. The heathen, in general, had no notion of the God of the universe, but only worshipped local and tutelary deities; who, they thought, ruled over particular countries, and

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distributed the several parts of those countries among them, some being gods of the woods, others of the rivers, and others of the mountains: and the Syrians fancied the gods of the Israelites, whom they thought to be no better than their own gods, to be of the latter kind, gods of the hills, because the land of Canaan was a mountainous land, and the great temple of their God, at Jerusalem, stood upon a hill, as did the city of Samaria, where they had received their last blow; or because the Israelites did generally choose high places for the places of their worship. It is observable, that the Syrians do not impute their ill success to their negligence, and drunkenness, and bad conduct, nor to the valour of the Israelites, but to a divine power, which was indeed visible in it. Let us fight against them in the plain In this counsel there was not only superstition, but policy; because the Syrians excelled the Israelites in horses and chariots, which were most serviceable on plain ground. Verse 24. Do this take the kings away, &c. He had made the thirtytwo kings, who were his tributaries, chief commanders in his former army; which his counsellors represent to him as a great error, and therefore advise him to displace them, and put his own captains in their stead, who would fight better. The kings, they thought, had had a softer education; and, being less inured to hardships, and less experienced in military matters, were less fit for service: besides, being many of them mercenaries, and therefore less concerned in his good success, they judged they would be more cautious in venturing themselves, and risking their lives in his cause, and not so obedient to discipline, as captains from his own subjects would be. These latter, they supposed, would faithfully obey the commands of their general, to whom the kings would not readily yield, and would use their utmost skill and valour for their own interest and advancement. Verses 26, 27. Ben-hadad numbered the Syrians, and went up to Aphek A city in the tribe of Asher; which, it is probable, was one of those that Ben-hadads father had taken from the king of Israel, (verse 34,) not far from which was the plain of Galilee, where he intended to fight. And the children of Israel went against them Being encouraged by the remembrance of their former success, and an expectation of assistance from God. And pitched before them Probably upon some hilly ground where they might secure themselves, and watch for advantage against their enemies; which might be the reason why the Syrians durst not assault them before the seventh day, verse 29. Like two little flocks of kids Few and

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weak; being also, for convenience of fighting, and that they might seem more than they were, divided into two bodies. Verse 28. Because the Syrians have said, &c. What they had said, this man of God knew, either from common report, strengthened by their present choice of plain ground for the battle; or rather, by revelation from God, to whose inspection their secret counsels lay open, <120612>2 Kings 6:12. His omnipotence being disputed, he sent his prophet to predict the vengeance coming on his enemies; and their defeat in the plains was a singular and undeniable confirmation, both of his omnipotence and veracity. Ye shall know that I am the Lord Namely, the universal Lord of all places, persons, and things. Verse 29. They pitched one over against the other seven days It may seem strange that they should look one another in the face so long, without coming to any action; for the Syrians had so much advantage in their numbers, that one would have thought they would have immediately encompassed the Israelites, and have destroyed them all: but perhaps the Israelites continued all these days on the rising ground, and the Syrians did not dare to attack them till they came down into the plain. Israel slew of the Syrians a hundred thousand footmen in one day In all probability they surprised them by a sudden, unexpected attack; and God dismayed them, and struck such a terror into them, that they could make no resistance. Verse 30. A wall fell upon twenty and seven thousand The wall of the city under which they lay, ready to defend it; or the walls (the singular number being put for the plural, than which nothing is more frequent) of some great castle or fort, in or near the city in which they were now fortifying themselves; or of some part of the city where they lay. This might possibly happen through natural causes; but most probably was effected by the mighty power of God, sending some earthquake, or violent storm, which threw down the walls upon them: and if ever a miracle was to be wrought, now seems to have been the proper season for it; when the blasphemous Syrians denied the sovereign power of God, and thereby in some sort obliged him to give a proof of it; and to show, that he was the God of the plains, as well as of the mountains; and that he could as effectually destroy them in their strongest holds, as in the open fields; and make the very walls, to whose strength they trusted for their defence, to be the instruments of their ruin. But it may be further observed, that it is not

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said, that all these were killed by the fall of this wall; but only that the wall fell upon them, killing some, and wounding others. Verse 31. We have heard that the kings of Israel are merciful kings More merciful than others, because that religion, which they professed, taught them humanity, and obliged them to show mercy. Let us put sackcloth upon our loins, and ropes, &c. As a testimony of our sorrow for undertaking this war; and that we have justly forfeited our lives for it, and shall submit to any punishment he may be pleased to inflict. This, it seems, was the habit in those times, in which supplicants presented themselves, when they petitioned for mercy. Peradventure he will save thy life This encouragement have all poor sinners, to repent and humble themselves before God. The God of Israel is a merciful God; let us rend our hearts and return to him. Verse 32. Thy servant Ben-hadad saith, I pray thee, let me live He now as humbly petitions Ahab, as Ahab a little while ago had petitioned him, and begs of him his life. What a change from the height of prosperity to the depth of distress! Such is the uncertainty of human affairs! Such the strange turns which are continually taking place! The spoke of the wheel which is uppermost now, may soon be the lowest of all. And he said, is he yet alive? He is my brother I do not only pardon him, but honour and love him as a brother. This was rather folly than mercifulness, or good nature; to treat a man thus, who had so lately used him with such extreme haughtiness, and brought so much confusion, terror, and damage, into his kingdom. Verse 33. The men did diligently observe, &c. They were wise persons whom Ben-hadad employed in this embassy; who watched attentively to hear whether any kind word would drop from Ahabs mouth, on which they might lay hold, and make their advantage of it, before he could retract it. And they catched hastily at the word brother, and said, Thy brother Ben-hadad lives, and implores this favour, that he may live. They repeated the word again, to try whether the king would own it, or whether it had only dropt casually from him; or whether he spoke this from his heart, or only in dissimulation and design; for it seemed too good news to be true. Verse 34. The cities which my father took from thy father Either from Baasha, (<111520>1 Kings 15:20,) whom he calls Ahabs father, because he was his predecessor in the government; or rather, from Omri, in whose time he probably made a successful invasion into the land of Israel, and took some

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more of the cities, and Aphek among the rest, though it be not elsewhere recorded in Scripture. And thou shall make streets in Damascus Bishop Patrick tells us, that some suppose the word to signify market-places, where things were sold, the toll of which should belong to Ahab: others think he meant courts of judicature, where he should exercise a jurisdiction over the Syrians; others, what we now call a piazza, or rather, what by Rauwolff is called a caravansera, and by others a kane, that is, a great house, built like a cloister, round a great court-yard, and full of warehouses and apartments, in which foreign merchants are wont to live, or travellers to repair to, as to an inn, and of which Ahab was to receive the rents. It is probable, it was a quarter for his subjects to live in, and which he should possess, and over which he should enjoy the same jurisdiction, as he did with respect to the rest of his kingdom. Such a power granted in Samaria, and such a making over a part of it, to the father of Ben-hadad, and annexing it to the kingdom of Syria, with a right of building such idol temples as he thought fit, was a sufficient disgrace to the father of Ahab; as the proposing to give Ahab now a like honour in Damascus, was an expression of a very abject adulation in Ben-hadad. Verse 35. A certain man said to his neighbour Hebrew, wh[r la, eel regnehu, to his companion, as St. Hierom translates it, that is, to a prophet bred in the same school with himself, who well understood the importance of obeying the command. In the word of the Lord In the name and by the command of God, whereof, doubtless, he had informed him. Smite me, I pray thee So as to wound me, verse 37. He speaks what God commanded him, though it was to his own hurt; by which obedience to God, he secretly reproacheth Ahabs disobedience in a far easier matter. And this the prophet desires, by Gods appointment, that, looking like a wounded soldier, he might have the more free access to the king. And the man refused to smite him Not out of contempt to Gods command, but probably, in tenderness to his brother. Verse 36. Because thou hast not obeyed the voice of the Lord, a lion shall slay thee If the punishment seem too severe for so small a fault, let it be considered, 1st, That disobedience to Gods express command, especially when delivered by a person known by the party disobeying to be a prophet, was a great sin, and no less than capital, <051819>Deuteronomy 18:19. 2d, This fault was much worse in a prophet, who very well knew the authority of Gods commands, and this way of publishing them. 3d, This man might be guilty of many other heinous sins unknown to us, but known to God; for

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which God might justly cut him off: which God chose to do upon this occasion, that by the severity of this punishment of a prophets disobedience, proceeding from pity to his brother, he might teach Ahab the greatness of his sin, in sparing him through foolish pity, whom, by the laws of religion, and justice, and prudence, he should have cut off. Verse 38. And disguised himself with ashes upon his face As a man in a very sorrowful condition. Houbigant reads it, He had his eyes covered with a bandage, supposing that the genuine, reading of the text is, not rpa, apher, but dpa, aphed, which signifies a bandage; whence comes the Hebrew word ephod; something bound round. Several of the versions render it, with a veil: and thus the Hebrew doctors understand it. It is probable, it was a cloth or bandage of some kind, wherewith he bound up his wound, which probably was in his face: for it was made in a conspicuous place, that it might be visible to Ahab and others. Verse 39. And he said, Thy servant, &c. This relation is a parable; a usual way of instruction in the eastern parts, and most fit for this occasion, wherein an obscure prophet was to speak to a great king, impatient of a downright reproof, and exceeding partial in his own cause. A man turned aside and said, Keep, &c. His commander said this unto him, as the manner of expression shows. The king of Israel said, So shall thy judgment be Thou hast pronounced thy own sentence. According to your agreement; so shalt thou suffer. Thou shalt lose thy life, or pay the talent or silver. Ahab had forgot how he had dismissed a greater person willingly, or else he could scarcely have been so hard-hearted as to condemn one that had offended unwillingly. But the prophet soon brought it to his remembrance. Verse 41. And he hasted, and took the ashes away from his face Threw off his disguise immediately, by pulling off the cloth or bandage wherewith his face, or a part of it, had been concealed. And the king of Israel discerned him Either by his face, which was known to the king, or to some of the courtiers there present: or, by the manner of his address to him, which, being changed, was now such as the prophets generally used. Verse 42. Thus saith the Lord, Because, &c. What was the great sin of Ahab in this action, for which God so severely punished him? The great dishonour hereby done to God, in suffering so horrid a blasphemer to go unpunished, which was contrary to an express law, <032416>Leviticus 24:16.

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And God had delivered him into Ahabs hand, for his blasphemy, as he promised to do, (verse 28,) by which act of his providence, compared with that law, it was most evident that this man was appointed by God to destruction. But Ahab was so far from punishing this blasphemer, that he did not so much as rebuke him, but dismissed him upon easy terms, and took not the least care for the reparation of Gods honour. And the people were punished for their own sins, which were many and great; though God took this occasion to inflict the punishment. The former part of this decree of God, Thy life shall go for his life, was fulfilled three years after, when Ahab was killed in a battle against the Syrians, <112201>1 Kings 22:1-40. But the latter, And thy people for his people, was deferred till the reign of Hazael, who fulfilled it by the wars he had with the Israelites, and the slaughter he made of them, <121032>2 Kings 10:32, 33. Verse 43. The king of Israel went to his house heavy and displeased This distressing sentence turned all their joy, for their late victory, into mourning; Ahab being much troubled for what he had done, and for what, it seems, he now believed he must suffer.

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CHAPTER 21.
A.M. 3105. B.C. 899.
Ahab covets Naboths vineyard, 1-4. Jezebel procures Naboth to be stoned. 514. Ahab goes to take possession, 15, 16. Elijah meets him, and denounces the judgment of God, 17-24. Upon his humiliation a reprieve is granted, 25-29.

NOTES ON CHAPTER 21.

Verses 1-3. Which was in Jezreel Where one of Ahabs palaces was, as the other was in Samaria. That I may have it for a garden of herbs For a flower-garden, as some understand it. Ahab made a fair proposal for it, but the law was against Naboths alienating his vineyard from his family and tribe. The Lord forbid it me, &c. For God had expressly, and for divers weighty reasons, forbidden the alienation of lands from the tribes and families to which they were allotted. And although these might have been alienated until the jubilee, yet he durst not sell it to the king for that time: because, he supposed, if once it came into the kings hand, neither he nor his posterity could ever recover it; and so he should both offend God, and wrong his posterity. Verse 4. Ahab came into his house, heavy and displeased He was so vexed to be denied by a subject the thing he wanted, that his vexation made him sick, took away his stomach, and made company disagreeable to him; so that his grief and trouble appeared in his countenance. Here we see, 1st, That irregular desire, or discontent, is a sin that is its own punishment, and makes men torment themselves: it makes the spirit sad, the body sick, and all the enjoyments sour: it is the heaviness of the heart, and the rottenness of the bones; 2d, It is a sin that is its own parent; it arises not from the condition, but from the mind. As we find Paul content in a prison, so Ahab discontent in a palace: he had all the delights of Canaan, that pleasant land, at command; the wealth of a kingdom, the pleasure of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboths vineyard. Inordinate desires expose men to continual vexations; and they that are disposed to fret, be they ever so happy, will always find something or other to fret at. Henry. Verse 7. Jezebel said, Dost thou now govern the kingdom of Israel? Art thou fit to be a king who canst put up with such affronts from thy

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subjects, and hast not courage to dispose of them and theirs as seemeth good unto thee? I will give thee the vineyard of Naboth Trouble thyself no further about it, but leave the matter to me; I will manage it to thy satisfaction, and the vineyard shall be thine, and shall cost thee nothing. Unhappy are those princes, and hurried apace toward their ruin, who have those about them who excite them to acts of tyranny, and teach them how to abuse their power! Verse 8. She sent the letters unto the elders and nobles Whom she very well knew to be fit for her purpose; that were in his city In Jezreel. Thus she seeks to destroy him with a pretence of justice, and with as little reflection on Ahab as might be. Verse 9. She wrote in the letters, saying, Proclaim a fast As if there had been some grievous crime committed, or some great calamity had befallen them, which all the people were to bewail, and purge themselves from, lest they should become guilty; and consequently they were to see the crime punished very severely; for such days of fasting were spent in punishing offenders, doing justice, and praying to God for pardon. She intended also, by taking this step, to remove all suspicion of evil design in Ahab, and to beget a good opinion of him among his people, as if he were grown zealous for Gods honour, and careful of his peoples welfare, and therefore was desirous to inquire into all those sins which provoked God against them. And set Naboth on high On a scaffold, or high place, where he might be seen and heard by the people; for persons accused and arraigned were wont so to appear before the judges, that all the people might see them, and hear what was alleged against them, and the proofs of it, and their defence. Verse 10. And set two men before him to bear witness It was the Roman custom also; and was most rational, that the accused should have the accusers face to face, <442516>Acts 25:16. Thou didst blaspheme God and the king Hebrew, tkrb, beracta, thou didst bless. Blessing is here put for cursing and blaspheming, as in <180105>Job 1:5, and 2:9, as is apparent, because his blessing God and the king would have been no crime. It was death by the law of Moses to blaspheme God, <032416>Leviticus 24:16; and by custom it was death to revile the king, which was forbidden, <022228>Exodus 22:28. Now, in order to make sure work, the witnesses, as they were instructed, accused Naboth of both those crimes, that the people might be the better satisfied to see him stoned. There is, however, this difference to

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be observed between these two crimes, that by blaspheming God, a person only forfeited his life, not his estate, which went to his heirs; whereas, when a man was executed for treason, his estate was forfeited to him against whom the offence was committed. For this reason it was that Naboth was charged with this crime also, that his estate might be confiscated, and Ahab might, by that means, get possession of the vineyard. And then carry him out Not merely out of the assembly, but out of the city, verse 13. For while they were in the wilderness, and before the conquest of Canaan, they executed punishments without the camp, <032423> Leviticus 24:23; <060724>Joshua 7:24; but afterward without the gates of their cities. By this they intended to signify, that they would take the evil out of the midst of them, and not suffer wickedness to remain among them. Verse 11. The men of his city did as Jezebel had sent to them Which is not at all strange, considering that they had for a long time cast off the fear of God; prostituted their consciences and religion to please their king; and sold themselves to all manner of wickedness; so that they could not now make a safe and honourable retreat. Besides, they durst not disobey Jezebels command, by whom they knew the king was wholly governed, and who could easily have taken away their lives, in the same manner, if they had refused to kill Naboth: and it is not unlikely that she sent private messengers to tell them, by word of mouth, what she expected from them, and how she would reward them; as well as public letters to authorize what they did. Princes never want instruments to execute their pleasure; but it is strange that, in this case, there should be none among the judges and great men that abhorred such villany: it argues the great corruption of their manners by idolatry. Verse 13. They stoned him And, it seems, his sons too, either with him, or after him; for God afterward says, (<120926>2 Kings 9:26,) I have seen the blood of Naboth, and the blood of his sons. Let us commit the keeping of our lives and comforts to God, for innocence itself will not always be our security. This account of Ahabs unjust and barbarous conduct toward Naboth, placed, as it is by the sacred historian, immediately after his gentle treatment of Ben-hadad, shows the great inconsistency and extreme wickedness of his conduct. He spares the proud, boasting, and blaspheming heathen, and even terms him his brother, and honours him by taking him into his chariot; nay, and enters into a covenant with him: but he basely and barbarously murders, or, at least, connives at his wifes murdering, the just and pious Israelite; and that under colour of justice, and with the

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formalities of a legal process! which was a great aggravation of the crime. For, to use that power for the preservation of the guilty and the murdering of the innocent, which ought to have been used for the punishment of the former and the protection of the latter, was such a violent perversion of justice and judgment, as cannot easily be paralleled. But there is a judgment to come when such iniquitous judgments as these will be called over again! Verse 14. They sent to Jezebel By whom they were not ignorant the affairs of the kingdom were in a great measure managed, and this design contrived: saying, Naboth is stoned Which they knew would be an agreeable piece of news to her who had imbrued her hands in the blood of so many of the Lords prophets. Here let us observe, that as obsequious as the elders of Jezreel were to Jezebels orders, which she sent from Samaria for the murder of Naboth, so obsequious were the elders of Samaria afterward to Jehus orders, which he sent from Jezreel, for the murder of Ahabs seventy sons, only that was not done by course of lay. Those tyrants, says Henry, that, by their wicked orders, debauch the consciences of their inferior magistrates, may perhaps find at last the wheel return upon them; and that those, who will not stick to do one cruel thing for them, will be as ready, when occasion offers, to do another cruel thing against them. Verses 18, 19. Arise, go to meet Ahab, which is in Samaria That is, who reigns in Samaria. Behold, he is in the vineyard of Naboth Or, rather, he will be there by the time thou comest thither. And speak unto him, Hast thou killed and also taken possession? Thou hast murdered an innocent and righteous man; and, instead of repenting of thy crime, hast added another piece of injustice and violence to it, and art going, confidently and cheerfully, to reap the fruit of thy wickedness. He ascribes Jezebels act to Ahab, because Jezebel did it by his connivance, consent, and authority, and for the gratification of his inordinate desire. In the place where dogs licked, &c. Instead of the place, some would render the original word here used, the manner, and so the sense of the passage will be, As the dogs licked, or, in like manner as they licked Naboths blood, even so shall they lick thy blood: mark what I say, even thine. According to this reading, the prophet foretold that this judgment should come upon him, but did not assign the place; accordingly, the dogs licked Ahabs blood, not in Jezreel, but in Samaria, <112238>1 Kings 22:38. If, however, our translation be preferred, it may be observed, 1st, Ahabs blood was licked by the dogs, if not in the same individual, yet in the same general place,

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Jezreel being in the territory of Samaria. 2d, This was particularly accomplished in his son Joram, as is affirmed <120925>2 Kings 9:25, 26, whose blood is not improperly called Ahabs, children being said to be born of their parents blood. The expression, indeed, thy blood, even thine, seems to show that the threatening was at first denounced against Ahabs person, and designed to be fulfilled in him: but afterward, upon his humiliation, the punishment was in part transferred from him to his son, as is expressed verse 29; yet upon Ahabs returning to sin, as is related in the next chapter, he brought back the curse upon himself, and so it is no wonder that it was in some sort fulfilled in him also. Verse 20. Ahab said to Elijah Upon his delivery of the message last mentioned, which it was needless to repeat. Hast thou found me, O mine enemy? Dost thou pursue me from place to place? Wilt thou never let me rest? Art thou come after me hither with thy unwelcome messages? Thou art always disturbing, threatening, and opposing me. I have found thee The hand of God hath found and overtaken thee. Thou hast sold thyself Thou hast wholly resigned up thyself to be the bond-slave of the devil, as a man that sells himself to another is totally in his masters power. To work evil, &c. Impudently and contemptuously. Those who give themselves up to sin, will certainly be found out, sooner or later, to their unspeakable amazement. Verses 23, 24. The dogs shall eat Jezebel by the wall Or, by the ditch, or fort; or, in the portion, of Jezreel, as the Hebrew word ljb, becheel, often signifies, and as it is explained <120936>2 Kings 9:36, a passage which attests the exact accomplishment of this prediction. Him that dieth of Ahab in the city, &c. Punishments after death are here most insisted on; and these, though lighting on the body only, yet undoubtedly were designed as figures of the souls misery in an after state. Verses 25, 26. There was none like unto Ahab Among all the kings of Israel who had been before him. Whom Jezebel his wife stirred up This is added to show that temptations to sin are no excuse to the sinner. He did very abominably in following idols, &c. There was no abomination which the people of Canaan committed, (here called the Amorites, according to their ancient name, <011516>Genesis 15:16,) which Ahab did not imitate.

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Verse 27. He rent his clothes, and put on sackcloth, &c. These were expressions of great sorrow and heaviness, and usual in mourning: for, notwithstanding that Ahab was drawn, by the persuasions of his wife, to idolatry and other great crimes; yet he was sensible that many of Elijahs prophecies had been fulfilled, and therefore he was much disturbed at what he now heard from that prophet. And went softly Slowly and silently, after the manner of mourners, or those who are under a great consternation. Verse 29. Seest thou how Ahab humbleth himself before me? His humiliation was real, though not lasting, and accordingly pleasing to God. This discovers the great goodness of God, and his readiness to show mercy: it teaches us to take notice of that which is good, even in the worst of men: it gives a reason why wicked persons often prosper; God rewards the little good which is in them: and it encourages true penitents. If even Ahab goes to his house reprieved, doubtless they shall go to their houses justified.

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CHAPTER 22.
A.M. 3105. B.C. 899.
Ahab invites Jehoshaphat to join in recovering Ramoth-Gilead, 1-4. His false prophets promise him success, 5, 6. He sends for Micaiah, 7-10. Further promises, 11, 12. Micaiahs uprightness and prediction, 13-23. He is abused and imprisoned, 24-28. An account of the battle, wherein Ahab is slain, 29-40. The good reign of Jehoshaphat, 41-50. The wicked reign of Ahaziah, 51-53.

NOTES ON CHAPTER 22.

Verse 1. They continued three years That is, three years were spent; without war between Syria and Israel Computed from the last war and league wherewith it was concluded. Both Ahab and Ben-hadad were so weakened and broken by the late wars, that they needed and desired peace to recruit themselves, and repair their former losses. Verse 2. The king of Judah came down to the king of Israel Having now, as he supposed, made a firm peace with him, by the alliance contracted between Jehoram his son, and Athaliah, Ahabs daughter, <120818>2 Kings 8:18; <141801>2 Chronicles 18:1. It is strange that so good a man would be so closely connected with a king revolted, from the worship of God! But he appears to have been of to easy a temper, which betrayed him to many inconveniences. Verse 3. Know ye not that Ramoth in Gilead is ours? Belongeth to us by right, both by Gods donation, and by our last agreement with Benhadad, <112034>1 Kings 20:34. It is probable Ben-hadad had not made good his part of the covenant, to restore all the cities which the Syrians had taken from Israel, and that this was one which he refused to deliver up. Verse 4. He said to Jehoshaphat, Wilt thou go up with me, &c.? It is not strange that Ahab should desire the assistance of so pious and prosperous a neighbour as Jehoshaphat, and should wish to draw him in to join him in this expedition for the recovery of Ramoth-Gilead. Even bad men have often coveted the friendship of the good; but it is strange that Jehoshaphat should go so entirely into Ahabs interests as to say, I am as thou art, and my people as thy people That is, I will heartily and effectually join with thee; and my forces shall be at thy service, as much as thine own.

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Verse 5. Jehoshaphat said, Inquire, I pray thee, &c. By some prophet; that we may know the mind of God in this matter, and what success we may expect. A good man, wherever he goes, will take God along with him, will acknowledge him in all his ways, and look to him for success: and, wherever he goes, he ought to take his religion along with him; and not be ashamed to own it, even among those who have no kindness for it. Verse 6. The king of Israel gathered the prophets together Doubtless his own false prophets, such as he had set up by rewards and promises, and who accordingly knew how to suit his humour, and flatter his vanity, and who yet gave in their answer in the name of Jehovah; either in compliance with Jehoshaphat, or by Ahabs direction, that Jehoshaphat might be deceived by them into a good opinion of the war. Verses 7, 8. Is there not here a prophet of the Lord besides? Besides these who may seem to be such in your opinion, and by their own profession? He did not entirely reject these as no prophets of the Lord, though he had some doubt of their being divinely inspired with the certain knowledge of future events; and therefore he desired to know if there was any other from whom he might receive further satisfaction. There is yet one man, &c. Namely, in this place, for whom I can speedily send; for there were also other prophets elsewhere in the kingdom, but these were not at hand. Micaiah the son of Imlah Not the person whom we call Micah, one of the twelve minor prophets, for he lived a hundred and fifty years after this time, but another of that name. He doth not prophesy good concerning me, but evil He is always a messenger to me of evil tidings. This probably was true, but not a sufficient reason why he should hate him, because Micaiah only delivered the messages which God sent by him; and whatsoever evil he denounced, Ahab himself was the cause and procurer of it. Jehoshaphat said, Let not the king say so Let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause. Verses 9, 10. Hasten hither Micaiah It seems he had imprisoned him; for, verse 26, he bids the officer carry him back, namely, to the place where he was before. Probably this was he that had reproved him for letting Ben-hadad go, <112042>1 Kings 20:42: and for that, had lain in prison three years. But this did not make him less confident, or less faithful in delivering his message. Having put on their robes Their royal robes and ensigns of majesty. In a void place In the place of judicature, which was

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in or nigh the gate of the city, and in the front of some void place, where either people stood to hear and see justice administered, or soldiers were placed for the defence of the city in time of war. And all the prophets prophesied before them Continued to encourage them in their design; all agreeing, to a man, in the same fawning compliances with Ahab, and the same treacherous counsels, which pleased and tickled, for the present, but proved fatal in the end. Verse 11. Zedekiah made him horns of iron Fit emblems of the power and victory of these two kings. The devil is Gods ape, and the false prophets imitated the true, who, when they declared Gods mind by words, did also sometimes confirm it by sensible signs, <232002>Isaiah 20:2; <242702> Jeremiah 27:2. Thus saith the Lord Hebrew, Jehovah, in whose name he pretends to speak, to gain the more credit and countenance to his words. Verses 13, 14. Speak that which is good This was a most absurd request: for if Micaiah was a true prophet, he could say nothing but what was suggested to him by divine inspiration, and if he were not, why should he speak at all? Of what use could his prophesying be unless to deceive? What the Lord saith unto me, that will I speak What answer the Lord shall put into my mind and mouth. He resolves as became one who had an eye to a greater king than either of these. He seems, as yet, to have had no revelation about the matter. But when the question was put to him, God taught him what to answer. Verses 15, 16. He answered him, Go, and prosper He gave the very same answer, and in the same words, which the other prophets had done; but spake them in such a manner, that Ahab plainly discerned he derided and mocked him: his meaning being evidently this: Because thou dost not seek to know the truth, but only to please thyself, go to the battle, as all thy prophets advise thee, and try the truth of their prediction by thy own experience. The king said, How many times shall I adjure thee? He had not adjured him before, but now he does; as, probably, observing something in the countenance and gesture of Micaiah, which persuaded him that what he said was rather ironical than the real sentiments of his mind. Verse 17. And he said, I saw Namely, in the Spirit, or in a vision; all Israel scattered upon the hills Upon the mountains of Gilead, where they lay encamped by Ahabs order, or to which they fled from the enemy.

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As sheep that have no shepherd As people that have lost their king. The Lord said, These have no master; let them return, &c. Discharged from the war. This was fulfilled, verse 36. Verse 18. The king of Israel said, Did not I tell thee, &c. Now thou seest my words verified, and how this man shows his hatred by his malignant and treasonable prophecy, and how little regard is to be paid to his words. Which crafty insinuation seems to have had too great an influence on good Jehoshaphat, otherwise he would not have gone to the battle. That he would prophesy no good concerning me, but evil Nay, but what evil was it to tell him what would be the event if he proceeded in his expedition, while it was in his own power whether he would proceed or not? The greatest kindness we can do to one that is walking in a dangerous way is to tell him of his danger. Verse 19. And he said, Hear thou therefore the word of the Lord Because thou givest credit to thy false prophets, and disbelievest my words, as if they were but the suggestions of my own fancy, and of hatred to thy person, I will give thee a distinct and true account of the whole matter in Gods name and presence. I saw the Lord sitting on his throne Not with his bodily eyes certainly, for with them he could not see God, but with the eyes of his mind, or rather in a vision. For we must by no means look upon what follows as the relation of an affair really transacted, but merely as an account of a symbolical vision, like that of Peter, (Acts 10.,) when he saw heaven opened, and a certain vessel descending unto him; whereby Micaiah was informed how it came to pass that so many prophets prophesied falsely, or contrary to what the event of things would prove; which was, that these prophets were influenced, not by the Spirit of God, which is the spirit of truth, but by an evil spirit, a spirit of error and falsehood, of flattery and dissimulation. For we should form most unjust ideas of the truth and holiness of God, if we supposed he would really send a spirit of lying into any of his prophets, which they could not distinguish from true inspiration; for this would be to confound false prophecy with true, and to make God the author of moral evil, which he can in no way or manner ever be. It would have been to overturn the whole authority of prophecy; for, if the true prophets had been once actuated by a false spirit, there would have been an end of placing any dependance on them for the future. The whole foundation of their authority would have been overthrown.

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Verses 20-22. The Lord said, Who shall persuade Ahab, &c. This is not to be understood grossly, as if God were at a loss to find out an expedient to accomplish his own designs; nor is it to be supposed that there was really any such consultation, before the Divine Majesty, as who should be employed to persuade Ahab to undo himself. But this is a symbolical representation, to signify that the Lord resolved to suffer Ahab to be deceived and perish at Ramoth-Gilead rather than in any other place; in order that he, who sinfully suffered Ben-hadad to escape, might be punished by Ben-hadad. And there came forth a spirit An evil one; and stood before the Lord This is not to be taken literally. There are, however, evil spirits who are very forward to entice men to their own destruction, and have power so to do, if the Lord do not hinder them. He said, I will be a lying spirit in the mouth of all his prophets I will suggest to them that which will deceive them. And he said, Thou shalt persuade him, and prevail also I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go forth, and do so This is not a command, but only a permission. If we suppose this to be any thing more than a symbolical vision, we must say God permitted this evil spirit to follow his own inclinations, which he knew would have success, and prevail with Ahab to believe he should prosper in this war, wherein God intended he should perish. Ahabs prophets had observed how prosperous he had been in former wars with the king of Syria, and that made them forward to promise him the same success in this also. And Ahab was as forward to believe as they were to promise. Verse 23. Now therefore, behold, the Lord hath put, &c. It is frequent in the Holy Scriptures to call that the Lords doing which he only permits to be done; because he has the supreme direction of all things, and governs the event. Wicked devices proceed from wicked men and wicked spirits: but, that they prevail and take effect, is owing to the hand of God directing and ordering when and where they shall light, and what shall be the issue of them. Hath put a lying spirit into the mouth, &c. Hath permitted a lying spirit to influence these men. Hath spoken evil concerning thee Hath decreed that thou shalt perish in this war. It may not be amiss to observe here, that the evil being, named Satan, was little known to the Jewish people till their captivity; and then this history was taught openly as a security against the doctrine of the two principles. The Jewish lawgiver, where he so frequently enumerates and warns the Israelites of the snares and temptations which would draw them to transgress the law of God,

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never mentions this capital enemy of heaven. Nay, when the form of that sacred history which Moses composed obliged him to treat of Satans first grand machination against mankind, he entirely hides this wicked spirit under the animal which he made his instrument; but, as the fulness of time drew near, they were made more and more acquainted with this their capital enemy. When Ahab, for the crimes and follies of the people, was suffered to be infatuated, we have the account in the words of Micaiah above. Satan is not here recorded by name; and so we must conclude the people were yet to know little of his history: however, this undertaking sufficiently declared his nature. Div. Leg., vol. 4. p. 279. Verses 24, 25. But Zedekiah went near The chief of the false prophets, who was much in the kings favour. Which way went the Spirit of the Lord, &c. In what manner went it? Contemptuous language as well as behaviour: as much as to say, How dare you prophesy directly contrary to what I have done, who have the Spirit of the Lord! Behold, thou shalt go into an inner chamber Into a secret place; to hide thyself For fear of being seized and punished as a false prophet, and as the great author and abetter of this pernicious war, and of Ahabs destruction. Probably he went with Ahab to the battle, after which he was glad to shelter himself where he could. Verses 26, 27. Take Micaiah, and carry him back Namely, into prison, where, it seems, he was before shut up; for so the Lords prophets were treated by Ahab. Feed him with bread of affliction, &c. With very coarse and spare diet, whereby he may be only supported to endure his torment. Until I come in peace Until I return in triumph, which I doubt not I shall, in spite of all his malicious suggestions to the contrary; and then I shall call him to an account for all his lies and impudence. Hard usage for one that would have prevented his ruin! We see here how confident Ahab was of success! He questions not but he should return in peace, forgetting what he himself had said to Ben-hadad, Let not him that girdeth on his harness boast: but there was little likelihood of his returning in peace when he left one of Gods prophets behind him in prison. Verse 28. Micaiah said, If thou return, &c., the Lord hath not spoken by me Let me incur the reproach and punishment of a false prophet; and he Namely, Micaiah; said, Hearken, O people, every one of you Knowing in whom he had believed, and being fully assured of the truth of his prophecy, he calls all the people to be witnesses of it.

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Verse 29. So the king of Israel and Jehoshaphat went up, &c. Notwithstanding the declaration Micaiah had made of Gods decree, Jehoshaphat was persuaded by Ahab and other prophets to go on this expedition; partly because Micaiah was a person unknown to him, and both he and the other prophets professing to speak from God, it seemed difficult to him to determine the controversy between them, which, he probably thought, only the event could decide: and partly because the war was just and lawful, being undertaken to recover Ahabs rights, which the Syrian king unjustly detained from him. Verse 30. The king of Israel said, I will disguise myself Put off my imperial habit, and appear as a private man, that the Syrians may not know me, and direct their main force against me. This he judged they would do, as knowing him to be the principal author of this war, and that it was likely to die with him. But put thou on thy robes Thy royal robes, which thou mayest do without danger, because thou art not the object of the rage of the Syrians, nor of this false prophecy. Thus, while he pretended to do honour to Jehoshaphat, and compliment him with the sole command of the army in this action, he hoped to elude the danger, and so defeat the threatening, as if by disguising himself he could escape the divine cognizance, and the judgments that pursued him. Verse 31. Fight only with the king of Israel This he ordered, truly supposing this to be the best way to put an end to the war; and by the providence of God, which disposeth the hearts of kings as he pleaseth, and which inclined them to this course, that they might, though ignorantly, accomplish his counsel. Perhaps Ben-hadad only designed to have taken him prisoner, that he might now give him as honourable a treatment as he had formerly received from him. Verses 32, 33. When the captains saw Jehoshaphat, they said, Surely, &c. They saw no other but him in a royal habit, and hence concluded he must be the king of Israel, whom they believed to be present in the battle, and to be the commander of the Israelitish army. They turned aside to fight against him They drew their forces from their several quarters toward him. And Jehoshaphat cried out By his danger God now let him know that he was displeased with him, for joining in confederacy with Ahab. They that associate with evil doers are in danger of sharing in their plagues. When the captains perceived it was not the king of Israel This they would easily perceive, either by the words which he spake, when he cried

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out, or by the difference of his form and countenance from those of Ahab, whom, probably, many of them had seen, and knew well. They turned back from pursuing him Thus, by his deliverance, God showed him that, though he was displeased with him, he had not deserted him. To him he cried out, not in cowardice, but devotion, and from him his relief came. For God, who has the hearts of all men in his hand, moved them to depart from him, <141831>2 Chronicles 18:31. In the mean time Ahab, who brought him into this danger, seems to have been in no care to succour him. God is a friend who will not fail us when other friends do. Verse 34. A certain man drew a bow at a venture Shot at a venture among the army, without care, or choice, or any design of reaching Ahab, or any particular person; and smote the king of Israel between the joints of the harness Where the several parts of his armour were joined together; the only place about him where this arrow of death could find entrance. No armour is proof against the darts of divine vengeance. Case the criminal in steel, and it is all one; he that made him can make his sword approach him. And that which to us seems altogether casual, comes by the determined counsel of God. Verses 35, 36. The battle increased that day There was a sharp fight after this; insomuch that the king, for fear his soldiers should give way, would return into the field, notwithstanding his wounds, and be supported in his chariot, to encourage his army. And died at even Finding, too late, the truth of Micaiahs words; and Zedekiahs horns of iron pushing, not the Syrians, but himself into destruction. And there went a proclamation throughout the host Probably by Jehoshaphats order, with the consent of the chief captains of Israel. Saying, Every man to his city, &c. It is to no purpose to attempt any thing more: the king is dead, and the battle ended; and therefore every man has liberty to return to his own city and habitation. The Syrians also, it is likely, were content to be gone, having slain their capital enemy. By this proclamation the prediction of Micaiah was exactly fulfilled, according to his vision, verse 17. Verse 38. The dogs licked up his blood Together with the water wherewith it was mixed. This circumstance is noticed because it was the accomplishment of one part of Elijahs prophecy concerning him. Now Naboths blood was avenged! Verse 39. The ivory house which he made Not that it was wholly made of solid ivory, but the other materials used in building it were covered, or

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intermixed, or adorned with ivory. It appears by this short history that Ahab would have had some noble qualities in him, if he had not been incurably addicted to idolatry, and other sins and vices. Verse 42. Jehoshaphat was thirty and five years old, &c. The intention of the writer of this book was principally to give us the history of the kings of the house of David, with which he begins, and then interweaves with it some account of the kings of Israel. Thus having finished the history of Asa, king of Judah, he recounts the affairs of Israel under Ahab; who being dead, he returns to the history of the kings of Judah, who were the chief objects of his attention. Verse 43. He walked in all the ways of Asa He took the same care for the government of his kingdom, and especially for the reformation of religion, which Asa did. Nevertheless, the high places were not taken away Not fully, or not in the beginning of his reign. For that he did take them away, at least in part, and probably all those which were erected for the worship of idols, appears from <141709>2 Chronicles 17:9. The people offered incense yet in the high places Old corruptions are not eradicated without difficulty, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others. Indeed this error was so deeply rooted, that the best of their kings, till Hezekiahs time, connived at it. Verses 44-46. Jehoshaphat made peace, &c. With Ahab first, and then with his son. This is noted as a blemish in his government, <141902>2 Chronicles 19:2; and proved of most mischievous consequence to his posterity. The remnant of the sodomites he took out of the land He made a more narrow search after them than his father had done, who is said to have removed them; but, it appears, some still remained, though without his knowledge. Verse 47. A deputy was king Sent and set over them by the kings of Judah, whose viceroy he was, as we now speak. This kind of government continued in Edom from the days of David, who began it, until the time of Jehoram, Jehoshaphats son, who lost this authority. Verse 48. Jehoshaphat made ships of Tharshish These ships were not to go to Tharshish, but Ophir. But, it appears, they were called ships of Tharshish from their form, being made after the model of the ships which traded to that place. And all such ships, wheresoever they were built, were

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called ships of Tharshish. The ships were broken at Ezion-geber Probably by a storm. Verse 49. Jehoshaphat would not He had contracted an amity with this king, and engaged himself so far, as to permit him to join with him in this navy, <142035>2 Chronicles 20:35. But, being chastised, and better instructed by his ill success, and the breaking of the ships, and being reproved for his sin in joining with him, by a prophet, he would not be persuaded to repeat it, or to continue this league with him. Verses 51, 52. And reigned two years over Israel Not complete, as appears from <120301>2 Kings 3:1; but part of two years; for he died before his second year was ended. He walked in the way of his father Followed the wicked example he had set, especially in worshipping Baal. And in the way of his mother Jezebel, who was still living; acting according to her wicked counsel. And in the way of Jeroboam Kept up his idolatry in worshipping the calves. Though he had heard of the ruin of Jeroboams family, and had seen his own father drawn to his own destruction by the prophets of Baal, who had been often proved to be false prophets, yet he received no instruction, took no warning, but pursued their wicked courses, not in the least amended by all that had befallen them. And provoked the Lord, according to all that his father had done Most unhappy parents, that thus help to damn their own childrens souls! We see by all this, how little the example of parents or ancestors is to be valued, where it is opposed to the word and will of God!

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THE SECOND BOOK OF THE KINGS,

COMMONLY CALLED, THE FOURTH BOOK OF THE KINGS.

ARGUMENT.
THIS book is a continuation of the history of the kingdoms of Judah and Israel, begun in the preceding book, to the entire destruction of the one by the Assyrians, and to the carrying of the other into captivity to Babylon by the Chaldeans. We find here that the kings of Israel, with their subjects in general, a small number only excepted, continued in their idolatry, notwithstanding all the admonitions and chastisements which God employed to reform them; so that he at length permitted Tiglath-pileser to take away the whole tribe of Naphtali, and transport them into Assyria: but this having no effect on the remaining tribes, to make them forsake their idolatries, and turn to the true God, he entirely rejected them, and gave them into the hand of Shalmaneser, who made them all captives, and carried them into Assyria, which put an entire end to the kingdom of Israel, after it had subsisted distinct from the house of Judah about two hundred and sixty-two years. As to the kingdom of Judah, though it kept up the worship of the true God, yet that worship was often mixed with gross superstitions and idolatrous rites, except when kings of extraordinary piety sat on the throne, and exerted themselves to have it exercised according to Gods law: and such were their provocations, such their relapses, that God saw fit at last to deliver them into the hand of Nebuchadnezzar, who destroyed the country, took Jerusalem, burned the temple, and carried them away captives to Babylon; which happened about three hundred and eighty-eight years after the revolt of the ten tribes, Judah having subsisted as a separate kingdom that length of time. But the divine providence made this difference between their captivity and that of the ten tribes; that the captivity of the latter was to bring on their entire dissolution as a people, but that of Judah was only to reform them; and accordingly, after having remained in captivity a course of years, during most of which, through the

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workings of providence, they were permitted to exercise their own worship in the midst of an idolatrous nation, they were brought home entirely cured of their idolatry, into which they never fell afterward, but continued to keep up the worship of the true God till the Son of God came into the world. Through the whole of the history of both nations we may observe, that the administration of Gods government was according to the behaviour of the people; and that all methods proper to reform them and bring them to happiness were made use of. The whole period of time included in the history contained in this book is about three hundred years.

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CHAPTER 1.
A.M. 3108. B.C. 896.
The rebellion of Moab, 1. The message of Ahaziah to Baal-zebub, 2. Gods message to him, 3-8. The destruction of the men sent to seize Elijah, 9-12. He spares the third messenger, and goes to the king, 13-16. Ahaziahs death, 17, 18.

NOTES ON CHAPTER 1.
Verse 1. Then Moab rebelled against Israel Paid them no more tribute, but utterly disclaimed their authority over them. Moab had been subdued by David, as Edom was; and, upon the division of his kingdom, the former was adjoined to that of Israel, and the latter to that of Judah, each to that kingdom upon which it bordered. But when the kingdoms of Israel and Judah were weak, and forsaken by God, they took that opportunity to revolt from them: Moab here, and Edom a little after. Verse 2. Ahaziah fell through a lattice in his upper chamber Houbigant renders it, Through the lattice into his upper chamber. He thinks that as Ahaziah was walking upon the top of the house, the wooden lattice gave way, and he fell through. Go and inquire of Baal-zebub, the god of Ekron The word Baal-zebub, properly means the god of flies. This idol was so called, because it was supposed to deliver the Ekronites from flies, with which they were much pestered, being situated on a moist and hot soil, near the sea. Jupiter and Hercules were called by a like name among the Greeks; and it is evident, both from sacred and profane histories, that the idol-gods, or, rather, Satan by them, did sometimes give answers, through Gods permission, though these answers were generally observed, even by the heathen themselves, to be dark and doubtful. Verse 3. Is it not because, &c. There are two negatives in the Hebrew text, which increase the sense, Is it not because there is no God, none in Israel? That is, Do you not plainly declare that you think there is no God, none at all in Israel? That he knows nothing, and can do nothing? which makes you send to Ekron, as if there were a more knowing and mighty, if not the only God there. God had expressly said, that he had given prophets to the Israelites to inform them of future events, that they might not be tempted to go to inquire of strange gods, <051814>Deuteronomy 18:14, 15.

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Verse 5. He said, Why are ye now turned back? Before you have been at Ekron: which he knew by their quick return. To avoid a repetition, we have no account given of the prophets meeting them, other than what they give of it themselves at their return. Verse 6. There came a man up to meet us Elijah was a man of such a venerable presence, and spake to them with such authority, in the name of the Lord, that they were overawed thereby, and induced to obey him rather than the king. Verse 8. They answered, He was a hairy man This may either denote his wearing long hair on his head and beard, according to the manner of the ancient Greek philosophers, or it may signify that he was clad with a hairy garment, that is, with a skin that had not been dressed, such as the prophets were wont to wear, (<232002>Isaiah 20:2; <381304>Zechariah 13:4; <400304>Matthew 3:4,) and eminent persons in Greece in ancient times; and such clothing the poorer Arabians use at this day. The prophets, doubtless, used this habit to show their utter contempt of a luxurious, effeminate life. And girt with a girdle of leather As John the Baptist also was, that by his very outward appearance he might represent Elijah, in whose power and spirit he came. And he said, It is Elijah the Tishbite This conclusion he draws from their description of him, having seen him in this dress in his fathers court. Verse 9. The king sent unto him a captain of fifty, with his fifty Undoubtedly with a design to apprehend him, and take away his life: for neither the untimely death of Ahab his father, nor his own late dangerous fall, and his sickness in consequence of it, nor the thoughts of death, had made any good impression on his mind, or possessed him with the fear of God: and he was so far from making any good improvement of the warning now given him, that he was evidently enraged against the prophet for giving it. But how inconsistent was the kings conduct on this occasion. Did he think Elijah a prophet, says Henry, a true prophet? Why then did he dare to persecute him? Did he think him a common person? What need then was there of such a force to seize him? Behold, he sat on the top of a hill Elijah was now so far from absconding, as formerly, in the close recesses of a cave, that he makes a bold appearance on an elevated place. His repeated experience of the divine protection has made him more bold. Thou man of God, the king hath said, Come down He would not be at the pains to go up to the top of the hill, but thought it sufficient to require him in the kings name to come down and surrender himself.

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Verse 10. Elijah said, If I be a man of God, then let fire come down, &c. This prayer or denunciation of Elijah did not proceed from malice and hatred to his enemies, nor from a desire to secure himself, which he could easily have done some other way; nor to revenge himself, for it was not his own cause he acted in; but from a pure zeal to vindicate Gods name and honour, which were so horribly abused; to prove his mission, and to reveal the wrath of God from heaven against the ungodliness and unrighteousness of men. And therefore Christ does not condemn this act of Elijah, but only reproves his disciples for their perverse inclination to imitate it from another spirit and principle, and in a more unseasonable time. There came down fire, and consumed him and his fifty It is plain, from the address of this captain to Elijah, that he knew him to be a prophet, for he calls him a man of God; and therefore, he must have known that it was unlawful for him to be in any ways aiding, in obedience to an idolatrous king, in ill-treating a man of this sort: for it was no less than insulting and setting at naught the God of Israel, whose prophet he was. The captain, without doubt, knew that Ahaziah was angry with the prophet, and that he sent for him with no other end but to take an unjust revenge of him for having denounced his death. He, therefore, that would rather obey a tyrant than the laws of nature and revelation, which forbid us to be instruments of injustice, well deserved punishment. He who rather chose to secure his life than put it in any danger by refusing to be the executioner of unjust commands, justly deserved to lose it; and what we have said of the captain is likewise to be thought of the men. But, it may be objected, that both the captain and the soldiers were idolaters, and had forsaken the worship of the God of Israel: if this were the case, which perhaps it was, they deserved death for their idolatry, as well as for attempting to put the unjust orders of the king into execution. And we ought to conclude that Elijahs calling for fire from heaven upon them, was not merely from the impulse of his own mind; but that a divine prophetic influence prompted him to it, God knowing that they deserved, and that it was fit to inflict this punishment upon them. For the actions of the true prophets, in such cases as these, must not be looked upon as merely springing from themselves, but as the effect of divine influences and impulses, which they could not do otherwise than obey. Verse 11. Thus hath the king said, Come down quickly This man was more insolent than the former, charging the prophet to obey without delay, and not make him stay, nor think to dally with him: in which words, he

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doubtless spoke the sense of the whole company. Whereas the fate of those that went before them, might, and ought to have instructed them that the thing they were attempting to do was displeasing to God. Verse 13. And fell on his knees before Elijah, and besought him Expressing both reverence for his person, and a dread of Gods judgments, being struck with the fate of the two other captains and their fifties. There is nothing to be got by contending with God: if we would prevail with him, it must be by supplication. And those are wise that learn submission from the fatal consequences of obstinacy in others. Verses 15, 16. He arose and went down with him Not fearing the rage of the king, nor that of Jezebel, or all their forces: wherein he gives an eminent example of his faith in Gods protection, and obedience to his commands. And he said To his very face: nor durst the king lay hands on him, being daunted with his presence, and great courage and confidence; and affrighted with the late dreadful evidence of his power with God. Thus saith the Lord, Forasmuch, &c. Probably more discourse passed between them than is here recorded. But this was the conclusion of all, that the sentence which God had pronounced against him was irreversible; and therefore, that he must not expect to live much longer, but make use of the time remaining, to repent of his sins and make his peace with God. Verse 17. Jehoram reigned in his stead Namely, his brother, because he had no son. In the second year of Jehoram the son of Jehoshaphat To avoid confusion, the reader should take notice, that in the course of this history, there is mention made of two Jehorams; one the second son of Ahab, who succeeded Ahaziah, and was king of Israel; the other, the heir of Jehoshaphat, who reigned in Judah. By comparing <120301>2 Kings 3:1, and <120816> 2 Kings 8:16, it will appear that there is a considerable difference in the reading of the dates, which made Houbigant suppose that some errors have crept into the text. To reconcile, however, the above-mentioned passages, some have supposed that Jehoshaphat, in his seventeenth year, when he went to Ahab, and with him to Ramoth-gilead, appointed his son Jehoram his viceroy, and (in case of his death) his successor. In the second year from that time, when Jehoram was thus made vice-king in his fathers stead and absence, this Jehoram, Ahabs son, began to reign: and in the fifth year of the reign of this Jehoram, son of Ahab, which was about the twentyfourth year of Jehoshaphats reign, Jehoram, son of Jehoshaphat, was

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made king of Judah, together with his father. This supposition, if allowed, will, in a great degree, clear up the difficulty.

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CHAPTER 2.
A.M. 3108. B.C. 896.
Elijah and Elisha go to Beth-el, and from thence to Jordan together, 1-7. The waters are divided, when smote with Elijahs mantle, and they walk through, 8. Elijah takes his leave of Elisha, and is taken up into heaven by a whirlwind, 912. Elisha, working a miracle in dividing the waters of Jordan, is acknowledged by the prophets as Elijahs successor, 14, 15. They send to seek Elijah, 16-18. Elisha heals the unwholesome waters, 19-22. Bears destroy the children who mocked him, 23.

NOTES ON CHAPTER 2.
Verse 1. When the Lord would take up Elijah It is supposed, though not expressly revealed, that Elijah flourished about twenty years, before he was translated, body and soul, to heaven, only undergoing such a change as was necessary to qualify him for being an inhabitant in that world of spirits. By translating him, God gave, in that dark and degenerate age, as, in a similar age he had given by the translation of Enoch, a very sensible proof of another life, together with a type of the ascension of Christ, and the opening the kingdom of heaven to all believers. Verse 2. Tarry here This he desires, either, 1st, That being left alone, he might better prepare himself for his great change. Or, 2d, Out of indulgence to Elisha, that he might not be overwhelmed with grief at so sad a sight. Or, 3d, That he might try his love, and whet his desire to accompany him; it being highly convenient for Gods honour, that there should be witnesses of so glorious a translation. The Lord hath sent me to Beth-el Which was truth, though not the whole truth: for he was to go a far longer journey. But he was first to go to Bethel, and also to Jericho, to the schools of the prophets there, that he might comfort and strengthen their hearts in Gods work, and give them his dying counsels. Verse 3. The sons of the prophets that were at Beth-el In these very corrupt times God did not wholly forsake the Israelites, but continued the schools of the prophets among them, in which men were trained up and employed in the exercises of religion, and to which good people resorted to solemnize the feasts of the Lord with prayer and hearing portions of the law read, although they had not conveniences for sacrifices, as they had in Judah, where they had priests and Levites, and the temple service. Even in

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Beth-el, the chief place of idolatry and impiety, where one of the golden calves was worshipped, these schools were not wanting. This was a great testimony of Gods love to that apostate people: among whom he thus left prophets to recover them from their idols. And, what is still more remarkable, prophets of greater eminence for their miracles were continued in Israel than in Judah, because they needed them more, both to turn the idolaters among them from their false worship, and their other vices, and to encourage the truly pious that still remained, and preserve them from being led away by the error of the wicked. Knowest thou not, &c.? God had revealed to some of them, that Elijah was to be taken away that day, of which they advised Elisha, that he might more diligently attend him. From thy head Hebrew, from above thy head; which phrase may respect the manner of sitting in their schools, for the scholars used to sit below at their masters feet, and the masters above, over their heads, when they taught them. Houbigant renders it, The Lord will elevate thy master above thy head to-day, alluding to his being carried up into heaven. And he said, Yea, I know it, hold ye your peace Do not aggravate my grief, nor divert me by any unseasonable discourses. He speaks as one who was himself, and would have them to be calm and sedate, and with awful silence waiting the event. Some think he gave them this charge, lest, the extraordinary matter being divulged, there should be a great concourse of people collected about Elijah; for as the Israelites had not renounced their idolatries, notwithstanding that so many and so great miracles had been done among them, they were altogether unworthy of being witnesses of the prophets miraculous assumption, even as the Jews in our Lords time were of being permitted to be present when he ascended. Verse 4. Tarry here, I pray thee Elijah seems to have said this only with a view to try Elisha, whether he would accompany him to the last, and be the witness of his translation. And Elisha certainly, by not leaving him, testified, both great fidelity to his master, and great faith in what God had revealed respecting the taking him up to heaven. Verse 5. The sons of the prophets that were at Jericho Here also was a school, where the same revelation had been made to the sons of the prophets, concerning Elijahs removal, which had been communicated to those at Beth-el. And their thoughts, like the thoughts of the others, were wholly occupied about the extraordinary matter, and big with expectation.

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Verse 7. Fifty men stood to view To observe this great event, Elijahs translation to heaven, which they expected every moment: and whereof they desired to be spectators, not to satisfy their own curiosity, but that they might be witnesses of it to others. Afar off As they were not permitted to accompany him to the place where he was to be taken up, as Elisha was, they looked after him as far as they could see, probably from some eminence that overlooked Jordan. They two stood by Jordan The rest, it is likely, being forbidden to go thither with them. Verse 8. And smote the waters These waters of old yielded to the ark, now to the prophets mantle; which to those that wanted the ark, was an equivalent token of Gods presence. When God will take his children to himself, death is the Jordan which they must pass through. And they find a way through it, a safe and comfortable way. The death of Christ has divided those waters, that the ransomed of the Lord may pass over. Verse 9. Ask what I shall do for thee, before I be taken away from thee Elijah, undoubtedly, had an inward assurance that God would grant him his last request that he should make; but we may observe here, that he expressly confines it to its being made before he was taken away, and gives no manner of hope to his disciple, that his asking any thing of him after he was removed would be of any avail, or that he could then render him any service. I pray, let a double portion of thy spirit be upon me Double to what the rest of the sons of the prophets receive at thy request. He alludes to the double portion of the firstborn, <052117>Deuteronomy 21:17. But though Elisha desired no more, yet God gave him more than he desired or expected; and he seems to have had a greater portion of the gifts of Gods Spirit than even Elijah had. Verse 10. He said, Thou hast asked a hard thing A rare and singular blessing, which I cannot promise thee; which God only can give, and which he gives only when and to whom he pleases. Nevertheless, if thou see me, &c. Mark, this is a sign whether thou shalt obtain what thou desirest or not. This sign he proposed, not without the direction of Gods Spirit, that hereby he might engage him more earnestly to wait, and more fervently to pray for this mercy. Verse 11. As they still went on and talked Of the happy state, probably, to which Elijah was going; behold, a chariot of fire, and horses of fire A bright resplendent cloud, perhaps thrown into the form of a chariot and horses, by the angels who came in it; or rather, as some think, the angels

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themselves appearing in this form. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham. But Elijah being to carry his body with him, this heavenly guard appeared visibly: not in a human shape, though so they might have borne him in their arms; but in the form of a chariot and horses, that he might ride in state, might ride in triumph, like a prince, like a conqueror. See the readiness of the angels to do the will of God, even in the meanest services, for the heirs of salvation! Thus he who had burned with holy zeal for God and his honour, was now conveyed in fire into his immediate presence. Verse 12. Elisha saw it, and cried, My father, &c. So he calls him for his fatherly affection to him, and for his fatherly authority which he had over him; in which respect the scholars of the prophets are called their sons. He saw his own condition like that of a fatherless child, and laments it accordingly. The chariot, &c. Who, by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel than all their chariots and horses. The expression alludes to the form of chariots and horses which he had seen. Verse 13. He took up also the mantle of Elijah which fell from him God appointing it to fall, for Elishas comfort, and the strengthening of his faith and as a pledge that, together with this mantle Elijahs spirit should rest upon him, according to his promise. And Elijah himself was now gone to a place where he needed not the mantle, either to adorn him, or shelter him from the weather, or to wrap his face in. Verse 14. And said, Where is the Lord God of Elijah? Who at Elijahs request divided these waters, and is able to do it again. But according to this translation, two words are left out, namely, awh a, aph-hu. The clause literally rendered is, Where is the Lord God of Elijah, even He? which a learned foreigner interprets thus; that Elisha having asked this question, Where is? &c., answers himself in the two last words, aph-hu, yea, he is yet in being. Abarbinel expounds them, Though Elijah be not here, yet his God is. The servant is wanting, but not the Lord. The blessed God is still present, and will supply his place. And when he also had smitten the waters, they parted hither and thither As when Elijah smote them with the same mantle, which they both used, as Moses did his rod, not imagining that there was any inherent virtue in it, or at all trusting therein; but using it as a mere sign of the presence and power of God, in which alone they confided to work this wonder. Thus Elijahs last miracle

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was Elishas first, and the disciple began where his master left off, taking up and carrying on the same blessed work of witnessing for God against idols and idolaters. Verse 15. And bowed themselves to the ground before him In token of their reverence for and subjection to him, as Elijahs successor, the father of the prophets, and their master and teacher. They had been trained up in the schools; Elisha was taken from the plough: yet, when they perceive that God is with him, and that this is the man whom he delights to honour, they readily submit to him as their head and father, as the people did to Joshua when Moses was dead. Those that appear to have Gods Spirit and presence with them, ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education. Verses 16, 17. Behold, there be with thy servants fifty strong men Able to take such a journey. Let them go, we pray thee, and seek thy master They had received but an imperfect revelation of Gods design, with respect to Elijah, when they asked Elisha if he knew that the Lord would take away his master: for they seem to have supposed that the Spirit of God might have taken him up and cast him, either dead or alive, upon some mountain, or in some valley at a distance; see on <111812>1 Kings 18:12; and if alive, they wished to find him, that they might minister to his necessities; and if dead, that they might give his body an honourable burial. And he said, Ye shall not send For he knew it would be to no purpose. They urged him till he was ashamed That is, to deny them any longer, lest they should think his denial proceeded from a neglect of his master, or a contempt of them. Or, as the Hebrew, vb d[, gnad bosh, may with equal propriety be rendered, till they were ashamed, namely, because he so often and so obstinately denied their request. And they sought him three days Searching every place where they thought it likely he might be cast. But found him not Thus still further evidence was given of his translation, and they, having lost their labour, and tired themselves with their fruitless search, would be more ready to submit to Elishas authority, and acquiesce in his judgment another time. Verse 19. The water is naught, and the ground barren Either it was so originally, at least as to that part of the city where the college of the prophets was; or it became so from the curse of God inflicted upon it, either when Joshua first took the city, or when Hiel rebuilt it: however, upon the prophets care it became exceeding fruitful, and therefore is

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commended for its fertility by later writers. Thus the ministers of the gospel should endeavour to make every place they come to some way or other the better for them; labouring to sweeten bitter spirits, and to make barren souls fruitful by a due application of Gods word. Verse 20. And he said, Bring me a new cruise He says new, partly that there might be no ground of suspicion that the cure was wrought by the natural virtue of any thing which was or had been in the cruise before, but only by Gods power; and partly that there might be no legal pollution in it which might offend God, and hinder his miraculous operation by it. And put salt therein A most improper remedy; for salt naturally makes waters brackish, and lands barren, Hereby therefore he intended to show, that the change desired was to be effected, not by any natural means, but solely by the divine power, which could work either without means or against them. Thus Christ anointed the eyes of a blind man with clay, when he was going to restore him to sight, that he might show that no natural cause was concerned in his cure; clay, according to its natural effect, being more likely to injure his eyes than benefit them. Verses 21, 22. He went forth unto the spring, and cast the salt in there If the salt had been a proper remedy for the brackishness of these waters and the barrenness of the land, what could so small a quantity have done, and especially as cast into the fountain? For a fountain quickly works out any thing cast into it. But Elisha only used it as a sign of Gods power, which was to produce the effect, and to render the operation of that power more conspicuous. Therefore he says, Thus saith the Lord God, I have healed these waters He himself; the new cruise and the salt were no more than mere instruments, or channels through which God was pleased to convey this healing virtue. There shall not be from thence any more death Hurt or danger, to man or beast, by drinking the water. So the waters were healed unto this day There is a fountain at this very day, toward the west of Jericho, which rises about three quarters of a league above the town in the way to Jerusalem, and, yielding a great deal of water, very excellent in its kind, runs along and fructifies the plain: and many authors speak of the extraordinary fruitfulness and pleasantness of the country hereabouts, after this time. See Josephus, Bell. Jud., book 5, cap. 4. Verse 23. He went up from thence unto Beth-el To the other school of the prophets, to inform them of Elijahs translation, and his succession to

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the same office; and to direct, and comfort, and establish them, as he saw occasion. And there came forth little children The word yr[n, negnarim, here rendered children, often evidently signifies, and is translated, young men, or lads, as <012205>Genesis 22:5, 12, and 41:12, and 43:8; <141307>2 Chronicles 13:7, and that even when the epithet yncq, ketannim, little, is, as here, added to it: see <110307>1 Kings 3:7, and <231106>Isaiah 11:6. Here Dr. Waterland renders the words, young lads. It is more than probable they were, at least, old enough to discern between good and evil. They came out of the city, that is, Beth-el, the mother city of idolatry, where the prophets had planted themselves that they might bear witness against it, and dissuade the people from it, though, it seems, they had but small success there. These youths, it appears, did not meet with Elisha by accident, but went out with a design to insult him, knowing him to be a prophet of the true God, an advocate for his worship, and an enemy to the idolatry of the place; and having imbibed the prejudices of their parents against the true religion. They likewise went in a body, which showed that their motive was malice, and their going out not casual: from whence some think it probable that they went out, not only to deride the prophet, but likewise to prevent his entering into the city. They feared he would be as zealous against their idolatries as Elijah had been, and by this insult they intended to free themselves from his remonstrances. And mocked him With great petulancy and vehemency making game of him, as the word wslqty, jithkallesu, here used, signifies; deriding, probably, both his person and ministry, and that from a profane contempt of the true religion, and a passionate love of that idolatry which they knew he opposed. And said unto him, Go up, thou bald-head, go up, thou bald-head Thus mocking his natural infirmity, which was a great sin, and repeating the words to show their earnestness, and that their scoff was no sudden slip of the tongue, but proceeded from a rooted impiety, and hatred of God and his prophets: and very probably it was their usual practice to jeer the prophets as they went along the streets, that they might expose them to contempt, and, if possible, drive them out of the town. Many commentators think, that by this expression, hl[, gnalee, Go up, ascend, which they repeat, they intended to make a jest of the ascension of Elijah, which no doubt they had heard of: as if they had said, Go up, ascend into heaven, whither thou pretendest Elijah is gone. Why didst thou not accompany thy friend and master to heaven? thus shutting their eyes against an astonishing miracle, which seems to have been wrought, partly

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at least, to reclaim them, as well as to the two other signal miracles recently wrought, and, no doubt, spread abroad through the country, namely, of both Elijah and Elishas dividing the waters of Jordan, and passing through on dry ground. Perhaps, however, as the story mentions his going up, or ascending, the rising ground, unto Beth-el, and going up by the way, they might only mean, Go along, by the expression, Go up, or ascend, and might not allude to Elijahs ascension. Be this as it may, their abuse of a prophet whom God had so evidently accredited, and marked out as the successor of Elijah, whose miracles had been so many and so wonderful, was a most heinous sin, and a manifest insult offered to the true God, and was accordingly punished as such by him, all whose ways are just and holy, and who never exceeds the degree of sin in the measure of punishment, but always in the present world punishes the guilty infinitely less than they deserve. Verse 24. He looked on them, and cursed them in the name of the Lord The word curse has in Scripture three different acceptations. It signifies, to inflict a curse; and in this sense God is said to have cursed the ground after the fall. It signifies, to wish a curse; and in this sense Shimei is said to have cursed David. Lastly, it signifies, to pronounce, or foretel, a curse or punishment; and in this sense Elisha is said to have cursed the children. The historian expressly asserts, that he cursed them in the name of the Lord. To speak in the name of the Lord, is to deliver what he commands; to prophesy in the name of the Lord, is to foretel what he reveals; and to curse in the name of the Lord, is to declare a curse which he is determined to inflict, and has authorized the prophet to denounce: so that in cursing these supposed children, Elisha acted as a minister of the Supreme Ruler of the world, and by his order foretold the punishment that was going to be inflicted upon these idolaters. His pronouncing this curse was not the cause of their catastrophe; but the certainty of their catastrophe, and the command of God, were the causes of his pronouncing this curse. See Dr. Dodd, and Morris, vol. 1. ser. 7. There came forth two she-bears out of the wood Which probably had been robbed of their whelps, and thereby made more fierce and outrageous; and tare forty and two children of them Here the word translated children is different from that used above, namely, ydly, jeladim; but this also signifies, not only young children, but also those that are grown up to maturity, as <013222>Genesis 32:22, and 34:4, and 37:30; <080105>Ruth 1:5. In this extraordinary punishment, inflicted evidently by the hand of God on

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these young persons, we have demonstration, that the curse which the prophet denounced against them was not owing, as some have supposed, to the peevishness of his temper, or the ebullition of his anger: for though his rage had been ever so furious, it would not have supplied him with power to command these savage creatures to leave the woods at an instant, and to come to a place they did not frequent, as a public road must be supposed to be, in order to destroy these insolent youths. As his curse would have had no effect had it proceeded from a peevish temper, or from the violence of his passion, we have no just cause, from his cursing them, to suspect that he was actuated by any such principle. No: it was in the name of the Lord; not from any revengeful passion, but by the motion of Gods Spirit, and by Gods command and commission that he denounced the curse: and God caused the punishment to follow, partly to show his displeasure at such profaneness and malignity of mind against God, and his cause, and worship, as these youths were guilty of, for the terror and caution of all other ungodly persons, who abounded in that place; partly to vindicate the honour and maintain the authority of his prophets; and particularly of Elisha, now especially in the beginning of his sacred ministry; and partly to convince the people of the heinousness of idolatry, and to recover them to that purity of worship which the law was peculiarly intended to preserve. Upon the whole, it appears that the persons who mocked Elijah were not infants, but arrived to years of maturity; that they did not insult him by chance, but by design; that they went out in great crowds on purpose; that they mocked him because he was the prophet of the true God, from whom they had apostatized; and that he did not wish their untimely end from a principle of revenge, but only predicted it as a prophet. The punishment will appear just, if we consider the time, place, persons, and all the circumstances of the case. These young persons might be guilty of many other heinous crimes, known to God and his prophet, besides that here recorded: they were at least guilty of idolatry, which by Gods law deserved death: add to this, that the idolatrous parents were punished in their children; and that if any of these children were more innocent, God might have mercy on their souls, and then the death they suffered was not a misery, but a real blessing to them, taking them away from that education which was very likely to expose them, not only to temporal, but eternal destruction.

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CHAPTER 3.
A.M. 3108. B.C. 896.
The character of Jehoram, 1-3. He and his allies invade Moab, 4-8. Their distress and relief, 9-20. Their success, 21-25. The king of Moab sacrifices his son, and they retire, 26, 27.

NOTES ON CHAPTER 3.
Verses 2, 3. He put away the image of Baal It was much that his mother, who had brought this worship with her from the Zidonians, should suffer him to remove this image; but she was probably a little daunted at the many disasters which had befallen their family, and was contented with worshipping Baal in private. Nevertheless, he cleaved unto the sins of Jeroboam Though he put away the image and worship of Baal, resolving to worship Jehovah only, yet he continued to worship him under the representation of a calf, which was idolatry, though in a less degree. This kind of worship all the kings of Israel kept up, as a wall of partition between their subjects and those of Judah. They intended hereby to keep their people from going up to worship at Jerusalem, lest, if they did so, they might, by degrees, be brought to submit again to the kings of Judah. Thus Jehoram: he had a little religion, such as it was, but not enough to overrule his policy. Verse 4. Mesha, king of Moab, was a sheep-master The riches, not only of private men, but also of kings, in ancient times, consisted much in sheep and cattle. And this king of Moab had abundance of them, which imboldened and enabled him to rebel against his sovereign. And rendered to the king of Israel a hundred thousand lambs, &c. This was a prodigious number, and as they were rendered unshorn, they were the more valuable. But we are to consider that these countries abounded with sheep; insomuch that Solomon offered one hundred and twenty thousand at the dedication of the temple, <140705>2 Chronicles 7:5; and the Reubenites drove from the Hagarenes one hundred and fifty thousand, <130507>1 Chronicles 5:7. Verses 6-8. King Jehoram went out and numbered all Israel As soon as he was settled in his kingdom, his first business was to raise an army to reduce Moab to obedience, and to engage Jehoshaphat to join him as an

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ally. And he said, I will go up Jehoshaphat unites with him in this war; because the war was just in itself, and convenient for Jehoshaphat, both in the general, that revolters should be chastised, lest the example should pass into his dominions, and the Edomites be encouraged to revolt from him, as they did from his son; and in particular, that the Moabites should be humbled, who had invaded his land before this time, (<142001>2 Chronicles 20:1,) and might do so again if they were not brought low; for which a fair opportunity now offered. He answered, The way through the wilderness of Edom Which Jehoshaphat chose, because he wished to have the assistance of the Edomites, who were his tributaries. And it is probable Moab was but weakly fortified on that side. Verse 9. The king of Edom Properly speaking, there was no king at this time in Edom, as we read in the last chapter of the foregoing book, verse 47; but the viceroy, under Jehoshaphat, is here called king, that word being often used for any prince or chief ruler. Of seven days journey Because they made a great army, which could move but slowly; and they fetched a greater compass than usual, that they might come upon the backs of the Moabites, where they did not expect them, or for some other advantage which they hoped to reap by it. There was no water for the host A frequent want in those parts; and now, it seems, increased by the extraordinary heat and dryness of the season. And for the cattle that followed them Which drew their carriages. Verses 10, 11. The king of Israel said, Alas, &c. He did not cry to God for help, but only bewailed the straits into which they were fallen; which his own guilt made him imagine God had brought to pass for their destruction. Jehoshaphat said, Is there not here a prophet This he should have asked before, when they first undertook the expedition, as he did in a like case, (<112205>1 Kings 22:5,) and for that neglect he now suffers; but better late than never: his affliction brings him to the remembrance of his former sin, and present duty. Here is Elisha, who poured water, &c. Who was his servant: this being one office of a servant: and this office was the more necessary among the Israelites, because of the frequent washings which their law required. Probably it was by a special direction from God that Elisha followed them, unasked, unobserved. Thus does God prevent us with the blessings of his goodness, and provide for those who provide not for themselves.

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Verse 12. The word of the Lord is with him He is a true prophet, and the Lord declares his will by him. Undoubtedly he had been informed how Elijah had chosen him his successor; how he had attended him till he was taken up into heaven, and what wonders he had already done. So the king of Israel and Jehoshaphat, &c., went down to him To his tent, which was either in the camp or not far from it. They did not send for him, but went to him, that by paying him this respect, and thus honouring him, they might engage him to give them his utmost assistance. Verse 13. Elisha said to the king of Israel, What have I, &c.? I desire not to have any discourse with thee. Get thee to the prophet of thy father, &c. Seek counsel and help of thy false prophets and of their gods, the calves, which thou, after thy fathers example, worshippest; and the Baals, which thy mother yet worships by thy permission. Let these idols, which thou servest in thy prosperity, now help thee in thy distress. The king of Israel said, Nay, &c. That is, I will not consult them; but do thou now give us counsel how we may be extricated from this great distress. For the Lord hath called, &c. He was sensible it was by the particular providence of the God of Israel that he was brought into this strait, and perhaps secretly he believed in Jehovah alone as the true God, though, for political reasons, he worshipped the calves. Verse 14. Were it not that I regard the presence of Jehoshaphat Whom I reverence and love for his piety, and therefore for his sake will inquire of the Lord for you all. It is good being with those who possess Gods favour and the love of his people. Wicked men often fare the better for the friendship and society of good men. Verse 15. Now bring me a minstrel One that can sing and play well upon an instrument of music. This he requires, that his mind, which had been disturbed at the sight of idolatrous Jehoram, might be composed, and that he might be excited to more fervent prayer, and thereby be prepared to receive the prophetic inspiration. See on <091005>1 Samuel 10:5, and 16:16. Those that desire communion with God, must keep their spirits quiet and serene. All hurry of spirits, and all turbulent passions, make us unfit for divine visitations. The hand of the Lord came upon him The spirit of prophecy, so called, to note that it was no natural or acquired virtue inherent in him, but a singular gift of God, given to whom and when he pleased.

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Verses 16, 17. Make this valley full of ditches Which may receive the water and retain it, for the use of men and beasts. They that expect Gods blessings, must prepare room for them. Ye shall not see wind Any of those winds which commonly bring rain. Seeing is here put for perceiving or feeling; the words belonging to one sense, being frequently applied to another. Neither shall ye see rain Elijah, by prayer, obtained water from the sea and clouds: but Elisha fetches it nobody knows whence. God is not confined to second causes. Ordinarily it is by a plentiful rain that he refreshes his inheritance: but here it is done without any such means. Yet that valley shall be filled with water That valley only, it seems, and no other place, however near or adjoining, which greatly increased the miracle. Verse 18. This is but a light thing in the sight of the Lord But a small favour in comparison of what he intends to do for you, for Jehoshaphats sake. He will give you more than you expect or ask. For they were so weakened and discouraged by the great drought, that they had no hopes of proceeding in the offensive war, and thought it sufficient, if it were possible, to defend themselves from the Moabites, verse 13. Verse 19. Ye shall smite, &c. If this command seem severe, it must be considered that the Moabites were a very wicked people, perfidious, cruel, and implacable enemies to Gods people upon all occasions, and now in a state of rebellion. But these words are rather to be considered as a prediction of their success, than as a command, enjoining them to do all these things; and thus understood, they imply that their victory should be so full and complete, that they should have it in their power to lay the country of the Moabites waste with fire and sword. Verse 20. In the morning when the meat-offering was offered That is, at the time of the morning sacrifice, which doubtless was attended with the solemn prayers of Gods people. At this time Elisha joined his prayers with the prayers of Gods people, especially those at Jerusalem. And this time God chose to answer their prayers, and to work this miracle, that thereby he might determine the controversy between the Israelites and the Jews, about the place and manner of worship, and give a public testimony from heaven for the Jews, and against the Israelites. God, that commands all the waters both above and beneath the firmament, sent them abundance of water on a sudden.

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Verse 21. All that were able to put on armour and upward That is, from youths, that were but just able to put on armour, to those that were far advanced in life; so that none were exempted. And stood in the border Of their country, intending to defend themselves, but not to march out of their country to give the enemy battle. Verses 22, 23. The sun shone upon the water, &c. They stood in such a situation, when they looked at the water, that those rays of the sun which gave a red colour, were reflected from the water to their eyes; or the light of the morning sun shining upon the water, through the vapours that arose from the earth, gave it a reddish appearance; so that they imagined it to be blood, which they were the more inclined to suppose, because they knew very well there was no water there before. And they said The kings are surely slain, &c. As they concluded what they saw could be nothing but blood, so they could not conceive it could be any other blood than that of the army of the three kings, who they thought had fallen out among themselves, vexed at the straits into which they had brought one another. Now therefore, Moab, to the spoil Easily believing what they wished, they imagined they had nothing to do but to go and take the spoil, having no need to fight at all. Therefore they sent no scouts, but marched thither with their whole army, and that in great disorder: wherein, also, there was a divine hand, strengthening them in their mistakes, and hardening them to their destruction. Verse 24. They went forward, smiting the Moabites, even in their country They pursued them to their own country, and entered it with and after them; the passes, which the Moabites had before defended, being now open to them. Verse 25. They stopped all the wells of water, &c. These, in all probability, are hyperbolical expressions, signifying the great devastation which they made. Only in Kir-haraseth left they the stones thereof This was the royal city of Moab, into which the remnant of the Moabites were gathered, and where also their king was with them. The wall and buildings of this city only were left; their whole country being destroyed. Howbeit the slingers went about it, and smote it By slinging stones, they drove those from the wall who defended it, and by raising batteries against it, made great breaches therein, by which they might enter the city and take it. Verse 26. He took with him seven hundred men to break through, &c. He made a sally with seven hundred stout men, upon the quarter of the

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king of Edom, which he thought the weakest side, hoping to break through and escape. But they were repulsed, and compelled to retreat. Verse 27. He took his eldest son and offered him for a burnt-offering upon the walls Not only the Holy Scriptures, but several heathen writers assure us, that in case of great extremity, it was customary among various people to sacrifice to their gods whatever was most dear to them. Eusebius and Luctantius mention several nations who used these sacrifices. And Cesar, in his war with the Gauls, tells us that when they were afflicted with grievous diseases, or in time of war or great danger, they either offered men for sacrifices, or vowed that they would offer them; because they imagined that their gods could never be appeased unless one mans life was given for anothers. In conformity with this horrid custom, and to appease, no doubt, as he thought, the anger of his idol Chemosh, the king of Moab made this costly sacrifice of his eldest son; a deed which, it is plain from the text, was held in the greatest abhorrence by the Israelites. Dodd. For so, it seems, we are to understand the following words, which should be rendered, not, There was great indignation against Israel, but, There was great trouble, or repentance upon (in or among) Israel: that is, they were extremely grieved on account of this barbarous sacrifice, and wished they had not pushed on a war so far, which ended in such a horrid action. They departed from him, and returned to their own land They resolved to prosecute the war no further; but raised the siege, by common consent, and returned home, for fear any such thing should be done again.

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CHAPTER 4.
A.M. 3109. B.C. 895.
Elisha multiplies the widows oil, 1-7. Obtains a son for the Shunammite, 8-17. Raises him again to life, 18-37. Heals the deadly pottage, 38-41. Feeds a hundred men with twenty small loaves, 42-44.

NOTES ON CHAPTER 4.
Verse 1. A certain woman of the wives of the sons of the prophets Who, though they were wholly devoted to sacred employments, yet were not excluded from marriage, any more than the priests and Levites. My husband did fear the Lord His poverty, therefore, was not procured by his idleness or prodigality, but by his piety, because he would not comply with the kings way of worship, and therefore lost all worldly advantages. The creditor is come to take my two sons to be bond-men Either to use them as his slaves, or sell them to others, according to the law among the Hebrews in such a case. Verse 2. Elisha said, What shall I do for thee? How shall I relieve thee, who am myself poor? Tell me, what hast thou in the house? Toward the discharge of thy husbands debts. Verses 4-6. Thou shalt shut the door upon thee, and upon thy sons That none might come in to disturb or interrupt her in what site was doing; that she and her sons might not seem proudly to boast of this miraculous supply; and that they might have opportunity for prayer and praise on this, extraordinary occasion. And shalt pour out Of the pot of oil which she had. Thou shalt set aside that which is full Which one of her sons was employed to do, and the other to bring her the empty vessels. Bring me yet a vessel Doubtless they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the bubbling spring that supplied it, but believed it to be in Him, in whom all our springs are. The oil stayed When there was no vessel to receive it; to teach us that we should not waste any of Gods good creatures, and that God would not work miracles unnecessarily. This most signal miracle is like that which Elijah had wrought for the widow of Zarephath. How it was effected it is to no purpose to inquire, seeing it was the product of almighty power, of the operation of which, in its full extent, we cannot possibly have

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any conception. One important lesson we may learn from it; which is, that we are never straitened in God, in his power, or bounty, or the riches of his grace: all our straitness is in ourselves: it is our faith that fails, not his promise: he gives above what we ask: were there more vessels, there is enough in God to fill them; enough for all, enough for each. Verse 7. He said, Go, sell the oil She must not keep it for her own use. Those whom Providence has made poor, must be content with poor accommodations for themselves: they must know how to want, and must not think, when they get a little of that which is better than ordinary, to feed their own luxury therewith. And pay thy debt Though her creditors were too rigorous with her, yet they must not therefore be deprived of what was due to them: her first care, now she has wherewithal to do it, must be to discharge that, even before she makes any provision for her children. We must first do justice, and then expect Gods blessing upon our endeavours to provide for ourselves and families. Verse 8. Elisha passed to Shunem, where was a great woman Great for estate, or birth and quality. And she constrained him to eat bread Pressed him with great importunity, and at length, with great difficulty, prevailed with him to dine with her. As oft as he passed by he turned in thither She made him so welcome, that he did not scruple, when he had occasion to go that way, to step in there and refresh himself; which she probably invited him to do. Verses 9, 10. She said to her husband In frequent conversation with him. This is a holy man of God A prophet, and that of eminent holiness; by our kindness to whom we shall procure a blessing to ourselves. Which passeth by us continually For Shunem was in his way as he went from Carmel, which was not far from hence, to Beth-el and Jericho, and other places of the sons of the prophets. Let us make him a little chamber on the wall A private room, remote from the house, where he may retire, and be free from the noise of family business; and enjoy that privacy, which, I perceive, he desires for his prayers and meditations. Let us set for him there a bed and a table, &c. He will not be troublesome or chargeable to us: he cares not for rich furniture or costly entertainment, but is content with bare necessaries. And he shall turn in thither Take up his lodging there, if he think good. Verse 12. She stood before him The narrative seems to be a little perplexed, but may be thus conceived: it is in this verse recorded in the

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general, that the prophet sent Gehazi to call her, and that she came to him upon that call; then follows a particular description of the whole business, with all the circumstances; first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, (verse 13,) and Gehazis conjecture thereupon, (verse 14,) and then of her coming to the prophet at his call; which is there repeated to make way for the following passages. Verse 13. What is to be done for thee? Wherein can I serve thee? For he was very desirous, as all good men are, to be grateful. They that receive courtesies, says Henry, should study to return them. It ill becomes men of God to be ungrateful, or to sponge upon those that are generous. Wouldst thou be spoken for to the king, &c.? For an office for thy husband, civil or military? Hast thou any complaint to make; any petition to present; any suit at law depending, that needs the countenance of the higher powers? It seems by this the prophet had got such an interest at court, since the late victory over the Moabites, that though he minded not to prefer himself by it, yet he was capable of preferring his friends. I dwell among my own people I live among my kindred and friends; nor have I any cause to seek relief from the higher powers. Verses 14, 15. And he said, What then is to be done for her? The above answer being returned to his master by Gehazi, Elisha asked him what he thought might be most welcome to her, as if he had said, Hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, while Gehazi went more freely about the house, as occasion led him. Gehazi answered, Verily, she hath no child She has a great estate, but no son to leave it to, and is past hopes of having any, her husband being old: if Elisha can obtain this favour from God for her, it will be the removal of that which, at present, was her only grievance. Those kindnesses are the most welcome which are most suited to our necessities. When he had called her, she stood at the door Either out of modesty, or reverence, or an unwillingness to disturb him. Verses 16, 17. About this season, according to the time of life About this time next year; see on <011810>Genesis 18:10; thou shall embrace a son She had received this prophet in the name of a prophet, and now she receives, not a courtiers reward, in being spoken for to the king, but a prophets reward, a signal mercy, given in answer to a prophets prayer. Nay, my lord, do not lie unto thy handmaid Do not delude me with vain

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hopes. She could not believe it for joy. The woman bare a son at that season that Elisha had said unto her The event, within the time limited, confirmed the truth of the promise. God built up her house in reward of her kindness in building the prophet a chamber. Verses 18-21. He went out to his father to the reapers Either for pleasure, or with some message to him. He said to his father, My head, my head! A more than common heat of the sun probably made him thus ill. The hand of Providence, however, was in the affliction, that occasion might be given to the prophet of working a wonderful miracle for the manifestation of the glory of God, like that which Elijah had wrought for the widow of Zarephath. He sat on her knees till noon, and then died His pain was so violent, that it killed him in a few hours. She laid him on the bed of the man of God The pious mother possesses her soul in patience under this surprising affliction: not one peevish, indecent word drops from her lips. She has a strong belief that the child will be raised to life again; like a genuine daughter of Abraham, she accounts that God is able to raise him from the dead, for she had at first received him by as great a miracle. She had doubtless heard of the raising the widows son at Zarephath, and that the spirit of Elijah rested on Elisha; and such confidence had she of Gods goodness, that she was very ready to believe, He that so soon took away what he had given, would restore what he had now taken away. By this faith women received their dead raised to life; <581135> Hebrews 11:35. In this faith she makes no preparation for the burial of the dead child, but for his resurrection. O woman, great is thy faith! he that inspired it would not frustrate it. Verses 22, 23. She called to her husband, and said By a messenger whom she sent into the field to him. She seems not to have acquainted him with the childs death; probably she feared, if he knew on what errand she wished to go to the prophet, lest he should not have faith enough to let her go. Wherefore wilt thou go to-day? it is neither new moon nor sabbath It appears by this that the prophets acted as public instructers of the people; and that their houses were a kind of schools, or synagogues, unto which they resorted, upon the days here mentioned, to be taught their duty out of the law of God, and to have their doubts resolved. And she said, It shall be well My going will not be troublesome to him, nor prejudicial to thee or me.

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Verses 25, 26. She came to the man of God to mount Carmel This was a place which both he and Elijah much frequented; and it is probable there was a school of the prophets here, it being a mountain full of trees, and therefore a place proper for retirement and sacred exercises. Run now, I pray thee, to meet her This he ordered, to show his respect for her. She answered, It is well So it was in some respects, because it was the will of a wise and good God, and therefore best for her. When God calls away our dearest relations by death, it becomes us to say, it is well both with us and them. It is well, for all is well that God doth: all is well with them that are gone, if they are gone to heaven: and all is well with us that stay behind, if by the affliction we are furthered in our way thither. Verse 27. She caught him by the feet After the manner of a most humble and earnest supplicant; intimating, what she did not dare to express in words, that she desired him to go along with her. Gehazi came near to thrust her away Either thinking she was rude, and made too free with the prophet; or knowing his master did not expect such abasement, especially from her who had been so kind and friendly to them, and that he would not be pleased to see her lie at his feet, Gehazi would have raised her up. The man of God said, Let her alone Disturb her not, for this gesture is a sign of some extraordinary grief. And the Lord hath hid it from me God hath not shown me the cause of it. By this he signifies, that what he knew or did, was not by any virtue inherent in himself, but from God, who revealed to him only what he pleased, and when he pleased. Verse 28. She said, Did I desire a son of my lord? This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised; but was freely promised to me by thee in Gods name, and from his special grace and favour. Did not I say, Do not deceive me? With vain hopes of a comfort that I should never have. And I had been much happier if I had never had it, than to lose it so quickly. Verse 29. He said to Gehazi, Gird up thy loins Tie up thy long garments about thy loins for expedition. If thou meet any man, &c. Make no delays or stops by the way, either through words or actions, but go with all possible speed. See <421004>Luke 10:4. He requires this haste that the miracle might be done secretly and speedily, before the childs death was divulged, which might cause many inconveniences. And lay my staff upon the face of the child For God can work a miracle by the most

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unlikely and contemptible means, as he did by a rod, <021416>Exodus 14:16; and a mantle, <120208>2 Kings 2:8. Verse 30. And the mother of the child said, I will not leave thee Until thou goest with me; for she had no great confidence in Gehazi, nor was her faith so strong as to think that the prophet could work so great a miracle at that distance, and by his staff. And he arose, and followed her Being overcome by her importunity, and his tenderness toward so great a friend. Verse 31. There was neither voice nor hearing No sign of life appeared, which Gehazi, probably through unbelief, expected would be the case. It is likely the power was withheld, which might have accompanied the laying on of the staff; because the prophet having changed his mind, and yielded to her request that he would go with her, did alter his course of proceeding, and not join his prayers with Gehazis action. Or, perhaps, God did not see fit that the child should come to life again by the touch of the staff, lest it might be thought that he had only lain in a swoon, which at length went off of itself. The child is not awaked That is, not revived; death being oft and fitly compared to a sleep, because of the resurrection, which will in due time follow it, and here followed speedily, which makes the expression peculiarly proper in this place. Verses 33, 34. He shut the door upon them twain Upon himself and the dead child, that he might pray to God without interruption, and might more freely use those means which he thought fit. And put his mouth, &c. One part upon another successively; for the disproportion of the bodies would not permit it to be done together. The flesh of the child grew warm Not by any external heat, which could not be transmitted to the childs body by such slight touches of the prophets body; but from a principle of life, which was already infused into the child, and by degrees enlivened all the parts of his body. Verse 35. Then he returned and walked in the house Exercising his mind in prayer to God. And went up, &c. Repeating his former actions, to teach us not to be discouraged in our prayers, if we be not speedily answered. And the child sneezed seven times Whereby his head was cleared, in which his pain had chiefly lain; and the child opened his eyes So the work begun in the former verse is here perfected. Although miracles were for the most part done in an instant, yet sometimes they were done by degrees. See here the power of God, who kills and makes alive again! see the power of prayer; as it has the key of the clouds, so it has the key of

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death! see the power of faith; that fixed law of nature, namely, that death is a way whence there is no returning, shall rather be dispensed with, than this believing Shunammite shall be disappointed! Verses 36, 37. When she was come in unto him Hebrew, come to him, namely, to the door of his chamber, where probably he met her with the joyful message. Then she went in Into his chamber: and after she had thrown herself at his feet, full of humility and gratitude, and reverencing him as an angel of God, she went to the bed, took up her son, and went out Publishing, no doubt, this wonderful work of God to all her family; who made it known abroad. Verse 38. There was a dearth in the land The same that we read of chap. 3:1. It continued seven years, just as long again as that in the time of Elijah. For if a wicked nation will not be reformed by a lesser judgment, they must expect to be visited with a greater. The sons of the prophets were sitting before him To hear his wisdom, and be instructed in the law, that they might teach others. He said unto his servant, Seethe the pottage, &c. By this it appears that they lived together in society, and, after their lectures, were wont to eat together with their master; who now ordered his servant to prepare some food for them, which was very plain and common, such as the gardens and the fields would produce. Verses 39-41. And found a wild vine This is generally supposed to have been the coloquintida plant, which has a leaf something like that of the vine, but is so very bitter, that some have called it the gall of the whole earth: it purges vehemently, and is a sort of poison if not qualified and taken in a moderate quantity. For they knew them not Neither he that gathered them, nor they that shred them, knew what they were, but took them to be the leaves of a wild vine. They cried out, O thou man of God, there is death in the pot That is, some deadly thing. This they concluded from its being so bitter and distasteful. He said, Bring meal and cast it into the pot Together with the pottage, which they had taken out of it. And there was no harm in the pot Which alteration was not from any virtue in the meal, but from the power of God. Verse 42. A man brought bread of the first fruits, &c. This was a seasonable present, it being a time of dearth, when bread was very scarce. The first-fruits were due to the priests, but these, and probably the rest of the priests dues, were usually brought by the pious Israelites, according to their ability and opportunity, to the Lords prophets, because they were not

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permitted to carry them to Jerusalem. Twenty loaves of barley Of what weight is not said, but it is likely they were but small, being intended only for the prophets own eating. And full ears of corn in the husk thereof Which, being parched, they were wont to eat, <080215>Ruth 2:15. But Dr. Hammond thinks these words should be rendered, They brought ears of corn in a satchel, or scrip. Give unto the people that they may eat That is, to the sons of the prophets, with whom he then was, when this present was brought to him. Verse 43. What! should I set this before a hundred men? Just as the apostles said to the Lord Jesus, when he intended to feed a far greater number with less food. He said again, Give unto the people, &c. Do as I order you, and make no objections. For thus saith the Lord, They shall eat, and shall leave thereof As the multitude left of the loaves and fishes which Christ caused to be set before them. The similitude between several of the miracles of Elijah and Elisha, and those of the Lord Jesus, is very striking, and may be considered as a proof that they all acted by the power of one and the same Spirit. The miracles of the Son of God, however, were both far more in number, and far greater, than those which were performed by these his servants.

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CHAPTER 5.
A.M. 3110. B.C. 894.
Naaman hears of Elisha, 1-4. The king of Syria sends him to the king of Israel, 5-7. He goes to Elisha and is healed. 8-14. His grateful acknowledgment to Elisha, 15-19. Gehazi follows him, and receives gifts from him, 20-24. The leprosy of Naaman entailed on Gehazis family, 25-27.

NOTES ON CHAPTER 5.
Verse 1. Naaman was a great man with his master In great power and favour with the king of Syria; and honourable Highly esteemed, both for his quality and success; because the Lord by him had given deliverance unto Syria He had been victorious in such battles as he had fought, which coming to pass through the permission or appointment of the Divine Providence, the sacred writer would have the Israelites to look upon it as the Lords doing. Let Israel know, that, when the Syrians prevailed, it was from the Lord. He gave them success in their wars, even with Israel, and for Israels chastisement. But he was a leper This did not exclude him from the society of men in that country, where the Jewish law was not in force. But it was a great blemish upon him, and also likely to prove deadly; there being no cure for this disease, a disease very common in Syria. Verse 2. The Syrians had gone out by companies Making inroads into the land of Israel, to rob and plunder, after the manner of those times. And had brought away captive a little maid The providence of God so ordering it for very important reasons. And she waited on Naamans wife Was preferred into Naamans family, where she published Elishas fame, to the honour of Israel and Israels God. Verse 3. Would God my Lord were with the prophet that is in Samaria In the kingdom of Samaria; or, rather, in the city of Samaria; where Elisha was when she was taken, and where he commonly resided, though he went to other places as need required. For he would recover him of his leprosy She had heard of the wonderful things which he had done, and therefore was confident he could work this cure. Children should betimes acquaint themselves with the wondrous works of God, that wherever they go they may speak of them, to the profit of others. Yea, and servants, like this little

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maid, may be blessings to the families in which Providence casts their lot, by telling what they know of the glory of God, and the honour of his ministers. Verse 4. And one went in and told his lord One of Naamans servants, hearing this, told it to Naaman, and he to the king of Syria, begging his leave to go to the prophet in Israel. For though he neither loved nor honoured the Jewish nation, yet if one of that nation can but heal him of his leprosy, he will gladly and thankfully accept the cure. And he hopes that one can, from the intelligence he has received, which he does not despise because of the meanness of her that gave it. O that they who are spiritually diseased would hearken thus readily to the tidings brought them of the great Physician! Verse 5. The king said, I will send a letter to the king of Israel It was very natural for a king to suppose that the king of Israel could do more than any of his subjects. He took with him ten talents of silver, &c. That he might honourably reward the prophet, in case he should be cured by him. But it was a vast sum that he took for this purpose; for if they were Hebrew talents, the silver only amounted to four thousand five hundred pounds sterling. Verse 6. Now when this letter is come unto thee, &c. The beginning of the letter, which, it is likely, contained the usual compliments, is omitted, as not pertinent to the matter in hand. That thou mayest recover him of his leprosy Or, That, by thy command, the prophet that is with thee may cleanse him; for kings are often said to do those things which they command to be done: in which view, there is no ambiguity in this letter of the king of Syria. But this not being plainly expressed, the king of Israel apprehended that the intention of this demand was only to pick a quarrel with him, and seek an occasion, or rather a pretence, for a war with him. Verse 7. The king of Israel rent his clothes Either as one in great affliction and trouble, or because he looked upon it as blasphemy, to ascribe that power to him which belonged to God alone. Am I God, to kill and make alive? He expresses himself thus, because the leprosy is a kind or degree of death, <041212>Numbers 12:12; and he thought it as impossible to cure it as to raise the dead. Every body can kill; but when a person is killed, to make him alive again is the work only of the Almighty. See how he seeketh a quarrel against me For not doing what he requires, which he knows to be impossible for me to do. Though he had

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seen what miracles Elisha had done, yet he either had forgot them, or thought this to be beyond his power. Or, it may be, he was loath to see still further demonstration of his power with God, and therefore did not send to him on this occasion. Verse 8. Elisha sent to the king, saying, Wherefore hast thou rent thy clothes? There is no just occasion for thee to do so. Let him come now to me It was not for his own honour, but for the honour of God and his people, that he desires the leprous Syrian to be sent to him. And he shall know there is a prophet in Israel One who can do that which the king of Israel dares not attempt, and which the prophets of Syria cannot pretend to: and it were sad with Israel if there were not. As the word prophet commonly signifies a man who declares things which none could know but God, and those to whom he revealed them, so here it signifies a man endued with a divine power, and who thereby could do what no man could effect, unless God were with him. Verses 9, 10. Naaman stood at the door of the house of Elisha Waiting for Elishas coming to him. And Elisha sent a messenger, &c. Which he did partly to try and exercise Naamans faith and obedience; partly for the honour of his religion and ministry, that it might appear he sought not his own glory and profit, but only Gods honour and the good of men; and partly for the manifestation of the almighty power of God, which could cure such a desperate disease by such slight means. Verse 11. Naaman was wroth Supposing himself to be despised and insulted by the prophet. And said, Behold I thought, &c. Herein he gives us an example of the perverseness of mankind, who are prone to prefer their own fancies to Gods appointments. Big with the expectations of a cure, he had been imagining how this cure would be wrought: and the scheme he had devised was this: He will surely come out to me That is the least he can do to me, a peer of Syria; to me, who am come to him in all this state, with my horses, chariot, and retinue; to me, who have so often been victorious over the armies of Israel. And stand and call on the name of his God On my behalf. And strike his hand over the place Wave it over the afflicted part, where the leprosy is: without which it seemed ridiculous to him to expect a cure. Verse 12. Are not Abana and Pharpar better than all the waters of Israel How magnificently doth he speak of these two rivers, which watered Damascus, and how scornfully of all the waters of Israel! May I

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not wash in them and be clean? Is there not as great virtue in them to this purpose? But he should have considered that the cure was not to be wrought by the water, but by the power of God, who might use what means and method of cure he pleased. Verse 13. His servants came nearThough at other times they kept their distance, and now saw him in a passion, yet knowing him to be a man that would hear reason at any time, and from any one, they drew near, and made bold to argue the matter with him. Happy they who have such servants as these, who both had the courage to speak the truth, and prudence to order their speech with skill, submission, and reverence. My father Or, our father; a title of honour in that country, and a name by which they called their lords, as kings are called the fathers of their people. They use it to show their reverence and affection for him. If the prophet had bid thee do some great thing Had ordered thee into a tedious course of physic, or enjoined thee to submit to some painful operation, suppose blistering, or cupping, or salivating, wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean? It appears they had conceived a great opinion of the prophet, having probably heard more of him from the common people, whom they had conversed with, than Naaman had from the king and courtiers. Verse 14. Then went he down and dipped himself, &c. Upon second thoughts he yielded to make the experiment, yet probably with no great faith or resolution. However, God was pleased to honour himself and the word of his prophet, and to effect the cure, notwithstanding his evil reasoning and unbelief. His flesh came again like the flesh of a little child No doubt to his great surprise and joy. And he was clean Fresh and pure, free from every the least mixture or mark of the disease. This he got by yielding to the will of God, and obeying the injunction of his prophet, which he at first despised as unreasonable and foolish: and it is in the way of observing, not in the way of contemning and neglecting divine institutions, that we must expect the cure of our spiritual diseases. Verse 15. He returned to the man of God To give him thanks and a recompense for the great benefit which he had received. I know there is no God in all the earth but in Israel By this wonderful work I am fully convinced that the God of Israel is the only true God, and that other gods are impotent idols. A noble confession! but such as speaks the misery of

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the Gentile world; for the nations that had many gods, really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israels God was God alone, the sovereign Lord of all. Had he merely seen other lepers cleansed, perhaps it would not have convinced him; but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace, who have themselves experienced it. I pray thee take a blessing of thy servant A thankful acknowledgment, or token of gratitude. The Hebrews called every gift a blessing. Verse 16. He said, As the Lord liveth, I will receive none Not that he thought it unlawful to receive presents, which he did receive from others; but because of the special circumstances of the case, it being much for the honour of God that the Syrians should see the generous piety and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory, which the prophets of the Gentiles so greedily sought after. Verse 17. Two mules burden of earth Wherewith I may make an altar of earth, as was usual, <022024>Exodus 20:24. He desires the earth of this land, because he thought it more holy and acceptable to God, and proper for his service; or because he would, by this token, profess and declare his conjunction with the Israelites in the worship of God, and constantly put himself in mind of his great obligation to that God, from whose land this was taken: and though he might freely have taken this earth without asking any leave, yet he rather desires it from the prophets gift, as believing that he, who had put so great a virtue into the waters of Israel, could put as much into the earth of Israel, and make it as useful and beneficial to him in a better way. And these thoughts, though extravagant and groundless, yet were excusable in a heathen and a novice, who was not yet thoroughly instructed in true religion. Verse 18. When my master goeth into the house of Rimmon Or rather, went, or hath gone, namely, formerly; for the Hebrew text of the whole verse may be properly rendered in the past time, thus: In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and he leaned on my hand, and I bowed myself in the house of Rimmon; when I bowed myself in the house of Rimmon, the Lord pardon thy servant in this thing. Rimmon, it must be observed, was a

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Syrian idol, called here by the Seventy Remman, and <440743>Acts 7:43, Remphan. And as Naaman, in the preceding verses, had declared that he would worship no other God but Jehovah, this translation seems evidently the true one, and is approved by many learned men, as Mr. Locke, Dr. Lightfoot, Lord Clarendon, and others. Certainly, as Dr. Dodd observes, the incongruity would be great, if Naaman, who had just before declared his renunciation of idolatry, should now confess his readiness to relapse into the same crime, and desire Gods pardon for it beforehand; whereas to ask pardon for what he had done amiss, and to desire the prophets intercession with God in that behalf, argued a mind truly sensible of his former transgression, and very much resolved to avoid it for the future; and accordingly it is supposed that upon his return home he refused to worship Rimmon any more, and was thereupon dismissed from being general of the kings forces. Verse 20. Gehazi, the servant of Elisha One would have expected that Elishas servant should have been a saint; but we find him far otherwise. The best men, the best ministers, have often had those about them that were their grief and shame. My master hath spared this Syrian A stranger, and one of that nation who are the implacable enemies of Gods people. As the Lord liveth He swears, that he might have some pretence for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked action, is so far from excusing it, that it makes it much worse. Verses 21-23. He lighted down from his chariot to meet him Thereby testifying his great respect to the prophet his master, He said My master hath sent me, &c. This story of Gehazi was a very unlikely one: Naaman, however, was not willing to question it, but glad of the opportunity of showing his gratitude to the prophet. And he Naaman, urged him Who at first refused it upon a pretence of modesty and obedience to his masters command. Verse 24. When he came to the tower A safe and private place, which he chose for the purpose, and where possibly he hid and kept other things, which he had got by such like frauds and artifices. And let the men go Before they came within sight of his master. Verse 26. Went not my heart with thee? &c. Was not I present with thee in mind, when the man, &c. Is it a time to receive money? &c. Was this a fit season for this action? I had but just refused his gifts, and that

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obstinately, for important reasons; and now thou hast given him cause to think that this was done in mere vain-glory, and that I inwardly desired, and sought only a fitter place and opportunity, to take secretly in private what I refused in public; thus bringing reproach on our religion, and on the God we worship. And olive-yards, &c. Which Gehazi intended to purchase with this money; and therefore the prophet names them, to inform him that he exactly knew, not only his outward actions, but even his most secret intentions. What a folly is it to presume upon sin in hopes of secrecy! When thou goest aside into any by-path, doth not thy own conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the absence of human witnesses? Verse 27. The leprosy of Naaman shall cleave unto thee and thy seed for ever That is, for some generations, as the expression is often used, and as may be thought by comparing this with <022005>Exodus 20:5, and 34:7. This was a sentence which Gehazi justly deserved, for his crime was aggravated by a greedy covetousness, which is idolatry, profanation of Gods name, a downright theft, in taking that to himself which was given for others, deliberate and impudent lying, a desperate contempt of Gods omnipotence, justice, and holiness, a horrible reproach cast upon the prophet and his religion, and a pernicious scandal given to Naaman, and every other Syrian who should chance to hear of it. We are taught from hence that God knows our sins, though committed in secret, and will punish them; and particularly that his wrath pursues, not only the unrighteous, but all those in general who are given to covetousness and dishonest gain; and that goods acquired by wicked means carry a curse with them, which often descends from parents to their children. He went out from his presence a leper as white as snow Which is the worst kind of leprosy, and noted by physicians to be incurable. Those who get money by any way which is displeasing to God, make a dear purchase. What was Gehazi profited by the two talents of silver, when he lost his health, if not his soul, for ever?

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CHAPTER 6.
A.M. 3110. B.C. 894.
Elisha causes iron to swim, 1-7. Discloses to the king of Israel the secret counsels of the king of Syria, 8-12. Saves himself out of the hands of those who were sent to apprehend him, 13-23. Samaria is besieged by the Syrians, and reduced to extremity, 24-33.

NOTES ON CHAPTER 6.
Verses 1, 2. The sons of the prophet said to Elisha Probably those that were at Gilgal, for that is the place last mentioned where the prophet was, (chap. 4:38,) and was also near to Jordan. Let us go unto Jordan To the woods near Jordan; and take thence every man a beam A piece of timber for the building. Hence it may be gathered, that although the sons of the prophets principally devoted themselves to religious exercises, yet they sometimes employed themselves about manual arts. Verse 5. The axe-head fell The iron fell from the wood. Alas, master, for it was borrowed! He was the more concerned, both because he was now compelled to be idle and useless to them in the common work, and because it was his friends loss, who was now likely to suffer for his kindness in lending him the axe; for though justice obliged him to restore it, his poverty rendered him unable. Verse 6. He cut down a stick, and cast it in thither This was undoubtedly done with no other design than to raise the attention of the beholders, and make it more evident that the iron was made to swim by the divine power alone; for the casting in of the stick could contribute no more to it than his casting salt into the springs at Jericho to the healing of the waters, the mantle of Elijah to the division of Jordan, or the clay, put by Jesus Christ upon the eyes of the blind man, to the recovery of his sight. These inadequate means were employed on these occasions only to set forth more fully the reality and greatness of the miracles. Verse 8. The king of Syria warred against Israel This probably happened many years after Naaman was cured, and when he was either dead, or had lost his place through his refusing to worship Rimmon: for it is not to be supposed that he would lead an army against the Israelites. In such and such a place Hebrew, In the place of such a man. Shall be my

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camp Or, my encamping: Houbigant, I will lie in wait. Thither I will send my forces to surprise some place; or to lie in ambush where the king or his people were to pass. Verse 10. The king of Israel sent to the place Either spies, to know whether the information which the prophet had given him was true, or soldiers, to secure the place and passage designed. By this means he frequently saved himself or his people from falling into the hands of the Syrians, who lay in wait for them in places to which they would certainly have gone, if they had not been told of the danger. Verses 11, 12. Will you not show me which of us is for the king of Israel? Betrays my counsels to him: for he could not suppose that he should meet with such constant disappointments, unless it were by treachery. One of the servants said, &c. It is likely Naaman had spread the fame of the prophet so much in this court, that some of them made further inquiry after him, and heard more of his miraculous works; and thence concluded that he could tell the greatest secrets, as well as do such wonders as were reported of him. Verse 13. Spy where he is, that I may send and fetch him Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels, or not? If he did not, what quarrel had he with him? If he did, could he be so weak as to imagine that the prophet would not discover the designs laid against him? and that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophets, know not what they do. It was told him, Behold, he is in Dothan A city in the tribe of Manasseh, not far from Shechem and Samaria: hither therefore the king of Syria sent a great host, who were to come upon him by night, and bring him alive or dead. Verse 15. The servant said, Alas! my master Perhaps the Syrians had assured the inhabitants they intended no harm to them, but only came to take Elisha; which the young man hearing, was put into great fear: for, having probably not been long with the prophet, (being only taken into his service since Gehazis dismission,) and having not yet seen any of his wonderful works, he gave himself and his master up for lost men. How shall we do? It is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands.

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Verse 16. He answered, Fear not He was concerned to remove the fears of his servant, and impart to him the same satisfaction and peace of mind he possessed himself in this time of extraordinary danger; for good men desire not only to be easy themselves, but to make those about them easy. And all those whose faith is strong, ought tenderly to consider and compassionate those who are weak, and of a timorous spirit, and do what they can to strengthen their hands. For they that be with us To protect us, Are more than they that be against us To destroy us: the angels are unspeakably more numerous, and God infinitely more powerful. Verse 17. Lord, I pray thee, open his eyes The eyes of his body were open, and with them he saw the danger; Lord, said the prophet, open the eyes of his faith, and the eyes of his mind, that with them he may see the protection we are under, may see the invisible guard of heavenly beings which encompass and defend us. Angels, whether they be purely spiritual, or clothed with some material vehicle, it is allowed, cannot be seen by mortal eyes: and, therefore, as the prophet himself would not have seen them, unless God by a miracle had rendered them visible to his eyes, so he requests of God that, for the causes above mentioned, he would vouchsafe to his servant the same privilege. And behold, the mountain was full of horses and chariots of fire Fire is both dreadful and devouring: that power, which was engaged for Elisha, could both terrify and consume the assailants. Round about Elisha The mountains, which were full of these fiery chariots and horses, were round about the city, and therefore round about Elisha, who was within it: or he saw, as if he, Elisha, was in the midst of a glorious camp of angels, who defended him so that nothing could penetrate and break through unto him. The opening of our eyes, says Henry, will be the silencing of our fears. In the dark we are most apt to be frightened. The clearer sight we have of the sovereignty and power of heaven, the less we shall fear the calamities of this earth. Verse 18. And when they came down to him Either in the city, into which they easily got admission, when they declared that the only end of their coming was to take Elisha; or rather, in the field, without the city, whither he went to meet them. Elisha prayed, and said, Smite this people, I pray thee, with blindness Not of the eyes, or, at least, not with total blindness, for in that case they could not have seen to have followed him; but rather with blindness of the mind, or imagination, which was rendered stupid and confused, or with that dimness and confusion in their sight, which prevented their distinguishing one object from another; the city of

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Dothan, for instance, from the city of Samaria. We have a similar case <011911> Genesis 19:11. Thus it happens to several men in their liquor, that though their eyes are open, and they can perceive the several objects which surround them, yet they cannot discern wherein they differ. And if we may suppose that the Syrian army was under the same aorasia, as the Greeks happily term such a degree of blindness or want of distinct vision, we need no more wonder that they readily accepted a guide who offered his service, than that a drunkard, after having lost his way, and found himself bewildered, should be thankful to any hand which should undertake to conduct him safe home Houbigant and Dodd. Verse 19. Elisha said, This is not the way, &c. Elisha does not speak this in answer to an inquiry made by the Syrians respecting the way to Dothan; if he had, his words would have contained a falsehood, from which they are clear, because he does not say, This is not the way to Dothan This is not the city of Dothan: but he uses a feint or stratagem, (which has always been allowed in war,) and that against enemies who sought his life, from whom he was delivered only by a miracle, and whom, nevertheless, he afterward treated very humanely and kindly. Indeed, his expressions are ambiguous; but in that ambiguity he intended their benefit; and the very wonderful manner in which, unknown to themselves, he brought them into Samaria, and the generosity with which he treated them there, were sufficient to have given them high ideas of the God of Israel, whose prophet he was, and thereby to have brought them to the worship of the true God, which might have proved an infinite and everlasting blessing to them. I will bring you to the man whom you seek And so he did, though not in such a manner as they expected and desired. Verse 20. The Lord opened their eyes, and behold, they were in the midst of Samaria To their great astonishment and terror, no doubt, there being a standing force there sufficient to cut them all off, or make them prisoners of war. Thus when God has opened the eyes of those whom Satan had blinded, and deluded to their ruin, they see themselves in the midst of their enemies, captives to Satan, and in danger of hell, although before they thought their condition good. And thus, when the enemies of God and his church, like this Syrian host encompassing Elijah and Dothan, fancy themselves ready to triumph, they will, to their amazement and confusion, find themselves conquered and triumphed over.

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Verses 21, 22. Shall I smite them? shall I smite them? This repetition of the question shows his eager desire to fall upon them and kill them. Perhaps he remembered how God was displeased at his father for dismissing out of his hands those whom he had put it into his power to destroy, and he would not offend in like manner: yet such reverence has he now for the prophet, that he will not lift a hand against them without his permission. He answered, Thou shall not smite them It is against the laws of humanity to kill captives, though thou thyself hadst taken them with thy own sword and bow, which might seem to give thee some colour to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but Gods providence hath put into thy hands. Set bread before them Give them meat and drink, which may refresh and strengthen them for their journey. This was an action of singular piety and charity, in doing good to their enemies, which was much to the honour of the true religion, and of no less prudence; that hereby the hearts of the Syrians might be mollified toward the Israelites. Elijah had given a specimen of divine justice, when he called for flames of fire on the heads of his persecutors to consume them: but Elisha here gave a specimen of divine mercy, in heaping coals of fire on the heads of his persecutors to melt them. Verse 23. When they had eaten and drunk, he sent them away Refreshed, but disarmed, as is most probable. So the bands of Syria came no more into the land of Israel For some considerable time, came no more as yet, as Dr. Waterland reads it; not until the memory and influence of these examples were gone out of their minds: or they came no more upon this errand, to take Elisha: they saw it was to no purpose to attempt that; nor would any of their bands be persuaded to make an assault on so great and good a man. The most glorious victory over an enemy is to turn him into a friend. Verse 24. And it came to pass after this, &c. How long after we are not informed; but probably some years, when they had forgotten the kindnesses they had received in Samaria, which for a time, it appears, had quite disarmed them of their hatred against Israel, and caused them to lay aside all thoughts of war. Now, however, they alter their minds, and break out again into hostilities. Ben-hadad king of Syria gathered all his host He whom Ahab wickedly spared, now comes to requite his kindness, and fulfil the divine prediction contained in <112042>1 Kings 20:42. They will not now, as before, make incursions and inroads into the country, in small bands and

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companies, which, as they had experienced, might easily be entrapped; but will wage an open and solemn war, and fall upon the Israelites at once, with all their forces united. Ben-hadad was a name very frequent among the kings of Syria, if not common to them all. And went up, and besieged Samaria Plundering and laying waste the country, no doubt, as he went; and meeting with no opposition till he came to the capital city. Verse 25. There was a great famine in Samaria Probably the dearth, which had of late been in the land, was the cause of their stores being so empty; or the siege was so sudden, that they had no time to lay in provisions. An asss head was sold for fourscore pieces of silver Supposed to be shekels, and the common shekel being valued at fifteen pence of English money, they amount to five pounds: a vast price, especially for that which had on it so little meat, and was unwholesome, and unclean according to the law, <031126>Leviticus 11:26. In times of famine, however, and extreme necessity, the Jews themselves were absolved from observing the law with regard to meats. There are not wanting instances, in history, where other people, upon the same occasion, have been reduced to the like distress, and been glad to purchase an asss head at an enormous price. See Plutarchs Life of Artaxerxes. The fourth part of a cab A measure which, according to the Jews, contained as much as the shells of twenty-four eggs. Of doves dung Bochart has shown that there is among the Arabians a kind of vetches or pulse called by this name, which is undoubtedly here meant, for we can scarcely suppose that they used the excrements of doves for food. These vetches were a very coarse food, and yet much in use among the poorer Israelites, and therefore fit to be joined here with the asss heads: and a cab was the usual measure of all kinds of grain, and fruits of that sort. In confirmation of the above it may be observed, some travellers tell us, that at Grand Cairo and Damascus there are magazines where they constantly fry this kind of grain, which those who go on pilgrimage buy, and take with them, as part of the provision for their journey. The Arabs, it appears, to this day call this kind of pulse or vetches by the name of doves dung. See Bochart Hieroz., p. 2, 50:1, c. 7. Verses 26, 27. The king of Israel was passing on the wall To give necessary directions for the defence of the city against assault; to see if the several guards were watchful and diligent, and if his orders were executed, and to observe the motions of the enemy. There cried a woman unto him, Help, my lord, O king For whither should the subject, in distress, go for

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help, but to the prince, who is by office the protector of right, and the avenger of wrong? He said, If the Lord do not help thee, whence shall I help thee? Dost thou ask of me corn or wine, which I want for myself? If God do not help thee, I cannot. Or his words may be considered as the language of passion or desperation, and rendered, The Lord will not, and I cannot help thee. Verses 28, 29. The king said, What aileth thee? Is there any thing singular in thy case? Dost thou fare worse than thy neighbours? Truly, yes: she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first, and then her neighbours: hers was eaten, (who can think on it without horror?) and now her neighbour hid hers. This shocking story is a terrible effect of the divine vengeance, which Moses, about six hundred years before, had warned the Israelites would fall upon them in case of their apostacy from, and rebellion against, God; as the reader may see in the passages referred to in the margin. The same dreadful calamity befell them at two other times besides this; at the siege of Jerusalem, under Nebuchadnezzar, Lam. 2:20; <260510> Ezekiel 5:10; and that under Titus. See Joseph., Jewish War, lib. 7, c. 10. Verse 30. When the king heard the words of the woman, he rent his clothes Partly through grief for such a horrid fact, and partly through indignation at the prophet. And the people looked Who were in great numbers upon the wall, chiefly for the defence of the city. And behold, he had sackcloth upon his flesh Under his inner garments, in token of his sorrow for the miseries of his people, and lamenting that it was not in his power to help them. Verse 31. If the head of Elisha shall stand on him this day If I do not this day take his head and his life. This wretched and partial prince overlooks his own great and various sins, and, among the rest, his obstinate adherence to the worship of the calves, and his conniving at the idolatries and witchcrafts of his mother Jezebel, (<120922>2 Kings 9:22,) and the wickedness of the people, which were the true and proper causes of this and all their calamities; and he lays the blame of all upon Elisha, either supposing that he who had the spirit of Elijah resting upon him had brought this famine on the land by his prayers, as Elijah had formerly done, or because he had encouraged them to withstand the Syrians by promising them help from God.

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Verse 32. Elisha sat in his house In the house where he lodged; for it is probable he had no house of his own, having forsaken all to follow Elijah. And the elders sat with him Either the sons of the prophets, or rather some good and godly men, such as are frequently termed elders in the prophecy of Ezekiel, who bore some office either in the court, army, or city, as seems probable from the prophets desiring their help and protection. For though Jehoram was a wicked man, and most of his officers, probably, as wicked as himself; yet, as Poole justly observes, we cannot doubt but there were some among them whom his holy life, powerful ministry, and glorious miracles, with the great benefits procured by him for the public, had won to God and the true religion; at least to the profession of it, among whom Jehu might be one; and these were here sitting with him, either to receive counsel and comfort from him in this distressing time, or to solicit him to use his power with God for their relief; which he accordingly did, and pronounced the joyful news which follows in the beginning of the next chapter. The king sent a man before him One of his guard, or some other officer, to take away his head, as it follows. But ere the messenger came, he said, &c. Being admonished by God of his danger. See how this son of a murderer The genuine son of that wicked Ahab, the murderer of the Lords prophets. This expression may seem very harsh and unfit, nor is it to be drawn into imitation by others: but it must be considered that he was an extraordinary prophet, intrusted with a power in some sort superior to that of Jehoram, and had authority to control and rebuke him in the name of the King of kings. Shut the door, and hold him That he may not break in upon me, and take away my life, before the king comes. Is not the sound of his masters feet behind him? You shall not need to hold him long, for the king is just at his heels. It is probable he was coming, either to recall his rash order, or, at least, to debate the matter with the prophet, and obtain relief. Verse 33. While he yet talked with them, the messenger came Namely, to the door, where we are to understand he was stopped that he could not come at the prophet till the king came. And he said, Behold, this evil, &c. Either the messenger said this in the kings name and words, or rather the king himself, who, though not here named, may be presumed to be present, both by the prophets prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, <120702>2 Kings 7:2. This evil This dreadful famine, which is now so extreme, that women are forced to eat their own children; is of the Lord He hath inflicted it, and,

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for aught I see, he will not remove it. All penal evil is of the Lord as the first cause and sovereign judge: and this we ought to apply to particular cases: if all evil, then this evil which we are groaning under. Whoever are the instruments, God is the principal agent. What should I wait for the Lord any longer? Thou biddest me wait upon God for help; but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer.

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CHAPTER 7.
A.M. 3112. B.C. 892.
Elisha foretels plenty, and the death of the unbelieving lord, 1, 2. Four lepers discover that the Syrians are fled, and bring the news into the city, 3-11. The king sends messengers in order to be assured of the truth, 12-15. Sudden plenty, and the death of the unbelieving lord, 16-20.

NOTES ON CHAPTER 7.
Verse 1. Then When things were at the worst; when all help and relief were despaired of, and the king was impatient of waiting any longer; said Elisha To the king, who was now come to him, (verse 18,) and to his courtiers, who were come with him, verse 2. Hear ye the word of the Lord Hear what he saith; hear it, and believe it. Thus saith the Lord He whom you have so highly offended, and at present despise and refuse to wait upon, or wait for, any longer; He, I say, of his own mere grace and bounty, hath sent you glad tidings of your deliverance. To-morrow shall a measure of fine flour be sold for a shekel The Hebrew has, seah, which is rendered a measure here, implies a quantity equal to six cabs, or a peck, or, according to some, a peck and two quarts, of our measure. The shekel was about three shillings; and though to have a peck of fine flour for three shillings at other times would not have been extraordinary, yet in the present situation of affairs it was wonderful. Thus, as has often been observed, mans extremity is Gods opportunity of magnifying his power; and his time of appearing for his people is when their strength is gone, <053236> Deuteronomy 32:36. Verse 2. A lord on whose hand the king leaned When he walked; said, Behold, if the Lord would make windows in heaven Through which he should rain down corn, as once he did manna; might this thing be? He could not conceive, considering the prodigious famine that then reigned in Samaria, and their being surrounded by a powerful army, that it was possible there should be such a change wrought by any means in a few hours, as that there should be such plenty to-morrow, where there was such want and distress to-day. He judged, as we too generally do, according to the visible appearance of natural and instrumental causes, and did not consider that with God all things are possible. Thou shalt see it with thine eyes, but shalt not eat thereof A just punishment for his

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unbelief, by which he made not only the prophet, but God himself, (in whose name Elisha had long given full proof that he spoke and acted,) a liar. Here we see, as we have often seen elsewhere, that unbelief of Gods declarations and promises is a sin whereby men both greatly displease him, and deprive themselves of the favours he designed for them. The murmuring Israelites saw Canaan, but could not enter in because of unbelief. Such, says Bishop Patrick, will be the portion of those who believe not the promise of eternal life; they shall see it at a distance, but never taste it. Take care, reader, that this be not thy case! that a promise being left thee of entering into his rest, thou do not fall short of it. Verses 3-5. There were four leprous men at the entering in of the gate Namely, of the city, out of which they were shut by virtue of Gods law. They had either had their dwelling-place near the gate, or had come near it for fear of the Syrian army. They said one to another, Why sit we here till we die? None passed through the gate to relieve them, and they were ready to perish with hunger. Should they go into the city, there was nothing to be had there, they must die in the streets; should they sit still, they must pine to death in their cottage: they therefore determine to go over to the enemy, and throw themselves upon their mercy; for death seemed unavoidable every other way. They rose up, therefore, in the twilight In the evening twilight, as appears from verses 9, 12. To go to the camp of the Syrians Which, to their great surprise and joy, they found wholly deserted, not a man being to be seen or heard in it. Verse 6. The Lord had made the host of the Syrians hear a noise of chariots, &c. The air, by the ministry of angels, doubtless, was put into such a motion about the camp of the Syrians, as to give sounds like to those it would have given if it had been agitated by the rattling of chariots, the prancing of horses, and all the other motions and actions of a numerous army and their attendants: so that the Syrians could not well draw any other conclusion than that an exceeding large army was marching against them and was just at hand, as they heard exactly the same noise as if it had been actually so. Some have supposed that it was not the air which was influenced, or acted upon, in this miracle, but the ears of the Syrians: if so, the work was the more wonderful, for in that case there must have been as many distinct miracles wrought as there were individuals that heard the noise. In either way their hearing was imposed upon, just as the sight of those that besieged Dothan had been imposed on: for God knows how to work upon any and every sense, pursuant to his own counsels. They said,

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Lo, the king of Israel hath hired against us the kings of the Hittites Under which name, as elsewhere under the name of Amorites, seem to be comprehended all, or any of the people of Canaan. For though the greatest number of that people were destroyed, yet very many of them were spared, and many of them, upon Joshuas coming, fled away, some to remote parts, others to the lands bordering upon Canaan, where they seated themselves, and grew numerous and powerful. Kings of the Egyptians Either the king of Egypt, the plural number being put for the singular, or the princes and governors of the several provinces in Egypt. Verse 7. Wherefore they arose and fled And that with incredible precipitation, as for their lives, leaving their camp as it was, and even their horses, which, if they had taken them, might have expedited their flight. None of them had so much sense as to send scouts to discover the supposed enemy, much less courage enough to face them. God can, when he pleases, dispirit the boldest, and make the stoutest hearts to tremble. They that will not fear God, he can make them fear at the shaking of a leaf. Perhaps Gehazi was one of these lepers, which might occasion his being taken notice of by the king, chap. 8:4. Verses 9-11. They said We do not well Not well for our brethren, whom we should pity and help; nor well for ourselves, for we may suffer for this neglect; either from the Syrians, who may be lurking hereabouts, or from our king and people, or from Gods immediate hand. Thus their own consciences spoke to them, and they hearkened to the dictates thereof, and acquainted the sentinel with what they had discovered, who straightway carried the intelligence to the court, which was not the less acceptable for being first brought by lepers; and these poor afflicted men increased their own joy by thus communicating it. Selfish, narrow-spirited people cannot expect to be happy or prosperous: the most comfortable prosperity is that in which our brethren share with us. Verse 12. The king said, I will show you what the Syrians have done He was jealous of a stratagem, and feared the Syrians had only retreated to be in ambush, and draw out the besieged, that they might fall upon them to more advantage. He knew he had no reason to expect that God should appear thus wonderfully for him, having forfeited his favour by his unbelief and impatience. And he knew no reason the Syrians had to flee; for it does not appear that either he, or any of his attendants, or, indeed, any in

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Samaria, had heard the noise of the chariots, &c., which had affrighted the Syrians. Verse 13. Let some, I pray thee, take five of the horses, &c. The sense seems to be, We may well venture these five horses, though we have no more, because both they and we are ready to perish with hunger: let us, therefore, use them while we may, for our common good, or to make the discovery. Behold, they are as the multitude of Israel The words may be rendered, Behold, they are of a truth (the Hebrew prefix, Caph, being not here a note of similitude, but an affirmation of the truth and certainty of the things, as it is taken <041101>Numbers 11:1; <050910>Deuteronomy 9:10) all the multitude of the horses of Israel that are left in it: behold, I say, they are even all the multitude of the horses of the Israelites, which (which multitude) are consumed, reduced to this small number, all consumed except these five. And this was indeed worthy of a double behold, to show what mischief the famine had done both upon men and beasts, and to what a low ebb the king of Israel was come, that all his troops of horses, to which he had trusted, were shrunk to so small a number. Verses 14-16. They took therefore two chariot horses It is probable the king would venture no more than two horsemen, whom he thought sufficient: and these took two of his own horses to make the discovery. They went after them unto Jordan Finding the camp empty, as the lepers had related, they followed them as far as this river. All the way was full of garments, &c., cast away in their haste Hebrew, zpjb, bechaphezam, in their fear, trepidation, or consternation, wherewith God had struck them. So a measure of fine flour was sold for a shekel, &c. They found such store of provisions in the tents of the Syrians, that it made this sudden change in the price of corn, according to Elishas prediction. Verses 17-20. The king appointed the lord to have the charge of the gate To prevent tumults and disorders among the people, and to take care to have the gates shut, if need were, and if the Syrians should happen to return upon them. And that lord answered, &c. This part of the history is repeated, because it attests a remarkable fulfilment of a divine prediction. The people trode upon him in the gate, and he died Before he could enjoy, in any measure, the benefit of that plenty which God had bestowed upon them. This fact is an awful proof how heinously God resents mens distrust of him, and of his power, providence, and promise. When Israel said, Can God furnish a table? the Lord heard and was wroth. Infinite

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wisdom will not be limited by our folly. God never promises the end, but he knows where to provide the means. Here also we learn how certain Gods threatenings are, and how sure to fall on the heads of the guilty. Let all men fear before the great God, who treads upon princes as mortar, and is terrible to the kings of the earth.

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CHAPTER 8.
A.M. 3113. B.C. 891.
Elishas advice to the Shunammite, 1, 2. The king restores her land, 3-6. Elishas prophecy to Hazael, and the death of Ben-hadad, 7-15. The reign of Jehoram, 16-24. Succeeded by Ahaziah, 25-29.

NOTES ON CHAPTER 8.
Verse 1. Then spake Elisha There is nothing in the Hebrew for this particle of time, then. It is literally, And Elisha spake, or, as Houbigant renders it, had spoken. So verse 2, The woman had arisen, and done, &c. He conjectures, from verse 4, that this event happened before Gehazi was struck with the leprosy: this, however, is by no means certain. On the other hand, most commentators seem to be of opinion that it took place in the order in which it is recorded in the history, after the events related in the former chapter, and some think several years after. Unto the woman whose son he had restored to life Manifesting his gratitude for her former kindness, by taking special care for her preservation. Go thou, and sojourn, &c. In any convenient place out of the land of Israel. For the Lord hath called for a famine Hath appointed to bring a famine upon the country, or a great scarcity of provisions. The manner of speaking intimates that all afflictions are sent by God, and come at his call. Seven years A double time to the former famine under Elijah, which was but just, because they were still incorrigible under all the judgments of God, and under the powerful ministry of Elisha, who confirmed his doctrine by so many astonishing miracles. Verse 2. The woman arose, and sojourned in the land of the Philistines Which, though bordering upon Israel, was free from the famine: by which it appeared, that the special hand of God was in that calamity, and that it was a judgment from him upon the Israelites for their idolatry, and abuse of the means of grace, which they now enjoyed in such abundance through Elisha and many other prophets. Verse 3. She went to cry unto the king for her house and land Which, having been forsaken by her, were possessed by her kindred or others, who probably had obtained a grant of them from the king, and now intended to keep possession of them.

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Verse 4. The king talked with Gehazi, the servant of the man of God Or, who had been his servant formerly. The law did not forbid conversing with lepers at a due distance, but only the dwelling with them. Thus Naaman conversed with Elishas family at a distance; and the lepers called to our Lord, as he went along the highway. Verses 5, 6. As he was telling the king, &c., the woman cried to the king, &c. By the order of Providence she came to present her petition, and brought her son with her, in that very instant of time when Gehazi was telling the story of Elishas restoring him to life, that the king might be more fully satisfied of the truth of what he related from her own mouth, and that it might make the deeper impression upon him. Providence ought to be carefully observed, and devoutly acknowledged, in ordering the circumstances of events; for sometimes, as here, those that are minute of themselves, prove of great consequence. And when the king asked the woman, she told him That is, she confirmed what Gehazi had said. Thus did God even force him to believe, what he might have had some colour to question, if he had only had Gehazis word for it. So the king appointed, saying, Restore all that was hers Not only her house and land, but all the profits that had been made of them, and brought into his treasury. This was a high act of justice, and an argument of some goodness left in a bad man. Verse 7. Elisha came to Damascus Either to the city so called, or rather, as it seems from verse 9, to the kingdom of Damascus; as Samaria, which properly was the name of a city, sometimes means the kingdom of which that city was the capital. Some have thought that Elisha went thither to avoid the famine; but it is more probable that he was sent by God, on the errand following. Ben-hadad, the king of Syria, was sick For neither honour, wealth, nor power will secure men from the common diseases and disasters of human life: palaces and thrones lie as open to the arrests of death as the meanest cottage. It was told him, saying, The man of God is come hither Which doubtless had rarely, if ever, been the case before; and his having cured Naaman had raised a great opinion of his power with God in that country. Verse 8. The king said, Go, meet the man of God, and inquire of the Lord, &c. In his health he bowed down in the house of Rimmon, but now he sends to inquire of the God of Israel. It is not long since he sent a great force to seize and treat Elisha as an enemy; yet now he courts and inquires

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of him as a prophet: thus affliction brings those to God, who, in their prosperity, made light of him: it opens mens eyes, and rectifies their mistakes: and among other instances of the change it produces in their minds, this is one, and not the least considerable, that it often gives them other thoughts of Gods ministers, and teaches them to value those whom they before hated and despised. Affliction, however, has not this good effect upon all: it only blinds and hardens some. We lately saw even a king of Israel sending, in his sickness, to inquire of the god of Ekron, as if there had been no God in Israel. How does the conduct of this heathen, in similar circumstances, reprove and condemn the idolatrous and incorrigible Israelite! Thus does God sometimes fetch that honour to himself from strangers, which is denied him, and alienated from him, by his own professing people. Verse 9. And took a present with him, forty camels burden By this noble present, consisting of every good thing of Damascus, the king testified his affection to the prophet, bid him welcome to Damascus, and provided for his sustenance while he was there, and the sustenance of those that were with him: for some have inferred, from the kings sending him so very large a quantity of provisions, beyond measure too much for a single person, that Elisha, besides his servant, had several of the sons of the prophets with him. It is probable he accepted this present; for if he had refused it, it is likely his refusal would have been noticed. Verse 10. Say unto him, Thou mayest certainly recover: howbeit, &c. Here is no contradiction: for the first words contain an answer to Benhadads question, Shall I recover? To which the answer is, Thou mayest, notwithstanding thy disease, which is not mortal. The latter words contain the prophets addition to that answer, which is, that he should die, not by the power of his disease, but by some other cause. But it must be observed, that this is according, not to the Hebrew text, but the marginal reading of the Jewish rabbins, who have substituted the pronoun wl, lo, to him, for the adverb al, lo, not. In the text it is, Go say, Thou shalt not recover; or, as Dr. Waterland renders it, Thou shalt certainly not live; for the Lord hath showed me that he shall surely die. Dr. Kennicott is clearly of opinion that this is the true reading and sense of the passage. See his first Dissert., p. 163. Houbigant, however, prefers our translation, and thinks that the words contain a silent reproof from Elisha, who well knew that a courtier, like Hazael, would certainly flatter his king: he therefore understands the

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meaning to be, Go thou, and, courtier-like, say to him, Thou wilt certainly recover; howbeit, the Lord hath, shown me very much the contrary; he will surely die, and die by thy traitorous hand. Verse 11. He settled his countenance steadfastly Elisha fixed his eyes on Hazael, and looked upon him so earnestly, so long, and with such a settled countenance, that Hazael was ashamed, as apprehending that the prophet discerned or suspected something of an evil and shameful nature in him. The Hebrew words, however, rendered till he was ashamed, are ambiguous, and may be indifferently referred either to the prophet or to Hazael: but they seem more properly to belong to the latter, because it follows by way of distinction, The man of God wept. Verse 12. I know the evil thou wilt do unto the children of Israel It was not in Hazaels countenance that Elisha read what he would do; but God did at this time reveal it to him, and gave him such a clear and full view of it, that it greatly affected him. The sins of Israel provoked God to give them up into the hands of their cruel enemies: yet Elisha wept to think that ever Israelites should be so abused as he foresaw they would be by Hazael. For though he foretold, he did not desire, the woful day. Their strong holds wilt thou set on fire, &c. See what havoc and destruction war makes! what destruction sin makes! and how the nature of man is changed by the fall, and stripped even of humanity itself! Wilt dash their children That dashing young children against the stones was one piece of barbarous cruelty which the people of the East were apt to run into, in the prosecution of their wars, is plainly intimated <19D708>Psalm 137:8, 9. Nor was this inhuman practice out of use among nations pretending to more politeness; for, according to the remains of ancient fame, the Grecians, when they became masters of Troy, were so cruel as to throw Astyanax, Hectors son, a child in his mothers arms, headlong from one of the towers of the city. The ripping up of women with child is the highest degree of brutal cruelty; but there is reason to believe that Hazael, in his war with the Gileadites, (<121032>2 Kings 10:32, 33,) verified this part of the prophets prediction concerning him; for, what Amos, complaining of his cruelty to this people, calls thrashing Gilead with thrashing instruments of iron, both the Seventy and Arabic versions read, He sawed the pregnant women with iron saws. Le Clerc and Calmet. Verse 13. Hazael said, But what, is thy servant a dog? &c. The expression is used in Scripture to signify vile and unworthy, as in <100308>2

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Samuel 3:8, and 9:8; and fierce, barbarous, and inhuman, <192216>Psalm 22:16, 20, and 59:6. That he should do this great thing So he terms it, as being, 1st, A thing that supposed great power, and not to be done but by a crowned head: as if he had said, It must be some mighty potentate that must prevail thus against Israel, and therefore not I. Accordingly, the Hebrew may be rendered, What! thy servant, a dog! that he should do this great thing! 2d, An act of great barbarity, which could not be done but by a person lost to all honour and virtue. This is the sense in which Hazaels words have been generally understood; and it seems evidently the true sense. He felt, at this time, no inclination to be so barbarous and cruel as the foregoing words of Elisha implied, and he wondered that the prophet should suppose him capable of ever acting in such a manner. Is thy servant a dog, to rend, and tear, and devour? Unless I were a dog I could not do it. He was evidently startled at the mention of the cruelties which the prophet foretold he should perpetrate, and thought it impossible he should ever be guilty of them. Thus we are very apt to think ourselves sufficiently secure against the commission of those sins which yet we are afterward overcome by, and practise. The Lord hath showed me that thou shalt be king over Syria And then, when thou shalt have the power, thou wilt have the will to commit these enormities and barbarities, and actually wilt commit them. Those who are little and low in the world, cannot imagine how strong the temptations of power and prosperity are, to which if they ever arrive, they will find how deceitful their hearts were, and how much more corrupt than they suspected. Verse 14. He told me that thou shouldest surely recover This was abominably false. He told him he should die, verse 10; but Hazael unfairly and unfaithfully concealed that, either because he was loath to put the king out of humour with bad news, or because he thought he should thereby the more easily put in execution the design which he had already formed against his life, finding he was to be his successor, and which he was eager to see accomplished. Elishas prediction might give Satan an occasion of suggesting this villany to his mind; but, as Mr. Scott justly observes, it was not the cause of his crime, and forms no excuse for it. Had he been of Davids disposition, he would have waited in the path of duty till the Lord had performed his word in that manner which pleased him. Thus he soon began to manifest the rapaciousness and cruelty of the dog, of which he desired to be thought incapable.

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Verse 15. And spread it on his face Pretending, it may be, to cool his immoderate heat with it, but applying it so closely that he choked him therewith; the king being weak, and unable to help himself, or perhaps asleep. By this artifice he prevented his crying out, and his death would appear to be natural, there being no signs of violence upon his body. Such a bubble is the life of the greatest men, and so exposed are princes to treachery and outrage. We found this haughty monarch (<112001>1 Kings 20:110) the terror of the mighty in the land of the living; but now he goes down slain into the pit, with his iniquity upon his bones, <263225>Ezekiel 32:25. And Hazael reigned in his stead Being, it is likely, in great favour, both with the people and the soldiery, and not suspected of the murder of Benhadad; and he leaving no son to succeed him in the government. Verse 16. Jehoram the son of Jehoshaphat began to reign Jehoram was first made king or viceroy by his father, divers years before this time, at his expedition to Ramoth-gilead, which dominion of his ended at his fathers return. But now Jehoshaphat, being not far from his death, and having divers sons, and fearing some competition among them, makes Jehoram king the second time, as David did Solomon upon the like occasion. See note on chap. 1:17. Verse 18. And he walked in the way of the kings of Israel That is, after his fathers death. For the daughter of Ahab Namely, Athaliah, verse 26; was his wife By whom he was seduced from the religion of his pious father and grandfather. This unequal marriage, though Jehoshaphat possibly designed it as a means of uniting the two kingdoms under one head, is here and elsewhere noted, as the cause both of the great wickedness of his posterity, and of those sore calamities which befell them. No good could be reasonably expected from such a union. Those that are ill matched are already half ruined. Verse 19. To give him always a light A son and successor, until the coming of the Messiah: for so long, and not longer, this succession might seem necessary for the making good of Gods promise and covenant made with David. But when the Messiah was once come, there was no more need of any succession, and the sceptre might and did without any inconvenience depart from Judah, and from all the succeeding branches of Davids family, because the Messiah was to hold the kingdom for ever in his own person, though not in so gross a way as the carnal Jews imagined.

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Verse 20. In his days Edom revolted After they had been subject to Judah one hundred and fifty years, ever since the time of David, who subdued that country. This was a great dishonour to him. Hereby, however, the prophecy of Isaac (<012740>Genesis 27:40) was fulfilled. Verse 21. Joram went over to Zair This word is written differently from Seir, and therefore, it seems, does not signify any part of the country of Edom, but some city near to it. And smote the Edomites which compassed him about The Edomites were not wanting in their own defence, but had surrounded him with an army; through which he broke in the night, and routed them. And the people fled, &c. The common soldiers of the Edomites herein following the example of their captains. Yet Edom revolted Notwithstanding this victory, Joram could not recover his dominion over this country; probably because he was recalled by the revolt of some of his own subjects, who had taken the occasion of his absence to rebel, and he feared that others would follow their example if they had the like opportunity. So that Edom continued a kingdom under its own king. Unto this day When this record was written. Indeed, they were not brought again under the power of the Jews till after their return from the captivity of Babylon. Then Libnah revolted A considerable city in Judah belonging to the priests. For the reason why they revolted, see <142110>2 Chronicles 21:10, 11. It is probable they returned to their obedience, because those words, unto this day, which are added to the former clause, are omitted here. Verses 26, 27. Two and twenty years old was Ahaziah when he began to reign How this agrees with <142202>2 Chronicles 22:2, see on that place. The daughter of Omri That is, his grand-daughter, verse 18. He walked in the way of the house of Ahab He not only worshipped the calves, but also Baal. For he was son-in-law of the house of Ahab And so was corrupted in his religion by his connection with that idolatrous and wicked family. He was the proper son of Athaliah, daughter of Ahab, and the grandson-in-law of Ahab, his father Joram being properly Ahabs son-inlaw.

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CHAPTER 9.
A.M. 3120. B.C. 884.
Elisha sends a young prophet to Ramoth-gilead, with instructions to anoint Jehu king over Israel, whom he charges to destroy the house of Ahab, and fleeth, 1-10. Jehu, being made king, kills Joram in the field of Naboth, 11-26. He kills also Ahaziah, king of Judah, 26-29. Causes Jezebel to be thrown out of a window, who is devoured by dogs, 30-37.

NOTES ON CHAPTER 9.
Verse 1. And Elisha the prophet called, &c. The Prophet Elijah was commanded to anoint Jehu about twelve years before this time; but, because of Ahabs humiliation, the execution of the judgment pronounced upon him and his family was deferred. The office of anointing Jehu therefore, it seems, was left to be performed by Elisha; who did not go himself, either because he was grown old and unfit for such a journey, or because he was a person too well known to be employed in an affair that required secrecy. Go to Ramoth-gilead The kings of Israel and Judah were both absent, and Jehu, it is probable, was left commander-in-chief of the kings army which lay there. Verses 2, 3. Make him arise up from among his brethren From the other officers of the army, verse 5. Carry him to an inner chamber This he orders, partly that the work might not be hindered, and partly for the security of the young prophets own person. And say, Thus saith the Lord, I have anointed &c. This was not the whole message he was to deliver: but the rest of it is particularly declared verses 7-10, and is to be understood here. According to the Jews, none of the kings of Israel were anointed but those of the house of David, and these only when there was a question about their succession; as Solomon, they say, needed not have been anointed, had it not been for the faction of Adonijah. But in the case of Jehu, in whom the succession of the kingdom of Israel was to be translated out of the right line of the family of Ahab into another family, which had no right to the kingdom, but merely the appointment of God, there was a necessity for his unction, in order both to convey to him a title, and to invest him in the actual possession of the kingdom. Dodd.

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Verse 4. So the young man went to Ramoth-gilead It argued great faith in this young prophet that he undertook so readily the execution of this command. For there was no small danger in anointing a new king, as Elisha himself plainly intimated, when he ordered him to flee away as fast as he could, as soon as he had performed his office. Verse 5. Jehu said, Unto which of us all? It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given him was a perfect surprise to him. Some indeed think he had been anointed before by Elijah, but privately, and with an intimation that he must not act till he received further orders, as Samuel anointed David long before he was to come to the throne. But this is not at all probable. Verse 6. He arose and went into the house That is, into an inner chamber in the house. And he poured the oil on his head Thereby giving him, in Gods name both a right to the kingdom and the actual possession of it. The Israelites, it must be observed, were still by right and profession the people of God, though they worshipped other gods with him. And it belonged to him to appoint what ruler he pleased over them; which he now did by his prophet. Without this authority, if Jehu had taken the government upon him, he had been a usurper. Verse 7. And thou shalt smite the house of Ahab Thou shalt execute my judgment upon them, pronounced long ago. That I may avenge the blood of my servants the prophets, &c. That they were idolaters was bad enough, and merited all that was brought upon them; yet this is not mentioned here; but the controversy God has with them is for their being persecutors. Nothing fills up the measure of the iniquity of any prince or people so much as this doth; nor brings a surer or sorer ruin. This was the sin which principally brought on Jerusalem both its first and its final destruction, <143616>2 Chronicles 36:16, and <402337>Matthew 23:37, 38. Jezebels whoredoms and witchcrafts were not so provoking to God as her persecuting the prophets and other faithful worshippers of God, killing some, and driving the rest into corners and caves, <111804>1 Kings 18:4. Verse 8. For the whole house of Ahab shall perish That is, all his posterity and all his kindred. Jehu, therefore, having received such a charge, is to be considered, in what he afterward did to the house of Ahab, as acting not out of a spirit of revenge, for he had no quarrel with the house of Ahab; but, as the minister of God, who, by his prophet, authorized and enjoined him to do what follows.

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Verse 10. In the portion of Jezreel In that portion of land, in or near the city, which belonged to Naboth. There shall be none to bury her That is, none shall bury her, or she shall not be buried; for it appears from verse 34, that Jehu gave orders to have her buried, sending out persons for that purpose, but they could only find some small remains of her carcass, the dogs having eaten the rest. Verses 11, 12. Wherefore came this mad fellow to thee? What business has he with thee? And why wouldst thou gratify him so far as to retire to converse with him? They perceived him to be a prophet by his air, habit, and manner of speech, as well as by his accosting Jehu so boldly, and so suddenly vanishing when he had done his business. And these profane soldiers accounted the Lords prophets madmen, judging their neglect of themselves, and their contempt of temporal wealth and honours, which the wise men of this world so eagerly seek, with their rigid and obscure course of life, to be a kind of infatuation: and considering the holy exercises to which they devoted themselves as the effects of a religious phrensy. Indeed; those that have no religion commonly speak of those that are religious with disdain, and look upon them as crack-brained. They said of our Lord, He is beside himself, and of St. Paul, that much learning had made him mad. The highest wisdom is thus represented as folly, and they that best understand themselves, as persons beside themselves. He said, You know the man, and his communication You know him to be a prophet: why then do you call him a mad fellow? And, being a prophet, you may guess what his business is with me; that it is to teach me my duty. Thus he thought to have put them off; but they said, It is false We do not know, and cannot conjecture, what was his errand: but that there is something extraordinary and of great importance in it we plainly perceive, by his calling thee into an inner chamber, by his great expedition, and by his gesture and carriage. Tell us now His concealing the matter made them the more eager to know it. Verse 13. Then they hasted Being well pleased with the thing; partly from the advantage which hereby they expected; partly from that desire of change which is in the nature of most men; and principally by Gods providence inclining their hearts to Jehu. And took every man his garment, and put it under him In token of great reverence for his person, that they would not have his feet to touch the ground, and that they put themselves and their concerns under his feet and into his disposal. It was a ceremony used in the eastern countries toward superiors: see <402107>Matthew

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21:7. On the top of the stairs In some high and eminent place, whence he might be seen and owned by all the soldiers, who were called together on this great occasion. Saying, Jehu is king They proclaimed him by sound of trumpet to be appointed by God to the kingdom of Israel. Verses 14, 15. So Jehu conspired against Joram Contrived with the rest of the captains how to destroy Joram: for which they had the fairer opportunity, because he was gone from the army to Jezreel. Now Joram had kept Ramoth-gilead That is, kept a strong garrison there, upon the frontiers of his kingdom, it having been taken by him before this time, although the taking of it be not mentioned. He and all Israel, because of Hazael, &c. He left an army also there, or in the neighbouring parts, to watch Hazaels motions; so that Jehu had the army with him which Joram had left, being gone home to Jezreel, ill wounded. Jehu said, Let none go forth out of the city Or, from the city: that is, from within it, or from before it; from the siege or army; to go tell it in Jezreel For he knew how necessary secrecy was to the execution of such great designs as he had in hand. Verses 17, 18. There stood a watchmen on the tower For watchmen were set on high places in time of peace as well as war wherever the king was, that he might not be surprised. Let him say, Is it peace? Inquire who it is that comes, and if he comes on peaceable terms. For he feared lest either the Syrians had prevailed at Ramoth-gilead, or some sedition or rebellion was raised against him, which the example of Libnah, and his own guilty conscience, made him fear. Jehu said, What hast thou to do with peace? It is not to thee, but to him that sent thee, that I will give answer. Turn thee behind me Join thyself to my followers, if thou wishest for safety. This order he did not dare to disobey, seeing such a company of soldiers with Jehu. Verse 21. They went out against him Or rather, to meet him, that they might know his intention, and, by their presence, repress any seditious inclinations which might be in Jehu or his followers. And met him in the portion of Naboth The very sight of that ground was enough to make Jehu triumph, and Joram tremble. The circumstances of events are sometimes so ordered by Divine Providence as to make the punishment answer the sin, as face answers face in a glass. Verse 22. Is it peace, Jehu? Dost thou come to me with a peaceable mind, or in a way of hostility? For now, when it was too late, he began to

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suspect some treachery, God hiding it from him before, in order to his destruction. And he answered, What peace, &c.? What cause hast thou to expect peace, when thou hast so long abetted, and dost still abet, thy mother in her abominable practices? So long as the whoredoms, &c. This may be understood, either literally or spiritually; spiritual whoredom, which is idolatry, being often punished with corporal, and witchcraft being often practised by idolaters; or rather, spiritually, of her idolatry, which is often called whoredom, because it is a departing from God, to whom we are tied by many obligations; and witchcraft, because it doth so powerfully bewitch mens minds; and because it is a manifest entering into covenant with the devil. He mentions not Jorams, but his mothers sins, because they were more notorious and infamous; and because they were the principal cause why God inflicted, and he was come to execute these judgments. The way of sin can never be the way of peace. Verses 23, 24. Joram turned his hands Or the reins of his chariot; and said, There is treachery, O Ahaziah Jehu is our enemy: it is time for us to shift for our safety. Jehu drew a bow and smote Jehoram between his arms Or shoulders, when he was turned or turning back, the chariot being probably open behind, as many times they were. The arrow went out at his heart It was one of Gods arrows, which he ordained against the persecutor, and it killed him on the spot. Cast him in the portion of the field of Naboth He died a criminal under the sentence of God, which Jehu, the executioner thereof, pursues in the disposal of the dead body. When I and thou rode together after Ahab, &c. Probably when Ahab went in his chariot, attended with his nobles or chief officers, of which these were two, to take a formal and solemn possession of Naboths land: for then the Prophet Elijah met him, and denounced this judgment against him, (<112117>1 Kings 21:17-21,) which was extended to his son. The Lord laid this burden upon him This predicted punishment: prophecies of calamities to come upon individuals or nations are frequently termed burdens in the Scriptures. Verse 26. And the blood of his sons Who, many commentators have thought, were killed by their father, by Jezebels advice, to make the possession of the vineyard more sure to Ahab. Some however, are of opinion, as we have no account in the history of Naboth, (1 Kings 21.,) that his sons were killed with him, that Jehu does not here repeat the exact words of God by Elijah, but exaggerates the matter, and represents the sons as slain with their father, because, by their being deprived of him and

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of his estate, they were, in a manner, in as bad a condition as though they had been destroyed. I will requite thee in this plat That very piece of ground, which Ahab, with so much pride and pleasure, had made himself master of, at the expense of the guilt of innocent blood, now became the theatre on which his sons dead body lay unburied and exposed, a spectacle to the world, and a prey to the dogs or fowls, according to the prediction, <112119> 1 Kings 21:19. Thus the Lord is known by the judgments which he executeth. The son justly deserved the punishment due to the father, because he gave his approbation to the deed of his father, by continuing to keep possession of Naboths vineyard, and taking no care to repair the injury done to Naboth and his family by the false accusation which had been preferred against him. Verses 27, 28. He fled by the way of the garden-house By some secret way, hoping to escape while they were busy about Joram. Jehu said, Smite him also As you have done Joram, for he also is of the house of Ahab, chap. 8:18. And they did so They wounded him, but not mortally; being the more remiss in executing Jehus sentence against him, either because they were not so much concerned in his, as in Jorams death; or because they had some regard for him for Jehoshaphats sake. He fled to Megiddo, and died there The account of his death is briefly and imperfectly given here, and the defects are supplied in the book of Chronicles, (which was in a great part written to supply things omitted in the book of Kings,) and out of both, the history may be thus completed. He fled first to Megiddo, and thence to Samaria, where he was taken, and thence brought to Jehu, and by his sentence was put to death at Megiddo. And his servants carried him to Jerusalem, &c. Which they did, by Jehus permission, out of respect to Jehoshaphats memory, <142209>2 Chronicles 22:9. Verse 30. Jezebel heard of it, &c. She had heard that Jehu had slain her son, and slain him for her murders, idolatries, and other crimes, and thrown his dead body into the portion of Naboth, according to the word of the Lord; and now she learned he was come to Jezreel, where she could not but dread falling herself next a sacrifice to his revenging sword. Here we see how she meets her fate. She painted her face Rendered in the margin, put her eyes in painting. The word wp, puch, translated painting, signifies a mineral substance, stibium, otherwise called plumbago, or blacklead, a kind of ochre of very fine and loose parts. The word occurs again, <240430> Jeremiah 4:30, and both there and here is mentioned as somewhat with which women coloured their eyes. It made them look black, and also

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larger, by dilating their eye-brows; both which circumstances were thought to give them additional beauty. At this day the women, in many parts of the East, tinge their eyes with black to heighten their beauty. And tired her head That is, dressed and adorned it, as the word bcyt, theteb, here used, signifies. These things she did, hoping that, by her majestic dress and demeanour, she should strike Jehu and his followers with such awe, that they would be intimidated, and thereby prevented from offering her any personal injury; or rather, because, perceiving her case to be desperate, and that she would not be suffered to live, she was resolved to die with honour and gallantry. And looked out at a window She placed herself at a window at the entering of the gate of the kings palace, to affront Jehu, and set him at defiance. Verse 31. Had Zimri peace, who slew his master? Remember that thy brother traitor, Zimri, had but a very short enjoyment of the benefit of his treason, and was speedily and severely punished for it by my grand-father Omri, (see the margin,) and expect thou the same treatment from some of my posterity. She took no notice of the hand of God gone out against her family, but flew in the face of him who was only a sword in that hand. Thus men are very apt, when they are in trouble, to break out into passion against the instruments of their trouble, when they ought to be submissive to God, and angry at themselves only. The cases of Zimri and Jehu were not at all parallel. Zimri, who had come to the throne by blood and treachery, and who, within seven days, was constrained to burn the palace over his head, and himself in it, had no warrant for assuming the government, but was incited to do it purely by his own ambition and cruelty; whereas Jehu was anointed to be king at the express command of God, given to Elijah, (<111916>1 Kings 19:16,) and in all he did against the house of Ahab, acted by divine direction. In comparing persons and things, we must carefully distinguish between the precious and the vile; and take heed, lest in the fate of sinful men we read the doom of useful men. Verses 32, 33. He said, Who is on my side? He had been called out by God to the work of punishing those who had corrupted the land, and he here calls out for assistance in doing it. And there looked out to him two or three eunuchs Or chamberlains, for such used to attend upon queens in their chambers. And by their great fidelity and obsequiousness, they generally gained the esteem, and were admitted to the confidence, of those they served; and so, very often, into places of great trust and profit. It is remarkable, however, of Jezebels eunuchs, that they were far from being

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faithful to her; to let us see how suddenly courtiers are wont to change with the fortune of their masters. He said, Throw her down. So they threw her down Being mercenary creatures, they quickly comply with Jehus command, sacrificing her life to save their own. Thus, as she had done, so she suffered. She had commanded Naboth to be stoned, and now she is stoned herself: for there were two ways of stoning among the Hebrews, either by throwing stones at malefactors till they were knocked down and killed, or by throwing them down from a high place, and so dashing them to pieces. Dodd, who refers to Patrick and Calmet on the punishments of the Jews. And he trode her under foot Houbigant renders it, they, that is, the horses, trod her under foot, after she had been dashed against the wall and pavement, which, with the horses, were besmeared with her blood. Verse 34. Go see now this cursed woman She had been the greatest delinquent in the house of Ahab. She had introduced Baal; slain the Lords prophets; contrived the murder of Naboth; excited her husband first, and then her sons, to do wickedly. She had been a curse to her country, and one whose memory all who loved their country execrated. Three reigns her reign had lasted, but now, at length, her day was come to fall, and meet with the due reward of her deeds. And bury her, for she is a kings daughter He does not say, because she was a kings wife, lest he should seem to show any respect to that wicked house of Ahab, which God had devoted to ignominy and destruction. When Jehu gave this order about burying Jezebel, he seems to have for gotten the prediction of the prophet, and the charge given, verse 10. But though he had forgotten it, God had not: while he was eating and drinking, the dogs had devoured her dead body; so that there was nothing left but her bare scull, (the painted face was gone,) and her feet and hands. The hungry dogs paid no respect to the dignity of her extraction: a kings daughter was no more to them than a common person. It is probable, when the horsemen were gone, who trod her under foot, the footmen stripped her, and left her in her own blood exposed to the dogs, that came out of the city in great numbers, by the ordination of Providence, and with a more than common hunger, otherwise they could not have devoured the body in so short a time. Verses 36, 37. He said, This is the word of the Lord He now calls to mind the words of the Prophet Elijah, which before he had forgot, or did not regard. And the carcass of Jezebel, &c. These words are not extant in the place where this prophecy is first mentioned, <112123>1 Kings 21:23; but

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are here added by Jehu, by way of explication and amplification. So that they shall not say, This is Jezebel No memory of her, nothing whereby it might be known there had been such a woman as Jezebel, should remain of her, as a picture or effigies, to which men might point and say, This is Jezebel. No monument was made of her, and she had no sepulchre but in the belly of dogs. Upon the whole, what is recorded in this chapter shows that the divine threatenings are never in vain: that the curse of God pursues princes and families where impiety reigns. Let it be observed, likewise, that Ahaziah king of Judah, because he imitated the kings of Israel in their idolatries and other sins, and was united with Jehoram king of Israel, perished with him. Those who become the companions and imitators of the wicked, are involved, sooner or later, in the same judgments with them.

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CHAPTER 10.
A.M. 3120. B.C. 884.
Jehu destroys all the family of Ahab, 1-12. And the brethren of Ahaziah king of Judah, 13, 14. Takes Jehonadab with him, 15-17. Causes the priests and worshippers of Baal to be slain, 18-25. Destroys the images and house of Baal, 26-28. Yet retains the worship of the calves, 29-31. Which God punishes by Hazael, 32, 33. Jehus death, 34-37.

NOTES ON CHAPTER 10.

Verse 1. Ahab had seventy sons Grandsons are probably comprehended here under the name of sons, as is usual in the Scriptures: though, by several wives, he might have as many sons as Gideon had. These sons or grandsons were now in Samaria, either because they had been bred up there, that being the chief city of the kingdom; or because they had fled thither, upon receiving tidings of the slaughter of Joram; or had been conveyed thither, from different parts, by their friends, as to the strongest place. Here, as appears probable from Jehus message, they intended to defend themselves and Ahabs children, and to set up one as king in Jorams stead. Jehu wrote letters unto the rulers of Jezreel Hebrew, the princes of Jezreel, that is, the great persons and officers of the court, which then was, and for some time had been, at Jezreel. These, it seems, had either fled to Samaria upon the news of Jehus actions and successes, or had been sent thither by Joram with his sons, to take care of them there. To the elders Termed such from their age, or rather from their office, being the magistrates or senators of Samaria. And to them that brought up Ahabs children That had a more particular care of the several children under the inspection of the princes and elders here mentioned. Verse 3. Fight ye for your masters house This he said, because, perhaps, he had received notice of their intentions to do so, and that they were consulting about a successor to Joram: or to try them, whether they would do so, or would be true to him and his designs: or, which is still more likely, he insults over them, and denounces war against them with scorn and derision, being secure of the event, and knowing that they were not able to oppose him.

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Verse 4. Behold, two kings stood not before him All the power and interest of two kings, either in Jezreel or in the army, could not prevent his executing his design, his killing them both, and invading the kingdom of one of them. It is true, he surprised these kings, which considerably weakens their argument; but fear and self-love made them easily yield to it. Verse 5. He that was over the house The chief governor of the kings palace. He that was over the city The chief magistrate, or military governor. We will do all that thou shalt bid us They propose no conditions or delays, but submit all to his mercy. Verse 6. He wrote a letter the second time Thus Jezebel is requited for her letter, directed in like manner to the elders of Naboths city, whereby his life was wickedly taken away: and it is probable that some of these elders were concerned in that very business, which makes the judgment of God more remarkable. Take ye the heads of the men This word, men, seems to imply that some of them, at least, were grown up, who doubtless trod in their parents steps: and those that were younger were justly cut off for their parents sins; of which see on <022005>Exodus 20:5. Besides the accomplishment of the divine decree, says Dr. Dodd, Jehu had a further design in requesting this cruel service of the rulers, and elders, and great men of the nation, namely, hereby to involve them in the same crime and conspiracy with himself; for, by prevailing with them to murder Ahabs kinsmen in this manner, he bound them so closely to his interest, that if any of the inferior people had been inclined to oppose his designs, they were, by this means, deprived of any man of distinction to head them; and not only so, but, by this expedient, Jehu thought that he might in a great measure lessen, if not entirely remove the odium of his own cruel and perfidious conduct. Verse 7. They took the kings sons, and slew seventy persons Having been wickedly obsequious to Jezebels order for the murder of Naboth, now, by the same base spirit, they are as pliable to Jehu, and as ready to obey his orders for the murder of Ahabs sons. From this example, princes may learn two important lessons: 1st, Not to place any dependance on the attachment or fidelity of those who are not influenced by the fear of God, and the dictates of conscience: for who can reasonably expect him to be true to his prince who is false to his God? 2d, Not to aim at arbitrary power, lest they be found rolling a stone, which, some time or other, will return upon themselves. Princes that make their people slaves, take the

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readiest way to make them rebels; and by forcing mens consciences, as Jezebel did, they lose their hold of them. Verse 8. Lay them at the entering in of the gate The place of judicature, to signify that this was an act of Gods righteous judgment: and this being the place of public concourse for justice and other business, and where people were continually passing and repassing, the laying them there was to expose them to public view, that all might know there was no one left of Ahabs posterity to reign over them. Verses 9, 10. He said to all the people, Ye be righteous This is spoken ironically: as much as to say, You may look upon me as a very wicked man, for rebelling against my master and killing him: but look here; see, your chief men, the confidants and favourites of Joram, have slain seventy of his sons committed to their custody! Know now, &c. As if he had said, The truth is, neither I nor they are to be blamed, nor you, that assisted and encouraged me herein; for this is not mans work, but Gods, and done at his command. The Lord hath done that which he spake by his servant Elijah Whom he mentions rather than Elisha; partly because Elijah was now dead, and therefore his name and memory were more sacred than Elishas, who was yet alive; it being the general practice and folly of mankind, to value and honour, after their death, those whom they contemned while they lived; and partly because Elijahs prophecy was known and famous, while Elishas was delivered in a corner, and that not from his own mouth, but by one of the sons of the prophets. Verse 11. So Jehu slew all his great men Whom Ahab had advanced and made great in wealth, or honour and quality; who had been partners with him in his sins, and were likely to avenge Jorams death. And his priests Who had served him in his idolatrous worship, and confirmed him in it. Or, his chief officers of state, as the word rendered priests sometimes signifies, and is translated: see <100818>2 Samuel 8:18; <131817>1 Chronicles 18:17. Until he left him none remaining To wit, in that place: but there were still some remaining in Samaria, (verse 17,) whom he afterward destroyed, and some of the royal seed of Judah, descended from Ahabs daughter. Verses 12-14. And he arose, and came to Samaria Having finished his work in Jezreel, he went to prosecute it in the chief city of his kingdom, which most needed reformation. Jehu met the brethren of Ahaziah Not strictly such; for his brethren, properly speaking, had been carried captive,

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and, it seems, killed also, before this time, as we read <142117>2 Chronicles 21:17. Therefore, by brethren here, we must understand his brothers sons, as is explained <142208>2 Chronicles 22:8, or others of his near kinsmen, such being often called brethren in Scripture. We go down to salute the children of the king, &c. They undoubtedly had set out from Jerusalem for this purpose, before they knew any thing of Jorams being killed, and Jehus having seized the kingdom: and it appears by their answer, that they did not yet know any thing of it. And he said, Take them alive, &c. They were allied to the family of Ahab by the mothers side, (<120818>2 Kings 8:18,) and therefore being afraid lest, if they were suffered to live, they might find means to be avenged of him for the death of Joram, Ahaziah, Jezebel, and their children, whom they were going to visit, he ordered them to be slain; perhaps under pretence of fulfilling Elijahs prophecy, <112121>1 Kings 21:21. It seems, however, evident, that prediction did not extend so far, but would have been amply fulfilled by cutting off all of his family and blood within the kingdom of the ten tribes. Verses 15, 16. He lighted on Jehonadab A Kenite, (<130255>1 Chronicles 2:55,) and a man of singular prudence and piety, as appears from this history, and from <243506>Jeremiah 35:6; from him descended the race of the Rechabites. And he saluted him That is, Jehu saluted Jehonadab. It is likely Jehonadab was in great favour with the people, on account of the strictness of his life and virtue, and that this, in part, induced Jehu to speak so kindly to him, and court his friendship. And said, Is thy heart right, &c. Dost thou love me as sincerely and fervently as I love thee, and approve of my present proceedings, as I approve of thy institutions? If it be, give me thy hand As a sign of friendship and fidelity. These seem to be the words of Jehu. And he said, Come, and see my zeal for the Lord For the vindication of his honour, and the execution of his commands. Do not believe my words, but mine actions, which thine eyes shall behold. So they made him ride in his chariot The servants opened the door of his chariot, and Jehu took him up into it. And while he thus put some honour upon Jehonadab, he received more honour from him. For all pious and sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. This is not the only time, says Henry, that the piety of some has been made to serve the policy of others; and that designing men have strengthened themselves by drawing good men into their interests.

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Verse 17. He slew all that remained unto Ahab in Samaria Either all his household, or, rather, all his kindred and relations, though more remote from him. This he did, no doubt, under pretence of zeal for God, and to fulfil the prophecy of Elijah; but there is too much reason to apprehend, from several of his actions, and, indeed, his general conduct, that in this, as well as in several of the other slaughters which he made, his chief motive was to secure the kingdom to himself and his posterity. Verse 18. Jehu gathered all the people together By their representatives, their elders, or rulers, as was usual, to whom he imparts his mind, and who, being generally corrupt, and mere time-servers, and such as had no sense of religion, made no opposition to his resolution, but seemed to comply with it. Ahab served Baal a little, but Jehu shall serve him much As if he had said, My quarrel is only with Ahabs family, and not with Baal, which my actions shall show: which words, being manifestly false, and spoken with a design to deceive, cannot be excused from sin; this being an immoveable principle, that we must not do the least evil, that the greatest good may come. Though it was lawful, and even commendable, to slay the worshippers of Baal, Gods law having enjoined that idolaters should be put to death, yet it was by no means lawful to use treachery, and to deceive them to their destruction, on the faith of false pretences. These were actions no way suitable or agreeable to the God of truth, and such as ought never to have been practised by any that desired to please him. Verse 19. Call unto me all the prophets of Baal, and all his servants Either, 1st, All his ministers, of whom it seems there were several sorts, of which two are here distinctly mentioned, his prophets and priests; and the rest, of the inferior sort, may be comprehended under the general title of servants, because they were to attend upon the others in their ministrations. Or, 2d, All his worshippers, as the word here rendered servants is translated in the close of this verse. If it be inquired how all these could be contained in one house of Baal, it may be answered, that the number of the worshippers of Baal had been greatly diminished by the ministry of Elijah and Elisha, and the rest of the prophets; and by Jorams neglect and disuse of that worship. Besides, this house or temple of Baal was probably very large and capacious, being in the royal city, nigh the kings palace, and intended for the use of the king, queen, and whole court, and for great and high solemnities, and therefore was the chief building of the sort in the kingdom. Moreover, as by the house or temple of God, at Jerusalem, we are frequently to understand, not only the principal building,

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but all the other buildings or courts belonging to it, in which the worshippers stood when they worshipped, so it might be here; and in that case there would be space sufficient for all the worshippers of Baal that can reasonably be thought to have been at that time in Israel. Verses 20, 21. Jehu said, Proclaim, &c. Hebrew, sanctify. Prepare yourselves and all things necessary for this solemn day, and sacrifice, and feast, which I intend to keep. There was not a man left that came not It may seem strange, after what Jehu had done in destroying the family of Ahab, that the worshippers of Baal could be induced to assemble together. But it should be observed, that as Jehu was a person of known indifference in matters of religion, who in this respect had always conformed to the humours of the court, and in the reign of King Ahab had been a strenuous worshipper of Baal; the people could not tell, when they read his proclamation for a great feast to Baal, but that he had returned, in good earnest, to the religion which he once embraced, and only deserted for a while, in complacency to others. But whether they deluded themselves into this persuasion or not, they knew by experience that Jehu was a man of a fierce and bloody temper, who would not fail to put his threats in execution; and, therefore, reading in the same proclamation, Whosoever shall be wanting, he shall not live, (verse 19,) they found themselves reduced to this sad dilemma, either to go or die. Hence they thought it the wisest method to run the hazard, and throw themselves upon his mercy; having this, at least, to plead for themselves, that they were not disobedient to his commands. See Poole and Dodd. Verse 22. He said, Bring forth vestments Sacred garments, such as were used by the priests, and others of Gods ministers in his service; whence idolaters borrowed the custom of using such garments in the worship of their false gods. For all the worshippers of Baal It can hardly be supposed, that absolutely all the people that worshipped Baal, and were now assembled, are included here, and had vestments brought them; because the people in general wore no distinct garments in their worship, whether of Jehovah or Baal, but the priests and other ministers only. Verse 23. And Jehonadab Whom the Baalites, possibly, did not know, and therefore suspected nothing inimical to their worship: or, if any of the more sagacious began to suspect any thing, it was now too late to amend their error. Look that there be here with you none of the servants of the

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Lord Intimating that their presence would offend Baal, and pollute his worship. Jehus real intention, however, was, that none but the worshippers of Baal should be slain, and therefore he caused this search to be made, lest any other Israelite, out of curiosity, or from any other motive, should have entered the temple. Verses 24, 25. When they went in to offer sacrifices When some went to the altar to offer in the name of the rest. Jehu appointed fourscore men without Far more being, doubtless, in readiness to assist them in case of any opposition. As he had made an end of offering That is, as the chief priest of Baal had made an end. So far Jehu suffered them to proceed, either because till then they were not all come into the house; or because, being taken in the very act of gross idolatry, their punishment would appear to be more just and reasonable. Jehu said to the guard and the captains To the fourscore men and their officers. The guard, &c., cast them out Cast their carcasses out, of the house. And went to the city of the house of Baal To some buildings belonging to that house; which may be here called the city, because they were very numerous and capacious. For as there were divers chambers and rooms built without the temple, belonging to it, for the use of the priests and Levites; so it may probably be conceived that this famous temple of Baal had many such buildings, in some of which the priests of Baal, or of the groves, (whereof there were numbers belonging to the kings court, <111819>1 Kings 18:19,) peradventure might dwell; and others of them might be for divers uses, belonging to the house and service of Baal: and to these buildings the guard might hastily go to surprise and put to death these inferior ministers of Baal, who were there employed in services belonging to that house, or that solemnity. Verses 26, 27. The images of the house of Baal A collection of different images. The image of Baal The chief image, which they worshipped more than the rest. And brake down the house of Baal As, no doubt, they did the rest of the houses of Baal in Israel. And made it a draught-house A sink or common shore; that the remembrance of it might be blotted out or made infamous. Thus was the worship of Baal quite destroyed, at least for the present, out of Israel, though it had once prevailed so far, that there were but seven thousand, of all the thousands of Israel, that had not bowed the knee to Baal. Thus will Jehovah, sooner or later, triumph over all the gods of the heathen.

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Verse 29. Jehu departed not from them He was partial in his reformation, and did not put away all the evil, because his heart was not right with God. He departed from the sins of Ahab, but not from the sins of Jeroboam: discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil; and true religion not only implies conversion from gross sin, but from all sin, and not only from false gods, but from false modes of worshipping the true God. The worship of Baal, being upheld by the house of Ahab, also contributed to uphold that house, the numerous ministers of that idolatry being, of course, engaged to support the family which supported them, and with which they must stand or fall; hence Jehu could easily part with that worship, and labour to destroy it; but the worship of the calves was a politic idolatry, begun and kept up for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to it. But true religion is not only a conversion from those sins which are hostile to our secular interests, but from those that appear to be friendly to them; in forsaking which is the great trial, whether we can deny ourselves For God, and trust in him. Verse 30. The Lord said unto Jehu By some prophet. Because thou hast done well, &c. That is, in part. The extirpating of idolaters and idolatry was a thing so far right in Gods eyes, idolatry being an iniquity which he visits as surely and severely as any other, and which is a source of a variety of other abominations. Thy children of the fourth generation shall sit on the throne Which they did, namely, Jehoahaz, Joash, Jeroboam, and Zachariah. This was more than took place in any of the other royal families of that kingdom. Of the house of Ahab, indeed, there were four kings, but the last two, namely, Ahaziah and Joram, were brothers, so that its reign reached only to the third generation, and that whole family continued but about forty-five years in all: whereas Jehus house continued in power for four generations after himself, and in all about a hundred and twenty years: for no services done for God shall go unrewarded. Verse 31. But Jehu took no care to walk in the law of the Lord God of Israel He abolished the worship of Baal, but did not keep up the worship of God, nor walk in his law. He showed great zeal and care for the rooting out of a false religion; but in the true religion he showed no care, took no heed: was not solicitous to please God and do his duty. With all his heart His heart, his whole heart, was not engaged in, nor influenced

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by religion; nor was he truly zealous for the glory of God, and the advancement of true and genuine piety in himself and others. It is evident his own religion was very superficial, and yet God made use of him as an instrument of effecting some reformation in Israel. It is a pity that those who do good to others, are not always good themselves. Verse 32. In those days In the time of Jehus life and reign, verse 34. The Lord began to cut Israel short Either to diminish the number of the people by cutting them off, or to straiten their borders. Hazael smote them in all the coasts of Israel In their borders, or the outermost part of their land, beyond Jordan, as it is explained verse 33; and at this time, probably, he executed the cruelties predicted by Elisha, <120812>2 Kings 8:12.

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CHAPTER 11.
A.M. 3120. B.C. 884.
Athaliah destroys all the seed royal, except Joash, who is saved by Jehosheba, and hid six years in the house of God, 1-3. In the seventh year he is made king by Jehoiada and the captains, 4-12. Athaliah is slain, 13-16. Jehoiada restores the worship of God, and the people break down the images of Baal, 17-21.

NOTES ON CHAPTER 11.

Verse 1. And destroyed all the seed royal All of the royal family that had not been cut off by Jehu and others, except one, mentioned verse 2. To this wickedness she was impelled by many motives: 1st, By rage to see Ahabs family destroyed, which made her resolve that the family of David should share the same fate. 2d, By ambition and desire of rule, to make way for which many persons have destroyed their nearest relations. 3d, By her zeal for idolatry and the worship of Baal, which she intended to establish, and to which she knew the house of David were implacable enemies. 4th, By a regard to her own defence, that, by getting into the throne, which she could not do without destroying the royal family, she might secure herself from Jehus fury, who, she understood, was resolved utterly to destroy all the branches of Ahabs house, of which she was one. Possibly those whom she slew were Jehorams children by another wife. This was the fruit of Jehoshaphats marrying his son to a daughter of that idolatrous house of Ahab: and this dreadful judgment God permitted to come upon him and his, to show how much he abhors all such affinities. The consideration of the fate, says Dr. Dodd, which attended these royal families, is sufficient to make one thankful to God for having been born of meaner parentage. The whole offspring of Jeroboam, Baasha, and Ahab, was cut off for their idolatry; and the kings of Judah, having contracted an affinity with the house of Ahab, and being by them seduced into the same crime, were so destroyed, by three successive massacres, that there was but one left: for first Jehoram slew all his brethren, then Jehu all his brothers children, and now Athaliah destroys all the rest that her executioners can meet with. Verse 2. But Jehosheba Called Jehoshabeath, <142211>2 Chronicles 22:11; the daughter of King Joram Namely, by another wife, and not by this Athaliah: for Athaliah would not have suffered her daughter to be married

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to the high-priest of the true God, nor would he, in all likelihood, have married the daughter of such an idolatrous woman. Stole him from among the kings sons, &c. Either took him from among the slain, he happening not to be quite despatched; or else secretly conveyed him away, before the execution was done. And they hid him Jehosheba and her husband Jehoiada. And his nurse, in the bed-chamber Which, according to the next verse, was in the house of the Lord: so that it was one of those chambers adjoining to the temple, that were for the uses of the priests and Levites only, which made it more proper for this purpose. Now was the promise made to David bound up in one life, and yet it did not fail. Thus to the son of David will God, according to his promise, secure a spiritual seed; which, though sometimes reduced to a small number, brought very low, and seemingly lost, yet will be preserved to the end of time. It was a special providence, that Joram, though a king, a wicked king, married his daughter to Jehoiada, a priest, a holy priest: this some might think a disparagement to the royal family, but it saved the royal family from ruin; for Jehoiadas interest in the temple gave her an opportunity to preserve the child, and her interest in the royal family gave him an opportunity of setting him on the throne. See what blessings they lay up in store for their families, who marry their children to those that are wise and good. Verse 3. He was hid with her six years Probably Athaliah thought they were dead; or, if she suspected this child was preserved, she supposed an infant could do her no great harm; and that she could so well establish herself in the possession of the kingdom within a few years, that she need not fear any such weak competitor. And Athaliah did reign over the land Which she had the better opportunity of doing, because she was not only the late kings wife, but also, probably, made queen-regent upon Jorams going to Ramoth-gilead. Verse 4. With the captains and the guard The chief commanders of the soldiery, and those that had been the former kings guard; for it is not likely that he would dare to call the guard of the present queen: and it is probable that the former could not well brook the dominion of a woman, and that woman a foreigner. And brought them into the house of the Lord Into the courts of that house; for into the house itself, strictly speaking, none but the priests or Levites might enter. And showed them the kings son He discovered to them the true heir of the crown, and they entered into a covenant to restore him, which they confirmed with an oath.

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Verses 5, 6. A third part of you Of the Levites, who were distributed into twenty-four courses, to minister in turns, each course consisting of about a thousand men for a week. That enter in, &c. That come into the temple to attend your ministry. Shall be keepers of the kings house Of that part which led to the kings palace, which Athaliah now possessed. A third part shall be at the gate of Sur The chief gate of the temple, called the high gate, <121535>2 Kings 15:35; the foundation gate, <142305>2 Chronicles 23:5; the east gate, <241902>Jeremiah 19:2; the middle gate, <243903>Jeremiah 39:3; and the gate of entrance, <264015>Ezekiel 40:15. A third part at the gate behind the guard Either, 1st, The kings guard: or, 2d, The guard of the temple; this gate was in the south side. So shall ye keep, &c. So you shall guard all the gates or entrances into the temple, that neither Athaliah nor any of her soldiers may break in. Verses 7, 8. Two parts that go forth on the sabbath Who, having finished their course, should have gone home, but were detained, <142308>2 Chronicles 23:8. Shall keep While the rest guard the entrances into the temple, these shall have a special care of the kings person. Ye shall compass the king, &c. When you have set your watches and guards, all the rest of you shall draw near to the king, to preserve his royal person from all assaults and dangers. He that cometh within the ranges Or fences, the walls wherewith the courts of the temple were environed; or your ranks. If any of Athaliahs guard shall attempt to break in upon you, or come within your bounds. As he goeth out, and as he cometh in Whether the king shall go out of the temple to assault and subdue his enemies, or retire hither to defend himself, do you always accompany him. Verse 10. To the captains did the priest give King Davids spears and shields Offensive and defensive weapons, both for themselves and for all their soldiers; for they had all come into the temple unarmed, to prevent suspicion. These are called Davids, either because they were such as he had taken from his enemies, and had dedicated to God, and laid up in the temple as monuments of Gods goodness to him; or because he had made a sacred armory in the temple, whence arms might be taken upon extraordinary occasions, for the defence of the temple or city of God. Verse 11. The guard stood from the right to the left corner of the temple From the south-east to the north-east side. Along by the altar Of burnt-offerings, which was by the great eastern gate of the temple. The meaning is, they defended the temple on all sides.

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Verse 12. And put the crown upon him Having produced Joash, he put the crown on his head, which, it is likely, was kept in the sanctuary. And gave him the testimony The book of the law, which he put into the kings hand to remind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, (<051718>Deuteronomy 17:18,) and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony, because it is a witness of Gods will, and mans duty. They made him king, and anointed him As was wont to be done in doubtful cases, when there was any competition or question about the crown, as now there was. Verse 13. She came to the people To inquire into the cause of this great noise; being hitherto kept in deep ignorance, because the affair was managed with so much secrecy, and in the temple; and because the people universally hated her, and wished her downfall. Into the temple of the Lord That is, into the courts, into which, being a queen, she was permitted to enter, though contrary to the general order, verse 8. She seems, in her fright, to have come alone, or with but few attendants. Verse 14. Behold, the king stood by a pillar, as the manner was It is generally supposed that the royal throne was erected near one of the pillars, described <110715>1 Kings 7:15, 21, unless we may suppose that what is here called a pillar was that brazen scaffold five cubits long, &c., which Solomon made at first on his dedicating the temple, (<140613>2 Chronicles 6:13,) and which was afterward continued for the king to appear upon on solemn occasions, and where, doubtless, there was a throne of state. See Calmet. Verse 15. Jehoiada commanded the officers of the host Of those companies of Levites, who are elsewhere called the Lords host, and now were the kings host. Have her forth without the ranges Through which they had suffered her to come. If she will not go out of them of her own accord, force her out of them. And him that followeth her, kill with the sword If any of the people that shall come hither on this occasion, shall stand up for her help, let them be slain. Let her not be slain in the house of the Lord That is, in the court of the temple, lest it be polluted with her blood. Verse 16. They laid hands on her The Hebrew, ydy hl wmvy, Jashimu lah jadaim, may be properly rendered, Then they gave her room,

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or left her a free passage to depart out of the temple. Thus Houbigant, after the Chaldee. And she went by the way, &c. By the great public road, by which horses and chariots went to the palace. And there was she slain In an ignominious place and manner, as her mother Jezebel had been. Verse 17. Jehoiada made a covenant between the Lord, &c. A sacred covenant, whereby he solemnly engaged both the king and people, that they should be the Lords people That they should renounce and root out all idolatry, and set up and maintain Gods true worship. Between the king also and the people This was a civil covenant, whereby the king engaged himself to rule them justly, and in the fear of God; and the people obliged themselves to defend and obey him. Compare <100503>2 Samuel 5:3. Verse 18. All the people went into the house of Baal They began immediately to make good their covenant in part, by destroying the worship of Baal, which had been introduced in Judah by Jehoram, (<120818>2 Kings 8:18,) and was continued by Ahaziah, verse 27. And slew the priest of Baal before the altars To which possibly he fled for refuge, or rather he was brought thither as a fit sacrifice to his god. The priest appointed officers over the house of the Lord To see that the service was regularly performed by the proper persons, in due time, and according to the instituted manner. See the margin. Verses 19, 20. He took the rulers over hundreds, &c. Brought them out of the temple, that they might conduct the king in state to the royal palace. By the way of the gate of the guard By the gate of the royal palace, where the kings guard stood. And he sat on the throne of the kings Which was the accomplishment of his inauguration. And all the people rejoiced Josephus says, they kept a feast of joy many days; making good Solomons observation: When it goes well with the righteous, the city rejoiceth, and when the wicked perish, there is shouting. Verse 21. Seven years old was Jehoash, &c. Being so very young, he was very unfit for so weighty a charge; but he was under the direction of so excellent a counsellor, that, while Jehoiada lived, all things went well, and the nation was prosperous and happy. But after that good man was dead, he was seduced by some great men about him to idolatry, (<142417>2 Chronicles 24:17,) which shows him to have been a weak prince, who wanted judgment in things of the greatest moment.

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CHAPTER 12.
A.M. 3126. B.C. 878.
Jehoash reigns well all the days of Jehoiada, 1-3. He gives orders for repairing the temple, 4-16. Diverts Hazael from Jerusalem by a present of the sacred treasures, 17, 18. He is slain by his servants, and succeeded by Amaziah.

NOTES ON CHAPTER 12.

Verse 2. Jehoash did what was right, &c. Having, 1st, such a good director as Jehoiada was, so wise, experienced, and faithful: and, 2d, so much wisdom as to hearken to him, and be directed by him. Here we learn of what advantage it is to princes, especially while they are young, and indeed to young people in general, to have good instructers and counsellors about them. And they then act wisely for themselves, when they are willing to be counselled and ruled by such. Verse 3. But the high places were not taken away The people were so much and so strangely addicted to these private altars, (on which they sacrificed to the true God,) that the preceding kings, though men of riper years and greater power and courage than Jehoash, and firmly established on their thrones, were not able to remove them. And, therefore, it is not strange that Jehoiada could not now take them away, when the king was young, and not well settled in his kingdom, and when the people were more corrupt and disorderly through Athaliahs mal-administration. Verse 4. And Jehoash said to the priests The house of God having been neglected, and suffered to go to decay in the time of Athaliah and her son, Jehoash, in gratitude to God, who had preserved him there, resolved to have it repaired; and, in order thereto, commanded what money should be set apart for that purpose. All the money of the dedicated things That had been or should hereafter be brought and dedicated to the service of God and of the temple. As it appears from <142405>2 Chronicles 24:5, that the priests went through the land to collect money, it seems the people were required to dedicate something toward these repairs. The money of every one that passeth the account The words, the account, are not in the Hebrew, so that it is likely this clause is to be understood of the offerings which pious people cast into the boxes prepared to receive them, as they

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passed into the temple. The money that every man is set at Namely, the money that every man, who had vowed his person to God, paid or was to pay for his redemption, by the estimation made by the priest, according to the law, <032702>Leviticus 27:2, 3. In the Hebrew it is the money of souls, or persons according to his taxing. As soon as this money was paid by any one, he was freed from the vow wherewith he had bound himself: but till it was paid, his life was not his own, but Gods. All the money that cometh into any mans heart to bring, &c. This was the third sort of money for the reparation of the temple; that which any man would give freely for that service. Verse 5. Let the priests take it to them, &c. Let them go abroad through all the parts of the land, as they have acquaintance and interest, and gather up the money, and bring it to Jerusalem. Let them repair, &c., wheresoever any breach shall be found Either through decay, or by ill accidents; or by the malice of Athaliath, or her relations; of which see <142407>2 Chronicles 24:7. Verses 6-8. In the three and twentieth year of Jehoash, the priests had not repaired, &c. They were both dilatory and careless in collecting the money, <142405>2 Chronicles 24:5; and did not bring in what they had gathered to begin the work, whereupon the king revoked his former order, and intrusted other men, as it here follows, with this work. Thus are things seldom done well that are committed to the care of many. Now therefore receive no more money, &c. Jehoash ordered two things, 1st, That they should gather no more money of the people. 2d, That they should not have the care of seeing the temple repaired, but pay what had been collected into other hands. The priests consented They submitted to the kings new orders, and wholly committed the business to those whom he thought fit to employ. But it does not appear that they restored the money which they had received for twenty-three years past. Verse 9. Jehoiada the priest took a chest By the kings order, <142408>2 Chronicles 24:8. And set it beside the altar In the court of the priests. Upon comparing the passage in Chronicles, just referred to, with this, it seems probable that it was first placed by the altar, and afterward removed thence to the gate of the court, for the peoples greater satisfaction, that they might come thither, and put in their money with their own hands. Verses 10, 11. The kings scribe and the high-priest came up, &c. The kings secretary and the high-priest emptied the chest, and took an account

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of the money, and then put it up in bags, which, it is likely, they sealed; and then they set the chest in its place again. This they did every day, as we read <142411>2 Chronicles 24:11. They gave the money to them that had the oversight, &c. These bags of money were delivered by the king and Jehoiada, (<142412>2 Chronicles 24:12,) not to the priests, whom the king had found tardy, and, perhaps, faulty, (converting the money to their own use,) but to some select persons, who had this peculiar business committed to them, to employ good workmen, pay them their wages, and see the temple properly repaired. Verses 14, 15. But they gave that to the workmen All the money collected was employed to pay the masons, carpenters, and such like workmen, for repairing the temple alone, till the work was finished; and then the overseers gave an account of what money remained in their hands, which was expended in purchasing such vessels as are before mentioned, for the service of the temple, <142414>2 Chronicles 24:14. Moreover, they reckoned not with the men They were so confident of the honesty of the overseers, that they took no account of the money which they had paid to the workmen. For they dealt faithfully They perceived, by many experiments, that they were faithful. This was a rare example of fidelity in managing the public money. Verse 16. The trespass-money and sin-money, &c. Besides the money paid to the priests for trespasses committed in holy things it is thought that persons living at a distance sent money to the priests to purchase trespassofferings and sin-offerings, and sacrifice them in their names: and, as they commonly sent more than the sacrifices cost, the surplus became a perquisite, under the name of trespass-money and sin-money. Scott. This money was not employed toward the reparation of the house, because, as it follows, it was the priests: it was given to them for their private use and maintenance. Verses 17, 18. Then Hazael went up That is, in this kings days, when, Jehoiada being dead, Jehoash revolted from God; of which see <142417>2 Chronicles 24:17. And fought against Gath Once a city of the Philistines, but taken by David, (<131801>1 Chronicles 18:1,) and now a part of the kingdom of Judah. And Hazael set his face to go to Jerusalem Directed his march toward that city: or, undertook to march thither in good earnest. Jehoash took all the hallowed things, &c. The

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preservation of his kingdom, he thought, warranted his doing this; but he brought these dangers upon himself by his apostacy from God. Verse 20. His servants made a conspiracy, and slew Jehoash Of which, see <142425>2 Chronicles 24:25, where we are told that his murdering the prophet, Jehoiadas son, was the provocation. In this, how unrighteous soever they were, yet the Lord was righteous: and this was not the only time that he let even kings know, it was at their peril if they touched his anointed, or did his prophets any harm; and that, when he comes to make inquisition for blood, the blood of prophets will run the account very high. Thus fell Joash, who began in the spirit, and ended in the flesh. God usually sets marks of his displeasure upon apostates, even in this life; for they, of all sinners, do most reproach the Lord.

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CHAPTER 13.
A.M. 3148. B.C. 856.
The reign of Jehoahaz, who follows the sin of Jeroboam; is oppressed by Hazael, and relieved by prayer, 1-9. Joash his son succeeds him in the kingdom, and in his idolatry, 10-13. Elisha foretels to Joash three victories over the Syrians, and dies; Joashs lamentation, 14-19. A dead man, being cast into Elishas sepulchre, is restored to life, 20, 21. Hazael oppresses Israel and dies. Joash beats the Syrians three times, and recovers the cities which had been taken from his father, 22-25.

NOTES ON CHAPTER 13.

Verse 3. The anger of the Lord was kindled against Israel Who, knowing the only living and true God to be a spirit, an eternal mind, an infinitely wise and mighty, just and holy, and absolutely perfect Being, besides all their other sins and abominations, still continued to change the glory of this their incorruptible God into the similitude of an ox, the truth of God into a lie, and, like the nations around them, to worship the work of their own hands. There could not be a greater reproach than the two idolized calves were, to a people acquainted with the nature and attributes of God, and intrusted with his lively oracles, in which he had given them rules, of his own appointment, to direct them how to worship him. Strange it is, indeed, that in all the history of the ten tribes, we never find the least shock given to that idolatry, but, in every reign, still the calf was their god! and that notwithstanding the many and repeated judgments executed upon them to reclaim them from that senseless and stupid practice. Well might the anger of God be kindled against them! And he delivered them into the hand of Hazael It had been the honour of Israel that they were taken under the special protection of Heaven: God himself was their defence, the shield of their help, and the sword of their excellency. But here again, as often before, we find them stripped of this glory, and exposed to the insults of all their neighbours. Surely never was any nation so often plucked and pillaged as Israel was: but this they brought upon themselves by their sins: and when they had provoked God to break down their hedge, the goodness of their land did but tempt their neighbours. So low was Israel brought in this reign, by the many depredations which the Syrians made upon them, that the militia of the kingdom, and all the force they could bring into the field, was but fifty horsemen, ten chariots, and ten thousand footmen, a

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despicable muster, verse 7. Are the thousands of Israel come to this? How is the gold become dim! Verse 4. The Lord hearkened unto him Not for his sake, for God regards not the prayers of the wicked and impenitent, but for other reasons, expressed verse 23. For he saw the oppression of Israel His chosen and once beloved people. He now helps them because of his former and ancient kindness to them. Because the king of Syria oppressed them To wit, very grievously, as it is expressed verse 7. So that God helped them, not because they were worthy of his help, but because of the rage of their enemies, and the blasphemies which doubtless accompanied it. See <053227> Deuteronomy 32:27. Verse 5. The Lord gave Israel a saviour Either Elisha, below, (verse 14,) or rather, Jehoash the son of this Jehoahaz, (verse 25,) and Jeroboam his son, <121425>2 Kings 14:25. Both of these were instrumental in working out great deliverances for Israel, although they were wicked men, who still kept up the idolatry of the calves. Israel dwelt in their tents as before time In peace and security: not only in their strong cities, but even in their tents in the fields. Verse 7. Neither did he leave, &c. That is, the king of Syria, who so terribly oppressed the Israelites. For this verse must be considered as connected with verse 4, verses 5 and 6 being included in a parenthesis, as is done in our translation. By the people, of whom the king of Syria left so few, the Israelitish army, or men of war, are here meant, as the following words evince. For the king of Syria had destroyed them God gave them into his hand, to make this destruction among them, killing some, and carrying others captive. And had made them like the dust by thrashing Had broken, and, as it were, ground them to dust or powder, as the corn is many times broken by thrashing. Verse 8. And his might For, though he had not success, he showed much personal valour and courage. Which is observed to intimate, that the Israelites were not conquered because of the baseness and cowardice of their king; but merely from the righteous and dreadful judgments of God, who was now resolved to reckon with them for their apostacy. Verse 10. In the thirty and seventh year of Joash, king of Judah, &c. A difficulty arises in comparing this with verse 1, where it is said, Jehoahaz began to reign in the twenty-third year of Joash, king of Judah, and reigned

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seventeen years: from whence it follows, that this Jehoash, son of Jehoahaz, began to reign, not in the thirty-seventh, but in the thirty-ninth or fortieth year of Joash, king of Judah. This difficulty, however, is solved by supposing, what is very probable, that Jehoahaz had made his son Jehoash king, jointly with himself, two or three years before his death. This is the more probable, because he was perpetually in a state of war, and consequently in danger of an untimely death; and because his son was a man of valour, as is implied, verse 12, and declared, <142517>2 Chronicles 25:17-24. Verse 13. And Joash slept with his fathers The sacred writer does not here conclude the history of Joash, for he afterward relates great things done by him. But having to speak of the sickness and death of Elisha, upon which those things depended, he introduces that before he proceeds further to relate his acts. Verse 14. Elisha was fallen sick, &c. Elisha lived long; for it was now about sixty years since he was first called to be a prophet. It was a great mercy to Israel, and especially to the sons of the prophets, that he was continued so long a burning and a shining light. Elijah finished his testimony in a fourth part of that time. For Gods prophets have their day appointed them, longer or shorter, as infinite wisdom sees fit. The time of Elishas flourishing, however, was much less than the time of his living. During all the latter part of his life, from the anointing of Jehu, which was forty-five years before Joash began his reign, we find no mention made of him, nor of any thing he did, till we find him here upon his death-bed. He was, no doubt, useful to the last, yet, it seems, not so famous as he had formerly been. The king came down, and wept over his face While he leaned over him to kiss him. This was an evidence of some good in Joash, and that he had a value for a faithful prophet. So far was he from hating and persecuting him as a troubler of Israel, as Ahab had hated and persecuted Elijah, that he loved and honoured him, as one of the greatest blessings of his kingdom. Thus it has sometimes happened, that those who, like Joash, would not be obedient to the word of God, yet have been compelled to hold his faithful ministers in honour, fully convinced of their being upright and holy men of God. And said, O my father, my father, &c. Thus he laments over him in the same words which Elisha himself had used when he lamented the removal of Elijah. Probably he had heard or read of them, and judged them as applicable to Elisha as they had been to his predecessor: see on <120212>2 Kings 2:12. Joash seems to have intended by

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these words to express Elishas fatherly care of Israel, the great authority he had maintained among them, that by his counsels, and prayers, and miracles, they had obtained great and glorious victories over their enemies; and that he and his kingdom would sustain an inestimable loss by his death. Verses 15-17. Take bow and arrows This was to represent the wars he was to have with the Syrians. Elisha put his hands upon the kings hands To signify to him, that in all his expeditions against the Syrians, he must look up to God for direction and strength; must reckon his own hands insufficient for him, and must go on in dependance on the divine aid. Open the window eastward Toward Syria, which lay north-eastward from the land of Israel: the Syrians had also possessed themselves of the land of the Israelites beyond Jordan, which lay eastward from Canaan: this arrow is shot toward these parts, as a token of what God intended to do against the Syrians. The arrow of the Lords deliverance It is God that commands deliverance, and when he will effect it, who can hinder? Thou shalt smite the Syrians in Aphek Where they were now encamped, or where they were to have a general rendezvous of their forces. Till thou have consumed them Those of them that are vexatious and oppressive to thee and thy kingdom. Verses 18, 19. Smite upon the ground The former sign portended victory: and this was to declare the number of the victories. He smote thrice, and stayed Through his inattention to, or unbelief of, the sign just given, concerning war with, victory over, and deliverance from Syria, or through indifference about that deliverance. The man of God was wroth with him Whether Joash, before this interview with Elisha, was acquainted or not with the nature of those parabolic actions, whereby the prophets were accustomed to represent future events, he could not but perceive, by the comment which Elisha made upon the first arrow, which he calls the arrow of deliverance, that his shooting was a symbolical action, and intended to prefigure his victories over that nation; and, therefore, he might easily understand that this second action, of striking the ground with the arrow, was to portend the number of victories he was to obtain. And if, added to this, we may suppose, with the generality of interpreters, that the prophet had apprized him beforehand that such was the symbolical intent of what he now put him upon, that the oftener he smote upon the ground, the more would be the victories which his arms should obtain; and that thus, in some measure, his success in the war was put into his own power; the kings conduct was utterly inexcusable, if,

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diffident of the prophets promise, and considering the great strength of the kings of Syria, more than the power of God, he stopped his hand after he had smote thrice, supposing that the prediction would never have been fulfilled, had he gone on and smote upon the earth oftener. Upon the whole, therefore, the prophet had just reason to be offended at the king for not believing God, who had done so many signal miracles in favour of the Israelites; for not believing him, who, according to his own acknowledgment, had been a constant defender of the state, and now, in his dying hours, was full of good wishes and intentions for his country. See Dodd, Le Clerc, and Patrick. Verse 20. Elisha died, and they buried him In or near Samaria. The spirit of Elijah rested on Elisha, and yet he is not conveyed to heaven in a fiery chariot as Elijah was, but goes the common way of all flesh out of the world, and is visited with the visitation of all men. If God honour some above others, who yet are not inferior to them in gifts or graces, who shall find fault? May he not do what he will with his own? The bands of the Moabites invaded the land The mentioning this, immediately on the death of Elisha, intimates, that the removal of Gods faithful prophets is a presage of judgments approaching. Verse 21. As they were burying a man Carrying him to his grave; they spied a band of men A party of Moabites coming toward them, but at some distance; and they cast the man into the sepulchre of Elisha This sepulchre being near the place where they then were, they removed some stone, or opened some door, and hastily flung down the dead corpse into it; fearing lest, if they proceeded to the place where a grave was prepared, they should fall into the hands of the Moabites. And when the man was let down His body, or the coffin in which it was put; and touched the bones of Elisha, he revived, and stood upon his feet Which great miracle, wrought, not by the bones of Elisha, in which there could be no innate power to produce any such effect, but by the almighty power of God, was doubtless intended for divers important purposes; as, 1st, To do honour to that great and holy prophet; and a singular honour it was, not much inferior to that conferred on Elijah when he was translated. Elijah was honoured in his departure; Elisha after his departure. Thus God dispenses honours as he pleases. 2d, To seal and confirm his doctrine and prophecies, and thereby confute the false doctrine and worship of the Israelites. 3d, To strengthen the faith of Joash and the Israelites in the promises which he had given them of success against the Syrians. And, 4th, In the midst of all their

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calamities to comfort such Israelites as were Elishas followers, with the hopes of that eternal life, whereof the reviving of this dead man was a manifest pledge, and to awaken the people to a due care about, and preparation for it. According to Calmet, this was further a symbol and prophecy of the resurrection of Jesus Christ, with this difference, and a mighty one it is, that Elisha raised a dead body without raising himself, while the Lord Jesus not only raised himself, but gives life to all those that believe in him. Verse 23. The Lord had compassion, and would not destroy them as yet The several expressions, of nearly the same import, used in this verse, call upon us to admire the triumphs of divine goodness in the deliverance of such a provoking people. He foresaw they would destroy themselves at last; but, as yet, he would reprieve them, and give them space to repent. The slowness of Gods processes against sinners must be construed to the advancement of his mercy, not the impeachment of his justice. Neither cast them from his presence as yet From the land of Canaan, to which the peculiar presence of God, and his public and solemn worship, were now confined. Verse 25. And Jehoash took again the cities, &c. This was a great kindness to the cities themselves, which were hereby rescued from the yoke of oppression, and to the whole kingdom, which was much strengthened by the reduction of those cities. Three times did Joash beat him Just as oft as he had struck the ground with the arrows, and then a full stop was put to the course of his victories. Many have repented, when it was too late, of their unbelief, distrust, and the straitness of their desires.

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CHAPTER 14.
A.M. 3165. B.C. 839.
The good character of Amaziah, 1-4. He avenges his fathers death, 5, 6. Overthrows the Edomites, 7. Is defeated by Joash, king of Israel, 8-14. The death and burial of Jehoash, 15, 16. Amaziah is killed by conspirators, 17-20. The beginning of Azariahs reign, 21, 22. The reign and death of Jeroboam, 23-29.

NOTES ON CHAPTER 14.

Verses 1, 2. In the second year of Joash, king of Israel After he began to reign alone: for he reigned two or three years with his father, of which see the note on <121310>2 Kings 13:10. This, as Dr. Lightfoot observes, was the thirty-eighth year of his father Joash, king of Judah, three years before his death. For Joash had thrown himself into such a miserable condition by his apostacy, and the murder of Zechariah, (<121217>2 Kings 12:17; <142425>2 Chronicles 24:25,) that he was become unfit to govern the kingdom. He reigned twenty and nine years Fourteen of which he was contemporary with Joash, king of Israel, and fifteen with Jeroboam, the son of Joash, verse 17. Verses 3, 4. He did right in the sight of the Lord In many respects, attending on Gods altars, and attending to his word: yet not like David his father Or progenitor: not obeying in the same spirit of faith and devotion, and with the same sincerity, resolution, and perseverance. As Joash his father did Who, for a time, served God aright; but afterward fell away to idolatry. Thus did Amaziah, <142514>2 Chronicles 25:14. Howbeit, the high places, &c. Though he did what was right, yet the high places were not taken away For it is difficult to get clear of those corruptions which by long usage have gained prescription. Verse 5. As soon as the kingdom was confirmed, he slew his servants, &c. It is implied in this, that his fathers murderers continued to be men of weight and interest at court, even after they had perpetrated that crime; for Amaziah retained them in his service for some time, nor durst venture to execute justice upon them till he was well settled in his authority. Probably the act they had done was in some sort approved by the generality of the

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people, to whom Joash had made himself hateful by his apostacy to idolatry, and his ingratitude to the house of Jehoiada. Verse 6. But the children of the murderers he slew not In this he acted like a good man, and showed both faith and courage, in that he would obey the command of God, though it might be attended with great hazard to himself, and was not moved to cut off the children, through fear lest they should raise a faction against him, and take revenge for their fathers death. Very different is the custom pursued in many kingdoms, in which, if any one be guilty of high treason, not only he, but his children likewise, who neither partake nor are conscious of his traitorous practices, are equally devoted to destruction. Verse 7. He slew of Edom That is, of the Edomites, or the children of Seir, as they are called <142501>2 Chronicles 25:1. The Edomites, after having been subject to Judah from the time of David, who subdued them, revolted in the days of Jehoram, (<120810>2 Kings 8:10,) and now Amaziah endeavoured to reduce them: and having, at the command of God, abandoned the help of the Israelites, although he had purchased it with a large sum, (<142507>2 Chronicles 25:7-10,) he and the men of Judah gained a great victory over them, and made the following slaughter. In the valley of Salt Which was in the land of Edom. And took Selah Or, the rock, as the word signifies. This city, called by other authors Petra, which also means a rock, was the metropolis of all that part of Arabia, termed from hence Arabia Petra, or Arabia the rocky. And called the name of it Joktheel Which word signifies, the obedience of God; so he named it, either, because, having taken it, he established in it, as some think, the laws and statutes of Moses; or rather, because he considered it as given him by God, as a reward of his obedience to Gods message by the prophet, requiring him to dismiss all the forces which he had hired of the Israelites. Verse 8. Let us look one another in the face Let us try our valour and strength in battle. Being flushed with his late great victory over the Edomites, and incensed by the injury which the dismissed, disgusted Israelites had lately done to his country in their return, (<142513>2 Chronicles 25:13,) he sent this challenge to the king of Israel. Perhaps he had the vanity to think he could subdue his kingdom, and reunite it to Judah. Had he challenged him merely to a personal duel, the error had remained with himself: but each of them must bring all his forces into the field, and thousands of lives must be sacrificed on both sides to his capricious

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humour! Hereby he showed himself proud, presumptuous, and prodigal of blood. They that challenge are chargeable with that beginning of strife which is as the letting out of water. And they that are fond either of fighting or going to law, may perhaps have enough of it quickly, and will probably be the first that repent it. Verse 9. Jehoash sent to Amaziah, saying, The thistle, &c. By the thistle, a mean, despicable, and yet troublesome weed, he understands Amaziah, and by the cedar, himself, whom he intimates to be far stronger than he, and out of his reach. Considering the circumstances of the person addressed, who was a petty prince, flushed with a little good success, and thereupon impatient to enlarge his kingdom, no similitude could be better adapted than that of a thistle, a low, contemptible shrub, but, upon its having drawn blood of some traveller, grown proud and affecting an equality with the cedar, a tall stately tree, the pride and ornament of the wood, till, in the midst of all its arrogance and presumption, it is unhappily trodden down by the beasts of the forest, which Jehoash intimates would be Amaziahs fate, if he continued to provoke a prince of his superior power and strength. See Calmet and Scheuchzer. Saying, Give me thy daughter to wife Let us make a match, that is, let us fight; only he expresses his bloody and destructive work in a civil manner, as Amaziah had done, (verse 8,) and as Abner did, <100214>2 Samuel 2:14: or, Let thy kingdom and mine be united under one king, as formerly they were; and let us decide, by a pitched battle, whether thou or I shall be that king. A wild beast trode down the thistle And so put an end to his treaty with the cedar: and with no less ease shall my soldiers tread down thee and thy forces. Verse 10. Thou hast indeed smitten Edom A weak, unarmed, undisciplined body of men; and therefore thou thinkest thou canst carry all before thee, and subdue the regular forces of Israel with as much ease. Thy heart hath lifted thee up Here lies the root of all sin; it is in the heart; thence it proceeds, and that must bear the blame. It is not providence, the event, the occasion, whatever it is, that makes men proud, or secure, or discontented, or the like; but it is their own heart that doth it. Thou art proud of the blow thou hast given to Edom, as if that had made thee formidable to all mankind. Glory of this, and tarry at home Content thyself with that glory and success, and let not thy ambition betray thee to thy ruin. For why shouldest thou meddle to thy hurt? As fools often do. Many would have wealth and honour enough, if they did but know when

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they have enough. That thou shouldest fall, and Judah with thee He warns him of the consequence; that it would be fatal, not to himself only, but to his kingdom, which he ought to protect. Verses 11, 12. Amaziah would not hear Being blinded and hardened by God to his destruction, as a punishment of his abominable and ridiculous idolatry, <142510>2 Chronicles 25:10. Therefore Jehoash went up Namely, into the kingdom of Judah, carrying the war into his enemies country. At Beth-shemesh, which belongeth to Judah Which is added to distinguish it from Beth-shemesh in Issachar, and another in Naphtali. And Judah was put to the worse Their army being routed and dispersed. Josephus says that, when they were to engage, they were struck with such a terror that they did not strike a stroke, but every one made the best of his way home. Probably they were not satisfied as to the ground and manner of the quarrel, were discouraged by the kings idolatry, and smitten by God with a spirit of fear. Verses 13, 14. Jehoash took Amaziah king of Judah, &c. Amaziahs pedigree comes in here somewhat abruptly. The son of Jehoash, the son of Ahaziah Because perhaps he had gloried in the dignity of his ancestors, or now smarted for their iniquity. And came to Jerusalem Which tamely opened to him; probably because he demanded entrance in Amaziahs name, and with his consent. And brake down the wall of Jerusalem In reproach to them; and that he might, when he pleased, take possession of the royal city. Josephus says, that he drove his chariot in triumph through the breach. And he took all the gold and silver, &c. He plundered Jerusalem, and took away all that was valuable, spoiling both the house of the Lord, and the kings house, of all their treasures. And hostages To ensure their peaceable conduct. And returned to Samaria He did not keep Jerusalem, nor seek to gain the possession and dominion of that kingdom; partly, because he thought he could not keep it, considering the difficulty he found in defending his own from such potent and near enemies as the Syrians were, and the great affection which all Judah bore to Davids house; and partly, because God so inclined his heart, that he might make good his promise to David and his family. Verses 19, 20. They made a conspiracy against him That is, the people, and princes, and chief men among them did this; possibly those whose sons he had delivered up as hostages to Jehoash. It is likely this conspiracy was formed with the connivance, if not approbation, of the people, because the

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design was carried on openly, steadily, and irresistibly, as the following words show. What provoked the people of Jerusalem, more than any other part of the nation, against their king, was the seeing their city spoiled of its best ornaments, exposed to reproach on account of the great breach made in their wall, and several of their children carried away as hostages for their good behaviour; all which they imputed to their kings maladministrations, and hence they entered into this conspiracy against him. And he fled to Lachish A strong city in Judah, toward the country of the Philistines. How long he continued concealed or sheltered there we are not told. Some commentators have conjectured, that he lived in a state of exile in that city for twelve years, not bearing to continue in Jerusalem after the defeat which Jehoash had given him. But our learned Usher has placed this conspiracy in the last year of Amaziahs reign; and Capellus supposes that it was set on foot by the great men of Jerusalem, on the specious pretence of being guardians to the young prince, and taking better care of him than his father was likely to do. Dodd. They His rebellious subjects; sent after him to Lachish Sent, some think, secret murderers, but, more probably, bands of soldiers, for this rebellion was carried on with a strong hand and open force. And they brought him on horses Or, with horses, namely, in a chariot; and he was buried at Jerusalem For the rage of the rebels was not extended beyond his death, nor did they deny him a burial with his ancestors. Verse 21. The people of Judah took Azariah Called Uzziah, chap. 15:30, and <142601>2 Chronicles 26:1. The two names signify nearly the same thing, the former meaning the help of God, and the latter, the strength of God. And made him king Either in opposition to the conspirators, or to show their affection to the house of David, and signify that their quarrel was only personal against Amaziah, whom they considered as the author of all their late calamities. But, it must be observed, the people did not do this till twelve years after Amaziahs death. For Amaziah died in the fifteenth year of Jeroboam, (compare verse 23 with verse 1,) but Azariah did not begin his reign till the twenty-seventh of Jeroboam, (<121501>2 Kings 15:1,) for he was but four years old at the death of his father: so that, for twelve years, till he came to be sixteen, the government was in the hands of protectors. Verse 22. He built Elath Repaired and fortified it; for it was built before, <050208>Deuteronomy 2:8. And restored it to Judah From whom it had revolted with the rest of Edom, in which land it lay, upon the Red sea.

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After that the king Namely, his father Amaziah; slept with his fathers The meaning is, that Amaziah did not perfect his conquest of Edom, but left some work there for his son to do. Verse 25. He restored the coast, &c., from Hamath Which was the northern border of the kingdom of Israel; unto the sea of the plain The Dead sea, which was once a goodly plain, and was their southern border. Which he spake by his servant Jonah Or Jonas; one of the lesser prophets. The only mention that we have of this prophet is in this passage, and in the account of his famous mission to Nineveh, in considering which we shall say more concerning him. What the prophecies were by which he encouraged Jeroboam to proclaim war against the king of Syria, is nowhere recorded. But as we have not every thing which the prophets did write, so several prophets did not commit any of their predictions to writing. From this place, however, we learn, that God was so gracious to the Israelites, wicked as they were, as to continue a race of prophets among them, even after Elijah and Elisha were dead. See Patrick and Dodd. Happy that land which is thus favoured! which has a succession of prophets running parallel with a succession of princes; that the word of the Lord may endure for ever! Verses 26, 27. The Lord saw the affliction of Israel, that it was very bitter Whereby he was moved to pity and help them, though they were an unworthy people. They that lived in those parts of their country, of which their enemies were masters, were miserably oppressed and enslaved, and could call nothing their own: the rest, we may suppose, were much empoverished by the frequent incursions which their enemies made upon them, to plunder them; and were continually frightened with their alarms; so that there was none shut up or left, but both towns and country were laid waste and stripped of their wealth, and no helper appeared. To this extremity they were reduced in many parts of the country in the beginning of Jeroboams reign, when God, in mere pity to them, heard the cry of their affliction, (for no mention is here made of the cry of their prayers,) and wrought this deliverance for them by the hand of Jeroboam. Reader, is thy case piteous? Then take comfort from the divine pity. He has bowels of mercy, and is full of compassion! For the Lord said not that he would blot out the name, &c. That is, not yet: he had not yet declared this, as afterward he did by the succeeding prophets, though not in these very words, <280105>Hosea 1:5-9. The decree was not yet gone forth for their utter destruction. If it be understood of the dispersion of the ten tribes, he did

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both say it and do it not long after: reprieves are not pardons. If of the utter extirpation of the name of Israel, he never said it, nor will ever do it: for that name still remains under heaven in the spiritual Israel, and will to the end of time. Verse 28. And how he recovered Damascus and Hamath These were cities of Syria, but were taken from the Syrians by David and Solomon, and probably by them incorporated with, and added to, the possessions of their own tribe, to which, from that time, they belonged: but afterward they were retaken by the Syrians, and were now recovered by this Jeroboam. Verse 29. And Jeroboam slept with his fathers, &c. It was in the reign of this Jeroboam, that Hosea (who continued very long a prophet) began to prophesy, and he was the first that wrote his prophecies. At the same time Amos prophesied, and wrote his prophecy, and soon after Micah, and then Isaiah, in the days of Ahaz and Hezekiah. Thus God never left himself without witness: but, in the darkest ages of the church, raised up some to be burning and shining lights to their own age by their preaching and living; and a few by their writings to reflect light upon us, on whom the ends of the world are come.

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CHAPTER 15.
A.M. 3246. B.C. 758.
The reign of Azariah, 1-7. Of Zachariah, 8-12. Of Shallum, 13-15. Of Menahem, 16-22. Of Pekahiah, 23-26. Of Pekah, 27-31. Of Jotham, 32-38.

NOTES ON CHAPTER 15.

Verse 1. In the twenty and seventh year of Jeroboam After an interregnum of twelve years in the kingdom of Judah, either through the prevalency of the faction which cut off Amaziah the father, and kept the son out of his kingdom; or, rather, because Azariah was very young, it is thought only four years of age, when his father was slain, and the people were not agreed to restore him till he was in his sixteenth year: see on <121421>2 Kings 14:21. Began Azariah to reign Solely and fully to exercise his regal power. Verses 3, 4. According to all that his father had done Like him beginning well, but not persevering. Save that It should rather be read, howbeit, or nevertheless, (as in <121404>2 Kings 14:4,) the high places were not removed That irregularity, in the mode and place of worship, still continued. Verse 5. The Lord smote the king, so that he was a leper The cause of this stroke is related at large, <142616>2 Chronicles 26:16-21. And dwelt in a several house Separated from conversation with others by virtue of the law, recorded <031346>Leviticus 13:46, which, being the law of the King of kings, bound kings no less than subjects. The Jews, by the term several house, understand a house in the country; where he might have liberty to take his pleasure, but not to meddle with public affairs. Jotham, the kings son, was over the house, &c. That is, he lived in the palace, and managed all the affairs of the court and of the kingdom, governing in his fathers name as his vicegerent. It was in the twenty-seventh year of Azariahs reign that he was smitten with the leprosy, and he continued a leper twenty-five years, during which time Jotham administered the government, his father being incapable of it. Verse 7. They buried him with his fathers, &c. Not in the very sepulchre of the kings, because he was a leper, (<142623>2 Chronicles 26:23,)

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but in the same field, and very near to the same place, where his ancestors lay interred. Verse 10. Shallum the son of Jabesh Probably one of his chief captains; conspired against him On what pretence is quite uncertain. And smote him before the people Openly and impudently, which, it is likely, he presumed to do, either because he remembered that the promise of the kingdom, made to Jehu, was confined to the fourth generation, (<121030>2 Kings 10:30,) which he observed to be now expired; or because he perceived the people were generally disaffected to their king, and favourable to his attempt. Verse 11. The rest of the acts of Zachariah, &c. We read of nothing that he did; therefore the meaning is, that his behaviour during the six months in which he reigned, how he managed things, and provoked this conspiracy, are recorded elsewhere. Verse 12. This was the word of the Lord, Thy sons, &c. How unfaithful soever they proved to God, he faithfully performed the promise which he made to Jehu, whose sons, to the fourth generation, succeeded him in the throne of Israel. But this Shallum put an end to that family, and fulfilled the prophecy of Hosea, (<280104>Hosea 1:4,) I will average the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. For though Jehu had a command from God to destroy the house of Ahab, yet because he did it not so much in obedience to God, and with a view to his glory, as to satisfy his own private ambition, and in a way of cruelty quite abhorrent to the divine nature, God cut his family short, as soon as he had fulfilled his promise, and avenged that blood by this man, who slew Zachariah, and the rest of his posterity, if there were any. At least, he made the kingdom to cease in his family, and, not long after, it ceased in all Israel, who were rooted out, and never restored to their own country, as Judah was. Verses 13, 14. He reigned a full month That dominion seldom lasts long that is founded in blood and falsehood. Menahem, either provoked by his crime, or animated by his example, soon served him as he had served his master: he went up from Tirzah A city in the tribe of Ephraim, where Jeroboam first dwelt; and smote Shallum Probably he was general of the army, which then lay encamped at Tirzah, and hearing of Shallums treason and usurpation, he hastened to Samaria to avenge it, as Omri acted, in a like case, with regard to Zimri.

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Verse 16. Then Menahem smote Tiphsah Either that Tiphsah mentioned <110424> 1 Kings 4:24, or another city of the same name. And the coasts thereof, from Tirzah All the people dwelling between those places. Because they opened not to him Refused to open the gates of their city, and submit to him as conqueror. All the women that were with child he ripped up That by this example of severity he might affright all the rest of the people into obedience. The frequent mention of this kind of cruelty, shows how inhumanly barbarous the eastern people were in those ages. Verse 19. Pul the king of Assyria came against the land This is the first time that we find any mention of the kingdom of Assyria, since the days of Nimrod, who erected a small principality there, <011011>Genesis 10:11. And they were no great people, one would suppose, when the eighty-third Psalm was written, in which they are mentioned as auxiliaries to the children of Lot, against the Israelites, together with other small nations. But now they were become very powerful. This Pul, or Phul, was the first monarch of that nation that invaded Israel, and began their transportation out of their country. Some have been of opinion, with Bishop Patrick, Poole, and others, that he was the same with Belesis, the governor of Babylon, who, together with Arbaces the Mede, slew Sardanapalus, the last of the Assyrian monarchs, and translated the empire to the Chaldeans. But, according to Dr. Prideaux, Belesis was one generation later. It is supposed, therefore, that this Pul was the father of Sardanapalus, and the same king of Assyria who, when Jonah preached against Nineveh, gave great tokens of his humiliation and repentance. See Prideauxs Con. A. 747, and Bedfords Script. Chronology. Menahem gave Pul a thousand talents of silver A very considerable present indeed, being no less than f450,000 sterling. This sum he gave, not only with a view to turn away the army of Pul from him, but also to purchase his friendship and assistance against those of his own subjects who opposed him, and to confirm the kingdom in his hand. By which it appears, that his cruelty at Tiphsah was so far from establishing him as he expected, that it weakened and endangered him, so that he was obliged to call in a foreign power to his aid. Verse 20. Of all the mighty men of wealth By exacting the money only of the rich, it is likely, he thought he should ingratiate himself with the common people, upon whom he laid no tax. Fifty shekels of silver, demanded of each man of wealth, were a sum equal to f7. 10s. of our money.

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Verses 24, 25. He did that which was evil, &c. He was the wicked son of a wicked father, and so perished by such a conspiracy as his father formed against Shallum. With Argob and Arieh It does not appear from the text whether these persons were Pekahs partners in this treason, or Pekahiahs courtiers and officers now slain with him. With fifty men of the Gileadites Who, it is probable, were Pekahiahs body-guard. Verse 27. In the two and fiftieth year of Azariah Pekah began to reign This is the fifth king that reigned over Israel during the reign of Azariah king of Judah. Pekah, however, reigned much longer than any of the preceding four. For though he also, like Shallum and Menahem, got the kingdom by treason and blood, he kept possession of it twenty years. So long it was before his violent dealing returned upon his own head. And he made himself more noted abroad than any of these usurpers; for even in the latter part of his time, in the reign of Ahaz, (which began in his seventeenth year,) he was a great terror to the kingdom of Judah, as we find, <230701>Isaiah 7:1. Mr. Locke justly observes, that the prophecies of Hosea, Joel, and Amos, come in here, who all prophesied about this time. Verse 29. In the days of Pekah came Tiglath-pileser, king of Assyria, &c. He is supposed by some to have been the son and successor of Sardanapalus, who restored the kingdom of Assyria, and possessed it after it bad been dismembered by Belesis and Arbaces: but our learned Prideaux, who begins his valuable connection of the Old and New Testaments at this period, makes him to be the same with Arbaces, who, together with Belesis, headed the conspiracy against Sardanapalus, and fixed his royal seat at Nineveh, the ancient residence of the Assyrian kings, as Belesis fixed his at Babylon, and there governed his newly-erected kingdom for nineteen years. And took Ijon, &c., and Gilead, and Galilee, and all Naphtali, and carried them captive to Assyria Thus Pekah lost a great part of his kingdom. And by this judgment God punished him for his attempt upon Judah and Jerusalem. For it was then foretold by Isaiah, that within two or three years after he had made that attempt, before a child then born should be able to cry, My father, and my mother, the riches of Samaria should be taken away before the king of Assyria; and here we have the accomplishment of that prediction. It may be proper to observe here, that the kingdom of the ten tribes was not destroyed at one time. The first invasion of their country, and prelude to their destruction, was made by Pul, who took away an immense booty, and drained them of their wealth; probably also carrying captive some of the people that dwelt on the

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east of Jordan. The second was by this Tiglath-pileser, who carried away the inhabitants of the northern parts, with the Reubenites, Gadites, and half-tribe of Manasseh, <130526>1 Chronicles 5:26. The third and last was by Shalmaneser, who took Samaria, and carried into captivity the rest of the Israelites, <121701>2 Kings 17:1-23. Verse 30. Hosea made a conspiracy against Pekah, and smote him It is probable that the people were provoked at him for leaving them exposed to a foreign enemy, while he invaded Judah; and that Hosea took advantage of their discontent and disgust to seize and slay him. Thus Pekahs treason and violence returned upon himself at last. And reigned in his stead in the twentieth year of Jotham The meaning is, that he began his reign in the twentieth year after the beginning of Jothams reign; or, which is the same thing, in the fourth year of Ahaz, son of Jotham. Verse 32. Began Jotham the son of Uzziah to reign Why he should be called all along Azariah, and here, and verse 34, Uzziah, no account can be given, unless it was to show that he had two names. And it appears by the book of Chronicles, that the name Uzziah was as much used, when that book was written, as the other. Verses 33, 34. Five and twenty years old was he when he began to reign Namely, properly and alone; for he had reigned before this as his fathers deputy. And he did that which was right in the sight of the Lord Josephus gives him a very high character; that he was pious toward God, just toward men, and laid himself out for the public good; that whatever was amiss he took care to have it rectified; and, in short, wanted no virtue that became a good prince. And though the high places were not taken away, yet, to draw the people from them, and keep them close to Gods holy place, he showed great respect to the temple, and built, or rebuilt rather, the higher gate, not indeed of the temple itself, but of one of its courts, probably that which led to the kings palace, <142320>2 Chronicles 23:20. If magistrates, says Henry, cannot do all they would for the suppression of vice and profaneness, let them do so much the more for the support and advancement of piety and virtue, and bringing of them into reputation. If they cannot pull down the high places of sin, yet let them build and beautify the high gate of Gods house. Verse 37. In those days That is, toward the end of Jothams reign; the Lord began to send against Judah, Rezin and Pekah As he bid Shimei curse David, when he gave him an opportunity of doing it, without fear of

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punishment. Wicked men are the sword, the rod in Gods hand, which he makes use of as he pleases, to serve his own righteous counsels, though they be unrighteous in their intentions. This storm was gathered in the reign of pious Jotham, but he came to his grave in peace, and it fell upon his degenerate son Ahaz, whose heart, upon notice of it, was moved, as were the hearts of the people, as the trees of the wood are moved by the wind, <230702>Isaiah 7:2. Verse 38. Jotham slept with his fathers, and was buried in the city of David He died in the midst of his days, being only forty-one years of age. He was too great a blessing to be continued long to such an unworthy people. His death was a judgment, especially considering the character of his son and his successor.

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CHAPTER 16.
A.M. 3262. B.C. 742.
The idolatry of Ahaz, 1-4. Being assailed by Rezin and Pekah, he hires Tiglathpileser against them, 5-9. Causes an altar to be built in the temple, according to the form of one he had seen at Damascus, 10-16. Gives the treasures of the temple to Tiglath-pileser, 17, 18. Dies, and is succeeded by Hezekiah.

NOTES ON CHAPTER 16.

Verse 2. Ahaz did not that which was right in the sight of the Lord Contrary to what might have been expected, considering the good education which, doubtless, Jotham, his pious father, gave him, and the excellent example he set him. Like David his father Or progenitor. It was his honour that he was of the house and lineage of David, and it was owing to Gods ancient covenant with David, that he was now upon the throne: but he had none of that concern and affection for the instituted worship and service of God, for which David was so remarkable. He had no love for the temple, made no conscience of his duty to God, nor had any regard to his law, and therefore was a reproach to that honourable name and family, to which he was under such great obligations, and which, of consequence, was really a reproach to him, showing his wickedness in a more aggravated point of view. Verse 3. He walked in the way of the kings of Israel Who all worshipped the calves, and were therefore idolaters. He was not joined in any affinity with them, as Jehoram and Ahaziah were with the house of Ahab, but of his own accord and voluntary motion, and, without any instigation, he walked in their way. The kings of Israel pleaded policy and reasons of state for their idolatry; but Ahaz had no such pretence: in him it was the most unreasonable and impolitic conduct that could be. They were his enemies, and had manifested that they were enemies to themselves too by their idolatry; yet he walked in their way. And made his son to pass through the fire By way of oblation, so as to be consumed for a burntoffering, which was the practice of heathen, and of some Israelites in imitation of them. Thus <142803>2 Chronicles 28:3, it is said, He burned his children in the fire, that is, some of them, first one, as is here mentioned, and afterward others, as is there observed. See on <031821>Leviticus 18:21, and <051810> Deuteronomy 18:10. According to the abominations of the heathen,

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whom the Lord cast out It was an instance of his great folly that, in his religion, he would be guided by and imitate those whom he saw fallen into the ditch before his eyes; and of his great impiety, that he would conform to those usages which God had declared to be abominable to him. Verse 4. He sacrificed, &c., in the high places If his father had but had zeal enough to take them away, it might have prevented the corrupting of his sons. They that connive at sin, know not what dangerous snares they lay for those that come after them. Verses 5, 6. But could not overcome him Because God, of his own mere grace, undertook the protection of Judah, as he promised to do, and disappointed the designs and hopes of their enemies, <230701>Isaiah 7:1-9. At that time Rezin recovered Elath Took it from the Jews, who had not long been in possession of it, having but lately recovered it, with the rest of Edom: see on <121422>2 Kings 14:22. So that, though the confederate kings of Syria and Israel failed, through the interference of Divine Providence, in their attempts on Jerusalem, the former made himself master of this considerable and very commodious port on the Red sea. Verse 7. So Ahaz sent messengers to Tiglath-pileser Having forsaken God, he had neither courage nor strength to make head against his enemies, and therefore made his court to the king of Assyria, and endeavoured to prevail on him to come to his relief. But was it because there was not a God in Israel that he sent to the Assyrian for help? The truth is, he could not with any confidence ask help of God, being conscious he had abandoned his worship, and in the grossest manner violated his laws. Observe, reader, they whose hearts condemn them will go any whither for help, in a day of distress, rather than to God. Saying, I am thy servant and thy son: come up, and save me I yield myself to thee as thy vassal, to serve and obey thee, and pay thee tribute, upon condition that thou wilt assist me against my enemies. Had he thus humbled himself to God, and implored his favour, he might have been delivered upon easier terms, might have saved his money, and needed only to have parted with his sins. Out of the hand of the king of Syria, &c. For though they were now gone from Jerusalem, yet he justly concluded they would return again, and, from time to time, molest and vex him. Verse 8. And Ahaz took the silver, &c. The treasures of the house of the Lord, and of the kings house, had been sent some years before by Jehoash to the king of Syria, <121218>2 Kings 12:18. It seems, however, they

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had been well replenished again by the piety of his successors, Amaziah, Azariah, and especially Jotham. But what authority had Ahaz to dispose thus of the public money, and exhaust the treasures of both church and state, to gratify his new patron and guardian? We can only answer, that it is common for those, who have brought themselves into straits by one sin, to endeavour to extricate themselves by another. And those that have alienated themselves from God, will make no difficulty in alienating from him any other of his rights. In this instance, the sin itself was its own punishment; for, though the king of Assyria hearkened unto Ahaz, and, for his own ends, made a descent on Damascus, and took it, thereby giving a powerful diversion to the king of Syria, and obliging him to forego his design against Jerusalem; yet Ahaz made but an ill bargain, seeing he not only robbed the temple, and expended his own treasures, but enslaved both himself and his people to the king of Assyria. Verse 9. And carried the people of it captive to Kir Not Kir of Moab, (<231501>Isaiah 15:1,) but a part of Media, which was then subject to the king of Assyria. It is remarkable, that this taking of Damascus, and carrying the inhabitants of it captive to this place, nay, and the slaying of Rezin the king, was expressly foretold by Amos some time before it happened. See the margin. Verses 10. And King Ahaz went to meet Tiglath-pileser To congratulate his victory, acknowledge his favour and help, and to beg the continuance of it. And saw an altar that was at Damascus Of an excellent structure, as he supposed, upon which the Syrians used to offer to their idols, <132802>1 Chronicles 28:23. Ahaz sent to Urijah the priest the fashion of the altar That a pattern of it might be taken immediately. He could not stay till he should return to Jerusalem himself, but sent it before him, in all haste, with orders to Urijah, to get one made exactly according to this model, and have it ready against he came home. The pattern God showed to Moses in the mount, or to David by the Spirit, was not comparable to this pattern sent from Damascus! Verses 11, 12. And Urijah built an altar, &c. He complied with the kings command against his own conscience, and against the express command of that great God to whom the king and he both were subject. The priest made it against Ahaz came from Damascus He made haste and delayed not to do it, to please the king, and advance himself. The king approached to the altar, and offered thereon Namely, a sacrifice, and

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that not unto God, but unto the Syrian idols, (<142823>2 Chronicles 28:23, 24,) to whom that altar was appropriated. A wonderful blindness, to worship those gods, and expect help from them, who could not preserve their own country from ruin! Whether Ahaz offered this sacrifice himself, or by a priest, is not certain. Verses 13, 14. And he burned his burnt-offering, &c. For the heathen, and Ahaz, in imitation of them, offered the same sorts of offerings to their false gods which the Israelites did to the true. He brought also the brazen altar Namely, the altar of burnt-offerings made by Solomon, and placed there by Gods appointment; from before the Lord That is, from before the Lords house, <030103>Leviticus 1:3. From between the altar, &c. Urijah had placed Ahazs altar behind that of the Lord, namely, between it and the east gate of the court of the priests: but when Ahaz came, taking this for a disparagement to his altar, he impiously and audaciously removed the altar of the Lord to the north side of the court, and set his own in the place of it. A bolder stroke this, than the very worst of the kings had hitherto given to religion. Verse 15. Ahaz commanded, Upon the great altar burn the morning burnt-offering, &c. He made a solemn injunction, that all the public sacrifices, of what sort soever they were, whether made by himself or by the people, should be constantly offered upon his altar, which he calls the great altar, because it was much larger, it is probable, than the altar of God. The command, probably, referred principally, if not only, to sacrifices to be offered to the true God, whose service, it seems, he had not yet utterly forsaken, but occasionally worshipped idols with him. The brazen altar shall be for me to inquire by That shall be reserved for my proper use, at which I may seek God, or inquire his will, by sacrifices joined with prayer, when I shall see fit. He says only, rqbl, lebakker, to seek, or to inquire; not to seek the Lord, or to inquire of the Lord, as the phrase is more largely expressed elsewhere: for, says Poole, he would not vouchsafe to mention the name of the Lord, whom he had so grossly forsaken and despised. Thus, having thrust out the altar of God from the use for which it was instituted, which was to sanctify the gifts offered upon it, he pretends to advance it above its institution, a practice common with superstitious people. But to overdo is to under do. The altar was never designed for an oracle, but Ahaz will have it for that use. Some, indeed, put a different sense on Ahazs words, and understand him to mean, As for

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the brazen altar, I will consider what to do with it, and will give orders accordingly. Verse 16. Thus did Urijah the priest, &c. Having once begun to defile his conscience, he could not now make an honourable retreat, and therefore proceeds to execute all the kings commands. Verse 17. Ahaz cut off the borders of the bases, and took down the sea from off the brazen oxen, &c. Probably that he might dispose of them, or of the brass of them, in some other way; perhaps that he might turn them into money, either by casting them into such pieces as were current, or by selling them as they were. Verse 18. The covert for the sabbath, turned he from the house of the Lord There is a great variety of opinions concerning this tbch swm, musach hahsabbath, or covert of, or for the sabbath, here spoken of, and why it is so called. Mr. Locke says, It was something made for the purpose of covering the people from the injuries of the weather on the sabbath days, when more were wont to assemble at the temple than the porch could contain: and Houbigant supposes it was something of the same kind. It is, indeed, generally understood to have been some building, either where the priests, after their weekly course was ended, abode until the next course came, which they did upon the sabbath day; or in which the guard of the temple kept their station; or some canopy, or other covered place, under which the king used to sit to hear Gods word, and see the sacrifices, which might be called the covert of the sabbath, because the chief times in which the king used it for those ends was the weekly sabbath, and other solemn days of feasting or fasting, (which all come under the name of sabbaths, in the Old Testament,) upon which the king used more solemnly to present himself before the Lord than at other times. And the reason, says Dr. Dodd, why the king ordered this to be taken away was, because he intended to trouble himself no more with coming to the temple, and by this action to express his hatred and contempt of the sabbath, as his removing the bases, the laver, and the brazen sea, was probably with a design to deface the service of God in the temple, and thence to bring it into public disesteem. The kings entry without The passage by which he used to go from his palace to the temple, and which had been made for the convenience of the royal family; turned he Another way, and for other uses, from the house of the Lord To show that he did not intend to frequent the house of the Lord any longer. For the king of Assyria To

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oblige him, who probably had returned his visit, and found fault with this entry, as inconvenient, and a disparagement to his palace. Thus, to ingratiate himself with this heathen king, he expresses his public contempt and rejection of that religion which had been the only partition wall between the kings of Judah and other kings. Verse 20. And Ahaz slept with his fathers Resigning his life in the midst of his days, at thirty-six years of age, and leaving his kingdom to a better man, Hezekiah his son, who proved as much a friend to the temple as Ahaz had been an enemy to it.

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CHAPTER 17.
A.M. 3279. B.C. 725.
The reign of Hoshea, 1, 2. The king of Assyria imprisons him, and carries Israel captive, 3-6. The cause of this captivity, 7-23. The strange nations transplanted into Canaan are plagued with lions, 24-26. An Israelitish priest is sent to them, 27, 28. The mongrel religion which followed, 29-41.

NOTES ON CHAPTER 17.

Verse 1. In the twelfth year of Ahaz, began Hoshea to reign He usurped the kingdom in Ahazs fourth year; but either was not owned as king by the generality of the people, or was not accepted and established in his kingdom till Ahazs twelfth year. Nine years After his confirmation and peaceable possession of his kingdom; for in all he reigned seventeen or eighteen years; twelve with Ahaz, who reigned sixteen years, and six with Hezekiah. Verse 2. But not as the kings of Israel that were before him For he neither worshipped Baal, as many of his predecessors had done, nor compelled the people to worship the calves, one of which, that of Dan, being destroyed or carried away before this time, as the Hebrew writers affirm. And whereas the kings of Israel had hitherto maintained guards upon the frontiers, to hinder their subjects from going to Jerusalem to worship, Hoshea took away those guards, and gave free liberty to all, to go and pay their adoration where the law had directed; and, therefore, when Hezekiah had invited all Israel to come to his passover, this prince permitted all that would to go: and when, upon their return from that festival, they destroyed all the monuments of idolatry that were found in the kingdom of Samaria, instead of forbidding them, in all probability he gave his consent to it; because, without some tacit encouragement, at least, they durst not have ventured to do it. Prideaux. And yet God, whose judgments are a great deep, brought destruction on the kingdom of Israel in the reign of this king. The fact was, that the Israelites had now completely filled up the measure of their iniquities, and God, by bringing ruin upon them at this time, when their king was less guilty than his predecessors, designed to show that he was punishing, not only the sins of that generation, but of the foregoing ages, and reckoning with them for the iniquities of their fathers. Add to this, that if Hoshea was not so bad as the

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generality of their former kings, yet the people were quite as wicked as those that went before them; and it was an aggravation of their wickedness, and brought ruin on them the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder their reforming. He gave them leave to abandon their idols and their sins, and to return to the worship of the true God, and obedience to his laws: but they persisted in their idolatries and other vices, which laid the blame of their sin and ruin wholly upon themselves. Verse 3. Against him came up Shalmaneser The son or successor of Tiglath-pileser. The ancient Hebrew writers made him the same with Sennacherib, who, eight years after this time, invaded the kingdom of Judah; it being very frequent, in the eastern parts, for one man to be called by several names. Josephus affirms, that he met with his name in the annals of the Tyrians, which were extant in his days. He came against him, either because he denied the tribute which he had promised to pay, or that he might make him tributary. And Hoshea became his servant, and gave him presents Swore fealty to him, and engaged to pay him tribute. Thus the destruction came gradually, and they were, for some time, made tributaries, before they were made captives to the king of Assyria. And if the lesser judgment had prevailed to humble and reform them, the greater would have been prevented. Verse 4. The king of Assyria found conspiracy in Hoshea If the king and people of Israel had applied themselves to God, made their peace with him, and addressed their prayers to him, they might, and no doubt would have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had been attended with success, would only have been to change their oppressors: but Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. For he, Hoshea, sent messengers to So, king of Egypt By some heathen writers called Sua, or Sabacus, that, by his assistance, he might shake off the yoke of the king of Assyria, who now was, and for many years had been, the rival of the king of Egypt, <121821>2 Kings 18:21; <243705> Jeremiah 37:5. This So, says Mr. Locke, seems to be Sabacon, the Ethiopian king of Egypt, of whom Herodotus relates, that, being warned in a dream, he departed of his own accord from Egypt, after he had reigned there fifteen years. It was in the beginning of Hezekiahs reign that he invaded Egypt, and having taken Boccharis the king thereof prisoner, with

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great cruelty he burned him alive, and then seized on his kingdom. Dodd. Verses 5, 6. Then the king of Assyria came up throughout all the land And made himself master of it, treating the Israelites as traitors rather than as fair enemies, and punishing them with the sword of justice. And went up to Samaria, and besieged it three years During which time it held out, but doubtless endured a great deal of misery, though this be not particularly recorded. At length the royal city was taken, and the king made a prisoner, shut up, and bound. This was in the ninth year of the reign of Hoshea, at which time Israel was carried away captive into Assyria There, we have reason to think, after some time, they were so mingled with the nations, that they were lost, and the name of Israel was no more in remembrance. They that forgot God were themselves forgotten, and they that studied to be like the nations were buried among them; and they that would not serve God in their own land, were made to serve their enemies in a strange land. Thus ended Israel as a nation, and the prophecy of Hoshea was fulfilled: they became Lo-ammi, not a people, and Loruhamah, unpitied. Now Canaan spewed them out. When we read of their entry into Canaan under Hoshea the son of Nun, who would have thought that such would be their exit under Hoshea the son of Elah? Thus Romes glory in Augustus sunk many ages after in Augustulus; yet we find St. James writing to the twelve tribes scattered abroad, (<590101>James 1:1,) and Paul speaks of the twelve tribes, instantly serving God day and night, <442607> Acts 26:7: so that, though we never read of the return of those that were carried captive, nor have any ground to believe that they still remain a distinct body in some remote corner of the world, yet a remnant of them did escape, and will remain, till all Israel be saved. Verse 7. For so it was, &c. Though the destruction of the kingdom of the ten tribes is but briefly related in the preceding verses, it is largely commented upon by the historian in those that follow; and the reasons of it assigned, which are not taken from the second causes, the weakness of Israel and their impolitic management; the strength and growing greatness of the Assyrian monarchy: these things are overlooked, and only the first cause is mentioned. It was the Lord that removed Israel out of his sight: whoever were the instruments, he was the author of this calamity. The destruction was from the Almighty, and the Assyrian was but the rod of his anger, <231005>Isaiah 10:5. It was the Lord that rejected the seed of Israel, otherwise their enemies could not have seized upon them. Who gave Jacob

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to the spoil, and Israel to the robbers? Did not the Lord? <234224>Isaiah 42:24. We lose the benefit of national judgments if we do not mark the hand of God in them, and the fulfilling of the Scriptures. It must be well observed, however, that their way and their doing procured all this to themselves, and it was their own wickedness that did correct them. This the sacred historian shows here at large, that it might appear God did them no wrong, and that others might hear and fear. The children of Israel had sinned against the Lord, and had feared other gods This they had done a long time: for, from the beginning of Jeroboams setting up the golden calves, to the carrying of Israel away captive, were two hundred and sixty-three years, to say nothing of their former various and multiplied idolatries. Verses 8, 9. And walked in the statutes of the heathen According to their laws and customs in the worship of their Baals, and other of their sins. And of the kings of Israel, which statutes they had made Had ordained concerning the worship of the calves, and against their going up to Jerusalem to worship. And the children of Israel did secretly, &c. This belongs, either, 1st, To their gross idolatries, and other abominable practices, which they were ashamed to own before others; or, 2d, To the worship of the calves, and so the words are otherwise rendered, They covered things that were not right toward the Lord: they covered their idolatrous worship of the calves with fair pretences of necessity, the two kingdoms being now divided, and at enmity; and of their honest intention of serving the true God, and retaining the substance of the Jewish religion. From the tower of the watchmen to the fenced city In all parts and places, both in cities and in the country; yea, in the most uninhabited parts, where few or none dwelt besides the watch-men, who were left there in towers, to preserve the cattle and fruits of the earth, or to give notice of the approach of enemies. Verse 11. They burned incense, as did the heathen Namely, in high places; and that not only to the Lord, which, though an irregularity, was practised and tolerated sometimes, even in the kingdom of Judah, but also to the idols of the heathen. Whom the Lord carried away before them For the same sins; by whose example they ought to have taken warning. To provoke the Lord to anger That is, in despite and contempt of God, and his authority and command, as the next verse shows. Verse 13. Yet the Lord testified against Israel Against their false worship, and all their impieties. By all the prophets, and by all the seers

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To whom he declared his mind by extraordinary revelations and visions, and by whom he published it, bearing witness from heaven to their doctrine, by eminent and glorious miracles. Abarbinel, in his commentary on these books, hath noticed one or more prophets in every kings reign, both in Israel and Judah, from the time of Saul to Zedekiah, in whose time Jerusalem was laid desolate. The ten tribes had lately had among them two most singularly eminent for their zeal, courage, fidelity, and the wonders which they wrought, in the name of God, in confirmation of their divine mission and doctrine, namely, Elijah and Elisha: the latter of whom had been instrumental in rescuing them from their enemies sundry times, when all human means had failed, and their case appeared perfectly hopeless, and who had been mercifully continued to them, a faithful witness for God, and a burning and shining light, for about sixty years. And in the days of this very king, when Israel was carried away captive, they had Hoshea, Amos, Isaiah, and Micah. And in the days of the last king of Judah, when that tribe was carried captive, they had Jeremiah and Ezekiel. All these had made it their care to show both the kings and people their sins, and warn them of the fatal consequences of them; and to exhort, beseech, and urge them to turn from them, to the worship and service of the living and true God. Verse 14. Notwithstanding, they would not hear, but hardened their necks Refused to submit their necks to the yoke of Gods precepts: a metaphor taken from stubborn oxen that will not bow to the yoke. Like to the neck of their fathers In the wilderness; that did not believe in the Lord their God This was the original and primary cause of all their sins and sufferings, their unbelief; this formerly prevented their fathers from entering Canaan, and now turned them out of it: they did not truly believe in Gods power, and love, and faithfulness; did not receive his truths, though attested by signs and wonders innumerable; did not credit his threatenings, nor rely on his promises. The testimony of the prophets, therefore, was without effect, with respect to the nation in general, and their endeavours to reclaim them were exerted in vain. And God was compelled, humanly speaking, in vindication of his own infinite perfections, the injured rights of his moral government, and the cause of truth and righteousness, to execute the frequently-denounced vengeance, and send wrath upon them to the uttermost. Verses 15-17. They followed vanity Idols; so called, because of their unprofitableness, impotency, and nothingness, and to show the folly and

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madness of idolaters. And became vain By the long worship of idols they were made like them, vain, sottish, and senseless creatures. And they left all the commandments of the Lord They grew worse and worse; from a partial disobedience to some of Gods laws, they fell by degrees to a total apostacy from all of them. And worshipped all the host of heaven The sun, moon, and stars, as Saturn, Jupiter, Mars, Venus, &c.; against which Moses had particularly cautioned them, <051419>Deuteronomy 14:19. They caused their sons and daughters to pass through the fire Thus offering or consecrating them to their idols: see on <121603>2 Kings 16:3. And used divination and enchantments Which were the abominable sins of the heathen. And sold themselves to do evil in the sight of the Lord Wholly addicted themselves to sin, as slaves are addicted to the service of those to whom they are sold; and, by their obstinately persisting in sin, so hardened their own hearts, that at length it was become morally impossible for them to recover themselves, as one that has sold himself has put his liberty beyond recall. Verse 18. Therefore the Lord was very angry with Israel For he is a jealous God, and highly resents the giving that honour to any created or imaginary being, which is due to himself only. And removed them out of his sight A very strong expression, to signify, not only his casting them out of Canaan, then the only place of his solemn worship, and gracious presence, or out of his church, but his utter rejection and total removal of this apostate people from his care and providence. There was none left but Judah only And the greatest part of the tribe of Benjamin, with those of the tribes of Simeon and Levi, who adhered to them, and were incorporated with them, and therefore are fitly denominated from them. Verse 19. Also Judah kept not, &c., but walked in the statutes of Israel Followed the idolatrous devices of the ten tribes, which they did most notoriously in the reign of Ahaz. And though his son Hezekiah made a noble reformation, it lasted no longer than his time, so extremely corrupted was the nation. Judahs idolatry and wickedness are here remembered as an aggravation of the sin of the Israelites, which was not only evil in itself, but mischievous to their neighbours, who by their examples were instructed in their wicked arts, and provoked to an imitation of them: see <280415>Hosea 4:15; <401807>Matthew 18:7. Those that bring sin into a country or family bring a plague into it, and will have to answer for all the mischief that follows.

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Verse 20. The Lord rejected all the seed of Israel All the kingdom, or tribes of Israel, first one part of them, and now the rest: but this extends not to every individual person of these tribes, for many of them removed into the kingdom of Judah, and were associated with them: see <141116>2 Chronicles 11:16. Verse 21. They made Jeroboam king Which action is here ascribed to the people, because they would not tarry till God, by his providence, had invested Jeroboam with the kingdom which he had promised him, but rashly and rebelliously rose up against the house of David, to which they were under such great obligations, and set him upon the throne without Gods leave or advice. Jeroboam drave, &c. He not only dissuaded, but kept them by force from Gods worship at Jerusalem, the only place appointed for it. And made them sin a great sin So the worship of the calves is called, in opposition to that idle conceit of the Israelites, who esteemed it a small sin, especially when they were forced to it by severe penalties; which yet he shows did not excuse it from being a sin, and a great sin too. Verses 22, 23. They departed not from them But willingly and resolutely followed the wicked examples and commands of their kings, though contrary to Gods express commands. Until the Lord removed Israel They continued to the last, obstinate and incorrigible under all the instructions and corrections which God sent to them; and therefore were justly given up by God to this dreadful captivity, which all this foregoing discourse was designed to prove. Verse 24. The king of Assyria brought men from Babylon Which then was subject to the Assyrian monarch, but a few years after revolted from him, and set up another king, as appears from both sacred and profane histories. And from Cuthah, &c. Several places then in his dominion. It is probable that it was not Shalmaneser, but Esar-haddon, his son and successor, that did this, (<150402>Ezra 4:2,) because it was a work of some time; and as his father had projected, and perhaps even begun it, so he executed and finished it, whence it is ascribed to him rather than to his father. And they possessed Samaria, &c. That is, the whole country in which the ten tribes had dwelt. Verse 25. And so it was that they feared not the Lord They did not acknowledge nor worship the true God in any sort. Therefore the Lord sent lions among them For their gross neglect and contempt of God,

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which was contrary to the principles and practices of the heathen, who used to worship the gods of the nations where they lived, and gave that honour to their false gods which here they denied to the true. Hereby also God asserted his own sovereignty over that land, and made them to understand that neither the Israelites were cast out, nor they brought in, by their valour or strength, but by Gods providence, who, as he had cast the Israelites out for their neglect of Gods service, so both could and would, in his due time, turn them out also, if they were guilty of the same sins. Verse 26. Wherefore they spake to the king of Assyria, &c. They wrote, or sent messengers to him, to acquaint him with this grievance, setting forth, it is likely, the loss which their infant colony had sustained by the lions, and the continual fear they were in of them; and that they looked upon it as a judgment sent upon them for not worshipping the God of the land, which they could not, because they knew not how. The God of Israel was the God of the whole earth, but they ignorantly call him the God of the land, imagining him to be like one of their local deities, who were supposed to preside only over particular countries or provinces; and apprehending themselves to be within his reach, as being now in the country in which he governed, and therefore concerned to be upon good terms with him. Herein they shamed the Israelites, who were not so ready to hear the voice of Gods judgments as they were, and who had not served the God of that land, though he was the God of their fathers, and their great benefactor, and though they were well instructed in the manner of his worship. In short, these heathen beg to be taught that which Israelites hated to be taught! Verse 27. Then the king of Assyria commanded, Carry thither one of the priests That is, one of the chief priests, with others under his inspection and direction, as may be gathered from the following words, where it is said of the same person or persons, Let them go, &c, and then, Let him teach, &c. Nor is it probable that one priest could suffice for the instruction of the inhabitants of so many and distant districts. Verse 28. Then one of the priests whom they had carried away came, &c. A prophet would have done them more good, especially as it appears this was but one of the priests of the calves, who therefore chose to dwell at Beth-el. And taught them how they should fear the Lord That is, the manner of Gods worship as it had been practised in Israel: for as to any thing further, whether respecting their duty to God or man, though he

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might possibly teach them to know more than they knew before, and to do better than they did, it is not likely he should teach them to know the truth, or to do well, unless he had taught his own people better. Verse 29. Howbeit, every nation made gods of their own Or, worshipped, as the Hebrew word here used sometimes means; of which see <023235> Exodus 32:35. That is, they worshipped the gods which they had served in the places from whence they came. And put them in the high places which the Samaritans That is, which the former inhabitants of the city and kingdom had made. Verse 30. The men of Babylon made Succoth-benoth, &c. In this and the following verse are the names of the gods or goddesses which each nation of these new-comers to Samaria and its vicinity set up. The learned are not agreed as to the signification of several of these names, nor is it worth while to spend time in endeavouring to determine it. The reader whose curiosity leads him to wish for information on the subject, may consult Selden, Vossius, and Jurieu. Concerning two or three of them we may observe as follows: The first name signifies, The tabernacles of the daughters, or young women, and, if it be the name of an idol, it was doubtless the same with the imaginary goddess termed Venus by the Greeks and Romans. The Jewish rabbins tell us, she was worshipped under the emblem of a hen and chickens. There is reason to believe, that in these succoth, or tents, young women exposed themselves to prostitution in honour of the Babylonish goddess Melitta. Nergal, worshipped by the Cuthites, or Persians, was probably the fire, or the sun, being derived from rn, ner, light, and llg, galal, to revolve. The Jewish doctors say his idol was represented in the shape of a cock. Adrammelech and Anammelech were only different names for Moloch, as is evident from their burning their children to these idols in the fire. See the Universal History and Calmet. Alas! how vain were these idolaters in their imaginations! It is justly observed by Henry, that our very ignorance concerning these idols teaches us the accomplishment of Gods word by Jeremiah, (<241011>Jeremiah 10:11,) that these false gods should all perish. They are all buried in oblivion, while the name of the true God shall continue for ever! Verse 32. So they feared the Lord Worshipped him externally in that way which the Israelites had used: having and serving gods of their own besides. And made unto themselves of the lowest of them priests, &c. See note on <111231>1 Kings 12:31. Which sacrificed in the high places

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Unto the true God; for as to the worship of their own gods, they needed no instruction, and would not permit a person of another religion to minister therein. Verse 34. Unto this day, &c. That is, till the time when this book was written, and long after, about three hundred years in all, till the time of Alexander the Great, when Manasseh, brother to Jaddus the high-priest of the Jews, having married the daughter of Sanballat, governor of the Samaritans, went over to them, and, obtaining leave of Alexander to build a temple on mount Gerizim, drew over many of the Jews to him, and prevailed with the Samaritans to cast away their idols, and to worship the God of Israel only. Yet their worship was mixed with so much superstition, that our Lord tells them they knew not what they worshipped. They do after the former manners As the Israelites, before their captivity, (verse 33,) gave these nations an ill example, in serving the Lord and Baal together; so these nations both worshipped the God of Israel, and those other gods. But, adds the historian, they feared not the Lord Their pretended fear of him, and serving him together with their idols, was not worthy of the name of piety, or the fear of the Lord: nor would God accept such a mongrel religion and false worship as they offered to him. Neither do they after their statutes Gods law delivered to the Israelites, and to them as their inheritance, <19B9111>Psalm 119:111. This is alleged as an evidence that they did not fear the Lord, whatsoever they pretended, because they lived in the constant breach of his statutes. Which the Lord commanded the children of Jacob, whom he named Israel A name signifying Jacobs special interest in God, and power with him, which was given to him, not only for himself, but for his posterity also, whom God frequently honoured with that name. And by this great favour he aggravates the sin, both of the Israelites, and of those nations planted in their land, who professed to learn their way of worshipping God, and to imitate it. Verse 41. So these nations feared the Lord, &c. Namely, the nations that came in the place of the Israelites. They followed their example, and acted as they had done, endeavouring to unite things perfectly irreconcilable, the worship of the true God and the worship of idols.

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CHAPTER 18.
A.M. 3281. B.C. 723.
Hezekiah reforms his kingdom, 1-6. Prospers in all his undertakings, even at the time the ten tribes are led captive, 7-12. Yet is invaded, and his country put under contribution by Sennacherib, 13-16. Jerusalem is besieged, 17. The virulent speech of Rab-shakeh, 18-25. He incites the people to revolt, 26-37.

NOTES ON CHAPTER 18.

Verses 1, 2. In the third year of Hoshea, Hezekiah began to reign Namely, in the third of those nine years, mentioned <121701>2 Kings 17:1; of which see the note there, and below, verse 10. Twenty and five years old was he when he began to reign To this it is objected, that Ahaz his father lived only thirty-six years, and therefore, according to this account, begat Hezekiah when he was but eleven years old, which seems incredible. Various explications of this difficulty have been given; but the most probable are, either, 1st, That some error in regard to the numerals has crept into the text, and that Hezekiah was not so old when he began to reign: or, 2d, That the sixteen years which Ahaz reigned are to be computed, not from the first beginning of his reign, when he reigned with his father, (as it is probable he did,) which was at the twentieth year of his age, but from the beginning of his reigning alone, in which case Ahaz would be as many years of age more than thirty-six when he died, as he had reigned with his father, before he came into the sole possession of the kingdom. Verse 4. He removed the high places Which none of his predecessors had had the courage to attempt. But, it is likely, the dreadful judgments of God, executed upon the ten tribes, and the carrying them away captive for their superstition and idolatry, had been the means of mightily awakening both him and all the people, for the present, (while these calamities were fresh before their eyes,) to observe the law of God very strictly. It was a great demonstration, says Dr. Dodd, of Hezekiahs sincere piety and zeal toward God, that he began so soon to reform the corruption of religion, and did not stay till he had established himself in his throne. He might think, however, and certainly very justly, that the surest way to establish himself, was to establish the true worship of God; though he could not but foresee that he ran a great hazard in attempting the abolition of idolatry,

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which had been confirmed by so many years prescription, <142903>2 Chronicles 29:3-11. And brake in pieces the brazen serpent, which Moses had made Though this serpent was made by Moses at Gods command, and was of singular use to the Israelites, and a special type of Christ; yet, the primary use of it having long since ceased, and being now abused to the purposes of superstition and idolatry, it was deservedly broken to pieces. And from this example we may infer, that all things which are made the occasions of superstition and idolatry, ought to be taken away. For unto those days the children of Israel did burn incense to it This cannot be intended to signify, that all along, from the days of Moses, this brazen serpent was used as an object of religious worship. For certainly neither David, nor Solomon in the former part of his reign, would have suffered any such thing; nor can we suppose but that Asa and Jehoshaphat, when they rooted out idolatry, would also have extirpated this, if they had perceived any species of it in their days. The commencement of this superstition, therefore, must have been of later date, and probably since the time that Ahabs family, being allied to the royal family in Judah by marriage, introduced all kinds of idolatry. As this brazen serpent had been kept from the days of Moses, merely in memory of a miracle wrought by Jehovah, just as the pot of manna and Aarons rod that budded also were, it is likely that their burning incense or perfumes before it was at first designed in honour of the true God; but then, in the process of their superstition, they probably either worshipped the God of Israel, or, what is worse, some heathen god, under that image; imitating therein the practice of some of the neighbouring nations, as the Babylonians, Phenicians: Egyptians, who all worshipped one or more of their gods under the form of a serpent. Upon this account Hezekiah wisely chose rather to lose this memorial of Gods wonderful mercy to the Israelites, than to suffer it any longer to be abused to idolatry, and therefore destroyed it. It deserves to be remarked here, that notwithstanding it is so expressly recorded that Hezekiah brake it in pieces, yet the Roman Catholics pretend to show it entire in the church of St. Ambrose in Milan. And he called it Nehushtan Or rather, Nechushtan, as it is in the Hebrew, that is, brass; as if he had said, How much soever this serpent might be formerly regarded and used by God, as a sign of his mercy and power, yet now it is nothing but a piece of mere brass, which can do you neither good nor hurt, and therefore is no fit object of your worship.

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Verses 5, 6. He trusted in the Lord God of Israel In abolishing idolatry, there was danger, as has been intimated, of disobliging his subjects, and provoking them to rebel; but he trusted in the Lord to bear him out, and defend him in what he did. When he came to the crown, he found his kingdom encompassed with enemies; but he did not apply to foreign and heathenish powers for aid or succour, as his father Ahaz had done, but trusted in the God of Israel to be the keeper of Israel, and to establish him in his kingdom. So that after him was none like him, &c. If it be objected that the same is said of Josiah, (<122325>2 Kings 23:25,) it may be observed, that each of them excelled the other in several qualities or actions; Hezekiah in this, that he set upon the work of reformation with great expedition, even in the first year of his reign, (<142903>2 Chronicles 29:3,) which Josiah did not, and with no less resolution undertook to do that which none of his predecessors durst do, even to remove the high places; wherein Josiah only followed his example, <122201>2 Kings 22:1-3. Nor any that were before him That is, who had been kings only of Judah: for David and Solomon were kings of all Israel. For he clave to the Lord, and departed not from following him In the general course of his life, and especially in the matters of Gods worship. Several of his predecessors that began well, did not persevere; but he, like Caleb, followed the Lord fully, and not only abolished all idolatrous usages, but observed Gods commandments, and in every thing made conscience of doing his duty. Verse 7. The Lord was with him, and he prospered, &c. He adhered to God and his service, and therefore God was with him; and, having the special presence of God with him, he had wonderful success in all his enterprises, in his wars, his buildings, and especially his reformation; which good work was carried on with less difficulty than he could have expected. Thus we have in him an instructive and encouraging example, teaching us that they who do Gods work with an eye to his glory, and with confidence in his strength, may expect to prosper in it: for great is the truth, and will prevail. And he rebelled against the king of Assyria That is, he threw off that yoke of subjection to him to which his father had basely submitted, and re-assumed that full and independent sovereignty which God had settled in the house of David. This, though here called rebelling against him, was really no more than asserting the just rights of his crown. For his case differed much from that of Zedekiah, who is blamed for rebellion against the king of Babylon. Zedekiah had engaged himself by a solemn oath and covenant, which we do not read that Ahaz had done, much less

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had Hezekiah. Zedekiah had broke the covenant which himself had made; and God had actually given the dominion of the land and people to the king of Babylon, and commanded both Zedekiah and his subjects to submit to him. But God had not given any such dominion to the king of Assyria, nor had he commanded either Hezekiah or his people to be subject to him. And as to the word rebel here used, it means no more than to depart from that subjection which had been performed to another, which sometimes may be justly done, and certainly might in this case. Indeed, that Hezekiah did not sin in revolting from the king of Assyria seems evident, because God owned and assisted him in it, and did not at all reprove him for it in that message which he sent to him by Isaiah, nor afterward, though he did particularly reprove him for his vain-glory and ostentation, <143225>2 Chronicles 32:25, 26. Verse 8. He smote the Philistines even unto Gaza And recovered from them what his father had lost, and more, <142818>2 Chronicles 28:18. From the tower of the watchmen to the fenced city That is, all the country over, both the country villages and fortified towns. When he had purged out the corruptions which his father had brought in, he might expect to recover the possessions which his father had lost. These his victories over the Philistines had been foretold by <231428>Isaiah 14:28. Verse 13. Sennacherib king of Assyria Who succeeded Shalmaneser, probably his son. He was encouraged to make this attempt against Judah by his predecessors success against Israel, whose honours he wished to emulate, and whose victories he would push forward. This invasion of Judah was a great calamity to that kingdom, by which God tried the faith of Hezekiah, and chastised the people, who are called a hypocritical nation, (<231006>Isaiah 10:6,) because they did not heartily concur with Hezekiah in effecting a reformation, nor willingly part with their idols; much less did they give up all their sins, and turn to God in true repentance. Against the fenced cities of Judah, and took them That is, most of them: for that they were not all taken appears from <121908>2 Kings 19:8. When he had made himself master of the frontier towns and garrisons, most of the others fell into his hands of course. By this success he was lifted up to his own greater and more shameful destruction, and an eminent occasion was afforded for the manifestation of Gods power and glory in that miraculous deliverance which he designed to effect for his people.

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Verse 14. Hezekiah sent to the king of Assyria, saying, I have offended Namely, against thee, in revolting, and denying the usual tribute. I have given thee occasion to make war against me, of which I now repent, and am ready to make the satisfaction that shall be demanded. Where, says Henry: was Hezekiahs courage? Where his confidence in God? Why did he not advise with Isaiah, before he sent this sneaking message? Three hundred talents of silver, and thirty talents of gold About two hundred and fifty thousand pounds sterling, a vast sum, not however to be paid annually, but as a present ransom. To raise this sum he was forced, not only to empty the public treasures, (verse 15,) but to take the gold plates off from the doors of the temple, and from the pillars, being driven, as he judged, by hard necessity to make this use of these sacred things, to prevent the enemy from burning the city and temple. No doubt Hezekiah designed to restore this treasure in full, as soon as he should be able. Verse 17. The king of Assyria sent Tartan Having received the money, upon which he agreed to depart from Hezekiah and his land, he breaks his faith with him; thereby justifying his revolt, and preparing the way for his own destruction. They came and stood, &c. They took up their headquarters, as we now speak, by the conduit or canal, into which water was derived from the upper fish-pond or pool, which was in the highway to the field where the fullers, after they had washed their clothes in that pool, were wont to spread them. This was a most unjust behaviour of the king of Assyria, since Hezekiah had paid the fine he had imposed on him. Verse 18. When they had called to the king That is, had sent a message to him to come and treat with them; there went out to him Eliakim, &c. Of whom see <232215>Isaiah 22:15, 20. Verses 19, 20. Thus saith the great king, What confidence is this, &c. What is it thou canst trust in to defend thee from my great power? Thou sayest Either to thy people, to encourage them, or rather, within thy own heart. But, (or, surely,) they are vain words Unprofitable, idle talk, without any effect: or they come not from thy heart; thou speakest this against thy knowledge. I have counsel and strength for the war Counsel to contrive, strength, or courage, to execute; which two things are of greatest necessity and use in war. But the original words may be rendered, Thou speakest surely words of the lips; that is, thou encouragest thyself and thy people with words, but counsel and strength are for war Are necessary for thy defence; neither of which thou hast within thyself, but

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must seek them from others, and where wilt thou find them? On whom, as it follows, dost thou trust? Verse 21. Thou trustest upon this bruised reed Sennacherib probably thought that Hezekiah depended on Egypt for help, and therefore represents the power of that kingdom to be as weak as the canes or reeds that grew on the banks of the Nile, (to which he seems to allude,) on which, if a man leaned, they brake, and the splinters ran into his hand. Such is Pharaoh, says he; a man gets no help, but mischief, by relying on him. Whoever trusts in man, leans on a broken reed; but God is the Rock of ages. Verse 22. But if ye say, We trust in the Lord His weak arguing here proceeds from his ignorance of that God in whom Hezekiah trusted, and of his law. Is not that he whose high places, &c., Hezekiah hath taken away? Thereby robbing him of that worship and service which he had in those places. Thus he speaks boldly of those things which he understood not, calling that a crime which was a great virtue, and judging of the great God by their false and petty gods, and of Gods worship according to the vain fancies of the heathen, who measured piety by the multitude of altars. Verses 23, 24. Now, therefore, give pledges to my lord the king That is, give hostages to ensure thy future obedience and subjection. And I will deliver thee two thousand horses, &c. There is so little likelihood of thy being able to withstand the power of my master, who has thousands of chariots and horses, that I challenge thee to produce two thousand skilful horsemen that know how to manage horses, and I will give thee two thousand horses for them. How then wilt thou turn away the face of one captain, &c. How wilt thou force him to turn his back to thee, and flee away from thee? Verse 25. Am I now come up without the Lord? Without his consent and commission? The Lord hath said unto me, Go up against this land They were vain, boasting words, without any foundation for them. He neither owned Gods word, nor regarded his providence; but he forged this to strike a terror into Hezekiah and the people. Verse 26. Speak, I pray thee, to thy servants in the Syrian language It is probable Eliakim perceived the people to be terrified with his big words, and therefore requested him, in the name of the other commissioners sent to treat with him, to speak no longer in the Jews language, but in his own:

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for he was sent, not to treat with the people, but with them, who understood the Syrian tongue very well. In the ears of the people that are upon the wall Upon which these officers stood; not being willing to put themselves into the power of such a barbarous and perfidious enemy by going out of the city. Verses 27-29. Hath he not sent me to the men, &c. To tell them to what extremity and misery he will force them. Then Rab-shakeh cried with a loud voice in the Jews language That he might affright the people into a compliance with his proposal, which he perceived that Eliakim and his brethren endeavoured to prevent. Thus saith the king, &c. Here he proclaims again, with the greatest assurance, the power of his king, and the weakness of Hezekiah; representing from thence, how they were deluded with empty promises if he persuaded them he should be able to defend them. Verses 30, 31. Neither let Hezekiah make you trust in the Lord This was high presumption indeed, to endeavour to persuade them not to place their confidence in God, as if his master were stronger than God. Make an agreement with me by a present To redeem yourselves from all the calamities of a close siege, and from that death and destruction which will certainly follow on them: or, according to the marginal reading, make with me a blessing, that is, a blessed peace, whereby you may be delivered out of your distressed and miserable condition, and may receive from me the blessings of protection and provision, which your king cannot afford you. Then eat ye every man of his own vine Upon these terms I will give you no disturbance; but quietly suffer each of you to enjoy his own possessions. Verse 32. Until I take you away to a land like your own That is, a fruitful and pleasant land. Because he could not conceal from them his intentions of transplanting them into another land, having already discovered these intentions in his dealing with the Israelites and other nations; he assures them they should be no losers by it, and should only change their place, but not their condition and comforts, which they should enjoy in that land no less than in their own. Verses 34, 35. Where are the gods of Hamath and of Arpad? These were cities or countries which the kings of Assyria had conquered, as were the other places here mentioned. And therefore Rab-shakeh argued that the gods of Assyria were more powerful than the gods of any other nation. Who are they, among all the gods of the countries, &c. He desires them

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to produce an instance of one god that had been able to save his country, when his master invaded it. And by this he endeavours to persuade them, that it would be their wisdom to deliver up their city to him, insomuch as their God would not be able to preserve it, unless he could do more than any other god had done; which he concluded was unlikely. Verse 36. But the people held their peace That is, both these three men, and the people that were with them upon the wall, especially the people to whom he had chiefly spoken, and from whom he expected an answer. For the kings command was, Answer him not This was wisely ordered, lest by their words they should betray their fears, or provoke their enemies to greater injuries or blasphemies, or give them some advantage or direction for their further proceedings; as also that by this instance of obedience and calmness, the king of Assyria might see the resolution of the people to cleave unto their king, and the vanity of his attempts to seduce them to a defection from him.

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CHAPTER 19.
A.M. 3294. B.C. 710.
Hezekiah sends to Isaiah to desire his prayers, 1-5; and receives from him an answer of peace, 6, 7. Sennachcrib sends a threatening letter to Hezekiah, 813; who recommends his case to God, 14-19. God, by Isaiah, sends him a comfortable message, 20-34. The army of the Assyrians is destroyed, 35-37.

NOTES ON CHAPTER 19.

Verse 1. When Hezekiah heard it, he rent his clothes Good men were wont to do so, when they heard of any reproach cast on Gods name; and great men must not think it any disparagement to them to sympathize with the injured honour of the great God. Verse 3. This is a day of rebuke and blasphemy From the Assyrian, who reviles and reproaches us. For the children, &c. We are like a poor travailing woman in great extremity, having no strength left to help herself, and to bring forth her infant into the world. We have attempted to deliver ourselves from the Assyrian yoke, and carried on that work to some maturity, and, as we thought, brought it to the birth; but now we have no might to finish. We have begun a happy reformation, and are hindered by this insolent Assyrian from bringing it to perfection. Verse 4. It may be, &c. He speaks doubtfully, because he knew not whether God would not deliver them all up into the hands of the Assyrians, as he knew he and his people deserved. That the Lord thy God To whom thou art dear and precious, and who will regard thy petitions: will hear all the words of Rab-shakeh Will show by his actions that he hath heard them with just indignation. Hezekiah does not say our God, because God seemed to have forsaken and rejected them; and they, by their sins, had forfeited all their interest in him. And will reprove the words Or rather, will reprove him for the words, as the Syriac, Arabic, and Chaldee render it. Wherefore lift up thy prayer for the remnant For Judah, which is but a remnant, now the ten tribes are gone: for Jerusalem, which is but a remnant, now the defenced cities of Judah are taken. Verse 7. I will send a blast upon him Hebrew, a wind, a storm or tempest, by which name Gods judgments are often called: that is, a

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violent, sudden, and terrible stroke; namely, that miraculous destruction of his army, recorded verse 35. Verse 8. Rab-shakeh returned To the king, to give him an account of what had been done, and to receive further orders; leaving behind him the army under the other commanders, mentioned <121817>2 Kings 18:17. For it seems most probable, from the other threatening message here following, that the siege was not raised. He was departed from Lachish Not being able to take it. Verse 9. He heard say of Tirhakah, king of Ethiopia, &c. Probably of Ethiopia beyond Egypt. For Josephus affirms that the Egyptians (against whom, according to Herodotus and Berosus, this Sennacherib warred) and Ethiopians were confederates in this expedition. It is most likely he was the same with the Sabaco of Herodotus. See Universal Hist., vol. 4, p. 321. He sent messengers again unto Hezekiah It is probable the king of Assyria thought by this message to terrify Hezekiah and the people to compliance, which it was now the more necessary for him to do, as the invasion of Tirhakah rendered it less proper for him to attempt so long a siege as that of Jerusalem was likely to prove. Verses 10, 11. Thus shall ye speak to Hezekiah That is, these things shall ye communicate; for they did not signify them by word of mouth, but in writing. Let not thy God, in whom thou trustest, deceive thee Rabshakeh had said to the people, Let not Hezekiah deceive you. Sennacherib writes to Hezekiah, Let not thy God deceive thee. Those who have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their pretended gods. It is probable Sennacherib had heard that Hezekiah professed to have an assurance from the Lord, that the king of Assyria should not prevail against him. Behold thou hast heard, &c. This letter is of the same import with the former message, presuming that the God of Israel was like the gods of other countries, and had no more power to preserve his worshippers than they had to preserve theirs. Verse 13. Where is the king of Hamath, &c. He may mean the gods of these places, calling them their kings, because the people looked upon them as their protectors and governors, which kings are or should be to their subjects: or rather, he means their kings, properly so called. And so, as before he compared their gods with the God of Jerusalem, so now he compares their kings with King Hezekiah; and by both comparisons intends

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to persuade Hezekiah and his people that neither he, their king, nor their God, was able to save them out of his hand. Verse 14. Hezekiah went up into the house of the Lord Into the outward court of the temple, for further he might not go, and at the entrance of the court of the priests, he looked toward the sanctuary, where God was peculiarly present, and spread the letter before him; which he did, not to acquaint God with its contents, but as a token that he appealed to him concerning them, and referred himself and his cause to his righteous judgment, expecting him to answer for himself, and manifest that power which the king of Assyria had so daringly blasphemed. He meant also hereby to affect his own mind, strengthen his own faith, and quicken his desires in prayer, to a greater degree of fervency. Verse 15. Hezekiah prayed and said, O Lord God of Israel, &c. He calls him the God of Israel, because Israel was his peculiar people; and the God that dwelt between the cherubim, because there was the peculiar residence of his glory on earth; but he gives glory to him as the God of the whole earth, and not, as Sennacherib fancied, the God of Israel only. Let them say what they will, thou art sovereign Lord, the God of gods, even thou alone; universal Lord of all the kingdoms of the earth; and rightful Lord; for thou hast made heaven and earth Being Creator of all, by an incontestable title thou art owner and ruler of all. Verses 16-18. Which hath sent him That is, the messenger who brought this railing letter; or rather Rab-shakeh, who is easily understood to be referred to from the contents of the former chapter, although he would not do him the honour to name him. Of a truth, Lord, the kings of Assyria have destroyed the nations, &c. He acknowledges their triumphs over the gods of the heathen, but distinguishes between them and the God of Israel. And have cast their gods into the fire: for they were no gods They were unable to help either themselves or their worshippers, and therefore it is no wonder that the Assyrians have destroyed them. And, in destroying them, though they knew it not, they really served the justice and jealousy of the God of Israel, who has determined to annihilate all the gods of the heathen. But they were deceived in thinking they could therefore be too hard for him, who was so far from being one of the gods whom mens hands had made, that he himself made all things. Verse 19. Now therefore, save us out of his hand For if we be conquered, as other lands have been, they will say that thou art conquered,

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as the gods of those lands were; but, Lord, distinguish thyself by distinguishing us; and let all the world know, and be made to confess, that thou art the Lord, the self-existent God, even thou only, and that all pretenders to divinity are vanity and a lie. Let it be observed here, that the best pleas in prayer are those which are taken from Gods honour, and the concerns thereof; and therefore the Lords prayer begins with, Hallowed be thy name, and concludes with, Thine is the glory. Verse 20. Then Isaiah, the son of Amoz, sent to Hezekiah Isaiah was informed, by the spirit of prophecy, that Hezekiah had represented his case to God in the temple, and he was commissioned to assure him his petition was granted. Verse 21. The daughter of Zion That is, Jerusalem; which is called the daughter of Zion, say some, because the hill of Zion, as being the strongest and safest part, was first inhabited, and by the increase of inhabitants, Jerusalem arising around, as it were, sprang from it, and might therefore properly enough be termed its daughter. But it is more probable that the people of Zion, or of Jerusalem, (Zion, an eminent part of the city, being put for the whole,) are here termed its daughter, cities and countries being often called mothers, and their inhabitants daughters. Thus we read of the daughter of Babylon, the daughter of Tyre, &c., <19D708>Psalm 137:8, and 45:13. Zion or Jerusalem is termed a virgin, because she was pure in good measure from that gross idolatry wherewith other people were defiled, which is called spiritual whoredom; and to signify that God would defend her from the rape which Sennacherib intended to commit upon her, with no less care than parents do their virgin daughters from those who seek to force and deflour them. The image is extremely fine, whereby the contempt of Sennacheribs threats is expressed. Verse 22. And lifted up thieve eyes on high As those do who have haughty thoughts, and look down on others with contempt and scorn. Even against the Holy One of Israel Whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not. Verse 23. By thy messengers thou hast reproached the Lord Advancing hereby thy very servants above him. And hast said, With the multitude of my chariots, I am come up, &c. I have brought up my very chariots to those mountains, which were thought inaccessible by my army. To the sides of Lebanon A high hill famous for cedars and fir-trees, as is signified in what follows. And will cut down the tall cedars thereof, &c.

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This may be understood, 1st, Mystically, I will destroy the princes and nobles of Judah, sometimes compared to cedars and fir-trees, or their strongest cities. Cities, says Dr. Dodd, in the prophetical writings are metaphorically represented by woods or forests, especially those of Lebanon and Carmel; and the several ranks of inhabitants by the taller and lesser trees growing there. Hence we may collect the true sense of this passage, which represents the Assyrian prince as threatening to take mount Zion, together with the capital city Jerusalem, and to destroy their principal inhabitants. The following words, the height of his border, and the forest of his Carmel, or, as the latter clause is more properly rendered, the grove of his fruitful field, are generally thought figuratively to refer to the temple and city. The Chaldee paraphrast renders it, And I will also take the house of their sanctuary, and I will subject to me their fortified cities. If, 2d, The reader prefer understanding the words literally, the meaning is, I will cut down the trees and woods that hinder my march, and will prepare and make plain the way for all my numerous army and chariots. Nothing shall stand in my way, nor be able to obstruct or impede my march, no, not the highest and strongest places. The words contain an admirable description of the boastings of a proud monarch, puffed up with his great success. As if he had said, What place is there into which I cannot make my way? Or, what is there I cannot achieve? Even if it were to go up to the top of the steepest mountains with my chariots? My power is sufficient to remove all obstacles, and overcome all opposition. Verse 24. I have digged and drunk strange waters That is, says Vitringa, I have hitherto possessed all my desires; whatever I have vehemently thirsted after, I have attained. Others understand this and the following clause more literally, thus: I have marched through deserts, where it was expected my army would have perished with thirst; and yet even there have I digged and found water: and I have rendered rivers fordable by turning their streams from their ancient beds, and have deprived the besieged of the benefit of those waters. Vitringa, however, renders the last clause, with the sole of my feet will I dry up all the rivers of Egypt. The prophet is thought to allude to a custom of the Egyptians, who commonly made use of machines, which were worked by the foot, to draw water from rivers, for whatever purpose it might be wanted; and the meaning, according to Vitringa, is, that the Assyrian, by the assistance of his very numerous army, the sole of his foot, would dry up all the rivers of Egypt, so that they should not delay the success of his expedition. The

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expression is of the hyperbolic kind, and well suits this haughty monarch, whose mind was at this time full of his expedition into Judea and Egypt. See Dr. Dodd. Verse 25. Hast thou not heard long ago, &c. Hast thou not long since learned that which some of thy philosophers could have taught thee; that there is a supreme and powerful God, by whose decree and providence all these wars and calamities are sent and ordered; whose mere instrument thou art; so that thou hast no cause for these vain boastings? This work is mine, not thine. I have done it, &c. I have so disposed of things by my providence, that thou shouldest be a great and victorious prince, and that thou shouldest be so successful as thou hast hitherto been, first against the kingdom of Israel, and now against Judah. Thus God answers the boastings of this proud prince, and shows him that all his counsel and power are nothing; since these events wholly depended on a superior cause; namely, on Gods sovereign decree and overruling providence, whereof he had made this Assyrian the instrument in his almighty hand. Verse 26. Therefore their inhabitants were of small power The people of Israel and Judah, and of other countries which thou hast conquered, because I had armed thee with my commission and strength, and had taken away their spirit and courage, and had withdrawn my help from them to give it to thee. They were as the grass of the field Which is weak, and quickly fades, and is unable to resist any hand or instrument which offers violence to it. As corn blasted before it be grown up All their designs and hopes were disappointed before they could come to any perfection or success. Verse 27. But I know thy abode, &c. Though thou dost not know me, yet I thoroughly know thee, and all thy designs and actions, all thy secret contrivances in the place of thy abode, in thy own kingdom and court; and the execution of thy designs abroad, what thou intendest in thy going out, and with what farther thoughts thou comest in, or returnest to thy own land. And thy rage against me Against Hezekiah my servant, and my people, because they will not deliver up Jerusalem to thee, and against my temple, to destroy it. Things are frequently said to be done against God which are only done against his people, his cause, and worship, because of that near relation and union which are between them. Verse 28. Thy rage and thy tumult is come into mine ears That is, thy tumultuous noise, thy clamours and blasphemies, belched forth against me

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by thyself, and thy servants in thy name. I will put my hook in thy nose, and my bridle in thy lips The metaphor in the latter clause is plainly taken from a horse, or ass, or mule, that must be thus governed; and that in the former may allude, perhaps, to the manner in which they managed their beasts in the east, particularly the dromedaries, which are led by a cord fastened to a ring run through the nostrils of the beast. Or the allusion may be to the absolute power which a man has over a fish which is fastened by the nose to his hook. The meaning of the passage is, that God would so order and dispose matters by his providence, that the Assyrian monarch should be compelled to return back with his army, being circumscribed and led like a horse or wild beast, wherever and as God pleased. See Dodd. What a comfort it is that God has a hook in the nose, and a bridle in the jaws, of all his and our enemies! Verse 29. This shall be a sign unto thee Of the certain accomplishment of the promises here made; that Zion shall triumph over this insulting enemy, verse 21; and that God will not only preserve the city from Sennacheribs present fury, but also will bless his people with durable prosperity, and a happy increase, verses 30, 31. For the sign here given is not so much intended to be a token of their present deliverance from Sennacherib, which would be effected before the sign took place, as of their future preservation from him and the Assyrians, and of blessings which were to continue long after it. In other passages of Scripture we have signs given in the same manner, particularly in <020312>Exodus 3:12 and <230714> Isaiah 7:14. At the time that Isaiah spoke this, nothing seemed more improbable than that the Jews, delivered from the Assyrians, should freely use and enjoy their own land, and be supported from its productions. They had cause to fear that the Assyrians would be greatly enraged at their shameful repulse, and the destruction of their army, and would quickly recruit their forces and come against them with far greater strength and violence than before. But if not, they had reason to fear another enemy equally formidable and destructive, a grievous famine. The Assyrian army had trodden down or eaten up all their corn, and the next year, which was the fifteenth of Hezekiah, was the sabbatical year, in which their law neither allowed them to plough nor sow. How were they to be supported? God engages they shall have sufficient support: Ye shall eat this year jyps, sapiach, sponte natum, the natural produce of the ground, which the invasion of the Assyrian army in a great measure prevented you from ploughing and sowing. And the second year, that which springeth of the

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same vyjs, sachish, sponte renatum, the name here given to the spontaneous productions of the earth the second year that it had not been sown. And in the third year, sow ye, and reap You shall not sow, and another reap, as has lately been the case; but you shall enjoy the fruit of your own labour. Now this was an excellent sign, for it was miraculous, especially considering the waste and destruction which the Assyrians had made in the land, and that the Jews had been forced to retire into their strong holds, and consequently to neglect their tilling, sowing, and reaping. And these events taking place accordingly, year after year, and the predictions being punctually fulfilled, the hopes of Hezekiah and his people would be revived and confirmed more and more, and assurance would be given them that they had nothing further to fear from the Assyrians, and that God would yet defend, bless, and prosper his people. Verse 30. The remnant that is escaped shall yet again bear fruit upward Shall increase and multiply greatly. It is a metaphor taken from plants. The prophet passes from fields to men, and from the cultivation of land to the state of the church; for, having just said, that, being delivered from the Assyrians, they should cultivate their land as usual, he adds, that it should also come to pass that the kingdom and church, delivered from this calamity, should flourish again, increase, and bring forth much fruit; which we know happened under Hezekiah. Dodd. Verse 31. For out of Judah shall go forth a remnant That handful of Jews who were now gathered together, and shut up in Jerusalem, should go out to their several habitations, and, by Gods singular blessing, increase exceedingly. The zeal of the Lord shall do this Although, when you reflect upon yourselves, and consider either your present fewness and weakness, or your great unworthiness, this may seem too great a blessing for you to expect; yet God will do it from the zeal which he hath, both for his own name, and for the good of his undeserving people. Verse 32. Thus saith the Lord, He shall not come to this city The king of Assyria shall be so far from possessing himself of the city at this time, that he shall not shoot so much as an arrow into it, much less raise any bulwarks to besiege it. There is a gradation in the words, says Dr. Dodd, as is usual with Isaiah. The first declaration is, that Sennacherib, if he shall attempt to besiege the city, shall never be able to succeed; he shall not come into this city. The second is, that he shall not bring his army so near the city as to come before it with shields, wherewith to defend themselves

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from those on the wall, or raise a bank against it. The third, that he shall not even shoot an arrow into the city, which might be done from far. It seems the army sent with Rab-shakeh did not form a close siege against it, but only disposed themselves so as to block it up at some distance; possibly waiting till the king of Assyria had taken Libnah and Lachish, (which they presumed he would speedily do.) Verses 33, 34. By the same shall he return Whereas he expected to devour the kingdom of Judah at one morsel, and then to proceed farther and conquer Egypt, and other neighbouring countries; and to cut off nations not a few, as is said of him concerning this very time and design, (<231007>Isaiah 10:7,) he shall meet with so sad a disappointment and rebuke here, that he shall make haste to return with shame to his own country. For my servant Davids sake For my promise and covenants sake made with David, concerning the stability and eternity of his kingdom, <111112>1 Kings 11:12, 13. It must be remembered, that all the promises made to David were made to him in Christ: he and his kingdom were types of the kingdom of Christ. It is to this, and not to the personal merits of David, that the sacred writer here alludes. Verse 35. And it came to pass that night, &c. Sometimes it was long before prophecies were accomplished, and promises performed, but here the word was no sooner spoken than the work was done. The night which immediately followed the sending of this message to Hezekiah, was the main body of the besieging army slain. Hezekiah had not force sufficient to sally out upon them, and attack their camp, nor would God destroy them by sword or bow; but he sent a destroying angel, in the dead of night, to make an assault upon them, which their sentinels, though ever so watchful, could neither discover nor resist: such an angel as slew the firstborn of Egypt. Josephus says, the angel slew them by inflicting a pestilential disease which caused death immediately. But his authority, says Vitringa, in matters of this kind, is of no great weight. It is my opinion, continues he, that in a dreadful storm, raised by this destroying angel, these men were killed by lightning; their bodies being burned within, while their outward garments were untouched. The number slain was prodigious, and Rab-shakeh, probably, among them. And when they rose early in the morning Namely, the few that were left alive; behold, they were all dead corpses Scarce a living man of their companions and fellowsoldiers remained. How great in power and might must the holy angels be, when one angel, in one night, could make so great a slaughter! And how

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weak are the mightiest men before the almighty God! Who ever hardened himself against him, and prospered? The pride and blasphemy of the king and his general are punished by the destruction of one hundred and eightyfive thousand men! O God, how terrible art thou in thy justice! All these lives are sacrificed to the glory of God and the safety of his people! Verse 36. So Sennacherib departed Ashamed to see himself, after all his proud boasts, thus defeated, and disabled to pursue his conquests, or even to secure what he had gained, the flower of his army being cut off; nay, and continually afraid of falling under the like stroke himself. The manner of the expression, He departed, and went, and returned, intimates the great disorder and distraction of mind he was in. Verse 37. He was worshipping in the house of Nisroch his god The God of Israel had done enough to convince him that he was the only true God, yet he persists in his idolatry: justly then is his blood mingled with his sacrifices, who will not be convinced, by so dear-bought a demonstration, of his folly in worshipping idols. His sons smote him Smote their own father, (whom they were bound to protect at the hazard of their own lives,) and that when they saw him engaged in the very act of his devotion! Monstrous villany! But God was righteous in it. Justly are the sons suffered to rebel against their father that begat them, when he was in rebellion against the God that made him. They, whose children are undutiful to them, ought to consider whether they have not been so to their Father in heaven. They escaped into the land of Armenia Which was a country most fit for that purpose, because it was near to that part of Assyria, and was very mountainous, and inaccessible by armies; and the people were stout and warlike, and constant enemies to the Assyrians. And Esarhaddon his son reigned in his stead Who, according to Ezra, (<150402>Ezra 4:2,) sent great supplies to his new colony at Samaria; fearing, probably, lest Hezekiah should improve the last great advantage to disturb his late conquest there.

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CHAPTER 20.
A.M. 3295. B.C. 709.
Hezekiahs sickness and recovery, 1-7. The sign given him, 8-11. He shows the Babylonians all his treasures, 12, 13. The Babylonish captivity foretold, 14-19. He dies, 20, 21.

NOTES ON CHAPTER 20.

Verse 1. In those days was Hezekiah sick unto death That is, in the same year in which the king of Assyria invaded Judea; for Hezekiah reigned in all twenty-nine years, and surviving this sickness fifteen years, it must have happened in his fourteenth year, which was the year in which Sennacherib invaded him. It appears, however, from verse 6, in which God promises to deliver him and Jerusalem out of the hand of the king of Assyria, that it took place before that deliverance; but the sacred historian thought proper to place it after that event, that he might not interrupt the story of Sennacherib. Thus saith the Lord, Set thy house in order, &c. Make thy will, and settle the affairs of thy family and kingdom. This he the rather presses upon him, because the state of his kingdom peculiarly required it, for it is plain Hezekiah had not, as yet, any son; Manasseh, his heir and successor, not being born till three years after this time; compare verse 6 with <122101>2 Kings 21:1. Thou shalt die, and not live Thy disease is mortal in its kind, and will be so in effect, if God do not by a miracle prevent it. Such threatenings, though expressed absolutely, have often secret conditions. Verse 2. Then he turned his face to the wall As he lay in his bed. He could not retire to his closet; but he retired as well as he could; he turned from the company to converse with God. When we cannot be so private as we would in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not, therefore, omit them, but compose and address ourselves to them as well as we can. Verse 3. Remember how I have walked before thee in truth Sincerely, with an honest mind. I am not conscious to myself of any exorbitances, for which thou art wont to shorten mens days. And Hezekiah wept sore Under the law, long life and uninterrupted health were promised as the rewards of obedience, and premature death was denounced as a

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punishment; see <022012>Exodus 20:12; <050533>Deuteronomy 5:33; and 30:16. When we reflect on this, we need not be surprised at the sorrow which this good king expressed at his approaching dissolution. He looked upon it as a punishment, and consequently as a mark of the divine displeasure. Other reasons too might strongly operate upon a good mind. The suddenness of this terrible and unexpected denunciation; the unsettled state both of his public and domestic affairs; and the natural dread of death inherent in the human mind, which might in this case possibly be augmented from a sense of his own defects, and from a thorough persuasion that God was displeased at him, by cutting him off in such a manner, in the very flower of his age, and when his kingdom and family particularly required his best assistance. However, be the reasons what they might, it behooves us certainly to judge with great candour of a prince, whose character is so good as that of Hezekiah: and, perhaps, blessed as we are, with a clearer knowledge of a future state than Hezekiah enjoyed, there are but few who can look upon death, awful as it is even to the best, without some degree of very serious concern. Dodd. Verses 4, 5. Afore Isaiah was gone out into the middle court Namely, of the kings palace. This is mentioned to show Gods great readiness to hear the prayers of his children. Thus saith the God of thy father David I am mindful of my promise made to David and his house, and will make it good in thy person. I have heard thy prayer, I have seen thy tears Prayer addressed to God with fervency and affection, is in a special manner pleasing to him; and when offered in faith, and for things which he, in his word, hath encouraged or authorized us to ask, shall be heard and answered. I will heal thee Diseases are Gods servants; as they go where he sends them, so they come when he remands them, <400808>Matthew 8:8, 9. On the third day thou shalt go up to the house of the Lord To give him solemn praise for his mercy. That he was able to go up so soon as the third day, showed the cure to be miraculous. Verse 6. I will add to thy days fifteen years Beyond what thou dost now expect, and beyond the time thou wouldst live if I left thee to the force of thy disease. We have not an instance of any other who was told beforehand just how long he should live. God has wisely kept us at uncertainties, that we may be always ready. Verse 7. Take a lump of figs Though the deliverance was certainly promised, yet means must be used, and those suitable. The figs would help

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to ripen the bile, and bring it to a head, that the matter of the disease might be discharged that way. This means, however, would have been altogether insufficient of itself to effect so sudden and complete a cure, without the co-operation of the divine power, to which the kings restoration to health is chiefly to be ascribed. Verse 8. Hezekiah said to Isaiah Or rather, had said; for it is evident this was said before his recovery, though his recovery be mentioned before it. What shall be the sign that the Lord will heal me? He asks a sign, not because he distrusted the divine promise, but for the strengthening of his faith, which otherwise might have been shaken by the greatness of his danger, and by the contradiction between this and the prophets former message. Verse 10. It is a light thing for the sun to go down Namely, in an instant: for that motion of the sun is natural as to the kind of it, though miraculous for the swiftness of it; but the motion backward would be both ways miraculous. Verse 11. Isaiah the prophet cried unto the Lord Being moved by Gods Spirit, first to offer him this sign, and then to pray for it. And he brought the shadow ten degrees backward The dial in use among the Jews, says Dr. Dodd, was a kind of stairs; the time of the day was distinguished, not by lines, but by steps, here called degrees; and the shade of the sun moved forward a new degree every half hour. The Jewish doctors and the ancient Christian fathers were of opinion, that the sun actually went backward. They endeavour to support this opinion by showing that Merodach-baladan was incited, by the view of this miracle, to send his messengers to Hezekiah, see <143231>2 Chronicles 32:31; and, as a further confirmation, they add, that it is really taken notice of by Herodotus, in his Euterpe, chap. 142, where he expressly asserts, that the Egyptians had observed strange alterations in the motions of the sun, it having arisen four times out of its usual course. Though this observation should be allowed to be true, yet from hence we are under no necessity to admit that the sun itself, or the earth, was retrograde, that is to say, that either of them went backward; all that the Scriptures require of us is, to admit the fact of the shadows going backward; and this may be accounted for without supposing any uncommon motion, either in the sun or in the earth. Nothing more was required to effect this phenomenon, than a reflection of the suns rays, and this might have been caused by an

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alteration in the density of the atmosphere. To this it may be added, that the original mentions nothing of the sun, but only of its beams or shadow; and how its beams might be inflected by a change made in the atmosphere, may easily be conceived by any person conversant in natural philosophy. This endeavour to account for the phenomenon, by no means lessens the miracle; for we assign the alteration of the atmosphere to the immediate and extraordinary operation of Providence, and every extraordinary interposition of Providence is essentially and properly a miracle. Let it further be observed, we by no means offer this solution in exclusion of others; and if any one thinks that the miracle can be better accounted for in any other way, we shall very readily subscribe to that opinion. Liberum de eo judicium lectori committo, says Vitringa. See note on <061012>Joshua 10:12, 13. Verse 12. Berodach-baladan He seems to have been the king of Assyrias viceroy in Babylon; and, upon the terrible slaughter in the Assyrian host, and the death of Sennacherib, and the differences among his sons, to have usurped absolute sovereignty over Babylon: and either himself or his son destroyed the Assyrian monarchy, and translated the empire to Babylon. Sent letters and a present to Hezekiah Congratulating him on his happy restoration to health, and assuring him of his esteem and friendship. According to <143231>2 Chronicles 32:31, one end he had in view in doing this was, that he might inquire of, or concerning, the wonder done in the land, namely, the shadow going back on the dial of Ahaz. And it is probable another was, that he might obtain assistance from Hezekiah against the king of Assyria, their common enemy. Verse 13. Hezekiah hearkened unto them, &c. He was so pleased, or rather, transported with joy, at the honour the king of Babylon had done him, that he not only gave his ambassadors a gracious audience, and granted them a league and amity, but ordered his officers to show them all the rarities and precious things which he had in his treasures, with his spices, costly ointments, and the house of his armour For though his country had been lamentably harassed and plundered by the king of Assyria, and he had endeavoured to appease him with large sums of money and other gifts; yet he had reserved much gold and silver, and many curiosities and valuable things, which he and his fathers had gathered in Jerusalem. Besides, no doubt, he had got considerable spoils out of the Assyrian camp. Also many presents had been sent him since the stroke from heaven on Sennacheribs army, and his own miraculous recovery

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from sickness, and the astonishing sign which God had previously given him of it. There was nothing in his house, nor in all his dominion, which Hezekiah showed them not In this he was influenced by pride of heart and vain ostentation, (<143225>2 Chronicles 32:25, 26,) being lifted up, it seems, by the great honour God had done him, in working such glorious miracles for his sake, and by the great respect rendered to him by divers princes, and now by this great Babylonian monarch. So hard a matter it is even for a good man to be high and humble. Although no particular mention is made of Hezekiahs showing these strangers the temple, yet, as it was by far the most sumptuous and splendid building in Jerusalem, and the greatest curiosity in his dominions, there can be no doubt but it was shown them, as far as it was permitted to heathen, who were not proselytes to the Jewish religion, to see it; but whether he took any pains to make them acquainted with the great Being who was worshipped there, and who, by his almighty power, had wrought the miracles which had excited their attention, or with his laws, and the ordinances of his service, may well be doubted. Although, certainly, he had a very fair opportunity of doing this, and of demonstrating to them the unreasonableness and folly of idolatry in all its branches, and especially of their worship of the sun, which the late miracle had shown to be no more than the creature and servant of the God of Israel. Verses 14, 15. Hezekiah said, They are come from a far country A vain-glorious expression, intimating the great honour which he had from all parts, far and near. Even from Babylon That potent monarchy; which he mentions to magnify his own honour and happiness. What have they seen in thy house? He asks, not because he was ignorant of it, but in order that, from Hezekiahs answer, he might take occasion of delivering Gods message to him. Verse 16. Isaiah said, Hear the word of the Lord Hear what his judgment is of this, and how wide his thoughts are from thy thoughts! Thou wast transported when the messengers of the king of Babylon arrived; to thy eye it appeared the most favourable conjuncture that could have happened to thee; thou madest a parade of all thy riches, and of thy armoury, to induce them to enter into an alliance with thee against the king of Assyria. Thou thoughtest if thou couldest secure their friendship and alliance, thou wouldest be safe; even safer than in putting thy trust in the Lord God of Israel. But hear the word of the Lord; see the foolishness of thy thoughts: This very nation, in whom thou thinkest to find security, is

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the nation that shall take away all these treasures, and carry away thy sons into captivity. Verse 17. Behold, the days come, &c. So small was the power of the Babylonians at this time, in respect of their mighty neighbour, the king of Assyria, whom the Jews stood in perpetual fear of, that nothing could seem more improbable than that the Babylonians should carry away the inhabitants of Jerusalem captive. But the divine providence ruleth over all, and sees from the beginning to the end; and, accordingly, in about a hundred and twenty-five years after, the event proved that the word of the Lord stands fast for ever, and that what he speaks shall surely come to pass. Thus short-sighted is human policy! Thus does our ruin often arise from that in which we most place our confidence! Verse 18. And of thy sons, &c. Thy grand-children, who are often called sons. They shall be eunuchs, &c. They shall be servants to that heathen monarch, whereby both their bodies will be subject to slavery, and their souls exposed to the peril of idolatry, and all sorts of wickedness. This was a very sore judgment, and by it God would teach the world the great evil of sin; yea, even of those sins which are generally esteemed but small or venial. Verse 19. Good is the word of the Lord I heartily submit to this sentence, as being most just and merciful. All true penitents, when they are under divine rebukes, call them not only just, but good: not only submit to, but accept of the punishment of their iniquity. So Hezekiah did, and by this it appeared he was indeed humbled for the pride of his heart. Undoubtedly it was most grievous to him to hear of the calamities that should befall his children; but, notwithstanding, with a truly penitent and pious mind, he pronounced the sentence good, as coming from that Being who not only does nothing but what is right, but nothing but what is tempered with mercy and goodness, even when he punishes; and therefore a resigned submission to his will is highly reasonable and proper, and our absolute duty.

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CHAPTER 21.
A.M. 3306. B.C. 698.
The wicked reign of Manasseh, 1-9. Judgment denounced against him and Jerusalem, 10-16. His death, 17, 18. The wicked reign of Amon, 19-22. He is slain, and succeeded by Josiah, 23-26.

NOTES ON CHAPTER 21.

Verse 1. Manasseh reigned fifty and five years In which time the years, wherein he was a captive in Babylon, are comprehended. He must, according to his age mentioned here, have been born three years after Hezekiah was miraculously restored, and had his life lengthened. Verse 2. He did evil in the sight of the Lord Through his own vicious inclinations, and the instigation of the wicked princes of Judah, who in Hezekiahs time were secret enemies to the reformation which he was endeavouring to effect; and now, when the restraint which they had been under was removed by his death, broke forth into open hostility against it, and corrupted the kings tender years with their wicked counsels. After the abominations of the heathen It had been his fathers first care to root all idolatry out of his kingdom, and to restore the service of the temple to its pristine order and splendour. But this his graceless son, on the contrary, made it his study to banish religion and morality out of the country, to revive the old idolatry, and to introduce new and unheard-of idols and ceremonies; besides witchcraft, sorceries, and every wicked custom that was used among the heathen far and near. Baal became now the favourite object of his worship: Moloch and the valley of Hinnom were now more frequented than ever; the impious king encouraging his impious subjects to sacrifice their children there, as Ahaz had done before. He did not, however, pass unpunished for these offences: but for the particulars of his punishment, which are not mentioned in this book, the reader must be referred to <143311>2 Chronicles 33:11, &c. See Dodd. Verses 3-5. He built up again the high places Trampling upon the dust of his worthy father, and affronting his memory. And worshipped all the host of heaven The sun, moon, and stars, which the Gentiles had transformed into gods. He built altars To the gods of the neighbouring nations, and to the host of heaven; in the house of the Lord Not only in

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Jerusalem, where the Lord had recorded his name, but even in the courts of the temple itself, both in that where the priests and Levites performed their services, and in that wherein the people worshipped. Thus, when the faithful worshippers of God came to the place he had appointed, to do their duty to him, to their great grief and terror, they found the altars of other gods ready to receive their offerings. Verse 6. He made his son pass through the fire By which he dedicated him to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God: see notes on <031821>Leviticus 18:21, 22. And observed times Lucky or unlucky days, according to the superstitious practice of the heathen. Verse 7. He set an image of the grove, &c. The image of that Baal which was worshipped in the grove, or of some other of his idols. The word Asherah, here rendered grove, is nearly the same with Ashtaroth, or Astarte, the imaginary female deities, which were worshipped along with Baalim. This image seems to have been set up in the very temple itself, probably in the holy place; as if designed purposely to affront the Lord to his face, and set him at defiance: desecrating, says Henry, what had been consecrated to God, and, in effect, turning him out of his own house, and putting the rebels in possession of it. Verses 9, 10. Manasseh seduced them to do more evil than the nations, &c. Partly, because they were not contented with those idols which the Canaanites worshipped, but either invented, or borrowed from other nations, many new idols; and partly, because as their light was far more clear, their obligations to God infinitely higher, and their helps against idolatry much stronger than the Canaanites had; so that their sins, though the same in kind, were unspeakably worse in respect of these dreadful aggravations. The Lord spake by his servants the prophets Abarbinel says, that Hosea, Joel, Nahum, and Habakkuk, all prophesied in his days: and some think Obadiah also, and Isaiah. Verses 11, 12. Manasseh hath done wickedly, above what the Amorites did The Canaanitish nations; all so called from one eminent part of them, <011516>Genesis 15:16. And hath made Judah to sin with his idols By his example, encouragement, counsel, authority, and command. Therefore I am bringing evil upon Jerusalem It will come, and it is at no great distance. Whosoever heareth of it, both his ears shall tingle The report of it shall fill mens minds with terror and amazement.

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Verse 13. I will stretch over Jerusalem the line of Samaria She shall have the same measure and lot; that is, the same judgments which Samaria has had. For the line is often put for ones lot or portion, because mens portions or possessions used to be measured by lines. Or it is a metaphor taken from workmen, who mark out by lines what parts of a building they would have thrown down, and what they would have to stand. I will wipe Jerusalem as a man wipeth a dish, &c. As men do with a dish that hath been used, first wholly empty it of all that is in it, then thoroughly cleanse and wipe it, and lastly turn it upside down, that nothing may remain in it; so will I deal with Jerusalem, thoroughly empty and purge it from all its wicked inhabitants. Yet the comparison intimates, that this should be in order to the purifying, not the final destruction of Jerusalem. The dish shall not be broken in pieces, or wholly cast away, but only wiped. Verses 14, 15. I will forsake the remnant of mine inheritance The kingdom of Judah, the only remainder of all the tribes of Israel, which I once chose for my inheritance; but now, notwithstanding that I conferred on them that privilege, I will utterly reject and forsake them. They have provoked me since the day, &c. This sore judgment, though it was chiefly inflicted for the sins of Manasseh and his generation, yet had a respect unto all their former sins. Verse 16. Moreover, Manasseh shed innocent blood The blood of those prophets, and other righteous men, who either reproved his sinful practices, or refused to comply with his wicked commands. The tradition of the Jews is, that he caused Isaiah, in particular, to be sawn asunder, and that by a wooden saw, to which the author of the epistle to the Hebrews is thought to allude, <581137>Hebrews 11:37. Besides his sin, wherewith he made Judah to sin That is, his idolatry, which is elsewhere called evil and corruption, and here sin, by way of eminency; which is the more remarkable, because it is here compared with horrid cruelty, and implied to be worse than it, and more abominable in Gods sight, because it more directly and immediately struck at the glory and the purity of the Divine Majesty, by respect unto which all sins are to be measured. Verse 18. Was buried in the garden of his own house Not in the sepulchre of the kings; probably by his own choice and command, as a lasting testimony of his sincere repentance, and abhorrence of himself for his former crimes.

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Verse 21. He (Amon) walked in the way, &c. He revived that idolatry which Manasseh, in the latter end of his reign, had put down. Those who set bad examples, if they repent themselves, cannot be sure that they whom their example has drawn into sin will repent; it is often otherwise. Verse 23. The servants of Amon conspired against him He having rebelled against God, his own servants rose up against him, and slew him when he had reigned only two years; and his own house, that should have been his castle of defence, was the place of his execution. He had profaned Gods house with his idols, and now God suffered his own house to be polluted with his blood. How unrighteous soever they were that did it, God was righteous who suffered it to be done. Verse 24. The people slew all that had conspired against King Amon Thus they cleared themselves from having any hand in the crime, and did what was incumbent on them, to deter others from the like villanous practices. And the people made Josiah his son king It is probable the conspirators had designed to put him by, but the people stood by him, and settled him on the throne, encouraged, it may be, by the indications he gave, even in his early days, of a good disposition. Now they made a happy change from one of the worst to one of the best of all the kings of Judah. Once more, said God, they shall be tried with a reformation: if that succeed, well; if not, then, after that I will cut them down.

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CHAPTER 22.
A.M. 3363. B.C. 641.
The general character of Josiah, 1, 2. He repairs the temple, 3-7. The highpriest brings him the original book of the law, 8-10. He sends to consult Huldah the prophetess, 11-14. The destruction of Jerusalem foretold, 15-20.

NOTES ON CHAPTER 22.

Verses 1, 2. Josiah was eight years old when he began to reign Being young, he had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave him grace to take warning by them. He saw his fathers sins, and considered, and did not the like, <261814>Ezekiel 18:14. He did that which was right in the sight of the Lord See the power of divine grace! Although he was born of a wicked father, had neither had a good education given him, nor a good example set him, but many about him, who, no doubt, advised him to tread in his fathers steps, and few that gave him any good counsel; yet the grace of God makes him an eminent saint, cuts him off from the wild olive, grafts him into the good olive, and renders him fruitful to Gods glory, and the profit of myriads. He walked in a good way, and turned not aside, as some of his predecessors had done who began well, to the right hand or to the left. There are errors on both hands, but God kept him in the right way: he fell not either into superstition or profaneness. Verses 3, 4. In the eighteenth year of King Josiah Not of his life, but of his reign, as it is expressed, <143403>2 Chronicles 34:3, 8. The king sent Shaphan The secretary of state; saying, Go up to Hilkiah, that he may sum the silver Take an exact account how much it is, and then dispose of it in the manner following. Which the keepers of the door have gathered Who were priests or Levites, <120809>2 Kings 8:9; <140814>2 Chronicles 8:14. It seems, they took much the same way of raising the money that Joash took, <121209> 2 Kings 12:9. The people giving by a little at a time, the burden was not felt, and giving by voluntary contribution, it was not complained of. This money, so collected, he ordered Hilkiah to lay out for the repairs of the temple, verses 5, 6. And now the workmen, as in the days of Joash, acquitted themselves so well, that there was no reckoning made with them. This is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of them that

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employed them may well be doubted. Many will think it would not have been amiss to have reckoned with them, had it been only that others might be satisfied. Verse 8. I have found the book of the law This is generally agreed to have been the archetype written by Moses, and by him ordered to be deposited with the ark in the most holy place; but which some pious highpriest had caused to be thus hid in the reign of Ahaz or Manasseh, to prevent its being destroyed with the other copies of it; for it plainly appears, by the tenor of the history, that there were few, if any others, left. But it is much disputed, whether it was the whole Pentateuch, emphatically called hrwt h, he torah, the law, or only Deuteronomy, or even barely the 28th, 29th, 30th, and 31st chapters of that book. Josephus, by calling it the sacred books of Moses, seems to declare entirely for the former; as do far the greater number of Jews and Christians. If it be asked how Shaphan, reading to the king, could run over those five books so quickly as to come presently to the blessings and curses; it may be answered, that as their manner was to write upon volumes of a considerable length, which were rolled up round one or two sticks, it might so happen, that these last chapters proved to be on the outside, and that the king, impatient to know the contents of it, might desire to have them read before he had unfolded a round or two. Or we may suppose, with the Jews, that Providence directed him to that very part. Something like this we find happened under the gospel, <420417>Luke 4:17; <441828>Acts 18:28, &c. What appears most surprising is, that all the copies of the Scriptures, which the good King Hezekiah seems to have caused to be written and dispersed about the kingdom, (see <202501> Proverbs 25:1,) should be so soon vanished, that neither Josiah nor the high-priest had ever seen any of them till this one was brought to light. All that can be said in this case is, that Manasseh, during the former part of his reign, had made such a havoc of them, that if there were any left, they were only in a few private hands, who preserved them with the utmost caution and secrecy. See Dodd. and Univ. Hist. What a providence was this, that this book of the law was still preserved! And what a providence it is that the whole book of God is preserved to us! If the Holy Scriptures had not been of God, they would not have been in being at this day. Gods care of the Bible is a plain proof of his interest in it. We may observe further here, it was a great instance of Gods favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is

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a sign God has mercy in store for a people, when he magnifies his law among them, and makes that honourable, and furnishes them with the means of increasing in Scripture knowledge. The translating of the Scriptures into the vulgar tongues was the glory, strength, and joy of the reformation from popery. And now, (in the year 1811,) the plans laid, and, in a great degree, carried into execution, by the British and Foreign Bible Society, to translate the Scriptures into the vernacular language of every nation upon earth, and to give them to every kindred, and tongue, and people, is at once the honour and the happiness of the present age, and will form one of the most glorious eras of the British empire. It is worthy of observation also, that Josiah and his people were engaged in a good work, namely, repairing the temple, when they found the book of the law. They that do their duty according to their knowledge, shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompense for all their care and cost in repairing the temple. Verses 10, 11. And Shaphan read it before the king That is, some part of it, for it cannot be supposed that he read all of it, especially at one time. When the king heard the words of the book The dreadful comminations contained in it against them for the sins still reigning among them; he rent his clothes Being very deeply affected with a sense of the greatness of their guilt, and an apprehension that dreadful judgments hung over them, and were ready to fall upon them. It appears from this, that whether this was the only authentic copy of the law in existence or not, yet the things contained in it were new, both to the king himself, and also to the highpriest. And if even they were strangers to them, how much more may we reasonably suppose the people in general were. It is true, every king was commanded to write a copy of the law with his own hand, (<051718>Deuteronomy 17:18,) and the law was to be publicly read every seventh year. But, it is probable, these customs had been intermitted for a long time, and that the body of the people had no other way of coming to the knowledge of Gods laws, but by word of mouth from one to another; a method which must have been attended with great imperfection and uncertainty. And accordingly we find, that even in the times of pious kings, and public reformation, the people, notwithstanding, continued in the practice of many things directly contrary to the law of Moses, such as sacrificing and burning incense on high places. And they seem to have done these things as if they did not know that they were forbidden. And certainly it must have been very difficult for them, had they been ever so desirous of

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it, to obtain a knowledge of all the things required of them in the law. It was no marvel that the people were so corrupt, when the book of the law was such a scarce thing, and its contents so little known among them. Where that vision is not, the people perish. From hence we may take occasion to reflect with gratitude on the great privileges we possess, in that we live in times when the art of printing has made it comparatively easy, in most Christian countries, at least in our own, for every one to have a copy of the divine law in his hands, to be his constant director, to be consulted on all occasions, and to be the matter of his meditation at all times. An advantage this of inestimable value, if it be made a right use of. Verses 12, 13. Asahiah, a servant of the kings Who most constantly waited upon the kings person; otherwise all of those here mentioned were the kings servants. Go ye, inquire of the Lord for me, and for the people, &c. What we shall do to appease his wrath, and whether the curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them. For great is the wrath of the Lord, because our fathers, &c. In the glass of the divine law, he saw the sins of his people to be more numerous and more heinous than he had before seen them, and more exceeding sinful. And he saw that the wrath of God was kindled in a high degree against the whole nation, not only for the sins of the present generation, but because that from their first coming out of Egypt to this time, they had been almost in the constant habit of disregarding and violating the divine laws, and that in the most notorious and flagrant instances. Verse 14. So Hilkiah the priest, &c., went unto Huldah the prophetess This is the only mention we have of this prophetess; and certainly it tends much to her honour that she was consulted on this important occasion, when, it is supposed, that not only Jeremiah, but Zephaniah also, was a prophet in Judah. But Zephaniah, perhaps, might not at that time have commenced a prophet; because, although we are told he prophesied in the days of Josiah, (<360101>Zephaniah 1:1,) yet we are nowhere informed in what part of Josiahs reign he entered on the prophetic office. And Jeremiah might then be absent from Jerusalem, at his house at Anathoth, or some more remote part of the kingdom; so that, considering Josiahs haste and impatience, there might be no other proper person to apply to than this prophetess. And the king and his ministers, who went to inquire, being well assured of her fidelity in delivering the counsel of God, concluded rightly, that it was much more to be regarded what message God sent, than by

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whom it was conveyed. See Poole and Dodd. Now she dwelt in the college Where the sons of the prophets, and others who devoted themselves to the study of Gods word, used to meet and discourse of the things of God, and receive the instructions of their teachers. Verses 15, 16. Tell the man that sent you She uses no compliments. Even kings, though gods to us, are men to God, and shall be so dealt with: for with him there is no respect of persons. Thus saith the Lord, I will bring evil upon this place, &c. She lets him know, both what judgments God had in store for Judah and Jerusalem, and what mercy was laid up for him. Even all the words According to all the words, of the book All the plagues threatened in Deuteronomy 28., and in other places. The Scriptures must be fulfilled. They that will not be bound by the precept, shall be bound by the penalty. And God will be found no less terrible to the ungodly, than his word makes him to be. Take warning in time, O impenitent sinner! whosoever thou art. Verse 17. Because they have forsaken me The God of their fathers, and the only living and true God. And burned incense to other gods Imaginary beings of their own devising, or the works of their hands Gods which they themselves have made. To provoke me to anger As if they designed this, and worshipped these vanities for no other end but to provoke me; for in so doing they said, in effect, there is as much reason and propriety in worshipping the stock of a tree, as in worshipping Jehovah: and to worship these works of our hands, will be of as much service to us as to worship the author and end of all things! Therefore my wrath shall be kindled against this place And what is hell itself but the fire of Gods wrath kindled against sinners? Observe the degree and duration of it. It is so kindled, that it shall not be quenched. The decree is gone forth, and it is now too late to think of preventing it; for the iniquity of Jerusalem shall not be purged by sacrifice or offering. Thus hell is unquenchable fire. Verse 19. Because thy heart was tender Here are four tokens of true repentance and conversion to God in Josiah: 1st, Tenderness, or softness of heart, in opposition to that hardness which arises from unbelief of Gods declarations and threatenings: he trembled at Gods word: he was grieved for the dishonour done to God by the sins of the people: and he was afraid of the judgments of God, which he saw coming on Jerusalem. This is tenderness of heart; and proceeded in Josiah from his faith in Gods word.

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2d, Great humility: he abased himself before the divine majesty, conscious of his own sinfulness and guilt before God, and unworthiness of the goodness God had shown him. These two qualities were internal. The two others were outward tokens of this inward sense of things; namely, rending his clothes, and weeping before God, for his own and the public offences, followed by all possible endeavours to effect a reformation in the people. Verse 20. Behold, therefore, I will gather thee to thy fathers It is justly observed here by Henry, that the saints in those days had doubtless a comfortable prospect of happiness on the other side of death, otherwise the being gathered to their fathers would not have been so often made the matter of a promise as we find it was. Josiah could not prevail to prevent the judgment itself, but God promised him he should not live to see it; which, especially considering that he died in the midst of his days, before he was forty years of age, would have been but a small reward for his eminent piety, if there had not been another world, in which he should be abundantly recompensed, <581116>Hebrews 11:16. When the righteous is taken away from the evil to come, he enters into peace, <235801>Isaiah 58:1, 2. This is promised to Josiah here, Thou shalt go to thy grave in peace Which refers not to the manner of his death, for he was killed in battle, but to the time of it; it was a little time before the captivity in Babylon, that great trouble, in comparison with which other troubles were as nothing: so that he might be truly said to die in peace, that did not live to share in that. He died in the love and favour of God, which secures such a peace as no circumstances of dying, no, not dying in the field of war, could alter the nature of, or break in upon. They may well be said to die in peace, who, after their dissolution here, are numbered among the children of God, and have their lot among the saints.

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CHAPTER 23.
A.M. 3380. B.C. 624.
Josiah reads the law to all the people, 1, 2. Renews the covenant between God and them, 3. Cleanses the temple, 4. Roots out idolatry, 5-20. Keeps a solemn passover, 21-23. Clears the land of witches, 24. A general commendation of him, 25. His untimely death, 26-30. The reigns of Jehoahaz and Jehoiakim, 3137.

NOTES ON CHAPTER 23.

Verse 1. The king sent and gathered unto him all the elders Although he had received a message from God, that there was no preventing the ruin of Jerusalem, and that he only should deliver his own soul; yet he does not therefore sit down in despair, and resolve to do nothing for his country, because he could not do all he would. But he will endeavour to do his duty, and then leave the event to God. He knew, if any thing could prevent, delay, or alleviate the threatened ruin, it must be a public reformation. He therefore makes preparations for this, by summoning a general assembly of the magistrates, or representatives of the people, with the priests and prophets, the ordinary and extraordinary ministers of God: that, these all joining in it, what was done might become a national act, and so be the more likely to prevent national judgments; and that so many principal persons advising and assisting in it, the whole business might be transacted with more solemnity, and such as were against it might be discouraged from making any opposition. Verse 2. The king went up into the house of the Lord For as this great meeting was called for a religious purpose, it was to be conducted in a religious manner; and whatever was done in it was to be done as in the presence of God. And all the men of Judah A very great number of them; for it cannot be supposed that the court of the Lords house could contain all the inhabitants of the land at once. And the prophets Either Jeremiah, Zephaniah, Urijah, Huldah, or the sons of the prophets. The people, both small and great High and low, rich and poor, young and old: for persons of all ranks, conditions, and ages, were present. And he read in their ears, &c. Josiah himself, for he did not think it beneath him to be a reader, any more than Solomon did to be a preacher, and David

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even a door-keeper, in the house of God. All people are concerned to know the Scriptures, and all in authority to spread the knowledge of them. Verse 3. The king stood by a pillar Of which see on chap. 11:14. And made a covenant before the Lord The king himself was the first and principal covenanter, who publicly and solemnly declared his consent to this covenant, to set the elders, priests, and people an example, and to assure them not only of his protection, but of all the furtherance his power could give them in their obedience. And all the people stood to the covenant They declared their consent to it, and their concurrence with the king in that act, which possibly they did by standing up, as the king himself stood when ha took it. It is of good use, with all possible solemnity, to oblige ourselves to our duty: and he that bears an honest heart, does not startle at assurances. Verse 4. The king commanded Hilkiah and the priests of the second order Either those two who were next in degree to the high-priest, and in case of sickness were to manage his work; or the heads of the twenty-four courses which David had appointed. To bring forth out of the temple Or to take care they should be brought forth. All the vessels made for Baal So that, even in the house of the Lord, the sacred temple built by Solomon, and dedicated to the honour and worship of the God of Israel, were found vessels, and all manner of utensils, for the worship of Baal, for the grove, and all the host of heaven It appears, therefore, that although Josiah had suppressed the worship of idols, yet the provisions made for that worship were carefully preserved by some persons in power, even in the temple itself, to be used again whenever the present restraint should be taken off: nay, even the image of the grove, probably Ashtaroth or Venus, was yet kept standing in the temple. How Josiah could suffer all this, till the eighteenth year of his reign, is difficult to say; perhaps it was done without his knowledge. He now, however, gives orders that all these instruments of idolatry should be burned, in the fields adjoining to the brook Kidron; and that the ashes of them should be carried out of his kingdom to Beth-el: in token of his abhorrence of every species of idolatry, and to pollute and disgrace that place which had been the chief seat and throne of it. Verse 5. He put down the idolatrous priests yrmk, chemarim. Their particular business, as appears from this place, was to burn incense. Hence it is thought by some, that the faithful Jews gave them this name by way of

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contempt, as being continually scorched by their fumigating fires. But, according to Bishop Patrick, they were so called from being clothed in black: for the Egyptians, as well as many other pagan nations; made use of black garments when they sacrificed to the infernal deities: in opposition to which the Jewish priests were clothed with white at their sacrifices. Verse 6. And cast the powder thereof upon the graves By the law, a ceremonial uncleanness was contracted by the touch of a grave, so that by casting these ashes here, he declared them most impure, and that none could touch them without making themselves unclean thereby. The Chaldee renders it, He cast it into the graves, to signify that he would have all idolatry buried out of his sight, as a loathsome thing. Of the children of the people The common people, whose graves were made together in some common place, which was generally accounted very impure and contemptible, and therefore a fit place for this filth to be thrown into. But the Hebrew here is more properly rendered, Of that people; that is, those idolatrous people, as it is expressed <143404>2 Chronicles 34:4. Verse 7. He brake down the houses of the sodomites The name sometimes given to the most infamous of all prostitutes, who exposed their bodies to be abused contrary to nature, in honour of those filthy deities whom they worshipped. Their houses were near the temple, and the persons themselves were dedicated to impurity, and, that they might commit their abominations with the greater licentiousness, they had women appointed to make them tents, wherein they were wont to retire upon these detestable occasions. Calmet. Thus corporal and spiritual whoredoms went together, and the vile affections to which they were given up were the punishment of their vain imaginations. They that dishonoured their God were justly left thus to dishonour themselves. Where the women wove hangings for the grove For the idols worshipped in the grove, or rather for Asherah, or Ashtaroth, an idol so called, as observed before, and probably the same with the Grecian Venus. These hangings might possibly be curtains to draw before the idol, to preserve it from defilement, or to gain more reverence to it: or garments for it, or for the priests or priestesses belonging to it. But the Hebrew word ytb, bathim, here used, properly means houses; which, most likely, were either little chapels or shrines made of woven work, like those mentioned <441924>Acts 19:24, which were made of silver, within which were representations of the idol; or they were tents, encompassing the image, where the worshippers committed all manner of lewdness, and that in or near the house of the Lord, in an

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impudent defiance of the holiness of God and his temple. Well might the apostle call these kinds of worship abominable idolatries! Can any wonder that wrath, not to be quenched, was kindled against this city and people? Verse 8. He brought all the priests Belonging to the high places following, whether such as worshipped idols, or such as worshipped God in those forbidden places. Out of the cities of Judah That they might not continue to corrupt the people. And defiled the high places Casting dead carcasses there, and other such like unclean things, and thus making them receptacles of impurity, and burning dead mens bones upon the altars that were there. From Geba The northern border of the kingdom of Judah. To Beer-sheba The southern border; that is, throughout the whole country. And brake down the high places of the gates Dedicated to their tutelary gods, whom their idolatrous kings, after the manner of the heathen, owned for the protectors of their city and habitations. These places seem to have been erected at the gates, in order that all who entered or went out of the city might pay some kind of adoration to them. In the gate of Joshua, the governor of the city This circumstance is mentioned to show Josiahs great zeal and impartiality in rooting out all monuments of idolatry, without any respect unto those great persons who were concerned in them. Verse 9. Nevertheless, the priests of the high places Who had worshipped the true God there. Came not up to the altar of the Lord in Jerusalem Were not suffered to come thither to exercise their priestly office, as a just punishment for their joining in and contributing to the corruption of Gods worship, and the transgression of so plain and positive a law of God as that in <051211>Deuteronomy 12:11; which conduct was much worse in them than in the people, as they had more knowledge to discern the will of God, and were under greater obligations to observe it. But they did eat of the unleavened bread Of the meat-offerings allotted to the priests, wherein there was to be no leaven, (<030204>Leviticus 2:4-11,) and consequently of other provisions belonging to the priests, which are comprehended under this one kind. Thus the king mixed mercy with severity, and they were put into the condition of those priests who had corporal blemishes, (<032117>Leviticus 21:17-22,) who might not offer the bread of their God, but might eat the bread of their God, both of the most holy and the holy: they were shut out from spiritual services, but allowed necessary provisions.

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Verse 10. He defiled Topheth By throwing different kinds of filth and dead carcasses into it, and making it the burying-place of the city. Topheth was a place very near Jerusalem, where was the image of Molech, to whom some sacrificed their children, burning them in the fire, as the reader may see in the note on <031821>Leviticus 18:21; and to whom others, as many able interpreters think, only dedicated them, by making them pass between two fires, or by waving them, or making them jump over a fire. It is supposed to be called Topheth, from toph, a drum; because they beat drums at the burning of their children, that their shricks might not be heard. This place, near Jerusalem, was also called the valley of the sons of Hinnom, (<142803>2 Chronicles 28:3,) from the yelling of the sacrificed infants. Thus Milton calls Molech:
Horrid king, besmeard with blood Of human sacrifice, and parents tears, Though for the noise of drums, and timbrels loud, Their childrens cries unheard, that passd through fire To his grim idol. Par. Lost, book 1. 50:392.

Verse 11. And he took away Hebrew, tbvyw, va-jashbeth, he put down, or made to cease; the horses that the kings of Judah had given to the sun That is, had consecrated to the sun. It appears, by the testimony of many authors, that among several nations horses were dedicated to the sun, as hawks and some other creatures were, because of the swiftness of their motions. Thus the ancient Persians consecrated white horses and chariots to the sun, as Xenophon testifies, and with them were wont to adorn their processions. See Hydes Relig. Ver. Persar. We can see no reason, therefore, says Dr. Dodd, referring to the Universal Hist. and Boch. Hieroz., why so many learned commentators should scruple to suppose that the Jews had adopted this, among other far worse heathenish idolatries; especially considering how soon the Prophet Amos, and from him St. Stephen, charged them with having carried about the tabernacle of Molech, or the sun, and the star of their god Remphan. What convinces us further that these were real chariots, drawn by horses, and bearing some image of the sun, is, that the text expressly says, that Josiah did not burn the chariots and horses, as he would have done if they had been only carved and painted, but that he took away the horses, and burned the chariots. Bochart supposes that these horses and chariots were designed to carry the king and his great officers out at the east gate of the city every

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morning, to salute and adore the sun, at his coming above the horizon, according to the custom of the Persian idolaters. At the entering in of the house of the Lord By the gate of the outward court of the temple. By the chamber of the chamberlain Or officer, to whom the care of these horses was committed. Which was in the suburbs Of the temple; in certain outward buildings belonging to the temple. Was it to defy or affront the Lord, that they thus brought the objects and instruments of their various idolatries as near as possible to his house, and some of them even into the courts of it? Verse 12. The altars on the top of the upper chamber, &c. Read, says Mr. Locke, the altars on the house-top. According to Jeremiah, chap. 32:29, they were so mad upon their idols, that they were not content with their numerous public high places and altars, but made others upon their house-tops for the worship of Baal and others of their false gods. And the altars which Manasseh had made in the two courts, &c. We learn from <143313>2 Chronicles 33:13-15, that when Manasseh repented he took away all the altars he had built in the mount of the house of the Lord, and in Jerusalem; and it is probable those in the court of the priests, and in that of the people, were then removed; but, it seems, Amon set them up again in the very place where Manasseh had erected them, and therefore they are here called his altars. And cast the dust of them into the brook Kidron To show his detestation of them, and to abolish the very remembrance of them. Verse 13. The high places on the right hand of the mount of Corruption That is, the mount of Olives, (<111107>1 Kings 11:7,) called the mount of Corruption, for the gross idolatry there practised. Which Solomon had builded for Ashtoreth, &c. Not the same individual altars; which, doubtless, either Solomon, upon his repentance, or some other of Josiahs predecessors, had taken away, but other altars built by Manasseh or Amen, which, because erected by Solomons example, and for the same use, and in the same place, are called by his name: this brand is left by the Holy Ghost upon his name and memory, as a just punishment of that abominable practice, and a means to deter others from the like. The abomination of the Zidonians The idol, so called, because it was abominable, and made them abominable to God. Did the king defile By dead mens bones and other unclean things.

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Verse 14. And filled their places The places of the groves; with the bones of men Of the idolatrous priests, which he caused to be taken out of their graves, verse 18. As he carried the ashes of the images to the graves, to mingle them with dead mens bones, so he carried dead mens bones to the places where the images had been, that both ways idolatry might be rendered loathsome. Dead men and dead gods were indeed much alike, and fittest to go together. Verse 15. The altar that was at Beth-el he brake down Probably this city was now under the kingdom of Judah, to which it was added by Abijah long before this time. And it is probable, since the ten tribes were carried away, many cities had put themselves under the protection of Judah. The golden calf, it seems, was gone; but Josiah would leave no remains of that idolatry. Verse 16. As Josiah turned himself His care and zeal were so great that he would not trust his officers with these things, but would see them done with his own eyes. He spied the sepulchres that were in the mount It is not said whose sepulchres they were, but it is probable they were those of the idolatrous priests, (for, <143405>2 Chronicles 34:5, he is said to have burned their bones,) and of the false prophets and great men who had been instruments to promote Jeroboams idolatry, and who were so attached to their altar at Beth-el, that they were desirous to have their bones laid near it. And burned them, &c., according to the word which the man of God proclaimed Who foretold, three hundred and sixty-two years before, that these very things should be done by a king called Josiah, <111302>1 Kings 13:2. God always foresees, and has sometimes foretold as certain, that which yet to us seems most contingent. Of this we have here a remarkable instance. No word of God shall fall to the ground! Verse 17. He said, What title is that that I see? It was the custom then, as it is now, to set up little pillars or stones by or upon the graves of the higher sort of men, upon which the names of the deceased persons, and some remarkable passages relating to them, were engraven. The king observing a stone or pillar of this kind more eminent than the rest, with an inscription upon it not legible, inquired whose title it was. And the men of the city told him That is, some of the old inhabitants who had escaped the captivity; and not any of those new-comers, whom the king of Assyria had sent thither. For these could have given no account of the ancient history of the Israelites; neither can we suppose that the sepulchre itself,

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after so many years standing, could have been distinguishable, had not some pious person or other, with an intent to perpetuate the fact, taken care to preserve and repair it. See the note on <111301>1 Kings 13:1. Verse 18. He said, Let no man move his bones It is pertinently observed by Joh. Wolfius, that if pious persons, in those days, had had the same opinion about relics which has long been prevalent in the Church of Rome, the king would not have ordered his bones to remain quiet and undisturbed, but would have put them into golden boxes, and carried them to Jerusalem, to be there regarded with religious, if not idolatrous veneration by the people. Verse 20. He slew all the priests of the high places By this relation it appears, that after the departure of the king of Assyria, divers of the Israelites, who had retired to other parts, and kept themselves out of the conquerors hands, returned together with their priests to their own land, and to their old trade, worshipping idols; to whom, peradventure, they ascribed this their deliverance from that judgment which Jehovah had brought upon them. And burned mens bones upon them According to that famous prophecy, <111301>1 Kings 13:1, 2. Verse 21. The king commanded, saying, Keep the passover, &c. Having abolished false worship, he now endeavours to set up the true worship of the true God. Thus he differed greatly from Jehu, who, when he had destroyed the worship of Baal, took no heed to walk in the commandments and ordinances of God. Josiah considered that we must not only cease to do evil, but also learn to do well, and that the way to keep out all abominable customs is to keep up all instituted ordinances. He therefore commanded all the people to keep the passover, which was not only a memorial of their deliverance out of Egypt, but a token of their being dedicated to him who brought them out, and of their communion with him. As it is written in this book of the covenant This book which he had found, wherein is contained the covenant made between God and Israel, and the terms of it. Verse 22. Surely there was not holden such a passover, &c. Celebrated with such solemn care, and great preparation, and numerous sacrifices, and universal joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh and Amon; and the good hopes they now had of the happy establishment of their nation, and the true religion; and of the prevention of Gods

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judgments denounced against them. From the days of the judges Or, of Samuel, the last of the judges; as it is expressed <143518>2 Chronicles 35:18. None of the kings had taken such care to prepare themselves, the priests, and people, and so accurately to observe all the rites, and diligently to purge out all uncleanness, and to renew their covenant with God. And undoubtedly God was pleased to recompense their zeal in destroying idolatry, with uncommon tokens of his presence and favour. All this concurred to make it such a passover as had not been even in the days of Hezekiah. For in his passover many communicated who were not cleansed according to the purification of the sanctuary, and the Levites were permitted to do the work of the priests. Verse 24. Workers with familiar spirits, and wizards Of which see notes on <051810>Deuteronomy 18:10, 11; <031931>Leviticus 19:31; and 20:27. And the images Hebrew, the teraphim, images which were very ancient among idolaters. And idols Other kinds of images. And all the abominations that were spied All the instruments and monuments of idolatry that were discovered, were destroyed as God had commanded; not only such as were in the place of worship, but such as their priests or zealots had removed, and endeavoured to hide. Verse 25. Like unto him was there no king before him For his diligent study in Gods law, and his exact care, and unwearied industry, and fervent zeal, in rooting out idolaters, and all kinds and appearances of idolatry, not only in Judah, but in Israel also; and in the establishment of the true religion in all his dominions, and in the conforming of his own life, and his peoples too, (as far as he could,) to the holy law of God: though Hezekiah might excel him in some particulars. Verse 26. Notwithstanding, the Lord turned not, &c. Because, though the king was most hearty in his repentance, and acceptable to God, and therefore the judgment was delayed for his time; yet the people were in general corrupt, and secretly averse from Josiahs pious reformation, as appears from the complaints of the prophets, especially Jeremiah and Zephaniah, against them; and by the following history, wherein we see, that as soon as ever Josiah was gone, his children, and the princes, and the people, suddenly and greedily returned to their former abominations. Because of all the provocations, &c. The sins of Manasseh, and of the men of his generation, who concurred with him in his idolatrous and cruel practices, are justly punished in this generation: because of Gods

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sovereign right of punishing sinners when he sees fit; because of that public declaration of God, that he would visit the iniquity of the fathers upon the children; and principally, because these men had never sincerely repented of their own nor of their fathers sins. Verse 27. I will cast off this city, and the house of which I said, My name shall be there God promised upon conditions, in sundry places expressed, that his name should be there. These conditions they broke, and therefore God justly made them to know his breach of promise. Verse 29. In his days Pharaoh-nechoh, king of Egypt, went up, &c. According to Herodotus, Nechoh was the proper name of this monarch, Pharaoh being the general name of all their kings, as has been before observed in these notes. He tells us he was the son and successor of Psammeticus, king of Egypt, and a man of a bold and enterprising spirit; that he made an attempt to join the Nile and the Red sea, by drawing a canal from the one to the other; that, though he failed in this design, yet, by sending a fleet from the Red sea, through the straits of Babelmandel, he discovered the coast of Africa, and in this expedition to the Euphrates, intended to destroy the united force of the Babylonians and Medes, and thereby to obtain the whole monarchy of Asia. See Prideauxs Connect., and Calmets Dict. Went up against the king of Assyria The king of Babylon, who, having formerly rebelled against the Assyrian, had now conquered him, as appears by the course of the sacred, and the concurrence of profane history; and therefore is here and elsewhere called the Assyrian, and the king of Assyria, because now he was the head of that empire. To the river Euphrates Against Carchemish by Euphrates, as it is expressed <143520>2 Chronicles 35:20, which the Assyrian had taken from Pharaohs confederates, who therefore sends forces against the Assyrian, that he might both help them and secure himself. Josiah went against him Either to defend his own country from Pharaohs incursions, or to assist the king of Babylon, with whom he seems to have been in league. And he slew him at Megiddo Gave him his death-wound there, though he died not till he came to Jerusalem. When he had seen him When he fought with him, or in the first onset. Megiddo was a city in the half-tribe of Manasseh, not far from the Mediterranean sea. It does not appear that Josiah had any clear call to engage in this war; possibly he received his death-wound as a punishment of his rashness. Mr. Locke, however, observes, that from the time of the carrying away of Manasseh, the kings of Judah were under the protection of the Babylonians; and that Josiah, being

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most piously observant of his faith, would not grant a passage to this enemy of the king of Babylon, and therefore went against him. Verse 30. His servants carried him in a chariot dead from Megiddo That is, mortally wounded, as in the former verse; and, as we commonly say of a sick man, past hopes of recovery, that he is a dead man. Instead of dead, Houbigant reads dying. The people took Jehoahaz, and made him king Who was younger than Jehoiakim, yet preferred by the people before the elder brother; either because Jehoiakim refused the kingdom for fear of Pharaoh, whom he knew he should hereby provoke; or, because Jehoahaz was the more stout and warlike prince: whence he is called a lion, <261903> Ezekiel 19:3. And anointed him Which ceremony was used because this was a troublesome time, and he was not the right heir to the crown, and therefore needed this solemn rite of confirmation, which Solomon had in the same circumstances. Verse 32. He did evil, according to all that his fathers had done That is, his grand-parents, Manasseh and Amon. He restored that idolatry which his father had destroyed. Jerusalem saw not a good day after Josiah was laid in his grave; but one trouble came after another, till, within two and twenty years, it was destroyed. Verse 33. Pharaoh-nechoh put him in bands Either because he presumed to take the kingdom without his consent; or, because he renewed the war against Egypt. At Riblah An eminent city in Syria, where Pharaoh now was, that he might finish or make good his conquests, and whither Jehoahaz was carried to receive his sentence. That he might not reign Or, because he had reigned, that is, taken the kingdom without right, and without his leave. And put the land to a tribute Namely, an annual tribute, whereby they should acknowledge him to be their superior, and for which he would be their protector when they needed his help. Verse 34. Pharaoh-nechoh made Eliakim king Whom he probably perceived to be of a more mild and peaceable disposition. And turned his name to Jehoiakim It was usual for conquerors to change the names of the persons they vanquished in war, in testimony of their absolute power over them. Thus we find the king of Babylon changing the name Mattaniah into Zedekiah, when he constituted him king of Judah, chap. 24:17. Archbishop Usher further remarks, that the king of Egypt gave Eliakim the name of Jehoiakim, which signifies, God hath made, or shall make it to prosper; thereby to testify, that he ascribed his victory over the

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Babylonians to Jehovah, the God of Israel, who had excited him, as he pretended, (<143521>2 Chronicles 35:21,) to undertake the expedition. And took Jehoahaz away That he might give no disturbance to his brother, and also probably as a punishment for him. And he came to Egypt, and died there According to the prophecy of Jeremiah, whom God sent to call this new king and the people to repentance. See <242201>Jeremiah 22:1-3, 10, 12. Verse 37. He did that which was evil, &c. By idolatry, the oppression of his people, and the persecution of the prophets and other good men. For he killed the Prophet Urijah, and was at the charge to fetch him out of Egypt, whither he fled to save his life, <242620>Jeremiah 26:20, 21, &c. And if it had not been for Ahikam, the son of Shaphan, who had been a great man in his father Josiahs courts, he would have served Jeremiah in the same manner, verse 24. And from hence it is evident, that the reformation of the people, in general, was not sincere in the time of Josiah, but that they dissembled in obedience to the kings command; otherwise it cannot be supposed that this young king would have immediately set at naught, and gone directly contrary to, all his father had done: but, Josiah being dead, it is likely the people threw off their mask, and showed how vehemently they were inclined to idolatry, and this young king was thereby soon induced to join with them in it.

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CHAPTER 24.
A.M. 3404. B.C. 600.
Judah severely punished, 1-4. Jehoiakim dies, 5, 6. Nebuchadnezzars conquests, 7. The wicked reign of Jehoiachin, 8, 9. Nebuchadnezzar takes Jerusalem, and carries the people captive, 10-16. The wicked reign of Zedekiah, 17-20.

NOTES ON CHAPTER 24.

Verse 1. In his days That is, in Jehoiakims reign; and, according to Daniel 1:1, compared with <242501>Jeremiah 25:1, in the end of the third, or the beginning of the fourth year of it; came up Nebuchadnezzar, king of Babylon Son of Nebopolassar, who, having subdued Assyria, soon made himself absolute monarch of all that part of the world. He probably left Babylon in the third year of Jehoiakim, and reduced him in his fourth year. According to <244602>Jeremiah 46:2, he smote the army of Pharaohnechoh near the river Euphrates. He then attacked Jehoiakim, as the friend and ally of Pharaoh, and having taken him prisoner, put him in chains to carry him to Babylon. But as Jehoiakim submitted, and agreed to become tributary to him, Nebuchadnezzar released him. He carried away, however, some of the gold and silver vessels of the temple, and some of the most considerable persons of the kingdom, among whom were Daniel and his companions, <270101>Daniel 1:1-7. And Jehoiakim became his servant three years That is, was subject to him, and paid him tribute. Then he turned and rebelled against him Being instigated so to do by the king of Egypt, who promised him his utmost assistance if he would shake off the yoke of the king of Babylon, and threatened he would declare him an enemy, and make war upon him, if he would not.
<270101>

Verse 2. The Lord sent against him bands of the Chaldees Including, probably, Syrians, Moabites, and Ammonites, who were all now subject to the king of Babylon, and many of them engaged as soldiers in his service. Doubtless they were ordered by Nebuchadnezzar to attack and chastise Jehoiakim and the revolted Jews; yet no mention is here made of their commission from the king of Babylon, but only of that from the King of kings: the Lord sent them. And again, (verse 3,) Surely upon the commandment of the Lord came this upon Judah; otherwise the order of

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Nebuchadnezzar could not have brought it. Many are serving Gods purposes, who are not aware of it. Verses 3, 4. To remove them out of his sight for the sins of Manasseh Properly and directly for their own sins, and remotely for the sins of Manasseh; who had so corrupted the whole body of the people, that they were become incurable, and Josiahs reformation had no lasting influence to recover them: for, immediately upon his death, they relapsed into their old idolatry, and other vices. Manassehs personal sins, although, as he was their chief ruler, they were to be considered as national sins, and merited national punishment, yet would never have been charged on the nation, unless they had made them their own by their impenitency for them, and repetition of them. And for the innocent blood which he shed Namely, of those prophets and saints, who either reproved, or would not comply with his idolatrous worship. Which the Lord would not pardon That is, would not remit the temporal punishment of the land, though he did pardon it so as not to inflict eternal punishment upon his own person, for from that God undoubtedly exempted him upon his repentance. God is the righteous governor of the world, and the guardian of civil society, and in it order could not be preserved, if he did not interpose in his providence, and, on proper occasions, cause signal and national judgments to follow public and national crimes. Verse 6. So Jehoiakim slept with his fathers But it is not said he was buried with them. No doubt the prophecy of Jeremiah was fulfilled, that he should not be lamented as his father was, but buried with the burial of an ass. Jehoiachin his son reigned in his stead Called also Jechoniah, <130316>1 Chronicles 3:16, and in a way of contempt Coniah, <242224>Jeremiah 22:24. Verse 7. The king of Egypt came not again out of his own land In this kings days. He could not now come to protect the king of Judah, being scarce able to defend his own kingdom. Verse 8. Jehoiachin was eighteen years old when he began to reign In 2 Chronicles 36:9, it is said that he was eight years old when he began to reign. But as both the Syriac and Arabic versions in that place read eighteen, it seems most reasonable to believe that the transcriber of the book of Chronicles made a mistake, and wrote eight for eighteen. Poole, however, and many other commentators, suppose that both places are correct, and that in his eighth year he began to reign with his father, who made him king with him, as divers other kings of Israel and Judah had
<143609>

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acted in times of trouble; and that in his eighteenth year he reigned alone. Jehoiachins succeeding his father in the throne of Judah may seem to disagree with the threat which the prophet denounces against his father, <243630> Jeremiah 36:30, He shall have none to sit upon the throne of David; but as Jehoiachins reign lasted little more than three months, during which time he was absolutely subject to the Chaldeans, a reign of so short continuance, and of so small authority, may well be looked upon as nothing: see <261906>Ezekiel 19:6, &c. Verse 10. The servants of Nebuchadnezzar came up against Jerusalem Either, 1st, Because the people had made Jehoiachin king without his consent: or, 2d, Because he had some notice, or at least a suspicion, of his intentions to rebel and join with Egypt against him, as Zedekiah his successor did. But whatever was the second and immediate cause of it, the chief cause was Gods commandment, or the direction of his providence, as was said verse 3. Verse 12. Jehoiachin went out to the king of Babylon Yielded up himself and the city into his hands; and this by the counsel of Jeremiah, and to his own good. In the eighth year of his reign Of Nebuchadnezzars reign, as appears by comparing this with <122508>2 Kings 25:8; and because Jehoiachin reigned not half a year. Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour, and success. But, wanting the faith and piety of an Israelite, he had not the resolution of a man. Verse 13. He carried out thence all the treasures of the house of the Lord Nebuchadnezzar carried away the treasures and rich furniture of the temple at three different times: First, In the third year of the reign of Jehoiakim, when he first took Jerusalem, he carried a part of the vessels of the house of God into the land of Shinar, and put them in the house of his god, <270102>Daniel 1:2. These were the vessels which his son Belshazzar profaned, (<270502>Daniel 5:2,) and which Cyrus restored to the Jews, (<150107>Ezra 1:7,) to be set up in the temple again, when rebuilt: Secondly, In the reign of this Jehoiachin he took the city again, and cut in pieces a great part of the vessels of gold which Solomon had made, and which, through some means, had escaped his former plunder, and the plunder of the kings of Egypt and Israel, who had rifled the city and temple more than once; perhaps being preserved from them by the care of the priests, who hid

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them, or by the special providence of God, disposing their hearts to leave them. Or if these vessels had been taken away by any of these kings, they might afterward be recovered at the cost of the pious kings of Judah: Thirdly, In the eleventh year of Zedekiah he pillaged the temple once more, when he broke in pieces the pillars of brass, &c., and took away all the vessels of silver and gold that he could find, and carried them to Babylon, <122513> 2 Kings 25:13. It is something strange, that among all this inventory, no mention is made of the ark of the covenant, which, of all other things, was held most sacred. But it is very probable that it was burned, together with the temple, in the last desolation; for what some say of its being hidden by the Prophet Jeremiah in a certain cave in mount Nebo, is a mere fable. See Calmets Comment. and Dissert. on the Ark. Verse 14. He carried away all Jerusalem That is, the inhabitants of Jerusalem; not simply all, but the best and most considerable part, as the following words explain and restrain it. Even ten thousand captives Which are more particularly reckoned up verse 16, where there are seven thousand mighty men, and a thousand smiths; and those mentioned verse 15 make up the other two thousand. Craftsmen and smiths Who might furnish them with new arms, and thereby give him fresh trouble. Verse 17. And changed his name to Zedekiah That he might admonish him of (what his name signifies) the justice of God, which had so severely punished Jehoiakim for his rebellion; and would no less certainly overtake him, if he should be guilty of the same perfidiousness. Verses 18, 19. He reigned eleven years In the end of which he was carried captive, <240103>Jeremiah 1:3. He did that which was evil in the sight of the Lord Not regarding the reproofs, exhortations, or predictions of Jeremiah, but shutting him up in prison, <243301>Jeremiah 33:1, 2; <143612>2 Chronicles 36:12. And his servants, and the people of the land, were as wicked and incorrigible as himself, <243701>Jeremiah 37:1, 2. Verse 20. For through the anger of the Lord, &c. God was so highly displeased with this wicked people, that he permitted Zedekiah to break his faith with Nebuchadnezzar, and to rebel against him, forgetting for what cause he changed his name. Unto this revolt, it is probable, he was persuaded by the ambassadors which the kings of Edom, Moab, Ammon, Tyre, and Zidon, sent unto him, to solicit him to throw off the yoke of the king of Babylon, <242702>Jeremiah 27:2-4, &c.; which was the greater crime, because he had taken a solemn oath that he would be true to him, <143613>2

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Chronicles 36:13. The king of Egypt also, it is likely, promised him help, <261715> Ezekiel 17:15; and Hananiah, a false prophet, assured him God would, in two years time, break the yoke of the king of Babylon, and bring back all the vessels of the house of God, with Jehoiachin and all the captives: see <242801> Jeremiah 28:1-4. Jeremiah indeed proved that he made them trust in a lie, by predicting his death that very year, which accordingly came to pass, verses 15-17. But they still persisted in their vain hopes, there being other deceivers that prophesied falsely in Gods name, <242908>Jeremiah 29:8, 9: and they most of all deceived themselves with proud conceits that they were the true seed of Abraham, who had a right to that land, <263324>Ezekiel 33:24. The peoples sins, therefore, as Poole has justly observed, were the true cause why God gave them wicked kings, whom he suffered to act wickedly, that they might bring the long-deserved and threatened punishments upon themselves and their people.

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CHAPTER 25.
A.M. 3416. B.C. 588.
Jerusalem is besieged, 1-4. Zedekiah taken; his sons slain; and his eyes put out, 5-7. Nebuzar-adan burns the city and temple, breaks down the walls, and carries away the spoils with most of the people, 8-17. The chief officers are put to death, 18-21. The very remnant of the people is scattered, 22-26. Jehoiachin is countenanced, after thirty-seven years imprisonment, 27-30.

NOTES ON CHAPTER 25.

Verse 1. Nebuchadnezzar came, and all his host, against Jerusalem To chastise Zedekiah for his rebellion and perjury: for, contrary to the solemn oath he had taken, he had been contriving and endeavoring to revolt from the king of Babylon, and shake off his yoke. They built forts against it round about To keep all supplies of men and provisions from entering into the city, and that from thence, by such arts of war as they then had, they might batter the walls, shoot arrows, and throw darts or stones into it. Formerly Jerusalem was compassed with the favour of God as with a shield, but now their defence is departed from them, and their enemies surround them on every side. The siege lasted two years. At first the besieging army retired for fear of the king of Egypt, who came to help Zedekiah; and then Jeremiah endeavoured to get out of the city, to go into the land of Benjamin, but was hindered, seized, and imprisoned, <243711> Jeremiah 37:11. The Chaldeans, finding that Pharaoh was not so powerful as they at first supposed, soon returned, as Jeremiah had foretold they would, with a resolution not to quit the siege till they had made themselves masters of the place. Verse 3. The famine prevailed in the city So that for a long time they ate their bread, as Ezekiel foretold they should do, (<260416>Ezekiel 4:16,) by weight and with care, and drunk their water by measure and with astonishment, perceiving the quantity of it lessening fast every day, and having no hope of a fresh supply. Thus they were punished for their gluttony and excess, their fulness of bread, and feeding themselves without fear. At length there was no bread for the people of the land For the common people, who, upon the approach of the Babylonian army, had flocked from all parts of the country, to secure themselves and their families, but only for the great men. Now they eat their own children for

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want of food, as had been foretold by one prophet, (<260510>Ezekiel 5:10,) and is bewailed by another, <250403>Lamentations 4:3, &c. Jeremiah, in this extremity, earnestly persuaded the king to surrender, but his heart was hardened to his destruction. Verse 4. The city was broken up It was taken by storm, the besiegers having made a breach in the wall, at which they forced their way into it. All the men of war fled Being unable any longer to defend the city, they endeavoured to quit it, which many of them found means to do by the way of the gate between the two walls That is, between the inward and outward walls of the city, or between the wall and the outworks, by a private way, having the advantage of the darkness of the night, and possibly of some vault under the ground. Many however, no doubt, were put to the sword, the victorious army being much exasperated by their obstinacy. To account, in some degree, for the besieged making their escape, Josephus observes, that as the city was taken about midnight, the enemies captains, with the rest of the soldiers, went directly into the temple, which Zedekiah perceiving, took his wives, children, commanders, and friends, and they all slipped away together, by a narrow passage, toward the wilderness. But what this narrow passage was, is still a question. The Jews think there was a subterraneous passage from the palace to the plains of Jericho, and that the king and his courtiers might endeavour to make their escape that way. And we learn from Dion, that in the last siege of Jerusalem by the Romans, the Jews had covered ways, which lay under the walls of the city, to a considerable distance into the country, out of which they were wont to sally, and fall upon the Romans that were straggling from the camp: but since neither Josephus nor the sacred historian takes notice of any such subterraneous passage at this siege, it is most likely that the Chaldeans having made a breach in the wall, many of the besieged escaped through it, proceeding privately between the wall and the outworks, by a passage which the Chaldeans did not suspect. The king went toward the plain Of Jericho, as it follows. Verse 5. The army of the Chaldees pursued after the king Intelligence was soon given of his flight, and which way he was gone, so that they soon overtook him. And all his army His guards; were scattered from him Every man shifting for his safety. Had he made his peace with God, and put himself under his protection, he would not have failed him now. It seems to have been the design of the king, and of those with him, to escape into Egypt through Arabia Deserta.

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Verse 6. And brought him to the king of Babylon, to Riblah Where Nebuchadnezzar stayed, that he might both supply the besiegers with men and military provisions, as their occasions required, and have an eye to Chaldea, to prevent or suppress any commotions which might happen there in his absence. They gave judgment upon him The kings officers appointed thereunto examined his cause, and passed the following sentence against him. Verse 7. They slew the sons of Zedekiah before his eyes Though they were but children, that this spectacle, the last he was to behold, might leave a deep and durable impression of grief and horror upon his spirit. And in slaying his sons they in effect declared that the kingdom was no more, and that neither he nor any of his breed were fit to be trusted: therefore not fit to live. And put out his eyes, and carried him to Babylon Thus two prophecies were fulfilled, which seemed contrary the one to the other. Jeremiah foretold, That he should be delivered into the hands of the king of Babylon, and should speak with him mouth to mouth, and his eyes should behold his eyes, and that he should go to Babylon, <243204>Jeremiah 32:4, and 34:3; and Ezekiel prophesied, That he should never see Babylon, though he should die there, <261213>Ezekiel 12:13. This seeming contradiction, Zedekiah the false prophet could not reconcile, and therefore concluded that both prophecies were false, and, if we may credit Josephus, Zedekiah the king stumbled at this difficulty. Both, however, were literally accomplished. The reflection which Josephus makes on this event, is worthy of the readers attention: This may serve to convince even the ignorant, of the power and wisdom of God; and of the constancy of his counsels through all the various ways of his operations. It may likewise show us that Gods foreknowledge of things is certain; and his providence regular in the ordering of events; and besides, it holds forth a most exemplary instance of the danger of our giving way to the motions of sin and infidelity, which deprive us of the means of discerning Gods judgments, even though ready to fall upon us. Antiq., lib. 10., cap. 11. Verse 8. And in the fifth month, &c. Though we have reason to think the Chaldeans were much enraged against the city, for holding out with so much stubbornness; yet they did not, therefore, put all to fire and sword as soon as they had taken the city, which is too commonly done in such cases; but about a month after (compare verse 8 with verse 3) Nebuzaradan was sent with orders to complete the destruction of it. This space God gave them for repentance after all the foregoing days of his patience; but in vain;

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their hearts were still hardened, and therefore execution was awarded to the uttermost. Verse 9. And he burnt the house of the Lord The king of Babylon, it appears, did not design to send any colonies to people Judea, and therefore ordered Jerusalem to be laid in ashes, as a nest of rebels. At the burning of the kings house, says Henry, and the houses of the great men, one cannot much wonder, the inhabitants had by their sins kindled the fire of Gods wrath against them; but that the house of the Lord should perish in these flames, that that holy and beautiful house should be burned with fire, (<236411>Isaiah 64:11,) is very strange; that house which David prepared for, and which Solomon built, at such a vast expense; that house which had the eye and the heart of God perpetually upon it, (<110903>1 Kings 9:3,) might not that have been snatched as a brand out of the burning? No, that will not be fireproof against Gods judgments; this stately structure must be laid in ashes, and it is probable the ark in it; for the enemies, probably having heard how dear the Philistines paid for the abusing it, durst not seize it; nor did any of its friends take care to preserve it; for then we should have heard of it again in the second temple. The temple was burned four hundred years after the time that it was built, says Sir John Marsham; four hundred and twenty-four years three months and eight days, says Archbishop Usher; four hundred thirty years, says Abarbinel and other learned Jews; but Josephus computes the matter still higher; for he tells us that the temple was burned four hundred and seventy years six months and ten days after the building of it; one thousand and sixty years six months and ten days from the time of the Israelites coming out of the land of Egypt; one thousand nine hundred, and fifty years six months and ten days from the deluge; three thousand five hundred and thirty years six months and ten days from the creation; and he mentions it as a very remarkable circumstance, that the second temple was burned by the Romans in the same month and on the very same day of the month that this was set on fire by the Chaldeans, and, as some of the Jewish rabbis say, when the Levites were singing the very same passage, namely, He shall bring upon them their own iniquity, and shall cut them off in their own wickedness: yea, the Lord our God shall cut them off, <199423>Psalm 94:23. By the burning of the temple, God would show how little he cares for the external pomp of his worship, when the life and power of religion are neglected. The people trusted to the temple, as if that would protect them in their sins,

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(<240704>Jeremiah 7:4,) but God by this let them know that when they had profaned it, they would find it but a refuge of lies. Verses 11, 12. Now the rest of the people that were left in the city Whom neither the sword nor famine had destroyed, who were eight hundred and thirty-two persons, (<245229>Jeremiah 52:29,) being members and traders of that city: for it is likely that there were very many more of the country people fled thither, who were left with others of their brethren to manure the land. And the fugitives that fell away to the king of Babylon That is, all that fled to him, and put themselves under his protection; with the remnant of the multitudes Of the inhabitants of the country. For the captain of the guard left of the poor of the land So while the rich were prisoners in a strange land, the poor had liberty and peace in their own country! Thus Providence sometimes humbles the proud, and favours them of low degree. Verse 13. The pillars of brass, &c., did the Chaldees break in pieces Because they were too cumbersome to be carried away whole. And carried the brass of them to Babylon As was foretold <242721>Jeremiah 27:21, 22. Verses 18, 19. The captain of the guard took Seraiah, the chief priest The high-priest, grandson of that Hilkiah mentioned <122204>2 Kings 22:4, and father of Jehosadak, who, it seems, was taken with his father; and when his father was slain, (verse 21,) was carried away to Babylon, as is observed <130613> 1 Chronicles 6:13, 14. And Zephaniah the second priest Who was the high-priests deputy, when he was by sickness, or any other means, prevented from the execution of his office. And five of them that were in the kings presence Who constantly attended upon the kings person wheresoever he was, and were his most intimate counsellors. And threescore men of the land that were found in the city These were some eminent persons, who had concealed themselves in some private place; but before Nebuzar-adan left Jerusalem, were discovered. Verses 20, 21. Brought them to the king of Babylon That he might dispose of them as he thought fit, they being not vulgar persons like those whom he had ordered to be carried captive or left in the land. The king of Babylon smote them Ordered them all to be put to death, when in reason they might have hoped that surely the bitterness of death was past. He probably looked upon them as persons that had been active in opposing him; but divine justice, we may suppose, viewed them as ring-leaders in that idolatry and impiety which were punished by these desolations. So

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Judah was carried away out of their land This completed their calamity, about eight hundred and sixty years after they were put in possession of Canaan by Joshua. Verse 22. Over them he made Gedaliah, the son of Ahikam, ruler A righteous and good man, and a friend to the Prophet Jeremiah, <242624> Jeremiah 26:24. Ahikam, his father, was a person in such credit in all the latter reigns, that he had been able to screen Jeremiah from the resentment of the king and the fury of the people; so that it is very probable the prophet, in gratitude to the father, obtained this favour for the son, from Nebuzaradan. Or, as some think, Gedaliah, by the advice of Jeremiah, had gone over to the Chaldeans, and had approved himself so well, that on that account the king of Babylon judged it proper to intrust him with the government. Gedaliahs good conduct, together with the obligations which Jeremiah was under to his father, was probably the motive which induced the prophet to live with him in Judea rather than go to Babylon, when the Chaldean general put it to his option, not without some considerable encouragement to invite him to the latter, <243911>Jeremiah 39:11. Verse 23. When all the captains of the armies Who escaped when Zedekiah was taken; heard that the king of Babylon had made Gedaliah governor One of themselves, and that things were put into a good posture: there came to Gedaliah to Mizpah A place in the land of Benjamin, famous in Samuels time; Ishmael, Johanan, &c., they and their men To put themselves under his protection. Gedaliah, though he had not the pomp and power of a sovereign prince, yet might have been a greater blessing to them than many of their kings had been, especially having such a privy counsellor as Jeremiah, who was now with them, and interested himself in their affairs, <244005>Jeremiah 40:5, 6. Verse 24. Gedaliah sware to them Assured them by his promise and oath, that if they would be patient and peaceable under the government of the king of Babylon, and would conduct themselves properly, they should be kept from the evils which they feared. This he might safely swear, because he had not only Nebuchadnezzars promise, and interest too, but also Gods promise, delivered by Jeremiah. And it might seem that a fair prospect was now again opening for them. But, alas! this hopeful settlement was soon dashed to pieces, not by the Chaldeans, but by themselves. The things of their peace were so hid from their eyes that they

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neither knew when they were well, nor would believe when they were told so even by God himself. Verse 25. Ishmael, of the seed royal, came Moved with envy at Gedaliahs advancement, and the happy settlement of the people under him; and ten men with him That is, ten captains or officers, and under each of them many soldiers. And smote Gedaliah, and the Jews and Chaldees, &c. Resolved to ruin him and them. Nebuchadnezzar would not, could not, have been a more mischievous enemy to their peace than this degenerate branch of the house of David was! We have a fuller account of this affair in the fortieth and forty-first chapters of Jeremiah, where we read that Gedaliah was admonished of this intended conspiracy against him; but, like other good men, who are commonly void of suspicion, because they have no design to hurt others, he did not believe what was told him. Verse 26. And all the people arose, and came to Egypt Contrary to the persuasion of Jeremiah, who pressed them to stay in the land, that it might not altogether lie uncultivated, (seeing they were to be settled in it again, according to the word of the Lord by the Prophet Isaiah, chap. 44:28, and 45:1,) assuring them that they should be safe if they would stay in the land of Judah, but should perish if they went into Egypt. See <244209>Jeremiah 42:9, 10, &c. But they would not hearken. Thus this populous and fertile country was laid waste and desolate, part of the people being carried captive to Babylon, part of those who were left in the land being slain with Gedaliah, and the remainder fleeing into Egypt. So that it was left to be overrun with briers and thorns, and to be inhabited by wild beasts. Only some of the neighbouring nations seem to have settled themselves in some parts of it. And from hence the Jews found much greater difficulty when they came to be restored than they would have done if some of them had continued in their country and cultivated it. For they were afraid of the Chaldees The Chaldeans had reason enough to be offended at the murder of Gedaliah; but, if those that remained had humbly remonstrated to them, that it was only the act of Ishmael and his party, we may suppose they who were innocent of it, nay, who suffered greatly by it, would not have been punished for it: but, under pretence of this apprehension they all went into Egypt, where, it is probable, they mixed with the Egyptians by degrees, and were never heard of more as Israelites. Thus there was a full end made of them by their own folly and disobedience, and Egypt had the last of them, that the last verse of that chapter of threatenings might be fulfilled after all

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the rest, (<052868>Deuteronomy 28:68,) The Lord shall bring thee into Egypt again. For a more particular account of these events see the prophecy of Jeremiah, from chap. 40. to chap. 45. Verses 27-30. Evil-merodach, king of Babylon Nebuchadnezzar, the father of Evil-merodach, died in the year of the world 3442, and before Christ 562, after he had reigned from the death of his father, according to the Babylonish account, forty-three years. He was certainly one of the greatest princes that had appeared in the East for many years before him; and, according to Megasthenes, as he is cited by Josephus, both for his enterprises and performances, far excelled even Hercules himself. The same historian, as he is quoted by Eusebius, informs us, that a little before his death he foretold to his subjects the coming of the Persians, and their subduing the kingdom of Babylon, which he might gather from the Prophet Daniel, and especially from the interpretation of his dreams. Dodd. In the year that he began to reign did lift up the head of Jehoiachin, &c. He released him out of prison, where he had lain thirty-seven years, and was now fifty-five years old. And he spake kindly to him Paid more respect to him than to any other of the kings his father had left in captivity, gave him princely clothing instead of his prison garments, maintained him in his own palace, and allowed him a pension for himself and his family, some way agreeable to his rank; a daily rate for every day as long as he lived. This was a very happy change of Jehoiachins condition. To have honour, liberty, and plenty, after he had been so long in confinement and disgrace, and compelled to endure the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say they shall never see good again, because they have long seen little but evil: the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, <199015>Psalm 90:15. It is likely Evil-merodach thought his father made the yoke of his captives too heavy; and, therefore, with the tenderness of a man, and the honour of a prince, he made it lighter. The Jews tell us, he had himself been imprisoned by his own father, after the latter was restored from his insanity, for some maladministration at that time, and that in prison he contracted a friendship for Jehoiachin; and, therefore, as soon as he had it in his power, showed him this kindness as a sufferer, and as a fellow-sufferer. It should seem that all the kings he had in his power were favoured, but Jehoiachin above them all. Perhaps, as some have suggested, he had learned from Daniel and his

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fellows the principles of true religion, and was well affected to them, and upon that account favoured Jehoiachin. This undoubtedly happened by the good providence of God for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. Thirty-six of the seventy years of their captivity were now past, and almost as many yet remained, when now, in this midnight of their bondage and misery, they see their king thus advanced as a comfortable earnest to them of their own release at the appointed season. We are now come to the dreadful end of the Jewish monarchy, after it had stood four hundred and sixty-eight years from the time that David began to reign over it; three hundred and eighty-eight years from the revolt of the ten tribes from it; and one hundred and thirty-four years from the excision of the Israelitish commonwealth; and would have still continued under the sunshine of the divine protection, had it not been for the almost constant and horrid ingratitude of the people, and their invincible itch of imitating the idolatries and witcheries of other nations: crimes which, though abominable before God, were but too generally practised by mankind, through the amazing degeneracy of the human nature. Having now gone through the history of the Jewish state, from its first beginning to its total captivity in a foreign land, we must acknowledge it to be a history of such remarkable particulars, as distinguish it from all other histories: a history of a state founded upon such principles, governed in such a manner, concerned in such extraordinary circumstances, distinguished by such wonderful facts, and its condition, from the beginning to the end, so corresponding to its obedience or disobedience to the principles upon which it was first founded, that it cannot be paralleled by the history of any people in the world.

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THE FIRST BOOK OF THE CHRONICLES.

ARGUMENT.
THE ancient Hebrews made but one book of the Chronicles, which they called ymyh yrbd, dibrei hajamim, the words of the days, that is, Diaries, or Journals; and, as the Hebrew word ymy, jamim, also signifies years, these books may be called Annals. The LXX. entitled them paraleipomenwn, the books of things left, or overlooked, by the preceding historians, hereby signifying that this work is a kind of supplement to the other historical books of the Old Testament: and, indeed, we find many particulars in it which are omitted in the other books. It appears, by <143525>2 Chronicles 35:25, that these books were written after the time of the Prophet Jeremiah; and they must also have been written after the captivity, since mention is made in the latter of them of the restoration of the Jews by Cyrus the Great, king of Persia. Compare the last verses of the second book of Chronicles with the beginning of Ezra. It is not certain who compiled these books. They are generally, says Mr. Locke, attributed to Ezra, assisted by the Prophets Haggai and Zechariah. The learned Huetius, in his Demonstratio Evangelica, has given it as his opinion, that Ezra not only digested these books, but added to them the first six chapters of the book that bears his name, and which he afterward continued. And he likewise thinks that Nehemiah had some hand in this work; and that it was collected not only out of the public journals, but from the writings of the Prophets Shimeah, Iddo, Jehu, Nathan, Abijah, Isaiah, and others. The design of the author of the books of Chronicles was certainly not to write a regular history, but, as we have observed, a kind of supplement to the other books. It is remarkable, that he sometimes conceals the dishonour of Gods saints. He does not mention the fact of David with Uriah, nor the idolatry of Solomon; reckons the four battles, mentioned 2 Samuel 21., but three, 1 Chronicles 20., omitting that wherein David did not come off with honour; namely, his encounter with Ishbibenob. Speaking of the difference of names, &c., found in these

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books, Calmet remarks, very judiciously, that it is not extraordinary that books, which have passed through so many hands, for so many ages, should have suffered some alterations in dates and numbers. In copies of books so ancient, and written in a language so little known, we may certainly wonder, rather that there are so few mistakes, than that there are any. The author begins these books with a genealogy from Adam to his own time, which had not been exhibited in any book of Scripture before, but was now rendered necessary in order to preserve among their tribes and families that distinction which was in danger of being lost by their dispersion in the captivity; and to make it evident that the great Messiah sprang out of that tribe and family, from which he was to descend, according to the ancient predictions of the prophets; the fulfilling of predictions concerning him, being a confirmation of his divine mission and authority. And this genealogy now found in this book, (which was written after the Babylonish captivity,) is the only full and happy demonstration we have, that those calamities and confusions which befell the Jewish people at that time, did not end in the total loss of their family registers. But now HE is come, for whose sake these registers were preserved, the Jews have lost all their genealogies, even that of the priests, so that there is not any man in the world that can prove himself to be of the house of Aaron. The books of Chronicles have been too much neglected by many readers, who are influenced by a false persuasion, that they contain few particulars but what had already been recorded, in the books of Samuel and the Kings. But it is very evident, as St. Jerome observes, that these books comprehend a large number of passages of great importance to the explication of the other scriptures. They seem, however, to have been especially designed for an abridgment of the history of the kingdom of Judah, as the books of the Kings were of the two kingdoms of Israel and Judah together. The succession of Davids line is, in particular, the express subject of this history. This first book, on which we are now entering, contains, I. A collection of sacred genealogies, from Adam to David, with the several histories intermixed, chap. 1.-ix. II. An account of the translation of the kingdom from Saul to David, and of Davids reign, chap. 10.-21. III. An account of the settlement of ecclesiastical affairs by David, of his preparations for building the temple, and his death, chap. 22.-29.

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CHAPTER 1.
A.M. 1. B.C. 4004.
The descents from Adam to Noah and his sons, 1-4. The posterity of Japheth and Ham, 5-16. Of Shem to Abraham, 17-27. Abrahams posterity by Ishmael, 28-31. By Keturah, 32, 33. The posterity of Isaac by Esau, 34-54.

NOTES ON CHAPTER 1.
Verse 1. Adam, Sheth, Enosh Adam was the father of Sheth, and Sheth the father of Enosh, and so on to the sons of Noah. For brevitys sake he only mentions the names, the rest being easily understood out of the former books. No mention is made of the posterity of Cain or Abel, nor of the other sons of Adam, because the sacred writer was only engaged to give a detail of the patriarchs, in a line from Adam to Noah. The history of the Bible was not designed as a history of the world, but as a history of the church, and of the deduction of the sacred promise of the seed of the woman. This was the peculiar glory of the Jewish nation, that they alone were able to trace their pedigree from the first man that God created, which no other nation pretended to, but abused themselves and their posterity with fabulous accounts of their originals; the people of Thessaly fancying that they sprang from stones, the Athenians, that they grew out of the earth. Verse 5. The sons of Japheth The historian, repeating the account of the replenishing the earth by the sons of Noah, begins with those that were strangers to the church, the sons of Japheth, who peopled Europe, of whom he says little, as the Jews had hitherto little or no dealings with them. He proceeds to those that had many of them been enemies to the church, and thence hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah, but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah was transmitted from Adam to Seth, from him to Shem, from him to Eber, and so to the Jewish nation, who were intrusted above all nations with that sacred treasure, till the promise was performed, and the Messiah was come. Verse 14. The Jebusite The names which follow until verse 17 are not the names of particular persons, but of people, or nations. And all these

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descended from Canaan, though some of them were afterward extinct, or confounded with others of their brethren by cohabitation or mutual marriages, whereby they lost their names; which is the reason why they are no more mentioned, at least under these names. Verses 17-19. The sons of Shem Either the name of sons is so taken here as to include grandsons, or the children of Aram are understood before Uz, out of <011023>Genesis 10:23, where they are expressed. Arphaxad begat Either immediately, or mediately by his son Canaan, who is expressed <420335>Luke 3:35. Divided In their languages and habitations. Verse 24. Shem, Arphaxad, &c. Having given a brief and general account of the original of the world, and the people in it, he now returns to a more large and particular account of the genealogy of Shem, from whom the Jews were descended. Verse 28. The sons of Abraham All nations but the seed of Abraham are already shaken off from this genealogy. Not that we conclude, no particular persons of any other nation but this found favour with God; multitudes will be brought to heaven out of every nation, and we may hope there were many, very many people in the world, whose names were in the book of life, though they did not spring from the loins of Abraham. Verse 36. And Timna There is another Timna, the concubine of Eliphaz, <013612> Genesis 36:12; but this was one of his sons, though called by the same name; there being some names common both to men and women in the Hebrew and in other languages. Verse 38. The sons of Seir This Seir was not Esau, nor of his posterity, but the ancient lord of this country, from whom it had its name, (see <013620> Genesis 36:20,) whose genealogy is here set down, that it might be understood from whom Eliphazs concubine and the mother of Amalek sprung; and because of that affinity which was contracted between his and Esaus posterity. Those who were not united and incorporated with them, were destroyed by them, <050212>Deuteronomy 2:12. Verse 54. These are the dukes of Edom Let us, in reading these genealogies, think of the multitudes that have gone through the world, have successively acted their parts in it, and retired into darkness. All these and all theirs had their day: many of them made a mighty noise in the

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world, until their day came to fall, and their place knew them no more. The paths of death are trodden paths. How soon are we to tread them!

846

CHAPTER 2.
A.M. 2522. B.C. 1752.
The sons of Jacob, 1, 2. Of Judah, to Jesse, 3-12. Of Jesse, 13-17. Of Caleb, the son of Hezron, 18-20. Of Hezron, 21-24. Of Jerahmeel down to Elishama, 25-41. Another branch of Calebs posterity, 42-49. The sons of Caleb, the son of Hur, 50-55.

NOTES ON CHAPTER 2.
Verse 3. The sons of Judah He puts Judah first, because the best part of the right of the firstborn, namely, the dominion, was conferred on him, <014908> Genesis 49:8; in consequence of which, his tribe obtained a preeminence among, and a kind of superiority over the rest, even before the time of David. And from Davids time, it is without doubt, that till the Babylonish captivity a kingly power continued in this tribe; Zerubbabel, also, who was their leader, when they returned to their own land, was of the same tribe. The chief reason, however, why the genealogy of Judah is set down first, is because the Messiah was to descend from him. Verse 6. And Dara If these be the same who are mentioned as the sons of Mahol, (<110431>1 Kings 4:31,) either the same man had two names, Zerah and Mahol, as was usual among the Hebrews, or one of these was their immediate father, and the other their grandfather. These are named, because they were the glory of their fathers house. When the Holy Ghost would magnify the wisdom of Solomon, he saith, he was wiser than these four men. That four brothers should be so eminent, was a rare thing. Verse 7. The sons of Carmi This man is here mentioned, because he was the son of Zimri, who was also called Zabdi, <060718>Joshua 7:18. Achar, the troubler of Israel He who in Joshua 7. is called Achan, is here, by a small variation, elegantly and significantly called Achar, which means troubler: because he had brought Israel into great danger and distress, by the sin he committed. Verses 9, 10. And Ram Who is mentioned in the genealogy of our Saviour, (<400103>Matthew 1:3, 4,) and called Aram. Nashon, prince of the children of Judah Namely, when, being come out of Egypt, they pitched under their several standards, <040203>Numbers 2:3.

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Verses 13-15. Eliab Called also Elihu, <132718>1 Chronicles 27:18, unless that was another son of Jesse, as some think, not mentioned elsewhere; which would make the number to be eight, according to <091610>1 Samuel 16:10; 17:12. Or that Elihu, although there called the brother of David, might perhaps only be his kinsman, according to the usual language of Scripture. David the seventh David was certainly the youngest son of Jesse, <091611>1 Samuel 16:11. And if, as seems probable, one of them died soon after the time when they were said to he eight, he would of course be reckoned as the seventh. Verses 17, 18. Jether the Ishmaelite By birth or habitation, but by profession an Israelite, <101725>2 Samuel 17:25. And her sons The sons of Azubah, who is by way of distinction called his wife, when Jerioth probably was only his concubine, and, it may seem, barren: therefore, upon Azubahs death he married another wife, verse 19. And those other sons of this Caleb, mentioned verse 42, are his sons by some other wife distinct from all these. Verse 21. The father of Gilead It is doubtful whether the word Gilead is here the name of a man, or of the country so called: if it be the latter, the expression means, the prince of Gilead, as the word father often signifies: if the former, the Gilead intended must have been a person of noted valour, probably the great champion in those parts. Verse 23. All these belonged to the sons of Machir Partly to his own sons, and partly to his son-in-law Jair, who by reason of that dear affection which was between them, and his forsaking his own tribe and kindred to fight for them, and to dwell with them, is here reckoned as his own son. Verse 24. The father of Tekoa A known place, of which he is termed the father, because he was either the progenitor of the people who inhabited it, or their prince and ruler, or the builder of the city. Verse 31. The sons of Appaim, Ishi The plural number is often used, when one son or daughter only is spoken of, for in that one, all the posterity are comprehended. Ahlai It is plain from verses 34 and 35, that this Ahlai was not a son, but a daughter. Verse 34. But daughters We read of no more than one daughter that he had: but the writer speaks in the plural number, as before, verse 31. An Egyptian, whose name was Jarha To whom, as being a proselyte to the

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Jewish religion, and a faithful servant, his master Sheshan first gave his freedom, and then his daughter in marriage. Verse 45. The father of Beth-zur A place in Judah, (<061558>Joshua 15:58,) of which this Maon was the founder. The same is the meaning of the word father in several of the following verses. Madmannah, Machbenah, Gibea, &c, being the names not of persons, but of places. Verse 53. The families of Kirjath-jearim; the Ithrites, &c. The inhabitants of Kirjath-jearim were divided into several families, as Kimchi interprets it, and these here mentioned were the heads of families, denominated from Ithra or Jether, and Puhah, &c. As from Jimni came the family of the Jimnites, and from Beriah the Beriites, in <042644>Numbers 26:44. Of them came the Zareathites, &c. Zarah and Eshtaul were two cities in the tribe of Judah, which were built by two persons of Kirjath-jearim of this name, who inhabited these places, and left two great families, who were from them called Zareathites and Eshtaulites. Verse 54. The sons of Salma; Beth-lehem That is, the inhabitants of Beth-lehem: and so of Ataroth, and the house of Joab, or, as it should rather be rendered, Beth-joab, for the writer is not speaking of a family, but of a place. The people of those towns, and the Manahethites, and the Zorites, were all the descendants of this Salma, the son of Caleb. So that, it appears, he had a very numerous posterity. Verse 55. The families of the scribes Either civil, who were public notaries, that wrote and signed legal instruments; or ecclesiastical. And these were either Levites or Simeonites, or rather Kenites, and are here mentioned not as if they were of the tribe of Judah, but because they dwelt among them, and probably were allied to them by marriages, and so in a manner incorporated with them.

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CHAPTER 3.
A.M. 2951. B.C. 1053.
The sons of David, 1-9. His successors in the throne, 10-16. The remains of his family in and after the captivity, 17-24.

NOTES ON CHAPTER 3.
Verse 1. Daniel This son is called Chileab, (<100303>2 Samuel 3:3,) but whether he had two names, or there be an error in one of these passages, is not possible to determine. The other alterations in names, which are found in the following verses, may be corrected by the parallel passages in Samuel. As the genealogy of Judah was given first, because the dominion was vested in that tribe, and the Messiah was to descend from it; so, for similar reasons, the genealogy of David is particularly recorded. Verse 3. By Eglah his wife Eglah is generally thought by the Jews to be Michal, Sauls daughter; who, some think, is peculiarly called his wife, because she was his only legal wife, according to the divine institution: all the rest he took according to the custom then reigning. See on <100305>2 Samuel 3:5. Verse 5. Of Bath-shua, the daugher of Ammiel In <101103>2 Samuel 11:3, she is called Bath-sheba, as she is through the whole Scripture, and her father Eliam. Solomon was the eldest of these four sons; but is mentioned last, because the discourse was to return to his genealogy, verse 10. Verse 8. Elishama and Eliphelet These two names are mentioned before, verse 6. It is supposed that the two children so called had died in their infancy; and therefore David preserved their memory by giving their names unto two others, who were born afterward, and lived longer. Nine Besides the four born of Bath-sheba, verse 5. There are only seven mentioned <100516>2 Samuel 5:16, those two, who died early, being there omitted. Verse 15. The firstborn Johanan This Johanan is thought by many to be the same with Jehoahaz, who succeeded Josiah in the throne. But it seems more probable, as he is not mentioned in the book of Kings nor elsewhere in the Scriptures, that he died before his father. The fourth Shallum Of whom, at least under that name, there is no mention in the history of the

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reign of Josiahs sons in 2 Kings: but in <242211>Jeremiah 22:11 there is mention of Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father; whom most conceive to be the same, who is otherwise called Jehoahaz, 2 Kings 23. And this seems most probable, 1st, From that phrase, He reigned instead of Josiah, which implies that he immediately succeeded his father, otherwise he would have been said to have reigned instead of his brother, as Zedekiah is said to have reigned instead of Jehoiachin, <122417>2 Kings 24:17. 2d, From the order of that discourse of Jeremiah, which was directed to Zedekiah, and his servants, and people, and whom he admonisheth by the examples of the kings his predecessors, and of the sentence of God concerning each of them, and that in the order in which they reigned; of Shallum, verse 11, &c.; of Jehoiakim, verse 18, &c.; of Jechoniah or Coniah, verse 28. 3d, From the nature of that prophecy, <242211>Jeremiah 22:11, 12, delivered concerning Shallum, which perfectly agrees to Jehoahaz, who was carried captive, not so far as Babylon, but only to Egypt, a very near country; whence the people hoped that he would speedily and easily return, or be re-established in his throne by the king of Egypt, in opposition to the king of Babylon. 4th, Because Jehoahaz was one of Josiahs younger sons, (<122331>2 Kings 23:31, 36,) and this Shallum is here called his fourth son. Verse 16. Zedekiah his son This was another Zedekiah. How seldom has a crown gone in a direct line, from father to son, as it did here, for seventeen generations! This was the recompense of Davids piety. About the captivity, the lineal descent was interrupted, and the crown went from a nephew to an uncle, a presage of the glorys departing from that house. Verse 17. The sons of Jeconiah, Assir The word rsa, Assir, means captive, or prisoner, and does not appear to be a persons name here, but to be added to signify that Jeconiah begat his son Salathiel when he was a captive in Babylon, according to <400112>Matthew 1:12. Verses 18, 19. Malchiram also, and Pedaiah These were the sons of Salathiel: and there is therefore something to be supplied, to make the sense of this verse plain; namely, The sons of Salathiel were Malchiram, &c. The sons of Pedaiah, Zerubbabel, &c. But, <420327>Luke 3:27, Zerubbabel is called the son of Salathiel; and therefore he must have been the son of Pedaiah only by adoption; or else Salathiel dying without children, Pedaiah begat Zerubbabel of his wife, and so raised up seed to his brother. Thus Zerubbabel was the son of Pedaiah, because begotten by

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him, and yet the son of Salathiel, because begotten of his wife to be his heir. Shelomith their sister Sister to the last two named sons of Zerubbabel, namely, by both parents; and therefore named before the other five, (verse 20,) who were her brethren by the father, but not by the mother. Verses 21, 22. The sons of Shechaniah All these, both parents and their sons blended together, are mentioned as the sons of Hananiah, and branches of the royal stock. Six Including the father. But the Hebrew word, shisha, which is rendered six, may be the proper name of one of the sons of Shemaiah. As the family of David was the most considerable of any of the tribe of Judah, the genealogy of his descendants was preserved with great care and exactness; and is here recorded in part, to assist us in tracing the descent of our Lord Jesus Christ from him, that we might have that proof, among others, of his being the true Messiah.

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CHAPTER 4.
A.M. 2704. B.C. 1300.
The posterity of Shobal, 1-4. Of Ashur, 5-8. The character and prayer of Jabez, 9, 10. The posterity of Chelub and others, 11-20. Of Shelah, 21-23. The posterity, cities, and victories of Simeon, 24-43.

NOTES ON CHAPTER 4.
Verse 1. The sons of Judah The posterity: for only Pharez was his immediate son. But they are all mentioned here only to show Shobals descent from Judah. Verses 2, 3. The families of the Zorathites So denominated, not from a man, but a place named Zoreah, (<130253>1 Chronicles 2:53, and <061533>Joshua 15:33,) situated in the tribe of Judah. Here several families of that tribe settled; who were descended from Jahath, Ahumai, and Lahad, the sons and grandsons of Shobal. Of the father of Etam Descended from the proprietor or chief man of a place, called Etam, which was in this tribe, verse 32. Verse 4. Penuel the father of Gedor In verse 18, Jered is said to be the father, that is, the founder or lord of Gedor. It is probable they were both concerned in building or governing it. The sons of Hur By some other wife than her by whom he had the children, mentioned <130220>1 Chronicles 2:20. The father of Beth-lehem In <130251>1 Chronicles 2:51, Salma is said to be the father of Beth-lehem. But this may be understood as in the foregoing clause of this verse. Verse 9. Jabez was more honourable, &c. For courage and fervent piety. His mother called his name Jabez That is, sorrowful; saying, Because I bare him with sorrow She had hard labour when she was in travail with him. She records this, that it might be a memorandum to herself, to be thankful to God as long as she lived, for bringing her through that sorrow: and a memorandum to him, that she bore him into a vale of tears, in which he might expect few days and full of trouble. And the sorrow implied in his name might serve to put a seriousness upon his spirit. Verse 10. Jabez called on the God of Israel The living and true God, who alone can hear and answer prayer: and in prayer he had an eye to him

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as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed, and was thence called Israel. Saying, O that thou wouldest bless me indeed! He did not say in what respect he desired God to bless him, but leaves that to God, giving him, as it were, a blank paper, that he might write what he pleased. Spiritual blessings are the best blessings, and those are blessed indeed, who are blessed with them. Gods blessings are real things, and produce real effects. We can but wish a blessing: he commands it. And enlarge my coast Prosper my endeavours for the increase of what has fallen to my lot: drive out these Canaanites, whom thou hast commanded us to root out; and therefore I justly beg and expect thy blessing in the execution of thy command. That thy hand might be with me The prayer of Moses for this tribe of Judah was, that his own hands might be sufficient for him; but Jabez expects not that, unless he have Gods hand with him, and the presence of his power. Gods hand with us to lead, protect, strengthen us, and to work all our works in and for us, is indeed a hand sufficient for us, yea, all-sufficient. And keep me from evil The evil of sin, the evil of trouble; all the evil designs of my enemies, and all disastrous events. That it may not grieve me That it may not oppress and overcome me. He uses this expression in allusion to his name, which signifies grief: as if he had said, Lord, let me not have that grief which my name implies, and which my sin deserves. God granted him that which he requested Prospered him remarkably in his undertakings, in his worldly business, in his conflicts with the Canaanites, and his endeavours after knowledge, and holiness, and other spiritual blessings. Verses 12-14. These are the men of Rechah From these sprung the inhabitants of Rechah, a town not mentioned elsewhere. The sons of Kenaz Who was the son, either of Chelub, (verse 11,) or of his son Eshton, (verse 12,) and the father of Jephunneh, and consequently Calebs grandfather, (verse 15,) whence Caleb is called a Kenezite, <043212>Numbers 32:12. Hathath Understand, and Meonothai, out of the beginning of the following verse, as in verse 7, where Coz must be supplied from the next verse. And similar ellipses we meet with elsewhere. Joab, the father of the valley Of the inhabitants of the valley. Verse 18. Bithiah, the daughter of Pharaoh, whom Mered took That is, married. But it is not likely that he married the daughter of the king of Egypt, unless some natural daughter; but rather of some other person called by that name, who might either be an Israelite, or one brought by force out of Egypt by way of spoil.

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Verse 21. The sons of Shelah Having spoken of the posterity of Judah by Pharez, and by Zarah, he now comes to his progeny by Shelah. The families of them, that wrought fine linen From him came all those families that were famous for weaving and working in fine linen; wherewith their kings and priests were clothed. Verses 22, 23. Who had the dominion in Moab Which they ruled in the name and for the use of the kings of Judah, to whom Moab was subject from Davids time. Ancient things The sense is, those blessed times are long since past. Our ancestors had the dominion over the heathen, but their degenerate posterity are slaves in Chaldea, where they are employed as potters or gardeners, or in other servile works These were Or, rather, these are the potters, &c. For he seems to oppose their present servitude to their former glory, and to show how low and mean they were in spirit, in that they would rather tarry among the heathen to do their drudgery than return to Jerusalem to serve God, and enjoy their freedom. There they dwelt Or, rather, now dwell, when their brethren are returned: for Ezra seems to have written this, after leave was given by Cyrus for the return of the Jews. With the king for his work The king of Persia, esteeming it a greater honour and happiness to serve that earthly monarch in the meanest employments, than the King of kings in his temple, and in his most noble and heavenly work. Verse 24. The sons of Simeon were Nemuel, &c. These are here joined with Judah, because their possession was taken out of Judahs portion, <061901> Joshua 19:1. This account seems to differ from that in <014610>Genesis 46:10, both in the number and names of the persons; which is not strange, considering how customary it was among the Hebrews for one person to have two or three names given to him upon different occasions. And for Ohad, he may be omitted here, because he left no posterity after him as the rest did. Verse 27. Neither did their family multiply like the children of Judah The tribe of Simeon did not increase proportionably to the tribe of Judah in which they dwelt, as appears by those two catalogues, <040122>Numbers 1:22; 26:14; which is to be ascribed to Gods curse upon them, delivered by the month of holy Jacob, (Genesis 49.,) and signified by Mosess neglect of them, when he blessed all the other tribes. Verse 31. These were their cities Several of these cities, though given to Simeon by Joshua, yet, through the sloth or cowardice of that tribe, were

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not taken from the Philistines until Davids time, who took some of them, and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines hands in Davids time, and by them given to him, and by him annexed to the tribe of Judah, <092706>1 Samuel 27:6. Verse 40. They found fat pasture, &c. Those who thus dwelt (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that God, who appoints the bounds o four habitation. Of Ham The Canaanites, who descended from Ham. And, accordingly, these words contain a reason why they went and possessed this place, because it was not in the hands of their brethren of Judah, but in the possession of that people which they had authority to expel. Verse 41. These came in the days of Hezekiah But a little before their captivity, which was in the sixth year of Hezekiah, 2 Kings 17. So their joy in their new, pleasant, and fruitful possessions, lasted but for a very little while. And smote their tents The people dwelling in tents; in which, it seems, they continued to dwell for the convenience of pasturage. And destroyed them unto this day So as that they could never after recover themselves. Verse 43. They smote the rest of the Amalekites Not destroyed by Saul, or David, or his successors. That dwelt there unto this day Until the Babylonish captivity, or the time next after it, when these books were written. For, although the main body of the tribe of Simeon, dwelling in Canaan, were carried into captivity, yet this small remnant of them, having removed their dwellings, and being planted In mount Seir, which lay southward from Judah, might possibly be continued and preserved in those parts, when their brethren were gone into captivity.

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CHAPTER 5.
A.M. 2704. B.C. 1300.
The genealogies of Reuben, 1-10. Of Gad, 11-17. Of the half-tribe of Manasseh, 23, 24. Joined together they conquer the Hagarites, 18-22. They are led captive by the king of Assyria, 25, 26.

NOTES ON CHAPTER 5.
Verse 1. The son of Israel This is added emphatically, because the sons of Joseph, Manasseh, and Ephraim were treated as if they had been the immediate sons of Jacob. The genealogy is not to be reckoned after the birthright This is the second reason which showeth both why Reubens genealogy was not first mentioned, and if another tribe was to be ranked before it, why that was Judah, and not Joseph, because the order of their genealogy was not to be ruled by the birthright, but by a higher privilege, which was given to Judah. Verse 2. For Judah Not the person, (for in person Joseph prevailed,) but the tribe of Judah. Prevailed Excelled the other tribes, especially in the following privilege. And of him Rather, For of him, as the Hebrew w, vau, is often used: this being a reason of the foregoing assertion, or declaration, showing wherein he did prevail. Came the chief ruler The government was, by Gods promise and appointment, to be seated chiefly and most durably in that tribe, first in David and his successors, and then in the Messiah, who sprang out of Judah, (<580714>Hebrews 7:14,) which was a far greater privilege than the birthright. But, or although, the birthright was Josephs So this prevents or removes an objection to Judahs precedency taken from the birthright. Verses 7, 8. And his brethren The other sons of Reuben, and their posterity. Were the chief Hebrew, the head: each was the head of his family. Who dwelt in Aroer, even, &c. Namely, the Reubenites, all those here before mentioned, as appears, both by the following verses, which relate to the whole tribe, and by the agreement of this description of their inheritance with that <061315>Joshua 13:15, 16. Verse 9. And eastward he inhabited That is, the tribe of Reuben. Unto the entering in of the wilderness, &c. From Jordan and the wilderness,

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beyond it unto Euphrates. Or, of the wilderness, which lies toward, or reacheth to the river Euphrates Namely, the great wilderness of Kedemoth, (<050226>Deuteronomy 2:26,) which was extended far and wide toward Euphrates: for that was the eastern border of Reubens possession, and not Euphrates, to which their habitation never reached. Because their cattle were multiplied Which forced them to enlarge their habitation as far as they could toward Euphrates. Verse 10. In the days of Saul they made war The Gadites and Manassites joining with them in the war, verses 18, 19. With the Hagarites The Ishmaelites who dwelt in Arabia Deserta. They dwelt in their tents The Israelites took possession of their lands, and tents or houses, which lay eastward from the land of Gilead. Thus God fulfilled his promise to his people: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it. Verse 12. Joel the chief The prince of the tribe, or, at least, of the family, when they were numbered, namely, in the days of Jotham, verse 17. In Bashan That is, either who dwelt in the city of Bashan, or who abode in Bashan to defend the city and country, when their brethren went out to war against the Hagarenes, verse 19. Verses 14, 15. These are the children of Abihail These seven last named. Ahi, chief of the house of their fathers Ahi was the head or chief of the houses or families of those seven named verse 13. Verse 16. They dwelt in Gilead That is, the children or tribe of Gad inhabited a part of Gilead, the Reubenites and Manassites dwelling in other parts of it, <050312>Deuteronomy 3:12. In Bashan In the land of Bashan, as is said, verse 11. And in her towns In some of her cities and towns. In all the suburbs of Sharon Not that Sharon in Canaan, but that to the east of Jordan, namely, in the fields and pasture-grounds of it. Upon their borders The borders of Gilead and Bashan. For Gilead, properly so called, or the greatest part of it, belonged to the Reubenites, and the greatest part of Bashan to the Manassites; and the Gadites, whose habitation was between these two tribes, had those parts of both these countries which lay toward their borders. Verse 17. In the days of Jotham king of Judah Who, reigning long, partly in his fathers days, and partly by himself, and being at leisure from wars and troubles, thought this a fit season to examine the state of his

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people. And in the days of Jeroboam Probably Jeroboam the second, of whom see <121313>2 Kings 13:13, 14. This does not imply that Jotham and Jeroboam reigned at the same time; but only that in their several reigns this account was taken. Verses 18-20. The sons of Reuben, &c. These three tribes, or at least so many of them as made a great army, joined their forces together, consisting of their best soldiers, to invade the country of the Hagarites. They were helped against them Against the Hagarites, who, it seems, fought stoutly; but God assisted the Israelites, enduing them with extraordinary courage and success, in consequence of their crying to him, and putting their trust in him, in his power, mercy, and faithfulness to his promise. Verse 21. Of their camels fifty thousand For camels were very numerous in Arabia, being used in war and for burdens, &c., and being very patient of thirst, and therefore most fit for those hot and dry countries. Of men a hundred thousand Whom they took prisoners, and either used as slaves, or sold them for such. Verse 22. For there fell down many slain Besides those taken captive, a great number were slain in the battle. Because the war was of God Undertaken in his fear, and carried on in a dependance on him. Then we may expect to prosper in any enterprise, and then only, when we take God along with us. And they dwelt in their steads Most or all of those valiant men who were engaged in this war, who were forty-four thousand seven hundred and sixty, (verse 18,) settled themselves in the country which they had conquered, and remained there until the captivity, of which see <121529>2 Kings 15:29, and 17:6. Verse 23. The half-tribe of Manasseh Having spoken of the Reubenites, (verses 3-10,) and next of the Gadites, (verse 11, &c.,) he now comes to the Manassites. Dwelt in the land In the same country with the Reubenites and Gadites, on the other side of Jordan, namely, in the northern part of that land. Verse 25. They transgressed against the God of their fathers Had they kept close to God and their duty, they would have continued to enjoy both their ancient lot and their new conquests; but lying upon the borders, and conversing with the neighbouring nations, they learned their idolatrous usages, and transmitted the infection to the other tribes: and for this God had a controversy with them.

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Verse 26. The God of Israel Who had been a husband to Israel, and whose jealousy burned like fire, when Israel went a whoring after other gods. Stirred up the spirit of Pul, king of Assyria, &c. That is, so governed his counsels and affections, that he brought his forces against this people rather than others. God served his own purposes by the designs of those ambitious monarchs, employed them first to chastise those revolters, and when that did not reduce them, wholly to root them out. These tribes were first placed, and they were first displaced. They would have the best land, not considering that it lay most exposed. They who are governed more by sense than by reason or faith in their inclinations and choices, may expect to fare accordingly.

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CHAPTER 6.
A.M. 2704. B.C. 1300.
The first fathers of the tribe of Levi, 1-3. The line of the priests from Aaron to the captivity, 4-15. Of some other families, 16-30. The work of the Levites, 3148. Of the priests, 49-53. The cities of the priests and Levites, 54-81.

NOTES ON CHAPTER 6.
Verse 5. Bukki begat Uzzi In whose days it is supposed that the highpriesthood was translated from Eleazars family to Ithamars, for some cause now unknown, in whose line it continued for some successions. Verse 10. He it is that executed the priests office, &c. So did all the rest: but it is implied that he did it worthily; he filled his place well, and valiantly discharged his office. For it is supposed this was that Azariah who boldly opposed the presumption of King Uzziah, when he invaded the priests office, <142617>2 Chronicles 26:17. This remark may, however, relate to Johanan, otherwise called Jehoiada, who is so highly commended for the good service which he did to the house of God, and of the king; of whom see 2 Kings 11. In the temple that Solomon built In Solomons temple; so denominated to distinguish it from the second temple, which was built, or in building, when these books were written. Verse 16. The sons of Levi, Gershom, &c. This he repeats as the foundation of the following genealogy of those Levites who were not priests. Verses 19, 20. The families of the Levites according to their fathers That is, these were the heads of the families which sprang from them. And it is thought the following catalogue contains the successive heads or chiefs of their several families until the times of David, by whom they were distributed into several courses. Zimmah his son His grandson by his son Shimei, as appears from verses 42, 43; the names of father and son being often used in Scripture of more remote progenitors or successors. Verse 26. As for Elkanah, &c. This was another Elkanah, son or grandson of the former Elkanah, and either the son or brother of Ahimoth, last mentioned, or of Amasai. Nahath his son Called also Toah, verse

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34, and Tohu, <090101>1 Samuel 1:1. The Elkanah mentioned in the next verse was the father of the Prophet Samuel, whose name therefore follows. Verse 31. And these Whose names follow, are they whom David set over the service Appointed to minister to God by singing songs of praise in his house; after that the ark had rest After David had brought it from the house of Obed-edom, and settled it in Jerusalem, <100817>2 Samuel 8:17. Verse 32. They ministered before the tabernacle, &c. Which David had prepared for the ark when it came to Jerusalem. According to their order The order which David himself had constituted a little before his death, as we read in the latter end of this book. Verse 39. His brother Asaph Asaph is here called Hemans brother, according to the Hebrew phraseology, by which all near relations are brothers; and because he was of the same office and employment. Verse 44. The sons of Merari stood on the left hand The children of the next son of Levi are here mentioned, who had the lowest place assigned them, because they were of the youngest family. So there were three principal singers, who were masters and governors of the whole choir: Heman, descended from Koath, was the prime, who, together with his sons, stood in the middle: Asaph, descended from Gershom, with his sons, stood on his right hand: and Ethan, (called also Jeduthun, <130916>1 Chronicles 9:16; <143515>2 Chronicles 35:15, and in the title of divers Psalms,) descended from Merari, on the left. Verse 48. Their brethren were appointed, &c. Such of them as had no skill in singing were otherwise employed; being porters, keepers of the vessels of the sanctuary, occupied in preparing the sacrifices, and such like things. It is observable, that in all the genealogies of the Levites, there is not a word said of the sons of Moses and their posterity, he having no ambition to prefer them unto any great office. Verse 49. But Aaron and his sons offered upon the altar The noblest part of the ministry was reserved for them. Aaron alone, and his successors in the high-priesthood, made atonement and ministered in the most holy place. But his sons, the other priests, offered on the altars of burntoffering, and of incense.

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Verse 50. These are the sons of Aaron Having mentioned the work of the high-priests, he here briefly rehearseth the names of the persons who successively performed it. Verse 54. Throughout their castles So called, not only because walled and well guarded by the country, but because they and their possessions were in a particular manner the care of Divine Providence. As God was their portion, so God was their protector. And a cottage will be a castle to those that abide under the shadow of the Almighty. Theirs was the lot Or, the first lot. Verse 60. All their cities were thirteen Of which eleven are here numbered, and two more are mentioned <062116>Joshua 21:16, 17, namely, Jattah and Gibeon; which, perhaps, were in ruins when this book was written. Verse 66. Had cities of their coasts Or, of their borders, that is, of their country contained within its borders: these cities were assigned the families of the sons of Kohath, though they were not priests, for their support in a lower ministry. Verse 67. They gave unto them of the cities of refuge That is, the children of Israel, as it is expressed verse 64, gave to the residue of the Kohathites the following cities, part out of Ephraim, and part out of the half-tribe of Manasseh. As to the names of these cities, divers of them differ from those mentioned as given to them <062115>Joshua 21:15. Nor is it strange that the names of places should be changed in so many hundreds of years as had intervened between Joshua and this time. And as to the cities themselves, it is further to be observed, that they were dispersed among all the tribes, partly that Jacobs prophecy might be fulfilled concerning the scattering of the tribe of Levi, <014907>Genesis 49:7; and partly that every tribe might have teachers among them by whom they might be directed in, and quickened to, the observation of Gods laws, upon which their safety and happiness wholly depended.

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CHAPTER 7.
A.M. 2604. B.C. 1400.
The posterity of Issachar, 1-5. Of Benjamin, 6-12. Of Naphtali, 13, Of Manasseh, 14-19. Of Ephraim, 20-29. Of Asher, 30-40.

NOTES ON CHAPTER 7.
Verse 2. Whose number in the days of David, &c. That is, when David numbered the people, (2 Samuel 24.,) the descendants of Tola, Issachars firstborn, were found to be thus many; which was a very great increase. Verse 6. The sons of Benjamin, three They were ten, (<014621>Genesis 46:21,) and five of them are named <130801>1 Chronicles 8:1, but here only three are mentioned, either because they were most eminent, or because the other families were now extinct. Verse 7. Heads of the house of their fathers Each of them head of that family to which he belonged. For it may seem, by comparing this with chap. 8:3, &c., that these were not the immediate sons of Bela, but his grand-children, descended each from a several father. Verses 13-15. The sons of Bilhah The grand-children; for Bilhah was Jacobs concubine, and mother both to Naphtali, the father of the persons last named, and to Dan. The sons of Manasseh Grand-children, as in the former verse. Ashriel, whom she bare Whom his wife bare, his concubine being here opposed to her. Machir took the sister of Huppim The word sister, though not in the Hebrew, is fitly supplied out of the following clause, where it is expressed, and she is called Maacha, and, verse 16, is said to be the wife of Machir. The name of the second, &c. Of the second son or grand-son of Machir, for such Zelophehad was. Had daughters That is, only daughters, and no sons. Verses 17, 18. These were the sons of Gilead Namely, Ashriel and Zelophehad, named verses 14, 15, the relative being here referred to the remoter antecedent, as is frequent in the Hebrew. His Gileads sister. Mahalah Understand, and Shemidah, out of the next verse. Verse 21. Whom the men of Gath slew This history is not recorded elsewhere in Scripture, but it is in the ancient Hebrew writers. The

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Philistines (one of whose cities Gath was) and the Egyptians were next neighbours; and in those ancient times it was usual for such to make inroads one into anothers country, and to carry thence what prey they could take. And as the Philistines had probably made such inroads formerly into Egypt, and particularly into the land of Goshen, which was the utmost part of Egypt bordering upon the Philistines land; so the Israelites might requite them in the like kind: and particularly the children of Ephraim, to their own loss. And this seems to have happened a little before the Egyptian persecution, and before the reign of that new king mentioned <020108> Exodus 1:8. And this clause, that were born in the land, may be added emphatically, as the motive which made them more resolute in their fight with the Ephraimites, because they fought in and for their own land, wherein all their wealth and concerns lay. Verse 23. She conceived and bare a son Thus the breach was in some measure repaired, by the addition of another son in his old age. When God thus restores comfort to his mourners, he makes glad according to the days wherein he afflicted: setting the mercies over against the crosses, we ought to observe the kindness of his providence. Yet the joy that a man was born into his family could not make him forget his grief. For he gives a melancholy name to his son, Beriah, that is, in trouble: for he was born when the family was in mourning. It is good to have in remembrance the affliction and the misery which are past, that our souls may be humbled within us. Verse 24. His daughter His descendant, his grand-child, or great-grandchild; built Beth-horon, &c. Rebuilt or repaired them, which possibly she did in Joshuas time. And this work may be ascribed to her, because it was done either by her design and contrivance, or by her instigation and influence upon her husband and brethren who did it. Verse 28. Their possessions That is, the portion allotted to the tribe of Ephraim: were Beth-el Which stood in the border of Benjamin, but belonged to Ephraim. Unto Gaza Not the Gaza of the Philistines, which belonged to another tribe, and was remote from Ephraim, but another place of the same name. Or rather Adazza, as in the margin; the particle ad, here rendered unto, being part of the name.

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CHAPTER 8.
A.M. 2604. B.C. 1400.
Some of the heads of the tribe of Benjamin, 1-32. The family of Saul, 33-40.

NOTES ON CHAPTER 8.
Verse 1. Now Benjamin begat Bela He had spoken something of this tribe before, chap. 7:6; but now he treats of it again, and that more fully and exactly: partly for Sauls sake, who was of this tribe; and partly because this tribe adhered to David, and the kingdom of Judah, and went with Judah into Babylon; and now were returned from thence in greater numbers than the other tribes, except Judah. Bela his firstborn So called by Moses: but the names of the rest vary from those in Moses. Therefore either these were Benjamins grand-children, or the same person had two or more names, which was not unusual. Verse 6. These are the sons of Ehud These following, verse 7, because he here speaks of them who were removed. He describes the sons of Benjamin by the places of their habitation, without an exact account of their parents; because their genealogies were broken by that almost total extirpation of this tribe, Judges 20. Verse 28. Heads of the fathers, &c.: these dwelt at Jerusalem All these named from verse 14 to this place. Particular notice is taken of these, that others, at their return from captivity, might be induced to settle there too, which it seems few were willing to do, because it was the post of danger. Many great and mighty nations were then upon earth, and many illustrious men in them, whose names are buried in perpetual oblivion, while the names of multitudes of the Israel of God are here carefully preserved in everlasting remembrance: a figure of Gods writing the names of his spiritual Israel in the Lambs book of life. Verse 32. These also dwelt with their brethren in Jerusalem With those other Benjamites spoken of verse 28; over against them In some street or part of Jerusalem, which was over against that where their brethren dwelt. Verse 40. Archers Hebrew, that tread the bow: for the bows of steel, which these used, required great strength to bend them; which therefore

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they did by treading the bow with their feet, and pulling the string with both their hands.

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CHAPTER 9.
A.M. 2804. B.C. 1200.
The chief of Judah, Benjamin, Ephraim, and Manasseh, who returned from captivity and dwelt at Jerusalem, 1-9. The priests, 10-13. The Levites, 14-16. Their various offices in the temple, 17-34. The family of Saul, 35-44.

NOTES ON CHAPTER 9.
Verse 1. They were written in the book In the public records, wherein there was an account of that kingdom, and of the several families in it. Verse 2. The first After the return from Babylon. That dwelt in their possessions That took possession of their own lands and cities, which had been formerly allotted them, but of late years had been taken from them for their sins, and possessed by other people. Israelites The common people of Judah and Israel, called here by the general name of Israelites, which was given them before that unhappy division of the kingdoms; and now is restored to them, when the Israelites are united with the Jews in one and the same commonwealth, that so all the names and signs of their former division might be blotted out. And though the generality of the ten tribes were yet in captivity, yet divers of them, upon Cyruss general proclamation, associated themselves, and returned with those of Judah and Benjamin. Levites These took possession of the cities belonging to them, as they had need and opportunity. Nethinims A certain order of men, either Gibeonites, or others joined with them, who were ynytn, nethinim, given to the priests and Levites for performing the servile offices of the tabernacle or temple: accordingly the LXX. in this place render the word by dedomenoi, persons given. Thus Joshua gave the Gibeonites to be hewers of wood, &c., <060921>Joshua 9:21, 27. That they might attend upon their work without distraction, they had certain places and possessions given to them, which they are now said to repossess. Verse 4. Ammihud That there is so great a diversity of names between this catalogue and that Nehemiah 11., may be ascribed to two causes. 1st, To the custom of the Hebrews, who used frequently to give several names to one person. And, 2d, To the change of times; for here they are named who came up at the first return: but many of those in Nehemiah might be

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such as returned afterward, and came and dwelt, either instead of the persons here named, or with them. Verse 7. Sallu the son of Meshullam Who is mentioned, but described by other parents, (<161107>Nehemiah 11:7,) or at least by persons under other names. Possibly these were his more immediate, and those his more remote parents: or he might be begotten by the one, and adopted by the other. For it is certain that men are sometimes, in Scripture, called the sons of those that adopted them, or whose right of inheritance fell to them. Verse 9. Nine hundred and fifty-six They are reckoned but nine hundred and twenty-eight in <161108>Nehemiah 11:8, either because there he mentions only those that were by lot determined to dwell at Jerusalem, to whom he here adds those who freely offered themselves to it; or because some of the persons first placed there were dead, or removed from Jerusalem upon some emergent occasion. Verse 11. The ruler Or rather, a ruler in the house of God Not the high-priest, who was Ezra, (<150308>Ezra 3:8,) but a chief ruler under him. Verse 13. Able men Hebrew, mighty men of valour; which is here mentioned as an excellent qualification for their place; because the priests might meet with great opposition in the discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands. Verses 16, 17. The villages of the Netophathite Or, Netophathites: which were in Judah, <130254>1 Chronicles 2:54. Here they now dwelt, either because their proper cities were not yet built; or because they were not yet numerous enough to replenish them. The porters were, &c. Whose office it was to keep all the gates of the temple, that no unclean person or thing might enter into it. Verse 18. Kings gate In the east gate of the temple; which was so called, because the kings of Judah used to go to the temple through that gate. Under this gate he comprehends all the rest, which also were guarded by these porters. In the companies Or, according to the courses. They kept the gates successively, according to that method into which the Levites were distributed, for the more convenient management of their several offices, among which this of the porters was one.

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Verse 19. Tabernacle Namely, in time past, when the tabernacle was standing, before the temple was built. Their fathers The Kohathites. Being over the host of the Lord When the Israelites were in the wilderness, encamped in a military manner round about the tabernacle, with whom these were then placed. Keepers of the entry Of the veil by which they entered into the tabernacle; which he calls the entry, because then there were no gates. The meaning is, that all things were now restored to their primitive order; and the several persons took those offices upon them, which their ancestors had before them. Verse 20. Phinehas was ruler over them That is, over all the porters, and other Levites and priests before mentioned. The Lord was with him to direct, and assist, and bless him in the discharge of his office, which seems to be here observed to encourage his successor, and consequently all the priests and Levites of this time, to go on courageously and resolutely in their work, not doubting but God would stand by them as he had stood by their fathers. Verse 21. Zechariah was porter Chief porter, namely, in the time of David, as the following verse shows. Of the door of the tabernacle The door which led out of the priests court into the tabernacle, in which the ark was placed. Before the temple was built, they had a mean and moveable tent which they made use of in the mean time. They that cannot yet have a temple, let them be thankful for a tabernacle, and make the best use of it. Never let Gods work be left undone, for want of a place to do it in. Verse 22. These were reckoned in their villages Where their usual residence was, and whence they came to Jerusalem in their courses. Whom David and Samuel did ordain In the times of the judges there was much disorder both in the Jewish state and church, and the Levites came to the tabernacle promiscuously, and as their inclinations or occasions brought them. But Samuel, observing they were greatly increased, began to think of establishing order in their ministration. And these intentions of his, probably, were communicated to David, who, after his own peaceable settlement in his throne, revived and perfected Samuels design, and took care to put it in execution. Verse 23. They and their children had the oversight Namely, in Davids time. Of the tabernacle This is added to explain what he means by the house of the Lord: not that tabernacle which David had set up for the ark,

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but that more solemn tabernacle, which Moses had made by Gods express command; which in Davids time was at Gibeon; in which God was worshipped until the temple was built. By wards By turns or courses. Verse 25. Their brethren were to come From their several villages to the place of worship. After seven days Every seventh day the courses were changed, and the new-comers were to tarry till the next sabbath day. From time to time with them To be with them, with the chief porters, who always abode in the place of Gods worship. Verses 26, 27. These Levites were in their set office These were constantly upon the place, in the execution of their office, that they might oversee the inferior porters in their work. Were over the treasuries In which the sacred utensils, and other treasures belonging to the temple, were kept. They lodged round about the house of God They were not permitted to dwell in the villages as their brethren were, but were obliged to constant residence in the place, because their office required it. Verses 30, 31. The sons of the priests made the ointment This is added to show, that though the Levites were intrusted with the keeping of this ointment, yet none but the priests could make it. Over the things made in the pans Was to take care that fine flour might be provided, that when occasion required they might make cakes in pans. Verse 33. And these Others of the Levites; of whose several offices he had spoken before. Are Or rather, were; which is understood all along in the foregoing and following verses. Remaining in the chambers That they might be ready to come whensoever they were called to the service of God in the tabernacle. Were free From all trouble and employment, that they might wholly attend upon their proper work; which was either composing or ordering sacred songs, or actually singing, or teaching others to sing them. Day and night Continually, and particularly in the morning and evening, the two times appointed for solemn service. Thus was God continually praised, as it is fit he should be, who is continually doing us good. Verses 34, 35. These dwelt at Jerusalem Upon their return from Babylon they were not suffered to choose their habitations in the country, as others were, but were obliged to settle themselves at Jerusalem, that they might constantly attend upon Gods service there. Whose wifes name

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was Maachah In this and the following verses he repeats Sauls genealogy, that he might make way for the following history.

872

CHAPTER 10.
A.M. 2948. B.C. 1056.
The overthrow and death of Saul, 1-7. The triumph of the Philistines, 8-10. The men of Jabesh-gilead take down and bury the bodies of Saul and his sons, 11, 12. The reason of Sauls death, 13, 14.

NOTES ON CHAPTER 10.

Verse 1. The men of Israel fled Thus princes sin, and the people suffer for it. No doubt there was enough in them to deserve it. But that which divine justice had chiefly an eye to, was the sin of Saul. Great men should, in an especial manner, take heed of provoking Gods wrath. For if they kindle that fire, they know not how many may be consumed by it for their sakes. See notes on 1 Samuel 31. Verse 6. Saul died, and all his house All his children then present with him, namely, his three sons; for Ish-bosheth and Mephibosheth were not slain. Verse 10. In the temple of Dagon If we give not God the glory of our successes, even Philistines will rise up in judgment with us, and condemn us. Shall Dagon have so great a place in their triumphs, and the true God be forgotten in ours? Verse 12. And fasted seven days Every day till evening, after the manner of the Jewish fasts. Verse 13. So Saul died for his transgression The sense is, wonder not that Saul fell by the hands of the Philistines, who were armed against him by his own sin, and by Gods vengeance for it. Against the word of the Lord Against Gods express, and plain, and positive command; which is a great aggravation of any sin. For asking counsel of one that had a familiar spirit Which also was contrary to a manifest command, (<031931>Leviticus 19:31,) and moreover contrary to his own conscience, which was so fully convinced of the evil of such practices, that he had endeavoured the utter extirpation of all such persons, in pursuance of Gods law, <092809>1 Samuel 28:9. To inquire of it Concerning the event of the approaching battle.

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Verse 14. Inquired not of the Lord He did in some sort, but not in a right manner; not humbly and penitently, not diligently and importunately, not patiently and perseveringly; nor till he was brought to the last extremity, and then it was too late.

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CHAPTER 11.
A.M. 2956. B.C. 1048.
David is made king, 1-3. He takes the castle of Zion, 4-9. A catalogue of his mighty men, 10-47.

NOTES ON CHAPTER 11.

Verses 1, 2. All Israel gathered themselves to David That is, all the tribes of Israel, as it is expressed <100501>2 Samuel 5:1, by their elders (verse 3) and officers, and a great multitude of their soldiers and people. The Lord said unto thee Or, concerning thee: for it is apparent that they knew it was Gods will David should be king, and therefore many of them had opposed David hitherto against their own consciences. Verse 4. David and all Israel went to Jerusalem Of this and the following verses, to verse 9, see notes on <100506>2 Samuel 5:6, &c. Verse 6. And was chief Before this he was one of Davids chief captains; but now he is made captain-general of all the forces of Israel and Judah. Verse 10. The chief of the mighty men Who helped with all their might to settle him in his kingdom. With all Israel In conjunction with all those loyal Israelites who joined with David. Yet David ascribed his success, not to the hosts he had, but to the Lord of hosts: not to the mighty men that were with him, but to the mighty God, whose presence with us is all in all. Verse 11. Jashobeam a Hachmonite Called the Tachmonite, and Adino the Eznite, <102308>2 Samuel 23:8. He lifted up his spear against three hundred slain, &c. By his own hand, five hundred more being slain by others then joining with him, who pursued the victory, both which sums make up the eight hundred, numbered <102308>2 Samuel 23:8. The slaughter of all is justly ascribed to him, because it was the effect of his valour. Verses 18, 19. David would not drink of it That water which he thought too precious for his own drinking, he poured out to the Lord For a drink-offering. If we have any thing better than other, let God be honoured with it, who is the best, and should have the best. Shall I drink

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the blood, &c. It put him into the utmost confusion, to think three brave men should hazard their lives to fetch water for him. In his account it turns the water into blood. It is to the honour of great men, not to be prodigal of the blood of those they employ. Verses 20, 21. Lifting up his spear against three hundred, he slew them He vanquished them all, and slew a great number of them: it is, however, not said that he slew them all at one time, as it is said of Jashobeam, verse 11. He attained not unto the first three He did not equal them in valiant exploits. Verses 41, 42. Uriah the Hittite The last of that catalogue in <102339>2 Samuel 23:39. But here some others are added to the number, because though they were not of the thirty, yet they were men of great valour and renown among Davids commanders. Thirty with him Thirty captains, who were under him as their colonel. Verse 44. The Aroerite So called possibly because his station and quarters were upon the river Aroer, beyond Jordan, being placed there for the defence of those parts. Verse 46. Ithmah the Moabite So called, either because he was by birth a Moabite, though now proselyted to the true religion; or from some eminent service done by him among the Moabites. Thus, among the Romans, Publius Scipio was surnamed Africanus, for his great achievements in Africa; and Lucius Scipio, his brother, Asiaticus, for his victory over Antiochus at Magnesia in Asia.

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CHAPTER 12.
A.M. 2946. B.C. 1058.
The companies that came to David at Ziklag, 1-22. The armies that came to him at Hebron, 23-40.

NOTES ON CHAPTER 12.

Verse 1. Now these are they that came to David, &c. This author thought fit to do those the honour of having their names recorded, (which was omitted in the book of Samuel,) who came and joined themselves to him when he was in exile; and were afterward great assistants to him in his wars. While he kept himself close Or was shut out from his own land and people: for the writer speaks not of that time when he was shut up, and hid himself in caves in the land of Judah, but when he was at Ziklag. Verse 2. Could use both the right hand and the left With like nimbleness and certainty: compare <070315>Judges 3:15; and 20:16. Sauls brethren of Benjamin Of Sauls own tribe: who were moved hereto by Gods Spirit, by the conscience of their duty to David, and by their observation of Gods departure from Saul, and of his special presence with David. Verse 4. A mighty man among the thirty Who came attended with thirty valiant Benjamites and was their commander. Verse 8. There separated themselves From Saul, to whom they had hitherto adhered, and from their brethren of their own tribe, who yet maintained Sauls cause; and from their families, and the places where they lived, from whom they went to David. Into the hold to the wilderness Or rather, into the hold of the wilderness; that is, either to the cave of Adullam or Engedi, or rather to Ziklag, which was in the wilderness of Judah, and may be here called the hold or fortress, for the same reason for which that name is given to the city of David, <131107>1 Chronicles 11:7, (see the Hebrew,) namely, because it was a strong, well-fortified place. Whose faces were like the faces of lions Who were full of courage, and by the majesty and fierceness of their countenances terrified their adversaries. As swift as the roes upon the mountains As their very looks daunted their

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enemies, and put them to flight, so they could easily pursue, and overtake, and destroy them in their flight. Verse 15. These are they that went over Jordan, &c. Namely, in Sauls time, when, it seems, the enemies of the Israelites had made an inroad, and done some mischiefs to the Israelites beyond Jordan, to whose help these persons then came. When it had overflowed all its banks As it commonly did about that time. Probably these, being men of great courage and dexterity, swam over Jordan, at the time here specified, through their ardent desire to help their brethren, and to fight with their enemies. And they put to flight all them of the valleys The people that lived in the valleys or deserts beyond Jordan, who, it seems, when Saul was engaged against the Philistines, took that advantage to fall upon the Israelites beyond Jordan. Both toward the east and toward the west Both the people that lived more eastward and remote from Jordan, and those that lived more westward and nearer to it. Verse 17. David went out to meet them, and answered That is, spake, for that word is often used in the Scriptures, even of him that speaks first. My heart shall be knit unto you I shall ever esteem and love you, and show this by my actions to you hereafter. But if ye be come to betray me, &c. Which your number, and quality, and near relation to Saul, give me some cause to suspect. Seeing there is no wrong in my hands I have done no injury to Saul nor to you; but have spared him and you when it was in my power to have destroyed you. The God of our fathers look thereon, and rebuke it Namely, by his power, manifested for me, and against you, for your perfidiousness. In saying, the God of our fathers, meaning both his fathers and theirs, he suggests a reason why they should not deal ill with him: namely, because they were both descendants from the same patriarchs, and servants of the same God. And thus he encourages himself to believe, that God would right him if he were injured. For he was the God of his fathers, therefore a blessing was entailed upon him: and a God to all Israel in particular, as well as a Judge to all the earth. Verse 18. The Spirit came upon Amasai Not only saving graces, but other heroical and generous motions are ascribed to Gods Spirit, which here stirred up in him a more than ordinary greatness of mind and resolution. Thy God helpeth thee We have seen evidences of Gods singular and gracious care of thee, and kindness to thee; and if we should oppose thee we should fight against God, and his word and providence.

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Then David made them captains of the band Of those forces which they brought with them: or, he put them among the heads, or officers of his band; that is, he gave them commands, either now in his small army, each according to his quality; or afterward, when he was advanced to the kingdom: for it is not here said when he did this. Verses 19, 20. They helped them not That is, the Manassites here named, and the rest of Davids forces, to whom they had now joined themselves, did not help the Philistines in battle, as David had pretended to do. As he went to Ziklag As he returned thither from the camp of the Philistines. Verses 21, 22. They helped David against the band, &c. Against the Amalekites, who had taken and burned Ziklag, and whom David and his six hundred men were now pursuing. Or, as in the margin, with a band, or troop of soldiers, which they brought along with them to Davids assistance. They were all mighty men of valour Therefore they readily came to Davids help. At that time, day by day While David was at Ziklag, and in his march to Hebron, and principally at Hebron. There came to David like the host of God An innumerable multitude, like the stars or angels of God, both which are called Gods host. Verses 23, 24. According to the word of the Lord Whereby he had settled the crown on David after Sauls death. Six thousand, &c. Who came hither in the name of their brethren: for that whole tribe adhered to David. Verses 27-29. Jehoiada was the leader of the Aaronites Not the highpriest, for that was Abiathar, (1 Samuel 23. 6,) but one of some eminent place under him. And Zadok Thought to be the same who was made high-priest in Solomons time, (<110235>1 Kings 2:35,) which, if true, he must have been very young at that time. Twenty and two captains Whom he brought along with him. Had kept the ward of the house of Saul Had endeavoured to keep the crown in their own tribe, and in Sauls family. Verse 31. Of the half-tribe of Manasseh Which was within Jordan: for of the other half beyond Jordan he speaks verse 37. Which were expressed by name Who were not ashamed publicly to own David by putting their names to some paper presented to them for that purpose.

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Verse 32. That had understanding of the times They understood public affairs, the temper of the nation, and the tendencies of the present events. And they showed their wisdom at this time; for as they had adhered to Saul, while he lived, as knowing the time was not yet come for David to take possession of the kingdom; and as they could not join David, while Abner lived, and had the command of the other tribes wherewith they were encompassed, so, as soon as he was dead, and they had opportunity to declare themselves, they owned David for their king. Verse 33. Fifty thousand For this tribe, being next to that of Issachar, which was generally well affected to David, were probably very much swayed by their opinion and advice. Which could keep rank Or, which were prepared, or ordered for battle, or to fight for David if occasion required. Not of double heart They were sincerely loyal, and did not dissemble with David, pretending to be for him, while in their hearts they favoured Sauls family. And none had any separate interests, but all were for the public good. Verse 40. They that were nigh them That lived not far from Hebron, the place where they now were. Unto Issachar, &c. This is added by way of amplification and explication, to show that this was not to be understood of those Israelites only who lived in the neighbourhood of Hebron, but of those also who lived at some distance, yet were nearer to Hebron than some of the other tribes here named. And on oxen Which, though not commonly used in this manner, nor very fit for such purposes, yet were now employed, because the quantity of provisions which they brought was very great, as the number of the people at Hebron were, and of horses they had few in Israel, and most of their asses, camels, and mules, here mentioned, were probably used to carry men, women, and children, to this great, and public, and happy solemnity. For there was joy in Israel Partly because their civil wars were wholly ended, and they were all united under one king; and partly because they had now a king of eminent valour and piety, and therefore expected to be saved from all their enemies and calamities, as indeed they were. Such was the joy and feasting when David was made king. And when the throne of the Son of David is set up in any soul, there is great joy in that soul; and provision is made for the feasting of it, not as here, merely for two or three days, but for the whole life, nay, for eternity.

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CHAPTER 13.
A.M. 2959. B.C. 1045.
David brings up the ark from Kirjath-jearim, 1-8. Uzza being smitten, it is left at the house of Obed-edom, 9-14.

NOTES ON CHAPTER 13.

Verse 1. David consulted with the captains of thousands, &c. With all the principal persons in authority, who had any command over others. For it is a dangerous thing for a prince, especially in the beginning of his reign, to rely wholly on his own wisdom, and not advise with others. Verse 2. David said unto all the congregation Unto all the people then assembled with him at Hebron. In the second book of Samuel (chap. 5. and 6.) this story of removing the ark is mentioned after the taking of Jerusalem, and the two first fights with the Philistines, whereas here it is placed before the latter, and there is no mention of the former. The case seems to have been as follows: There being now a great and general concourse of all Israel, and David being now established in his throne with universal consent and applause, he begins with God, and his first thoughts and cares are concerning religion, and what was then the great instrument and ornament of it, the ark. And, having this assembly with him, he takes the opportunity of desiring their advice and concurrence with him about bringing the ark, either to Hebron, which was then the royal city, or to Jerusalem, which, as probably he told them, he was resolved to besiege, and hoped, by Gods help, to take. After this was proposed by the king, and accepted by the people, this great assembly was dismissed, only some of them David reserved to go with him against Jerusalem, which accordingly he did, and succeeded in his enterprise. But before his resolution to fetch the ark could be executed, the Philistines came and fought twice with him, as is related <100517>2 Samuel 5:17, &c., and here <131408>1 Chronicles 14:8, &c. And after they were repulsed with great loss and shame, David sets upon the execution of what he had resolved, and, in order to it, calls another general assembly of the people. And it be of the Lord our God If this translation of the ark be pleasing to God; let us send abroad Hebrew, hxrpn, niphretsa, Let us break out and send. We are now in some sort pent up in one place, but let us break up the

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assembly, and disperse ourselves, and send messengers speedily and universally to the several tribes about this work. It is a metaphor taken from the sea, or rivers, which, when the banks are broken, suddenly overflow the adjacent country. That are left in all the land of Israel By which expression he reminds them of the great desolations and destructions brought upon them for their sins; and therefore advises that remnant, whom God had so graciously saved in and from those dreadful ruins, more seriously to set themselves to seek God than they had formerly done. Verse 3. We inquired not at it in the days of Saul The ark was then neglected, and the generality of the people contented themselves with going to Gibeon and offering sacrifices there, not caring, though the ark, the soul of the tabernacle, was in another place. As soon as David had power in his hand, he would use it for the advancement of religion. It ought to be the first care of those that are enriched or preferred, to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. Verses 4, 5. The thing was right in the eyes of all the people Their consciences smiting them for their former negligence, and being fully convinced of the piety and reasonableness of this proposal. So David gathered all Israel together All the chosen men of Israel, as it is expressed <100601>2 Samuel 6:1, their elders and representatives. From Shihor of Egypt By which the Targum, and most of the Jews, understood the river Nile. It here stands for the southern bounds of the land of Canaan. Unto the entering of Hemath The northern boundary of the land. Verse 6. David went up, and all Israel, to Baalah, that is, Kirjath-jearim Which explication is justified by <061509>Joshua 15:9, 60, where the same city is called by both names: see note on <100602>2 Samuel 6:2. The ark of God the Lord, that dwelleth between the cherubim Showing himself in a singular manner present or visible between the cherubim, before which his name was called upon, <100601>2 Samuel 6:1.

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CHAPTER 14.
A.M. 2961. B.C. 1043.
David is confirmed in his kingdom, 1, 2. His wives and children, 3-7. His victories over the Philistines, 8-17.

NOTES ON CHAPTER 14.

Verse 2. David perceived that the Lord had confirmed him king over Israel By the remembrance of Gods promise, and his providence conspiring with it. For his kingdom was lifted up on high, because of his people Israel But of this and the following verses of this chapter, see notes on <100512>2 Samuel 5:12-26, where the same history is related.

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CHAPTER 15.
A.M. 2962. B.C. 1042.
David prepares to bring up the ark, 1-24. It is brought up, 25-28. Michal despises him, 29.

NOTES ON CHAPTER 15.

Verse 1. David made him houses in the city of David A palace consisting of many houses or apartments for his several wives and children. And prepared a place for the ark of God He did not fetch the tabernacle of Moses from Gibeon, because he intended forthwith to build the temple. See note on <100617>2 Samuel 6:17. Verse 2. David said, None ought to carry the ark of God but the Levites The former miscarriage, when they brought up the ark from Kirjathjearim, had taught him to treat it with greater reverence, according to the prescription of the law, which ordered the Levites to carry it on their shoulders, <040415>Numbers 4:15. Verse 5. Of the sons of Kohath; Uriel the chief The sons of Kohath are mentioned <020617>Exodus 6:17, 18, and Uriel is not one of them: therefore he must have been his grandson, and a person so famous that his descendants are mentioned in the first place. Verses 11, 12. David called for Zadok and Abiathar The chief priests: Abiathar being the high-priest, and Zadok the second priest. And said, Sanctify yourselves By solemn purification and preparation of yourselves, both in soul and body: see notes on <013502>Genesis 35:2, and <021910> Exodus 19:10. Verse 16. By lifting up the voice with joy Singing so loud that all might hear, and having their hearts lifted up to God with joy. There was scarce any solemn service performed to their gods, either by Greeks or barbarians, without both vocal and instrumental music. Verse 18. Their brethren of the second degree The first rank or degree of sacred musicians was that of those three famous persons, named verse 17; the next consisted of these here mentioned. The porters Who were to keep the doors of the tabernacle and courts, but withal were instructed

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in music, that when they were free from attendance upon their proper office, they might not be idle nor unprofitable in Gods house. Verse 20. With psalteries on Alamoth Or, with Alamoth, which is thought by many to be the name of an instrument of music; or of a certain tune, or note, or part in music. Houbigant renders the words with psalteries, of a deeper sound. The certain signification of the expression is not now known. Verse 21. With harps on Sheminith Some think Sheminith signifies a harp with eight strings. But perhaps, as was said of Alamoth, it might be the name of a tune, or note, or part in music. Or it might be the beginning of some psalm much used. Its signification is very doubtful, nor is it necessary to know it. To excel The original word jxnl, lenatzeach, being derived from jxn, natzach, to overcome, is thought by Strigelius to signify an extension or elevation of the voice above all the rest. Verse 22. Chenaniah was for song Or, as it may be translated, was for the carriage, namely, of the voice. He was the moderator of the music, instructing them when and how to lift up their voice, change their notes, or make stops. Accordingly, the following words tell us, he instructed about song Or taught them how to sing; because he was skilful Was a great artist in singing. Verse 23. Berechiah and Elkanah were doorkeepers Were appointed to keep the door of the tent in which the ark was to be put and kept, that no unhallowed person might press in and touch it. And in like manner they were to attend upon the ark in the way, and to guard it from the press and touch of profane hands: for which end these two went before the ark, as their other two brethren, mentioned in the close of verse 24, came after it that it might be guarded on all sides. Verse 26. God helped the Levites Not only preserved them from committing any error, so that no plague was inflicted upon them as had happened to Uzza, but gave them strength to bear their burden, and encouraged them in their work with some comfortable sign of his presence with them, and approbation of them. Verse 27. David was clothed with a robe of fine linen, also an ephod of linen David was clothed with a double garment, with a robe of fine linen, and with a linen ephod. These two garments are expressly

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distinguished in the account of the vestments of the high-priest, <022905>Exodus 29:5, and 28:4, 6, and 39:23. The fabric of them was different; the ephod was made of gold, blue, purple, scarlet; whereas the robe was formed all of blue. The shape of them was different; the ephod reaching only to the knees, the robe flowing down even to the very covering of the feet. The robe had no division in it throughout, but was made whole and round, with an opening in the middle of it, at the top; so that it was impossible any part of the body could be seen through it, especially as the ephod, on this occasion of Davids dancing, was thrown over it, and tied, probably, with a girdle, as the priests ephod always was. David clothed himself with these linen garments on this solemnity, both out of reverence to God, and for convenience, because they were cooler. It may be further observed, that this robe was worn by kings, their children, princes, priests, Levites, and prophets, when they appeared on any solemn occasion, and it covered their other garments: see <092814>1 Samuel 28:14; <101308>2 Samuel 13:8. David, therefore, dressed himself on this occasion with this long, flowing linen robe, instead of the robe of state proper to him as king of Israel, and which was made of richer materials; and hence he was scornfully insulted by Sauls daughter, as uncovering himself as a king, and appearing in a habit wholly unworthy, as she thought, of his royal character and dignity. See on <100620>2 Samuel 6:20; Chandlers Review, and Dodd.

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CHAPTER 16.
A.M. 2962. B.C. 1042.
Davids sacrifices and alms, 1-3. He appoints Levites to minister before the ark, 4-6. His psalm of thanksgiving, 7-36. Ministers and others are appointed to attend the ark continually, 37-43.

NOTES ON CHAPTER 16.

Verses 1-3. So they brought back the ark of God For these three verses, see notes on <100617>2 Samuel 6:17-19. A flagon of wine A draught of wine. Hiller and Waterland. Verse 4. To record, and to thank and praise the Lord, &c. To rehearse and declare unto the people the wonderful works God had done for Israel, and to give him thanks for them, and to extol his almighty goodness and his glorious perfections. All our rejoicings should express themselves in thanksgivings to him from whom all our comforts are received. Verse 7. Then David delivered first this psalm, &c. Or, as Houbigant renders it, On that same day David delivered this psalm, that Asaph and his brethren might praise the Lord by it That is, on the day in which David appointed the Levites to sing before God, he gave them the song or hymn which follows. There is, however, nothing in the Hebrew for psalm. And the translation of the LXX. is perfectly accurate, save that they have rendered tn, he gave, by etaxe, he appointed. It is, Then, in that day David appointed at first (en arch, in the beginning) to praise the Lord, by the hand of Asaph and his brethren. The Hebrew expression, varb, barosh, at first, or in the beginning, seems to imply that David, after this, delivered many other psalms successively into their hands to be sung by them to the praise of God in his public service: see <102301>2 Samuel 23:1; <142930> 2 Chronicles 29:30. The reader will find some explanatory observations on the following verses, Psalms 96. and 105., in which they occur with little or no variation, all but the three last verses of the Psalm. Verse 35. Deliver us from the heathen This might seem an improper and unseasonable prayer for Davids time, when the Israelites were not scattered among the heathen, but indeed it was not so: 1st, Because they had already been sadly divided by a civil war among themselves; and

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though they were now externally and visibly united under David, yet he might justly think that there were some who yet retained in their hearts their old leaven, their hatred of him, and their affection to Saul, which might hereafter break forth when occasion was offered, as it did, <101608>2 Samuel 16:8; and therefore he justly prays that they might be gathered and united together in hearty love, as well as in outward show; and, 2d, Because this psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw, by the spirit of prophecy, the Israelites would forsake God, and for their apostacy be dispersed among the heathen. In the midst of our praises, we must not forget to pray for those servants of God that are in distress. When we are rejoicing in Gods favours, we should remember our afflicted brethren, and pray for their deliverance as our own. We are members one of another. Verse 37. He left there before the ark Asaph and his brethren He appointed them their work and station there. Indeed, no incense was burned there, nor sacrifices offered, because the altars were not there; but Davids prayers were directed as incense, and the lifting up of his hands as an evening sacrifice. So early did spiritual worship take the place of ceremonial. Verse 39. Zadok the priest Not the high-priest, but the second, and the chief priest at Gibeon, where the tabernacle and altar made by Moses still were, where also the ordinary sacrifices were offered, and the stated worship of God was performed, as the extraordinary worship was before the ark upon great occasions, as when God was consulted, which was to be done before the ark, and by the high-priest, who now was Abiathar, and who therefore abode with the ark, when Zadok was left at Gibeon. Verse 40. Which he commanded Israel These must be kept up, because, however in their own nature they were inferior to prayer and praise, yet, as they were types of the mediation of Christ, the observance of them was of mighty importance. Verse 42. With musical instruments of God Appropriated to the worship of God; not such as they used on other occasions. Between common mirth and holy joy, there is a vast difference; and the limits and distances between them must be carefully kept up.

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CHAPTER 17.
A.M. 2962. B.C. 1042.
God forbids Davids building him a house, 1-10. Gives him a gracious promise, 11-15. Davids prayer, 16-27.

NOTES ON CHAPTER 17.

Verse 1. Now it came to pass, &c. This whole chapter is explained 2 Samuel 7., where the same things are recorded with very little variation of the words. Verse 10. Furthermore I tell thee, &c. Must he think that his purpose was in vain, and that he should lose the reward of it? No: it being Gods act that prevented the execution of it, he shall be as fully recompensed as if it had been done. Verse 14. I will settle him in my house In my dwelling-place, 1st, In Jerusalem, the place where God had put his name for ever; or, 2d, In the temple, which is more properly and constantly called Gods house; and so this expression agrees but very imperfectly with Solomon or his successors; who might, indeed, be said to be settled in Gods house, because they dwelt near it, and, in some sort, were set over it; and because they were to take care that the priests and others should perform their offices, and Gods service in it; but, strictly and properly, it agrees only to Christ, to whom alone that promise also of an everlasting establishment in this kingdom belongs, as was observed on <100716>2 Samuel 7:16. And this expression seems to be most emphatically added to signify that the person in whom all those promises should be fully and perfectly accomplished, namely, the Messiah, should be settled not only in the kings throne, as others of Davids successors were, but also in Gods house or temple; and consequently that he should be a priest as well as a king; which mystery was clearly revealed to David, <19B001>Psalm 110:1, 2, 4, and may be intimated, though obscurely, in these words. And in my kingdom Either, 1st, In the kingdom of Israel, which God calls his kingdom, because he was, in a special manner, the king and governor of it, having raised them up and formed them into a kingdom, and given them that protection and assistance which kings owe to their kingdoms; and because he expected and required from them what kings do from their people, that they should be wholly

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governed by his laws, and devoted to his service. Or, 2d, In Gods kingdom, in a more large and general sense. And this, as well as the former phrase, may seem singularly to belong to the Messiah, who was not only to be the king of Israel, but also of all nations, as was foretold even in the Old Testament, in sundry passages; and, thus understood, this may be an intimation of that great mystery, which is more fully revealed in the New Testament, namely, that Christ is the head, king, or governor of all Gods church, consisting of Jews and Gentiles, and of all nations, and indeed of all creatures, the angels not excepted; all which is Gods kingdom, and by him given to his Son, our blessed Lord Jesus Christ. Verse 16. Who am I? &c. We have here Davids solemn address to God, in answer to his gracious message. How humbly does he here abase himself, and acknowledge his own unworthiness! How highly does he advance the name of God, and admire his condescending favour! With what devout affections does he magnify the God of Israel: with what assurance build upon the promise! What an example this of believing, fervent prayer! The Lord enable us all thus to seek him! Verses 18, 19. For the honour of thy servant The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great, that they need not, they cannot desire to be more highly honoured. Servants sake In <100721>2 Samuel 7:21, it is, for thy words sake, for the sake of thy promise made to thy servant. Verse 24. A God to Israel He is really to his people that which he hath styled himself, their God, having taken such care of them, and showed such mercy and truth to them, as fully answered that title. Verse 27. Let it please thee to bless the house of thy servant He is therefore encouraged to ask a blessing because God had intimated to him that he had blessings in store for him and his family; thou blessest, O Lord And therefore unto thee shall all flesh come for a blessing: unto thee do I come for the blessing promised to me. And he is therefore earnest for the blessing, because those whom God blesseth are truly and eternally blessed. Thou blessest, and it shall be blessed Men can but beg the blessing, it is God that commands it; what he designs, he effects; what he promises, he performs; saying and doing are not two things with him. Nay, it shall be blessed for ever His blessings shall not be revoked from the faithful, and the benefits conferred by them are such as will survive time and days. Davids prayer concludes as Gods promise did, (verse 14,) with that

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which is for ever. Gods word looks at things eternal, and so should our desires and hopes.

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CHAPTER 18.
A.M. 2964. B.C. 1040.
David conquers the Philistines, the Moabites, the king of Zobah, and the Syrians, 1-8. Makes the king of Hamath and the Edomites pay tribute, 9-13. His court and kingdom flourish, 14-17.

NOTES ON CHAPTER 18.

Verse 1. Now after this David smote the Philistines After the sweet communion he had had with God by the word and prayer, as is recorded in the foregoing chapter, he went on in his work with an extraordinary vigour and courage, conquering and to conquer. The reader will find all this chapter explained in the notes on 2 Samuel 8. Nevertheless we shall here make two or three short observations upon some parts of it. Verse 3. David smote Hadarezer, as he went to establish his dominion Such is the uncertainty of this world, that many times men lose their wealth and power, then when they think to confirm them. The meaning of the words, however, may be, that as David went to establish his own dominion, this king of Zobah came out to oppose him, and therefore David smote him. See on <100803>2 Samuel 8:3. Verses 5, 6. When the Syrians came to help Hadarezer, David slew of the Syrians, &c. Thus the enemies of Gods church are often made to ruin themselves by helping one another. The Syrians became Davids servants, and brought gifts For the wealth of the sinner often proves to have been laid up for the just. The Syrians shields of gold, and their brass, were brought to Jerusalem, verses 7, 8. As the tabernacle was built of the spoils of the Egyptians, so the temple of the spoils of other Gentile nations: a happy presage of the interest the Gentiles should have in the gospel church. Verse 10. He sent Hadoram his son to King David, &c. It is our interest to make those our friends who have the presence of God with them, as this king of Hamath, hearing of Davids great success, sent to congratulate him and to court his favour with a noble present, judging it in vain to oppose one whose cause God so evidently espoused. And is it not still more in vain to contend with the son of David? Reader, kiss the Son lest he be angry: let the kings and judges of the earth, and all inferior

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people, be thus wise, thus instructed. The presents which we are to bring to him are not vessels of gold and silver, as here: those shall be welcome to him, who have no such presents to bring: but our hearts and affections; ourselves, our whole selves we must present to him as living sacrifices. Verse 11. Them also King David dedicated to the Lord Not only the spoils of his enemies, but the presents of his friends, he devoted to God, and laid up toward the building and enriching of the temple. Thus, we must honour God with that wherewith he blesseth us. And, indeed, that is most truly and most comfortably our own, which we have consecrated to the Lord, and which we use for his glory. Let our merchandise and our hire be holiness to the Lord. Verse 13. The Lord preserved David whithersoever he went Those who take God along with them wherever they go, may expect to prosper and be preserved in all places. And those are always under the eye of God, that have God always in their eye. Verse 14. So David reigned, and executed judgment and justice among the people And therefore answered the end of his elevation; and served the purposes of the kingdom of providence, and of that God who sits in the throne judging right. Thus also he became an eminent type of the Messiah, the sceptre of whose kingdom is a right sceptre.

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CHAPTER 19.
A.M. 2967. B.C. 1037.
Davids friendly message to King Hanun, 1, 2. Hanuns base usage of his ambassadors, 3-5. The Ammonites prepare for war, 6, 7. David overthrows them and the Syrians, 8-19.

NOTES ON CHAPTER 19.

Verse 1. Nahash the king of the children of Ammon died Of the contents of this chapter, see the notes on 2 Samuel 10. Verse 2. David said, I will show kindness unto Hanun Religion teaches us to be civil and obliging to all; to honour all men, and to be ready to do all offices of kindness to those among whom we live: and difference in the modes and forms of religion, or even in religion itself, must be no obstruction to it. But, besides this, David remembered the kindness which his father had showed him. They that have received kindness should return it as they have ability and opportunity: and they that have received it from the parents, should return it to the children when the parents are gone. Verse 6. The children of Ammon saw they had made themselves odious to David It would therefore have been their wisdom to have desired conditions of peace, to have humbled themselves and offered any satisfaction for the injury they had done him; and the rather, because they had made themselves not only odious to David, but obnoxious to the justice of God, who is the king of nations, and will assert the injured rights, and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves those desolations which David never intended them. Verse 19. They made peace with David, and became his servants Those who have meddled with strife that belonged not to them, and have found that they meddled to their own hurt, do well to learn wisdom at length, and meddle no further. Let those who have in vain stood it out against God, be thus wise for themselves, and agree with him quickly while they are in the way with him. Let them become his servants, for they are undone if they remain his enemies.

894

CHAPTER 20.
A.M. 2969. B.C. 1035.
A repetition of Davids wars with the Ammonites, and the taking of Rabbah, 13; with the giants of the Philistines, 4-8.

NOTES ON CHAPTER 20.

Verse 1. Joab led forth the army, and wasted, &c. For this verse, see note on <101101>2 Samuel 11:1; for verses 2, 3, on <101230>2 Samuel 12:30, 31; and for the rest of the chapter, on <102115>2 Samuel 21:15, &c. And came and besieged Rabbah It was at this time, while Joab was besieging Rabbah, that David fell into that great sin in the matter of Uriah. And it is observable, that though the rest of the story be repeated here, that is not. The sacred writer, however, seems to have intended to give a hint of it, when he says, But David tarried at Jerusalem This gave occasion to his sin. If he had been abroad with his army, he would have been out of the way of that temptation; but indulging his ease he fell into sin, and involved himself in many and great calamities, brought upon him and his house by a just and holy God. Now as the recording of his fall, and the circumstances of it in the former history, is an instance of the impartiality and fidelity of the sacred writers; so the avoiding the repetition of it here, when there was a fair occasion to speak of it again, is designed to teach us, that though there may be a just occasion to speak of the faults and miscarriages of others, yet we should not take delight in the repetition of them. Of those persons or actions of which we can say no good, we had best say nothing. Verse 7. When he defied Israel, Jonathan the son of Shimea slew him None are more visibly marked for ruin than those that reproach God and his Israel. God will do great things rather than suffer the enemy to behave themselves proudly, <053227>Deuteronomy 32:27. Verse 8. They fell by the hand of David, and of his servants The servants of David were quite too hard for the giants of Gath in every encounter, because they had God on their side, who takes pleasure in abasing the lofty looks, and humbling the pride and haughtiness of the giants of the earth. Never let the churchs friends be disheartened by the power and pride of the churchs enemies. We need not fear great men against us, while we have the great God for us. But let it be observed that,

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as Davids victories, so those of the Son of David, are gradual. We do not yet see all things put under him; but we shall see this shortly, and death itself, the last enemy, like these giants, shall be subdued and triumphed over.

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CHAPTER 21.
A.M. 2986. B.C. 1018.
David causes Joab to number the people, 1-6. He repents, 7, 8. God gives him his choice of three judgments, and he chooses the pestilence, 9-13. The havoc made thereby: Jerusalem spared, 14, 15. Davids prayer, 16, 17. His sacrifice and staying of the plague, 18-30.

NOTES ON CHAPTER 21.

Verse 1. Satan stood up against Israel Before the Lord and his tribunal, to accuse David and Israel, and to ask Gods permission to tempt David. Standing is the accusers posture before mens tribunals; and consequently the Holy Scriptures (which use to speak of the things of God after the manner of men, to bring them down to our capacities) elsewhere represent Satan in this posture. See <112221>1 Kings 22:21; <380301>Zechariah 3:1. In <102401>2 Samuel 24:1, it is said, The anger of the Lord was kindled against Israel, and he moved David, or rather, there was who moved David; namely, Satan, as is here stated, by Gods permission. The righteous judgments of God are to be observed and acknowledged even in the sins and unrighteousness of men. But we are sure God is not the author of sin, and that, strictly speaking, he tempts no man, <590113>James 1:13. That passage, therefore, must be explained by this. But of this particular, and of the contents of this whole chapter, and of the variations and seeming contradictions between this narrative and that in Samuel, see notes there. Verse 3. Why will he be Or, why should this be; a cause of trespass Or, an occasion of punishment; (Hebrew words, which signify sin, being often used for the punishment of sin,) to, or against Israel? Why wilt thou provoke God by this sin to punish Israel? He speaks thus because God commonly punishes the people for the sins of their rulers, the people being for the most part guilty of their rulers sins, in one kind or other. Verse 6. Levi and Benjamin counted he not Partly for the following reason, and principally by Gods gracious providence to Levi, because they were devoted to his service; and to Benjamin, because they were the least of all the tribes, having been almost extinct, (Judges 21.,) and because God foresaw that they would be faithful to the house of David in the division of the tribes, and therefore he would not have them diminished. And Joab also

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presumed to leave these two tribes unnumbered, because he had specious pretences for it; for Levi, because they were no warriors, and the kings command reached only of those that drew sword; and for Benjamin, because they, being so small a tribe, and bordering upon Jerusalem, might easily be numbered afterward. Verse 7. God was displeased with this thing Because it was done without any colour of necessity, and out of mere curiosity and ostentation, as Davids own conscience afterward told him, which therefore smote him, as is related <102410>2 Samuel 24:10. Therefore he smote Israel As is particularly related in the following verses. Undoubtedly God did this because Israel concurred with David in the act of numbering the people, and approved of it, as well as because of all their other sins. Verse 8. I have done very foolishly I see plainly, and acknowledge, that I have been very foolish in thinking to found my security on the number of my people, instead of depending solely on thy almighty power and sovereign help. Verses 12, 13. Either three years of famine In <102413>2 Samuel 24:13, it is said the prophet propounded to David seven years of famine, concerning which see the note there. Let me fall now into the hand of the Lord The pestilence is more properly called the hand, or sword of the Lord, than other common calamities. For they have visible causes, but none know whence this sudden destruction comes, unless immediately from the hand or stroke of God. Verse 14. There fell of Israel He was proud of the number of his people, but God took a course to make them fewer. Justly is that which we are proud of taken from us, or imbittered to us. Verses 15, 16. God sent an angel unto Jerusalem to destroy it, &c. This seems to import that there were more angels than one employed to effect this destruction in different parts of the country: and that the angels, sent to Jerusalem, had begun to slay some of its inhabitants. The Lord beheld, and repented him of the evil Probably because he beheld their serious repentance. David and the elders clothed in sackcloth That is, in mourning garments; fell on their faces Humbling themselves before God for their sins, and deprecating his wrath against the people.

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Verse 18. The angel commanded that David should go and set up an altar This command was a blessed token of reconciliation. For if God had been pleased to kill him, he would not have commanded, because he would not have accepted, a sacrifice at his hands. Verse 20. His four sons with him hid themselves Because of the glory and majesty in which the angel appeared, which mens weak natures are not able to bear; and from the fear of Gods vengeance, which now seemed to be coming to their family. Verse 25. David gave six hundred shekels of gold, &c. How this is reconciled with <102424>2 Samuel 24:24, where it is said, David bought the thrashing-floor, &c, for fifty shekels of silver, see note there. Verse 26. He answered him from heaven by fire Hebrew, by fire from heaven; which was a sign of Gods acceptance. The fire that might justly have fastened on the sinner, fastened upon the sacrifice and consumed it. Thus Christ was made sin and a curse for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming fire, but a reconciled Father. Verse 28. Then he sacrificed there When he perceived that his sacrifice offered there was acceptable to God, he proceeded to offer more sacrifices in that place, and did not go to Gibeon, as otherwise he should have done. Verse 30. David could not go before it Did not dare to go before the tabernacle, where the altar stood. To inquire of God Hebrew, vrdl, lidrosh, to seek God, or humbly to entreat his favour by prayer and sacrifice. For he was afraid because of the sword of the angel of the Lord That is, when he saw the angel stand with his drawn sword over Jerusalem, he durst not go away to Gibeon, lest the angel in the mean time should destroy Jerusalem: for the prevention whereof he thought it proper to worship God in that place, which he had consecrated by his special presence and acceptance.

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CHAPTER 22.
A.M. 2986. B.C. 1018.
David prepares for building the temple, 1-5. Instructs Solomon concerning the work, 6-16. Commands the princes to assist him therein, 17-19.

NOTES ON CHAPTER 22.

Verse 1. Then David said Through the instinct and direction of Gods Spirit, by which as he is said to have had the pattern of the house, porch, altar, &c., (<132811>1 Chronicles 28:11, 12-19,) so doubtless he was instructed as to the place where the house should be built. This is the house, &c. This is the place appointed by God for the building of his temple and altar. Verses 2, 3. To gather the strangers that were in the land of Israel The same persons whom Solomon afterward employed in the same work; of which see <110515>1 Kings 5:15, and 9:20, 21. He set masons to hew wrought stones Wherein he could not do much, being prevented by death; but Solomon carried on and perfected what David had begun. For the joinings To be used, together with melted lead, for the joining of those great and square stones together. Verse 5. So David prepared abundantly And with good reason, because it was intended for the honour of the great God, and was to be a type of Christ, in whom all fulness dwells, and in whom are hid all treasures. Verse 8. Thou hast shed blood, &c.; thou shalt not build a house unto my name Not that wars are simply unlawful, but to teach us that the church (whereof the temple was an illustrious type) should be built by Christ, the Prince of peace, <230906>Isaiah 9:6, and that it should be gathered and built up, not by might or power, but by Gods Spirit, <380406>Zechariah 4:6, and by the preaching the gospel of peace. David therefore was less fit for that service, than one who had not been called to such bloody work. Likewise, by setting him aside for this reason, God showed how precious human life is to him. Verse 14. Behold, in my trouble I have prepared for the house of the Lord This he alleges as a reason why he could do no more, because of the many troubles and wars in which he had been engaged, both foreign and domestic, whereby much of his treasure had been exhausted. A hundred

900

thousand talents of gold, &c. The sum here mentioned is so great, according to the usually computed value of a talent, being not less than three hundred and sixty millions sterling, that most interpreters conclude, either that some error has crept into the text through the inaccuracy of transcribers, or else that the word yrkk, chicharim, should not be translated talents, in this place, but only masses, plates, or pieces, such as we call ingots, of gold and silver. And thus Budus observes in his book De Asse, that in Homers time there was a talent of lesser value; for he speaks of two talents which were given with other things as a reward of a victory obtained in some exercises. Such talents he thinks we are to understand in this place; for David reigned about the time of the rise of the kingdom of the Assyrians, which was not very far from the time of Homer. Houbigant translates the former part of this verse, But I, according to my poor ability, have prepared a hundred talents of gold, and a thousand talents of silver. See Joseph. Antiq., 50.7, c. 14, sect. 2. Verse 16. Of the brass and the iron there is no number The meaning is, the quantity of brass and iron was not numbered, as that of the gold and silver was. Arise, therefore, and be doing When thou shalt come to the throne. The sense of Gods presence must not slacken our endeavours; because he is with us, we must rise and be doing. Then he will be with us even to the end. Work out your salvation, and God will work in you. Verse 18. The land is subdued before the Lord, and before his people It is brought under the command of God, and of you his people, all the enemies of God and of Israel, in it or near it, being now perfectly subdued.

901

CHAPTER 23.
A.M. 2989. B.C. 1015.
David declares Solomon his successor, 1. Numbers the Levites, and appoints them their several offices, 2-5. Takes an account of the families of the Levites, 6-23. Reckons them from twenty years old, and appoints them their work, 2432.

NOTES ON CHAPTER 23.

Verse 1. He made Solomon king over Israel Not that he resigned the kingdom to him, but only declared his mind concerning Solomons succeeding him in the throne after his death. Thus David himself is called king, <091601>1 Samuel 16:1, because he was appointed and anointed to be king after Sauls death, though till then he was only a subject. Verse 2. He gathered together all the princes, &c. Partly to declare Gods will, and his own desire, that Solomon should be his successor; and so to cut off the claims and pretences which others of his sons might have made to the crown; and partly to acquaint them with those directions which he had received from God, by the Spirit, as appears from <132811>1 Chronicles 28:11, &c., concerning the establishment of a new order and method in the ministration of the priests and Levites in the temple. Verse 3. From the age of thirty years and upward Not only till fifty, as it was appointed <040402>Numbers 4:2, 3, but even till their death: for that was but a temporary law grounded upon a special reason, because the Levites were employed in carrying the tabernacle and sacred vessels from place to place; and therefore God would have them freed from those burdens when they came to feel the infirmities of age: which reason wholly ceasing upon the building of the temple, their work being far easier than it had been, and their service being more a privilege than a burden, their time of service is justly prolonged. Verse 4. To set forward the work of the house of the Lord To take care that all the work of the temple, about sacrifices, should be punctually performed, either by themselves or others; which they were not to do all at once, but by courses, a thousand at a time. Six thousand were officers and judges Not in the affairs of the temple, there the priests presided, but in

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several parts of the kingdom, where they assisted the princes and elders of every tribe, in the administration of justice. Verse 5. Four thousand were porters Whose office it was to take the charge of all the gates of the temple, and its courts, that no forbidden or unclean person might enter there, and of the courts themselves, and of the several chambers and buildings belonging to the temple and the service thereof. These also were to do their work by turns. Praised the Lord with instruments Whereof two hundred and eighty-eight persons were of greater skill than their brethren, and instructed them, and had some authority over them. Verse 6. David divided them into courses Which he did not by his own invention, but, as a man of God, by his command, and with the advice and concurrence of Gad and Nathan the prophets, as is manifest from <140814>2 Chronicles 8:14, and 29:25. Verse 13. That he should sanctify the most holy things That he might keep them from pollution: for these most holy things were polluted when they were touched by any other person. He and his sons for ever Not only his eldest sons the high-priests successively, but all his posterity, or all the priests: for the works here following were not peculiar to the highpriest, but common to all the priests. Verse 14. His sons were named of the tribe of Levi They were accounted only as common Levites, and were not priests: which is mentioned for the honour of Moses, and the demonstration of his eminent piety and self-denial, who willingly left the government to Joshua, and the priesthood to Aaron, and was content to have his posterity reduced to a private and mean condition. Verse 24. From the age of twenty years and upward As the Levites were anciently numbered from two several times, from the twenty-fifth year of their age, and from the thirtieth, (<040403>Numbers 4:3; 8:24,) in like manner they are here numbered, both from their twentieth year, when they were solemnly prepared for, and instructed, and by degrees exercised, in some parts of their work; and from their thirtieth year, when they were admitted to the full exercise of their office. And the reason why they were now sooner admitted to service than they had been formerly, is given in the next verses, because now their work was more easy, being wholly discharged from that burdensome work of carrying the tabernacle. Besides,

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the people of Israel were multiplied, therefore more hands were necessary; that every Israelite who brought an offering, might find a Levite ready to assist him. Verse 27. By the last words of David By his last order and constitution, made by Gods direction, and by the Holy Spirit. This is here added to signify, that this great affair was thus settled by David, not in his younger years, when it might have been thought to have been the effect of youthful heat, presumption, and rashness, but when he was come to the greatest maturity, when he was old and near his death, and going to give up his account to his Lord and Maker of all his actions, and particularly of the alterations which he made in the service of God, which he declared was done by the Spirit of God. These were, in a manner, his dying words, which usually make the deepest impression. Verse 28. In the purifying of holy things Holy places, and garments, and vessels, and sacrifices, which were to be washed and cleansed from any filthiness that might cleave to them. Verse 29. For all manner of measure All measures used either in sacred or civil things, the public standards whereof were kept in the temple; and therefore the care of keeping them inviolable, and producing them upon occasion, must needs belong to the priests, and under them to the Levites, who were to examine other measures, and all things by them, as occasion required, that so the priests might be at leisure for their higher and greater employments. Verses 30-32. To stand every morning, &c., and at evening The two solemn times of offering sacrifices: which work was attended with public prayer and thanksgiving. According to the order commanded unto them continually That is, unto those persons, the Levites, of whom he speaks. The charge of the sons of Aaron That is, what the priests should commit to their charge, or command them to do.

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CHAPTER 24.
A.M. 2989. B.C. 1015.
The priests are divided by lot into twenty-four orders, 1-19. Ministers are allotted them from the Levites, out of the tribes of the Kohathites and the Merarites, 20-31.

NOTES ON CHAPTER 24.

Verses 1, 2. These are the divisions of the sons of Aaron The several branches into which that family was divided. Therefore Eleazar and Ithamar executed the priests office Their brethren being dead, and leaving no issue, they and their sons were the only persons to whom the execution of that office could be committed according to the law. Verse 3. And David distributed them, &c. To avoid all confusion, now that they were much increased, he distributed the priests, as he had done the Levites, into several courses, allotting to each of them the times wherein they should by turns have the government of holy ministrations. Verse 4. Among the sons of Eleazar were sixteen chief men, &c. He appointed, therefore, sixteen courses of the sons of Eleazar, under as many heads of their families, and half as many of the posterity of Ithamar. Verse 5. Thus were they divided by lot That the business being committed, in this way, to the Divine disposal, there might be no occasion for complaint, and so all contentions might be prevented, as no man could be charged with partiality, nor could any say they had wrong done them. Solomon says, the lot causes contention to cease. It is evident from the Scriptures, that it was a very ancient custom to refer matters of a doubtful nature to the decision of the lot; and, in particular, persons were often chosen in this way to sacred offices. But, as it is an appeal to God, it ought to be managed with a proper reverence and sincerity. Thus Matthias was chosen to the apostleship by lot with solemn prayer. And I know not, says Henry, but it might still be used, in faith, in parallel cases, as an instituted ordinance. One sort with another Both the sons of Eleazar and those of Ithamar were thus chosen, who should wait together. Governors of the house of God Hebrew, governors of God; that is, the judges, says Houbigant. The ministers of religion are expressed in the

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foregoing words, the governors of the sanctuary. It is very justly observed by Grotius, that governors of God never signify, in the sacred writings, those that minister to God, but governors in the commonwealth, chiefs, or judges. Were of the sons of Eleazar and the sons of Ithamar These two families had obtained the chief functions, both in the temple and in the magistracy; which could not be distributed so well any way as by lot, without danger of envy among themselves. Verse 6. Shemaiah, the scribe, wrote them before the king Their names were written and put into an urn, out of which the lots were to be drawn: which, that there might be no suspicion of fraud, were drawn before the king, the princes, the high-priest and his assistant, and before the several families of priests and Levites. One principal household being taken for Eleazar, &c. That is, one of the principal families of Eleazar was first taken, and then one of Ithamars, and thus alternately, till all the families of Ithamar had received their lot. And afterward all the lots came forth to the rest of Eleazars families, which were double in number to those of Ithamar. Verse 19. These were the orderings of them In this order and method they were to come to perform the offices of the temple. To come into the house To come into the temple every sabbath day, and to continue there till the next sabbath, when they were relieved by others. Under Aaron Under the direction of the high-priest, whom he calls Aaron, because he represented Aarons person, and executed his office; and their father Because of the authority which, by Gods appointment, he had over them. Verse 20. The rest of the sons of Levi Either such as were only Levites, and not priests, or such as were not named or numbered before, in this or the former chapter. The sons of Shubael, Jehdeiah Who being, as it seems, an eminent person, or having a very numerous family, was not reckoned with or under his fathers family, but was accounted as a distinct head of another family. Verse 31. These likewise cast lots There was the like solemnity used in their distribution as there was in that of the priests, by casting lots; whereby they knew what Levites should wait in every course with the sons of Aaron. Even the principal fathers over against their younger brethren These words are somewhat obscure, but the meaning, says Bishop Patrick, is, that both elder and younger had their places by lot, not by seniority of houses: they who were of greater dignity drew lots against

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those who were of less: and they were to take their courses as they fell either to the elder or the younger family.

907

CHAPTER 25.
A.M. 2989. B.C. 1015.
The persons that were to be employed in singing, 1-7. The order in which they were to attend, determined by lot, 8-31.

NOTES ON CHAPTER 25.

Verse 1. And captains All the princes of Israel, with the priests and the Levites, whom David gathered together (<132302>1 Chronicles 23:2) for this very end, that, with their approbation and consent, all these things might be established, who are here fitly called the captains of the host; for the princes were, under David, the chief captains of the militia of the kingdom; and as the Levites are called a host, and the Lords host, because of their number and order in holy ministrations, so these priests and Levites were the captains and governors of the rest. Separated Distributed them into their several ranks: which, though chiefly done by David as a prophet, and by divine direction, yet is imputed in part to the captains of the host, because it was done with their concurrence and approbation. The service To the service of God, under the conduct of these persons. Who should prophesy Praise God by singing the psalms of David, and other sacred songs made by themselves, who were prophets, or by other prophets or holy men of God. The number of the workmen according to their service Although this sacred work of praising God is here termed service, and the persons employed in it workmen, yet it is the greatest liberty and pleasure to be engaged in it. But the expressions intimate that it is our duty to make a business of it, and stir up all that is within us to it; and that in our present state of corruption and infirmity, it will not be done, as it should be done, without labour and struggle. We must take pains with our hearts to bring and keep them to this work, and to engage all that is within us in it. It is probable, Heman, Asaph, and Jeduthun were bred up under Samuel, and had their education in the schools of the prophets, of which he was the founder and president. Then they were pupils, now they come to be masters. Those that would be eminent must begin early and take time to prepare themselves. This good work, of singing Gods praises, Samuel revived and set on foot, but lived not to see it brought to the perfection in which it appears here. Solomon perfects what David began. So David perfects what Samuel began. Let each in their day do what they can for

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God and his church, though they cannot carry it so far as they would; when they are gone, God can out of stones raise up others, who shall build upon their foundation, and bring forth the top-stone. Verses 2, 3. Under the hands of Asaph Under his oversight and direction. According to the order of the king In such manner and order as David appointed. The sons of Jeduthun, six Jeduthun, their father, being included in that number; or Shimei, mentioned verse 17. Verse 5. The kings seer Or prophet. Either he was a prophet as well as a singer; or he is thus called because he prophesied, or praised God, in the sense designed verse 1. And he is called the kings seer, because the king took special delight in him; or because he frequently attended the king in his palace, executing his sacred office there, while the rest were employed in the tabernacle. In the words of God To sing such divine songs as were inspired by God to the prophets or holy men of God. To lift up the horn To praise God with the sound of a trumpet, or some other musical instrument made of horn, which, being a martial kind of music, might be most grateful to Davids martial spirit: though he was also skilled in other instruments of music which he used in the house of God. Verse 7. All that were cunning Who were so skilful that they were able to teach others; and, together with their scholars, made up the four thousand mentioned <132305>1 Chronicles 23:5. Verse 8. Ward against ward A course of Levites answerable to one of the priests, upon whom the Levites were to wait in their holy ministrations, <132328> 1 Chronicles 23:28. As well the teacher as the scholar Without any respect to their different ages or abilities. Verse 9. To Joseph For the family of Asaph, of which Joseph was. Here that clause, he, his sons, and his brethren were twelve, is to be understood as it is expressed in all the following verses, otherwise they do not make up that number of two hundred and eighty-eight, mentioned verse 7.

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CHAPTER 26.
A.M. 2989. B.C. 1015.
The Levites that were appointed to be porters, 1-19. Those that were appointed to be treasurers and store-keepers, 20-28. Those that were officers and judges in the country, 29-32.

NOTES ON CHAPTER 26.

Verse 5. For God blessed him With a numerous posterity, and other blessings, for his respect and affection to the ark. The increase and building up of families are owing to the divine blessing. And a great blessing it is to have many children when they are like these, eminent in the service of God. Verse 6. They were mighty men of valour This clause is divers times mentioned, because their office required both strength and courage: for they were to shut the doors of the temple, one whereof was so great and weighty that in the second temple it required twenty men to open and shut it. They were also to keep the guard, to keep out all unclean or forbidden persons, to prevent or suppress any tumults or disorders which might happen in the temple or in its courts, to keep the treasures of the temple, (verses 20, 22, 24, 26,) to be officers and judges over Israel, (verse 29,) and to manage every matter pertaining to God and the affairs of the king, verse 32. Verse 10. His father made him the chief Not in inheriting the estate, (this was forbidden by the law,) but in this service, for which he was better qualified than his elder brother. Verse 12. Wards Hebrew, having wards answerably to their brethren the other Levites, who were divided into twenty-four courses, as the priests also, and the porters were. Verse 13. They cast lots, as well the small as the great Determining the times and places of their service, not by age or dignity, but merely by lot. According to the house of their fathers A several lot being allowed for each several house. For every gate That it might be known to whom the care of each gate was more especially committed.

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Verses 14, 15. Zechariah his son, a wise counsellor Which is noted as an excellent and useful accomplishment for his office, in which there was need of wisdom as well as courage, as may appear by the description of their work, verse 20, &c. See the note on verse 6. The house of Asuppim Or, of gatherings; probably so named from the assembly of the elders, who met there to consult about the affairs of the temple. Verse 16. With the gate Shallecheth A gate of the court, so called, as some think, because the ashes and filth of the temple were cast out on that side, which was the most convenient for that purpose, because that was a private quarter, the great ways to the temple lying on the other sides. By the causeway of going up By which causey they went up toward the temple. Ward against ward As one gate was over against another, the west against the east, and the north against the south, so one ward was over against another. Verse 17. Eastward were six Levites For that, being the chief gate of the temple, required a better guard. Toward Asuppim That is, the house of Asuppim, as it is called verse 15, where also it is said to be on the south side; on which there seems to have been a double guard, both belonging to Obed-edom, (verse 15,) one at the south gate, and the other at Asuppim, where possibly the sacred treasures, mentioned verse 20, &c., were laid up, and therefore a particular guard was necessary. See on verse 15. Verse 18. At Parbar westward Or, As concerning Parbar, which was another gate, or some building on the western quarter of the temple. Four at the causeway Which led to Parbar. And two at Parbar At the gate or house itself; by which it may seem that this was a place of some importance, either the vessels of the temple, or some part of the treasures of Gods house, being kept there. Verse 20. The treasures of the house of God, and the treasures of the dedicated things These seem to be two different kinds of treasures, the former containing the sacred vessels and other treasures, which by Gods command were appropriated to the maintenance of the house; the latter only those things which had been freely given or dedicated to God. Verse 23. Of the Amramites Or, Concerning the Amramites, &c. The meaning is, the persons following were of these, or the most of these families. Only here is none of the family of the Uzzielites; either because that family was now extinct, whence it is that we read no more of them in

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the Scripture, but only in this place, and <040327>Numbers 3:27, or because there was none of them fit to be employed and trusted in these matters. Verse 24. Shebuel, the son of Moses That is, descended from Moses; was ruler of the treasures The chief over all the treasures mentioned before or afterward, as his very title shows, which is peculiarly given to him, and to none of the rest. This is the sole honour that we read of hitherto conferred upon any of the posterity of Moses. Verse 27. To maintain the house of the Lord Hebrew, To strengthen it: either to make that building strong and substantial by these and other charges; or, rather, to repair it when it should be built; for which they might the rather take peculiar care, because it was likely that every one would contribute to the building of the temple, and there could be no want for that use: but few would provide for the repairs of it, when by the injury of men or time it should receive any damage. Verse 28. Whosoever had dedicated any thing, it was under the hand of Shelomith, &c. Who is particularly named here, and verse 26, because they were chiefly committed to his trust, he being, it seems, a person of eminent wisdom and faithfulness. Verse 29. Chenaniah, &c., were for the outward business That is, the business without the city of Jerusalem; which neither belonged to the singers nor the porters, whose business was within the city. For officers and judges To be assessors with the ordinary judges in the several cities and towns, to determine questions and controversies which might arise among them. And the reason why the Levites were intrusted with these matters was, because the common law of Israel, by which they had and held all their rights, was no other than the law of God, whereof the priests and Levites, being the established interpreters, must needs be the most proper judges of things depending thereon. Verse 30. In all business of the Lord In all things which concerned the house or worship of God; to take care that such moneys as were given toward building the temple, or toward the sacrifices and other holy ministrations, should be gathered and received, and faithfully sent up to Jerusalem; and to see the execution of all the laws of God among the people. In the service of the king, &c. They served the king in the execution of his decrees, by which the several rights of the king and people were established. And as the king was the principal person intrusted with

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the execution of Gods laws, so these Levites chiefly were his eyes, by which he saw his peoples transgressions, and his hands, by which he inflicted due censures upon them for their miscarriages. Verse 31. In the fortieth year of the reign of David His last year, in which he made all the orders of families and officers recorded in these chapters. We should be so much the more diligent in doing good, as we see the day approaching. If we live not to enjoy the fruit of our labours, let us not grudge it to them that come after us. Verse 32. Two thousand and seven hundred chief fathers Which is a very great number to be employed about two tribes and a half, when all the rest of the tribes had only one thousand seven hundred, (verse 30,) besides those under Chenaniah, of whom see on verse 29. But the reason hereof is plain, because the tribes without Jordan, being more remote from the kings court, and from the place of public and solemn worship, needed more than ordinary help to instruct and keep them in the practice of true religion, and the worship of God, and obedience to their king.

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CHAPTER 27.
A.M. 2989. B.C. 1015.
The captains for every month of the year, 1-15. The princes of the several tribes, 16-24. The officers of the court, 25-34.

NOTES ON CHAPTER 27.

Verse 1. Now the children of Israel, &c. After the settlement of sacred affairs, we have here an account of the manner in which the army, or militia, as we may call it, was disposed. It was distributed into twelve legions, each consisting of twenty-four thousand men, who were commanded by one of the chief of the fathers; under whom there were captains of thousands, such as we now call colonels; and then under them captains of hundreds. Each of these legions attended one month, for the security of the king and kingdom; at the end of which they were dismissed, and another legion, with their general, succeeded: so that their course came but once in a year, and that only for one month, which was no considerable burden to them. That served the king in any matter of the courses In all the business in which the king had occasion for these persons. Which came in and went out, &c. Who, being armed and mustered, were to wait upon the king, at Jerusalem, or other places, as the king should see fit. By this order near three hundred thousand of his people were instructed and exercised in the use of their arms, and fitted for the defence of their king and kingdom when it should be needful, and in the mean time sufficient provision was made against any sudden tumults or irruptions of enemies. And this monthly course was contrived that the burden of it might be easy, and equally distributed among the people. Verses 2, 3. Over the first course was Jashobeam Of whom see <102308>2 Samuel 23:8; <131111>1 Chronicles 11:11. Of the children of Perez Or, of Pharez, of the posterity of Judah, <014612>Genesis 46:12. This seems to be intended of Jashobeam, and to be mentioned as a reason why he was the chief. Chief of all the captains of the host Whose several names here follow. The meaning is, he was chief in dignity and precedency, but not in power and authority; for these captains were equal in power, and Joab was their general.

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Verse 4. And Mikloth also was the ruler Either, 1st, The captain of this course after the death of this Dodai, as Zebadiah was after Asahel, verse 7. Or, 2d, His lieutenant, or deputy, in case of his necessary absence. Or, rather, 3d, One of the officers of his course; who seems here to be particularly named, as a person then of great note and eminence. Verses 5, 6. Jehoiada, a chief priest Or rather, a chief prince, as the Hebrew word hk, cohen, often signifies. For it is certain neither Benaiah nor his father was high-priest or second priest. In his course was Ammizabad his son Who seems to have been his fathers lieutenant, because his father was captain of the kings guard, (<101818>2 Samuel 18:18,) and therefore needed a deputy in the one or other place. Verse 7. Asahel the brother of Joab As Asahel was killed before all Israel had acknowledged David as king, it is likely that this course was called the course of Asahel, in honour to his memory, it being commanded by his son. Poole, however, thinks that the foundation of this project was laid while David was in Hebron, and that then his forces were divided into twenty-four courses, under twenty-four chief commanders, whereof Asahel was one, only that the number of his forces was then much less than that which is here mentioned: but, he adds, when David was fully settled in his whole kingdom, the design was perfected, and his soldiers were increased to this number. Zebadiah his son after him That is, after his death, of which see <100223>2 Samuel 2:23. And in his course were twenty-four thousand Not Asahels, for in his time they were not so numerous, but Zebadiahs his son. Verse 16. Over the tribes of Israel: the ruler, &c. These were the princes of the tribes, the constant rulers of the tribes; who seem to have had a superior power to these twenty-four captains, and therefore are named before them, being probably the kings chief counsellors and assistants in the great affairs of his kingdom. Verse 22. Of the tribes of Israel Of the most of the tribes, not of all: for Gad is omitted, probably because that tribe was joined with the Reubenites under one prince. Verse 23. David took not the number from twenty years old and under But only of those who were above the age of twenty years, or (which is the same thing) those that drew the sword, <132105>1 Chronicles 21:5. Because the Lord had said, &c. And therefore to number them all, both above and

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under twenty years old, had been both an infinite trouble and a tempting of God, or a questioning the truth of his promises. Verse 24. Joab began to number Namely, all from twenty years old and upward, as David commanded him. But he finished not For Levi and Benjamin he counted not, <132106>1 Chronicles 21:6. Because there fell wrath for it against Israel While he was doing the work, which was one reason that made him desist. The Hebrew however is, And there fell, &c. Though David numbered them with caution and limitation, as was observed before, yet this did not hinder Gods wrath from falling upon Israel for this sin. Neither was the number put in the chronicles of King David An account of the number, as far as he went, was given by Joab to the king; but the king, being sensible of his error, would not have it recorded in the public registers of the kingdom, as other things of daily occurrence were. Yet the memory of it is preserved in these books, to teach all posterity not to put their trust in the arm of flesh. Verse 25. Over the kings treasures Of gold, or silver, or other things of great price, which, for greater security, were kept in Jerusalem, and in the kings palace; and thither the tribute-money also was sent, and committed to Azmaveths care. Over the store-houses in the fields Of the fruits of the earth, or that share of them which belonged to the king, which were laid up in the fields, or cities, or villages, or castles, as there was convenience and occasion. Verse 27. Over the vineyards Over the workmen and labourers in the vineyards; as the next officer is over the fruit of the vineyards. In like manner, one man was over the labourers in the fields, (verse 26,) and another over the fruits of the fields put into stores. Verses 29, 30. Over the herds that fed in Sharon A place famous for its fruitfulness, (see <233309>Isaiah 33:9; 35:2,) which lay about Lidda and Joppa. David seems to have kept great store of cattle in his pastures, particularly in this place. Over the camels was Obil the Ishmaelite An Ishmaelite was the fittest person to look after the breed of camels, because that country abounded with them, and they best understood their nature. And over the asses, &c. This was a great part of mens riches in old times. Verse 31. All these were the rulers of the substance which was Davids It is observable, here are no officers for state, none for sport, no master of the ceremonies, or of the hounds, but all for substance, agreeable to the

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simplicity and plainness of those times. David was a great soldier, a great scholar, and a great prince; and yet a great husband of his estate. Those magistrates who would have their subjects industrious, must themselves be examples of application to business. Verse 32. A wise man and a scribe Either one learned in the laws of God, which were also the laws of the land, or the kings secretary. Jehiel was with the kings sons As their tutor or governor. Verses 33, 34. Ahithophel was the kings counsellor The person whose counsel, in matters of state, the king most prized and followed. Hushai was the kings companion Or his friend, (<101537>2 Samuel 15:37,) the person whom he trusted with his secrets, and whose conversation was most pleasant and acceptable to him. Observe, a cunning man was his counsellor: but an honest man was his friend. After Ahithophel After his death, these were his chief counsellors. Much of the wisdom of princes is seen in the choice of their ministry. It appears that those whom David made choice of to attend upon and advise him, were such as were peculiarly eminent for wisdom and integrity. But though he had these trusty counsellors about him, he preferred his Bible before them all, making the Lords testimonies his delight and his counsellors, <19B924>Psalm 119:24.

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CHAPTER 28.
A.M. 2989. B.C. 1015.
David declares to a general assembly of the states summoned to meet him, that God had appointed Solomon to succeed him, and to build the temple, 1-7. Exhorts the people and Solomon to cleave to God, 8-10. Delivers to him the model and materials for the temple, 11-19. Encourages him to begin and finish the work, 20, 21.

NOTES ON CHAPTER 28.

Verse 1. David assembled all the princes, &c. A great deal of business David had done in his day, and had served his generation according to the will of God. But now the time draws nigh that he must die, and the nearer he comes to his end, the more busy he is, and does his work with all his might. He is now recovered from the weakness, mentioned <110101>1 Kings 1:1. He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service. Verse 2. Then the king stood up upon his feet Out of reverence to God, and respect to this great and honourable assembly. And said, Hear me, my brethren So he calls the princes and chief rulers, both because they had a share with him, though under him, in the government; and in compliance with the divine command, that the king should not be lifted up above his brethren, <051720>Deuteronomy 17:20. A house of rest A place where it might be fixed, and no more removed from place to place, as it had been. For the footstool A house for the ark is here styled, a house for the footstool of our God. Heaven is his throne: the earth and the most magnificent temples thereon are but his footstool. So much difference is there between the manifestations of his glory, in the upper and in the lower world! Verses 6, 7. He shall build my house, &c. So was he a figure of him that was to come, who is both the founder and the foundation of the gospel temple. I will establish his kingdom for ever This was to have its accomplishment in the kingdom of the Messiah which shall continue in his hands through all the ages of time, (<230907>Isaiah 9:7; <420133>Luke 1:33,) and shall then be delivered up to God, even the Father, with whom, however, he shall continue to reign to all eternity. If he be constant to do my

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commandments The promise is absolute with regard to the Messiah, but conditional with regard to Solomon. As at this day As he hath begun, and hitherto continued to do, in some good measure. If we are constant in our duty, then, and not otherwise, we may expect the continuance of his favour. Verse 8. In the audience of our God I exhort and charge you every one, calling God, who is here present, and this congregation, wherein all Israel are present by their representatives, for witnesses against you, if you do not follow my counsel. Keep and seek for all the commandments of the Lord Keep those commands which you know, and seek for or search into what you are yet ignorant of, that you may distinctly understand the whole will of God, and seriously give yourselves to the practice of it. Gods commandments cannot be kept without great care. And it concerns those who profess religion, as they regard the favour of God, or even their reputation with men, to be faithful to their profession. Verse 9. Know thou the God of thy father Thou knowest that there is a God, a living and true God, and that the God of thy father is that God: thou knowest not only that he is, but what he is: that he is a Spirit, an infinite and eternal Spirit, self-existent, and therefore independent of, and supreme over, all other beings, who are only the workmanship of his hands. Thou knowest that he is possessed of all possible perfections, of unsearchable wisdom, of almighty power, of unfathomable goodness, of inviolable truth, of impartial justice, of unspeakable mercy and love: that he is thy Creator, Preserver, and Benefactor, to whom thou art indebted for all thy powers and faculties of body and mind; for thy life, and breath, and all things: that he is thy Redeemer and Saviour, thy Governor and Judge. But know him as he makes himself known to his people when he gives them a heart to know him, (<242407>Jeremiah 24:7,) and manifests himself to them as he does not to the world. Know him as a sin-pardoning God, merciful to thy unrighteousness, and remembering thy sins and iniquities no more, <243134>Jeremiah 31:34. Know him so as to be acquainted, intimately acquainted, and at peace with him, <182221>Job 22:21; so as to love and live to him: for God is love, and God is holy, and he that loveth him not, knoweth him not, <620407>1 John 4:7, 8; and, he that saith he knoweth him and loveth him, and keepeth not his commandments, is a liar, and the truth is not in him, <620204>1 John 2:4. And serve him That is, worship and obey him, and endeavour to serve and promote his honour and interest in the world, which is the interest of piety and virtue, of truth and grace. With a perfect

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heart Not only with a sincere and upright heart, but with an entire and undivided heart, or with thy whole heart, being fervent in his love, and zealous in his service, and therefore with a heart entirely changed and made new, <263626>Ezekiel 36:26. And with a willing mind Not with reluctance, as if his service were a bondage and drudgery; but with alacrity, delight, and joy, and from a principle of love to him and his service, knowing by experience that it is perfect freedom. For the Lord searcheth all hearts And as he has made it the indispensable duty of all ranks and conditions of mankind, of kings as well as their subjects, to know, love, and serve him, in sincerity and truth; so he takes notice, and perfectly knows, whether they do so or not; nor can any one impose on him by false pretences. If thou, Solomon my son, only take up a form or profession of religion to please me and others; or if thy obedience to God be insincere, thou mayest indeed deceive man, but thou canst not deceive him, for he searcheth the desires and designs, the counsels and intentions, nay, the thoughts and imaginations, and all the motions of the heart. If thou seek him In the way he hath appointed, by prayer, meditation upon, faith in, and obedience to, his word; if thou seek him sincerely, perseveringly, and with all thy heart; he will be found of thee Will manifest himself to thee by his holy and enlightening Spirit, will make himself known to thee as thy friend, and father, and God in covenant: yea, he that commanded light to shine out of darkness, will shine into thy heart, and give thee the light of the knowledge of his glory; so that, beholding his glory with open face, thou shalt be changed into his image, and shalt resemble the God thou lovest and servest, <470318>2 Corinthians 3:18. But if, after having known, and loved, and begun to serve him aright, thou forsake him Desert his love and service, and turn from following him; he will cast thee off for ever Notwithstanding his promises to me and my seed, and that great honour and favour which he hath showed thee. Reader, observe, this advice and charge, given by David to his son Solomon, is given by the Holy Ghost to thee, and every human creature into whose hands these divine oracles come. O! see that thou attend to it, and make it thy chief care, and the constant business of thy life, to comply with and reduce it to practice. Verse 10. A house for a sanctuary That is, a sanctuary, or holy place, for the ark to dwell in. Be strong, and do it Take courage and resolution to break through all difficulties, troubles, discouragements, and oppositions, which thou mayest possibly meet with.

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Verse 11. David gave Solomon the pattern of the porch To wit, of the temple, which is necessarily to be understood. And of the houses thereof The houses of the temple, namely, of the holy place, and the holy of holies. And of the inner parlours thereof Those rooms which were made against the walls of the house round about, <110605>1 Kings 6:5. And of the place of the mercy-seat In what particular part of the holy of holies it was to be placed. Verse 12. The pattern of all he had by the Spirit By the Spirit of God, as is evident from verse 19. All the particulars of the tabernacle built by Moses were suggested to him by Gods Spirit, and it is not credible that God would use less care and exactness in the building of this far more glorious and durable work. All this, it seems, was given him in writing, probably by the ministry of an angel. The temple was to be a sacred thing, a type of Christ, of his church, and of heaven. Therefore it was not to be contrived by mans invention, but to be framed by divine institution. So Christ the true temple, the church, the gospel temple, and heaven, the everlasting temple, are all framed according to the divine counsels, and the plan laid before the world began. It is supposed, the tabernacle of Moses, with all its utensils, being wanted no more, was laid up here. Verses 15, 16. According to the use of every candlestick Whether they were to be fixed in one place, whereof there were ten in the holy place, or to be carried from place to place. Gold for the tables There were divers tables to be used about the show-bread; but one of them seems to have been of more eminence than the rest, and therefore it is commonly called the table of the show-bread, in the singular number. Verse 18. For the altar of incense reigned gold Purer than any of the rest. For that was typical of the intercession of Christ, than which nothing can be more pure and perfect. The chariot of the cherubim Which Solomon was to make, (for those which were fastened to the mercy-seat were made by Moses long before,) which he fitly compares to a chariot, because within them God is said to sit and to dwell. And because a chariot is made to carry a person from place to place, this expression may be used to intimate, that God was not so fixed to them by the building of this temple, but that he would remove from them if they forsook him. Covered the ark Not above it, for that was done by Mosess cherubim, but before it, to keep it from the eyes of the high-priest, when he entered into the most holy place.

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Verse 19. The Lord made me understated in writing The meaning is, either, 1st, That God revealed this to Samuel, or Gad, or Nathan or some other man of God, to be by them put in writing, and communicated to David: or, 2d, That God did, as it were, by his own hand and finger, (wherewith he wrote the ten commandments,) write these things upon the table of his mind. Verse 20. The Lord, even my God, will be with thee He whom I have chosen and served, who has all along been with me, and prospered me. I recommend thee to him; he will be with thee, to strengthen, direct, and prosper thee. The God that owned our fathers, and carried them through the services of their day, will, in like manner, if we are faithful to him, go along with us in our day, and will never fail us. God never leaves any, unless they first leave him.

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CHAPTER 29.
A.M. 2989. B.C. 1015.
David exhorts them to contribute toward building and furnishing the temple, 1-5. They do contribute accordingly, 6-9. He offers up solemn prayers, praises, and sacrifices to God, 10-21. Solomon is enthroned, 22-25. David finishes his course, 26-30.

NOTES ON CHAPTER 29.

Verse 1. Furthermore, David said unto all the congregation, &c. He excites them to assist his son by divers considerations, 1st, That he was a person chosen by God for this work. 2d, That nevertheless he much needed their help, because he was but a youth. 3d, That the work itself was to be very magnificent, suitable to the Divine Majesty, who was to dwell therein, or to be represented there, by a glorious light and splendour, the symbol of his presence. And the more that was contributed toward the fabric, the more magnificent it would be, and would better answer the end designed. And, 4th, That he had set them an example, and made great preparations for, and given great donations to, the work. Verses 2-4. I have prepared with all my might He did not intend to throw all the burden upon them, nor that it should be built wholly by the contributions of the people, although intended for their benefit; but he himself contributed to the erection of it to the uttermost of his power. Work for God must be done with all our might, or we shall bring nothing to pass in it. Onyx-stones, and stones to be set Diamonds, or emeralds, or rubies, or any of those precious stones which are usually set in rings or such things. Of my own proper good Of that which I had reserved as a peculiar treasure for my own use, after I had separated those things which I had devoted to God. Three thousand talents of the gold of Ophir Which was accounted the best and purest gold. By this it appears probable that the hundred thousand talents, mentioned <132214>1 Chronicles 22:14, were of an inferior kind of gold. To overlay the walls of the house The walls of the temple with gold, and of the rooms adjoining to it with silver, beaten out into plates, and put upon the cedar and other materials in different places, as was judged most fit.

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Verse 5. Who then is willing to consecrate to this service? To offer an offering, as I have done. Hebrew, to fill his hand unto the Lord. They that engage themselves in the service of God will have their hands full: there is work enough for the whole man in that service. Verse 9. The people rejoiced Because this was both an effect of Gods grace in them, an eminent token of Gods favour to them, and a pledge that this long-desired work would receive a certain and speedy accomplishment. David also rejoiced with great joy To see the work which his heart was so much set upon likely to go on. It is a great reviving to good men, when they are leaving the world, to see those they leave behind them zealous for the work of God. Verses 10, 11. David said, Blessed, &c. David was now full of days, and near his end, and it well becomes the aged children of God to have their hearts much enlarged in praise and thanksgiving. The nearer we come to the land of everlasting praise, the more we should speak the language and do the work of that world. Thine is the greatness and the power, &c. Thus David praises God with holy awe and reverence, acknowledging and adoring, 1st, His infinite perfections; not only that he is great, powerful, and glorious, &c., but that his is the greatness, power, and glory; that he has these perfections in and of himself, and is the centre and fountain of every thing that is excellent and blessed. 2d, His sovereign dominion, that he is the rightful owner and almighty possessor of all. All that is in heaven and in earth is thine And at thy disposal, by the indisputable right of creation, and as Supreme Ruler and Commander of all. Thine is the kingdom And all kings are thy subjects; and thou art to be exalted and worshipped as head above all 3d, His universal influence and agency. All that are rich and honourable among mankind have their riches and honours from God. This acknowledgment David would have the princes to take notice of, and join in, that they might not think they had merited any thing of God by their generosity; for from God they had had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God that makes them so; and whatever strength we have, it is God that gives it us. Let no flesh, then, glory in his presence; for of him, and through him, and to him, are all things: to whom be glory for ever! Amen. Verses 13, 14. Now therefore, our God, we thank thee The more we do for God, the more we are indebted to him for the honour of being

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employed in his service, and for grace to enable us in any measure to serve him. Doth he therefore thank that servant? said Jesus. No: but that servant has a great deal of reason to thank him. Who am I, and what is my people? David was the most honourable person, and Israel the most honourable people, then in the world; yet thus he speaks of himself and them, as utterly unworthy of the divine cognizance and favour. David now appeared very great in the eyes of men, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet, being little and low in his own eyes, he asks, Who am I, O Lord! that we should be able to offer so willingly That thou shouldest give us both riches to make such an offering, and a willing heart to offer them, both which are the gifts and fruits of thy grace and mercy to us. God works ill his people both to will and to do, and it is a great instance of the power of his grace in us to be able to do his work willingly. Of thine own have we given thee We return only what we have received, and therefore only pay a debt, or rather, the small part of a debt due to thee. Thus we ought to give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God. Verse 15. For we are strangers before thee, &c. Poor, despicable creatures. The land which we possess is thine, not ours; we are not the proprietors, but only thy tenants: and as our fathers once were mere strangers in it, even before men, so we at this day are no better before thee, having no absolute right in it, but only to travel through it, and sojourn in it for the short time we live in the world. This is equally true of all men, who on earth are but strangers and sojourners; while angels and saints in heaven are there at home. Our days on earth are as a shadow Davids days had as much of substance in them as most mens: for he was upon the whole a good man, a useful man, and now an old man. He lived long, and to good purpose; and yet he puts himself in the front of those who must acknowledge that their days on the earth are as a shadow: which speaks our life a vain life, a dark life, a transient life, and a life that will have its period, either in perfect light or perfect darkness. And there is none abiding Hebrew, hwqm, mickve, expectation. We cannot expect much from earth, nor can we expect any long continuance in it. This is mentioned here as that which forbids us to boast of what we give to God and his

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cause, or to our poor and destitute fellow-creatures, or of the services we perform to him. We only give what we must shortly leave, and what we cannot keep to ourselves: and our services are confined to a mere scantling of time: they are the services of a short, uncertain life. What, therefore, can we pretend to merit by such gifts or services? and what right have we to boast, or think highly of ourselves, on account of them? Surely God does us a great favour that he will accept such offerings and services from us. Verse 16. All this store cometh of thy hand, and is all thine We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but as rent or interest from thine own. In like manner we ought to acknowledge God in all spiritual things; referring every good thought, good desire, and good work to his grace, from which we receive it. Let him, that glorieth, therefore, glory in the Lord. Verse 17. I know also, my God, that thou triest the heart, &c. That thou observest with what intention and disposition of mind any offering is made and work performed; and hast pleasure in uprightness Without which the most costly gift, and most laborious services, would be as nothing before thee. And hence it is that I hope thou wilt be pleased to accept what I now present to thee, being conscious that I offer it with a heart devoted to thy love and service, and with an intention to glorify thee. It is a great satisfaction to a good man to know that God tries the heart, and has pleasure in uprightness; and that whoever may misinterpret or contemn it, he is acquainted with, and approves, the way of the righteous. It was a comfort to David that God knew with what pleasure he both offered his own, and saw the peoples offering. I have seen with joy thy people offer willingly unto thee By the largeness of their offering I discern the sincerity, willingness, and generosity of their hearts toward thee: for David judged, as in reason and charity he ought, of the tree by its fruit, and of their hearts by their actions. Verse 18. O Lord God of Abraham, &c. A God in covenant with them, and with us for their sakes. Keep this for ever, &c. Since it is from thy grace that thy people have such willing minds, continue that grace to them, that they may persist in the same generous disposition toward thee and thy worship. And grant that by our perseverance in this piety and charity, we may make good our part of the covenant, and so may not forfeit the benefit of it. And prepare their heart unto thee Or rather, as it is in the margin, stablish or confirm their heart. Thou, who hast begun a good work,

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confirm and carry it on by thy grace, otherwise it will languish, and this very people will prove degenerate. Verse 19. And give unto Solomon my son a perfect heart He had charged Solomon to serve God with a perfect heart, and now he prays to God to give him such a heart. He does not pray that God would make him rich, or great, or learned, but, what is infinitely more important, that he would make him sincerely and decidedly godly and righteous, devoted to God and his service, and steady and faithful therein. To keep thy commandments Which David knew would not, could not, be kept by Solomon or any man, unless his heart was renewed by the grace of God, and made right with him. And to build the palace, &c. Not only to observe the precepts of thy law in general, and do thy will in other respects, but in particular to accomplish thy design in building thee a temple, that he may perform that service with a single eye. For which I have made provision By purchasing the place, (chap. 21.,) and providing for the expenses of the work. From this prayer of David, both for Solomon and the people, we may see, that even in those days, when there was so much of ceremony and external pomp in religion, and when the church of God was in its nonage, as the apostle states, (<480401>Galatians 4:13,) and in bondage under the elements of the world, yet the inward grace of God, or the operation of the Spirit on the human heart, was judged absolutely necessary to enable a man to keep the commandments of God. How much more then is the grace of God necessary to enable a man to walk according to the more pure and spiritual doctrines and precepts of Christianity, to love and embrace its holy promises, and live up to its more divine and heavenly privileges. Verse 20. David said to all the congregation, Now bless the Lord your God Adore his divine majesty, and give him thanks for all his benefits, hereby testifying your concurrence with me in what I have done and spoken. And all the congregation blessed the Lord, &c. They did as David desired, bowing down their heads in a gesture of adoration. Whoever is the mouth of the congregation to God, only those have the benefit of his ministrations who join with him, not so much by bowing down the head, as by lifting up the heart. And worshipped the Lord, and the king The Lord with religious, and the king with civil worship. Verse 21. They sacrificed sacrifices unto the Lord Before the ark which was there. In abundance for all Israel Either, 1st, On behalf of all

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Israel, to praise God in their names, to procure Gods presence and blessing for them all. Or, 2d, So many sacrifices, that the feasts which were, according to custom, made of the remainders of them, were abundantly sufficient for all the Israelites that were then present, and desired to partake of them. Verse 22. And did eat and drink before the Lord Before the ark, in the courts or places as near to it as they conveniently could: or, as in Gods presence, in a solemn and religious manner, praising God for this great mercy, and entreating his blessing on this great affair. They made Solomon king the second time The first time was, when he was made king during Adonijahs conspiracy, (<110134>1 Kings 1:34,) on which occasion it was done in great haste, and in the presence of only a few of Davids servants; but now in the presence of all the great men of Israel, the princes of the tribes, the captains of thousands and hundreds. And anointed him to be the chief governor After the death of David. Perhaps, however, David now resigned the government of the kingdom to him, as he knew he had not long to live. And Zadok to be priest It must be remembered that the high-priest had his vicegerent who might officiate in his stead. So that this action of theirs, the anointing Zadok, did not actually constitute him highpriest, but only settled the reversion of it upon him and his line after Abiathars death; even as Davids making Solomon king, and their anointing Solomon to be the chief governor here, did not put him into actual possession of the kingdom, but only gave him a right to it after the present kings death: hence, notwithstanding this anointing, Abiathar continued to exercise his office till Solomon thrust him out, <110227>1 Kings 2:27. Verse 23. Then Solomon sat on the throne of the Lord On the throne of Israel, which is called the throne of the Lord, because the Lord himself was, in a peculiar manner, the king and governor of Israel. He had the founding, he had the filling of their throne, by immediate direction. Verse 24. And all the sons likewise of David submitted themselves unto Solomon Hebrew, gave, or put the hand under Solomon, that is, owned him for their king, and themselves for his subjects, and bound themselves by oath to be true to him, which they possibly did, according to the ancient ceremony used in swearing, mentioned <012402>Genesis 24:2, and 47:29; or rather, the thing is signified by a phrase, taken from that practice formerly used, though now neglected: it being usual in all nations and languages to

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express present things by phrases taken from ancient customs. Though, by seniority, the title of Davids other sons to the crown was prior to that of Solomon, and they might think themselves wronged by his advancement; yet, because God was pleased to make him king, and had qualified him for that high office, they all submitted themselves to him, God doubtless inclining their hearts to do so, that Solomons reign might from the first be peaceable. Verse 25. The Lord magnified Solomon exceedingly Gave him great honour and reputation, together with riches and power, and all such things as render a king great and glorious. Bestowed upon him such royal majesty as had not been on any king of Israel Either on David or Saul, or any of the former governors of Israel. None of his predecessors possessed such dignity and authority, or lived in such splendour and magnificence as he did. Verse 26. Thus David reigned, &c. This sacred writer, having mentioned the anointing of Solomon, and, upon that occasion, proceeded to give a further account of Solomons actual settlement in his kingdom, returns to his main business, to give an account of the close of Davids reign and life. He here brings him to the end of his day, leaves him asleep, and draws the curtains about him. Verse 28. Full of days Fully satisfied with the days which God had given him, having had the happiness of seeing his beloved son Solomon settled in his throne. Riches and honour He had enough of this world, and of the riches and honour of it; and he knew when he had enough. He was satisfied, and very willing to go to a better place. Verse 29. They are written in the book of Samuel the seer In the two books of Samuel, as they are now called, which were written in part by Samuel while he lived, and continued after his death by Nathan and Gad. And in the book of Nathan, and the book of Gad In the public registers, or chronicles of the kingdom, which were written by Nathan and Gad, who were not only prophets, but historiographers, out of which, either they or some other prophets took, by the direction of Gods Spirit, such passages as were most important and useful for the churches in succeeding ages. Verse 30. The times that went over him The transactions of his reign, and the changes that befell him; both his troubles and successes, the word time or times being often put for things done or happening in them. And

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over all the kingdoms of the countries Those countries which bordered upon, or were not far distant from the land of Canaan, the history of which was in part connected with that of the Israelites. For the sketch of the character of David, we refer our readers to our notes on <102425>2 Samuel 24:25.

930

THE SECOND BOOK OF THE CHRONICLES.

ARGUMENT.
THE argument of the former book will, in a great measure, serve for this. Some things recorded in the two books of Kings are omitted in this book; and several things are contained in it, of which no mention is made there; particularly in the history of Jehoshaphat and Hezekiah. And many other things there mentioned are here more fully and clearly explained, as will be observed in the acts of Abijah, Asa, Joash, and other kings of Judah. Upon which account, St. Jerome says, this book is such, and of so great use, that he who without it will pretend to understand the prophets, will expose himself to scorn. This book begins where the former left off, with the reign of Solomon, from the death of David, and continues the history of the kings of Judah to the captivity, and concludes with the fall of that illustrious monarchy, and the destruction of the temple. That monarchy, as it was prior in time, so it was in dignity, to the four which Nebuchadnezzar dreamed of. The Babylonian began in Nebuchadnezzar himself, and lasted about seventy years: the Persian monarchy, in several families, about a hundred and thirty: the Grecian, in its several branches, about three hundred: and three hundred more went far with the Roman. Whereas the monarchy of Judah continued considerable in a lineal descent, between four and five hundred years. We had the story of the house of David before, intermixed with that of the kings of Israel; but here we have it entire: much is repeated here which we had before; yet many passages are enlarged on, and divers added, which we had not before, especially relating to religion; the reign of Solomon we have, chap. 1.-9. That of Rehoboam, chap. 10.-12. The short reign of Abijah, chap. 13. The long reign of Asa, chap. 14.-16. The reign of Jehoshaphat, chap. 17.-20. Of Jehoram and Ahaziah, chap. 21., 22. Of Joash and Amaziah, chap. 23., 24. Of Uzziah, chap. 26. Of Jotham, chap. 27. Of Ahaz, chap. 28. Of Hezekiah, chap. 29.-32. Of Manasseh and Amon, chap. 33. Of Josiah, chap. 34., 35. Of his sons, chap. 36.

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CHAPTER 1.
A.M. 2989. B.C. 1015.
Solomons sacrifices, 1-6. His prayer, and Gods answer, 7-12. The strength, wealth, and trade of Israel, 13-17.

NOTES ON CHAPTER 1.
Verses 1, 2. Solomon was strengthened in his kingdom Or, established, after his seditious brother Adonijah and his partisans were suppressed; and he was received with the universal consent and joy of his princes and people. Solomon spake unto all Israel Namely, concerning his intention of going to Gibeon, and that they should attend him thither, as the next verse shows. Authority and interest are well bestowed on those that will thus use them for the glory of God, and the promotion of religion. But it is the duty of all men to engage all they have any influence upon in the solemnities of religion, and very desirable to have many to join with them therein: the more the better: it makes these solemnities the more like heaven. Verses 3, 4. Solomon, &c., went to the high place at Gibeon Upon which the tabernacle was placed; whence it is called the great high place, <110304> 1 Kings 3:4. But the ark, &c. David had separated the ark from the tabernacle, and brought it to Jerusalem, because there he intended to build a far more noble and lasting habitation for it. Verse 5. The brazen altar he put before the tabernacle, &c. He continued it there, and did not remove it, as he did the ark, from the tabernacle. Solomon and the congregation sought unto it Sought the Lord and his favour by hearty prayers and sacrifices in the place which God had appointed for that work, <031703>Leviticus 17:3, 4. Verse 6. To the brazen altar before the Lord It is said to be before the Lord, though the ark was not there, because God was pleased graciously to accept the sacrifices offered before the place, though wanting the token of his glorious presence. And offered a thousand burnt-offerings upon it Namely, by the ministry of the priests, He probably offered as many peaceofferings, on which he and his company feasted before the Lord; unless, as

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Pellicanus thinks, burnt-offerings here signify peace-offerings, the general name being put for the special. Verse 7. In that night After those sacrifices were offered; did God appear to Solomon in a dream Of which see the notes on <110305>1 Kings 3:5. And said, Ask what I shall give thee God bid him ask what he would; not only that he might put him in the right way to obtain the favours which were intended him, Ask, and ye shall receive; but that he might try him how he stood affected, and give him an opportunity of knowing and manifesting what was in his heart. For mens characters appear in their desires and choices. What wouldst thou have? tries a man as much as, What wouldst thou do? Verse 8. And hast made me to reign Give me the spirit of my father David, that Israel may not suffer by the change. The eminence of those that went before us, and the obligation that lies upon us to keep and carry on the good work they were engaged in, should quicken our prayers for wisdom and grace, that we may do the work of God in our day as faithfully as they did in theirs. Verse 10. Give me now wisdom and knowledge Like a genuine son of David and Abraham, he chose spiritual blessings rather than temporal. That I may go out and come in before this people This is a proverbial speech for governing the people both at home and abroad, in peace and war. See <042717> Numbers 27:17; <053102>Deuteronomy 31:2. For who can judge this thy people, that is so great? Among such a numerous people he knew there would be so many, and so various, and, many times, difficult cases brought before him, that it would be impossible for him to hear them and judge aright, without wisdom more than human. See note on <110309>1 Kings 3:9. Verse 12. And I will give thee riches and wealth, &c. Those that make this world their end, come short of the other, and frequently of this too. But those who make the other world their end shall not only obtain that, but shall have as much as is convenient of this world in their way. Verse 14. And Solomon gathered chariots and horsemen, which he placed in the chariot-cities, and with the king at Jerusalem Of this and the three following verses, see the notes on <111026>1 Kings 10:26, &c.

933

CHAPTER 2.
A.M. 2959. B.C. 1045.
Solomon appoints men to build the temple and his own house, 1, 2. His message to Huram, 3-10. Hurams obliging answer, 11-16.

NOTES ON CHAPTER 2.
Verse 1. And a house for his kingdom A royal palace for himself and his successors. The substance of this whole chapter is contained in 1 Kings 5., and is explained in the notes there, and the seeming differences between the contents of this and it reconciled. Verse 3. And Solomon sent to Huram Or Hiram, as he is called in the first book of Kings where we learn that he first sent to Solomon to congratulate him on his accession to the throne, and then Solomon sent to him. Verse 4. To dedicate it to him To his honour and worship. For the continual show-bread So called here and <040407>Numbers 4:7, because it stood before the Lord continually, by a constant succession of new bread, when the old was removed. See <022530>Exodus 25:30; <032408>Leviticus 24:8. Verse 5. The house which I build is great Though the temple, strictly so called, was small, yet the buildings belonging to it were large and numerous. For great is our God above all gods Above all idols, above all princes. Idols are nothing, princes are little, and both are under the control of the God of Israel. Therefore the house must be great; not indeed in proportion to the greatness of that God to whom it is to be dedicated, for between finite and infinite there can be no proportion; but in some proportion to the exalted conceptions we have of him, and the great esteem we have for him. Verse 6. But who is able to build him a house No house, be it ever so great, can be a habitation for him. Behold, the heaven and the heaven of heavens cannot contain him Nor does he, like the gods of the nations, dwell in temples made with hands. When, therefore, I speak of building a great house for the great God, let none be so foolish as to imagine that I mean to include or comprehend God within it, for he is infinite. Who am I, then, that I should build him a house He looked upon himself, though a

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mighty prince, as utterly unworthy of the honour of being employed in this great work. Save only to burn sacrifice before him As if he had said, We have not such low notions of our God as to suppose we can build a house that will contain him: we only intend it for the convenience of his priests and worshippers, that they may have a suitable place wherein to assemble and offer sacrifices and prayers, and perform other religious duties to him. Thus Solomon guards Hiram against any misapprehension concerning God, which his speaking of building him a house might otherwise have occasioned. And it is one part of the wisdom wherein we ought to walk toward them that are without, in a similar manner carefully to guard against all misapprehension which anything we may say or do may occasion concerning any truth or duty of religion. Verse 7. Send me therefore a man cunning to work in gold, &c. There were admirable artists, in all the works here referred to, at Tyre; some of whom Solomon desired to be sent to him, that they might assist those whom David had provided, but who were not so skilful as those of Tyre. Verse 10. Behold, I will give thy servants twenty thousand measures of beaten wheat, &c. Solomon would not feed his workmen with bread and water, but with plenty of provisions, and of the best kind. They that employ labourers ought to take care that they be not only well paid, but well provided for, with sufficient of that which is wholesome and proper for them. Let rich masters do for their poor servants and workmen as they would be done by it the tables were turned. Verse 11. Huram answered, Because the Lord loved his people, &c. Thus he congratulates the happiness of Israel in having such a king as Solomon was. And certainly a wise and good government is a great blessing to a people, and may well be accounted a singular token of Gods favour. He does not say, Because he loved thee he made thee king, (though that also was true,) but because he loved his people. Princes must look upon themselves as preferred for the public good, not for their own personal satisfaction, and should rule so as to evidence they were given to their people in love, not in anger. Verse 12. Blessed be the Lord that made heaven and earth It seems Huram was not only a friend to the Jewish nation, but a proselyte to their religion, and that he worshipped Jehovah, the God of Israel, (who was now known by that name to the neighbour nations,) as the God that made heaven and earth, and the fountain of power as well as of being.

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Verse 14. The son of a woman of Dan, and his father a man of Tyre A good omen of uniting Jew and Gentile in the gospel temple. With the cunning men of my lord David So he calls David here, and Solomon in the next verse, either out of singular respect to their greatness and worth, or because he was indeed tributary to them: or, at least, his country was nourished by their country, as it was afterward, <441220>Acts 12:20. Verse 17. Solomon numbered all the strangers For David had not only numbered his own people, but afterward the strangers, that Solomon might have a true account of them, and employ them about his buildings. Yet Solomon numbered them again, because death might have made a considerable alteration among them since Davids numbering. Verse 18. To be hewers in the mountain He would not employ the freeborn Israelites in this drudgery, but the strangers that were proselytes, who, having no lands, applied themselves to trades, and got their living by their industry or ingenuity.

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CHAPTER 3.
A.M. 2992. B.C. 1012.
The place and time of building the temple, 1, 2. The dimensions and ornaments of it, 3-9. The cherubim in the most holy place, 10-13. The veil, 14. The two pillars, 15-17.

NOTES ON CHAPTER 3.
Verse 1. In mount Moriah Part of this mountain was in the tribe of Judah, and part of it in the tribe of Benjamin: so that the temple is ascribed to them both. To Judah, <197706>Psalm 77:68, 69, and to Benjamin, <053312> Deuteronomy 33:12. For the greatest part of the courts were in the tribe of Judah; but the altar, the porch, the most holy part of the temple, where the ark and the cherubim were, in the tribe of Benjamin. It was the belief of the ancient Jews, that the temple was built on the very spot where Abraham offered up Isaac. So the Jewish Targum (a paraphrase on the books of Moses, in the Chaldee language) says expressly, adding, But he (Isaac) was delivered by the word of the Lord, and a ram provided in his place. That offering of Isaac was typical of Christs sacrifice of himself: therefore fitly was the temple built there, which was also a type of him. Where the Lord appeared unto David That is, which place the Lord had consecrated by his gracious appearance there, <132126>1 Chronicles 21:26. The place that David had prepared Which he had not only purchased with his money, but which he had pitched upon by divine direction, and made ready for the purpose by pulling down the buildings that were upon it or near it, by levelling the ground, and possibly by marking it out for the temple and courts, the dimensions whereof he probably very particularly and exactly understood by the Spirit of God. In the thrashing-floor of Ornan In that place where the thrashing-floor formerly was. Verse 2. He began to build in the second day, &c. Concerning the contents of this verse, and the rest of the chapter, see notes on 1 Kings 6. Verses 3-5. These are the things wherein Solomon was instructed By David his father, and by the Spirit of God. After the first measure threescore cubits According to the measure which was first fixed. The porch, the height was a hundred and twenty This being a kind of turret to the building. How this may be reconciled with <110603>1 Kings 6:3, see the

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notes there. The breadth of it, here omitted, is there said to be ten cubits. The greater house he ceiled with fir-tree Namely, the holy place, which was twice as large as the lesser house, or the holy of holies, which is called the most holy house, verse 8. The outward part of the former was of firtree, to bear the weather better; but the inside was lined with cedar, overlaid with gold, and figures, or sculptures, of palm-trees, chains, and other ornaments. Verses 6, 7. He garnished the house with precious stones for beauty A great many precious stones were dedicated to God <132902>1 Chronicles 29:2, 8, and these were set here and there where they would show to the best advantage. And the gold was gold of Parvaim That is, of Taprobana, or Ceylon, as Bochart hath satisfactorily proved. See note on <110928>1 Kings 9:28. With this gold, which was deemed the best, Solomon overlaid even the beams, the posts, the walls, and the doors, graving also cherubim on the walls The finest houses now pretend to no better garnishing than good paint on the doors, posts, and walls: but the ornaments of the temple were more substantially rich. For it was to be a type of the New Jerusalem, which has therefore no temple in it, because it is all temple, and the walls, gates, and foundations of it are said to be precious stones and pearls. Verses 8-10. Fine gold amounting to six hundred talents That is, upward of three millions forty-five thousand pounds sterling. This vast sum was expended on the holy of holies alone, a room only ten yards square. The weight of the nails That is, of each of the nails, screws, or pins, by which the golden plates were fastened to the walls that were overlaid with them, was fifty shekels of gold The meaning seems to be, that each weighed or was worth that sum, workmanship and all. Two cherubims of image-work Or, sculpture-work. And overlaid them with gold For they were made of olive-wood, and were not, like those of Moses, of beaten gold. Nor were they fixed, as his were, to the mercy-seat, but appeared in a moving posture. Verses 11-13. The wings of the cherubims were twenty cubits long Which was just the breadth of the most holy place. And they stood on their feet As servants, being designed, it seems, to represent the angels, those ministers of God who do his pleasure, <19A321>Psalm 103:21, and who always attend the Divine Majesty. And their faces were inward Toward the ark, that it might appear they were not set there to be adored, for then they

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would have been formed as sitting on a throne, and their faces would have been toward their worshippers. Verse 14. And he made the veil, &c. The inner veil, which parted between the holy and the most holy place. This denoted the darkness of that dispensation, and the distance at which the worshippers were kept. But at the death of Christ this veil was rent; for through him we are brought nigh, and have boldness, or parrhsia, liberty, <581019>Hebrews 10:19, not only to look, but to enter into the holiest. And wrought cherubims thereon Hebrew, l[yw, vajagnal, he caused to ascend; that is, they were made in raised work, embossed, and appeared probably on the wing, in an ascending posture, to remind the worshippers to raise their thoughts and affections to God, and to soar upward in their devotions. Verses 15, 16. He also made before the house That is, before the holy house, or temple, as it is explained verse 17; two pillars of thirty and five cubits high Namely, both taken together, being each near eighteen cubits, <110715>1 Kings 7:15. He made chains as in the oracle Like unto those which he made in the oracle, of which see <110621>1 Kings 6:21. And made a hundred pomegranates In each row, or two hundred in all, as it is said <110720>1 Kings 7:20. These pillars, according to the signification of their names, Jachin and Boaz, mean establishment and strength. See the margin.

939

CHAPTER 4.
A.M. 2992. B.C. 1012.
The brazen altar, sea, and lavers, 1-6. The golden candlesticks and tables, 7, 8. The doors overlaid with brass, the vessels of the altar, and other brass work, 9-18. The golden altar of incense, with its appurtenances, 19-22.

NOTES ON CHAPTER 4.
Verses 1, 2. Ten cubits the height thereof This was too high for the priests to lay the victims on it, without going up some kind of ascent; but as it was expressly commanded (<022026>Exodus 20:26) that they should not go up by steps unto Gods altar; they doubtless ascended in some other way. Also he made a molten sea of ten cubits This and the following verses are explained <110723>1 Kings 7:23, &c. Verse 7. According to their form The old form which God proscribed to Moses, <022531>Exodus 25:31, &c. And this seems to be mentioned here, because in many other things there was a great variation from the old form; as in the posture of the cherubim, the height of the altar, and divers other things. Verse 8. He made also ten tables Whereon the show-bread was set, verse 19. Perhaps each of these had twelve loaves on it. As the house was enlarged, so was the provision. Verse 16. Huram his father He is so called, because Solomon, it seems, usually called him by that name, out of that great respect which he bare to him for his excellent art, and the service which he did for him; it being usual to call great artists and inventors of things by this name. See <010420> Genesis 4:20, 21. Verses 20-22. That they should burn after the manner According to the prescription of God to them by Moses. The doors of the house were of gold To wit, in part. For they were not entirely of massy gold, but wood covered with plates of gold, <110631>1 Kings 6:31-35, and <121816>2 Kings 18:16.

940

CHAPTER 5.
A.M. 2999. B.C. 1005.
Solomon brings the dedicated treasures into the house, and the ark into the sanctuary, 1-10. While the priests and Levites sing praise, the glory of God fills the house, 11-14.

NOTES ON CHAPTER 5.
Verses 1, 2. Solomon brought in all the things that David his father had dedicated What remained of the things that David had provided, Solomon would not employ to his own use, but laid them up in the treasures of the temple. And the silver and the gold The remainder of those vast sums, mentioned <132214>1 Chronicles 22:14. Solomon assembled the elders of Israel Of this and the following verses, see notes on <110801>1 Kings 8:1, &c. Verse 5. They brought up the ark The ark was a type of Christ, and a token of the presence of God. That gracious promise, Lo, I am with you always, even unto the end of the world, does in effect bring the ark into our religious assemblies, if we claim it by faith and prayer. And this we should be earnest for: the temple itself, if Christ leave it, is a desolate place. These did the priests bring in, &c. As many of them as were fit for use, it is probable, were still used. The rest were carefully laid up, as monuments of antiquity. Verse 9. There it is unto this day When these records were first written, not when they were reviewed and copied by Ezra: for neither the ark nor the staves were seen or remained after the captivity. Verse 11. The priests did not then wait by course According to Davids appointment, (1 Chronicles 24. and 25.,) which was only for the ordinary service: but in extraordinary solemnities, such as this, they all came together. Verse 13. To make one sound They sung and sounded their trumpets all so exactly in time, and in the same note, that it seemed but as one sound. For he is good; for his mercy endureth for ever Probably they sung the whole of Psalm 136., which begins thus, O give thanks unto the Lord, for he is good, &c., &c.; every verse of which ends with, For his mercy

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endureth for ever. The house was filled with a cloud That is, with such a cloud as had formerly been in the most holy place of the tabernacle, and was the token of the gracious presence and blessing of the Divine Majesty among them. Verse 14. The priests could not stand to minister by reason of the cloud This wonderful cloud of the divine glory was a grand distinguishing particular between the Jews and other nations, and an indubitable testimony that God did indeed reveal himself to them, and took them under his protection and care. Other nations had temples dedicated to their gods; but the records of none of them signify, or give any the least intimation, that there was ever any such appearance among them publicly, or in the sight of all the people, as this which is here spoken of, and represented as a convincing token that God was among them, accepted their offerings, and took possession of the house which they had erected for his service. The glory of the Lord had filled the house And this beautified it more than all the gold with which it was overlaid, or the precious stones with which it was garnished. Yet even that was no glory, in comparison of the glory of the gospel dispensation.

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CHAPTER 6.
A.M. 3000. B.C. 1004.
Solomon declares his intent in building the house, 1-11. His prayer of dedication, 12-42.

NOTES ON CHAPTER 6.
Verse 1. The Lord hath said he would dwell in the thick darkness He has made darkness his pavilion; but let this house be the residence of that darkness. For it is in the upper world that he dwells in light, such as no eye can approach. Verse 2. I have built a house of habitation for thee It is of great consequence in all our religious actions that we design well, and that our eye be single. If Solomon had built this temple in the pride of his heart, as Ahasuerus made his feast, only to show the riches of his kingdom, and the honour of his majesty, it would neither have glorified God nor have turned to his own advantage. But he here declares on what inducements he undertook it, and they are such as not only justify, but magnify the undertaking: the reader will recollect that this whole prayer occurs 1 Kings 8., and that it has been explained at large in the notes there. Verse 9. Thy son, he shall build the house, &c. Thus one sows and another reaps: and one age begins that which the next brings to perfection. And let not the wisest of men think it any disparagement to them to pursue the good designs which those that went before them had formed, and to build on their foundation. Verse 14. O Lord God of Israel, &c. Solomon, in the foregoing verses, had signed and sealed, so to speak, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here in the prayer by which it was, as it were, consecrated, it is made a figure of Christ, the great Mediator, through whom we are to offer up all our prayers, and to expect all Gods favours, and to whom we are to have an eye in every thing wherein we have to do with God. Verse 21. Hearken to the supplication of thy people, &c. He asks not that God would help them without their praying for themselves, but that

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God would help them in answer to their prayers. Even Christs intercession does not supersede, but encourages our supplications. Verse 22. And the oath come before thine altar By this it appears that the man who was to clear himself of any trespass, whereof he was accused, against his neighbour, by an oath, was to do it at the temple, before the altar of that God from whom he looked for the remission of his sins. Verse 27. When thou hast taught them the good way Or, seeing thou hast taught them the good way, or instructed them in the knowledge of thyself, and of the worship and service in which thou delightest. Verse 33. May know that this house is called by thy name That it is truly the house of the Almighty Jehovah. Solomon knew that the goodness of God was so immense, that the extending it, how much soever, toward other people, neither would nor could lessen the exercise of it toward Israel. Verse 40. Now, my God, &c. Solomon sums up all in beseeching God, that the prayers which should be presented there, for any blessing, of what sort soever it was, might be graciously accepted and answered by him. Verse 41. Arise, O Lord, into thy resting-place, &c. Thus he concludes his prayer with some expressions borrowed from one of his fathers Psalms, namely, Psalm 132. The whole word of God in general, and the Psalms in particular, are of use to direct us in prayer: and how can we express ourselves in better language to God, than in that of his own Spirit? But these words were peculiarly proper and suitable to be expressed now, because they had a reference to this very occasion on which Solomon used them. And, in quoting them, he prays that God would take and keep possession of the temple for himself, and make it, as it were, his restingplace, where he would continue to dwell. Thou, and the ark of thy strength Thou, in and by the ark, which is the sign and instrument of thy great power, put forth from time to time in behalf of thy people. Let thy priests be clothed with salvation Let them be saved from their sins, restored to thy favour and image, and be encompassed on every side with thy protection and benediction. And let thy saints rejoice in goodness Let them have cause of rejoicing and thanksgiving for the effects of thy goodness imparted to them.

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Verse 42. O Lord, turn not away the face of thine anointed Of me, who by thy command was anointed the king and ruler of thy people: do not deny my request, nor send me from the throne of thy grace with a dejected countenance. Remember the mercies of David Those which thou hast promised to David, and to his house for ever. And thus may we plead, with an eye to Christ, who is called David, <280305>Hosea 3:5. Lord, remember his merits, and accept of us on the account of them. Remember the promises of the everlasting covenant, which are called the sure mercies of David, <235503> Isaiah 55:3. This must be all our desire, all our hope, all our prayer, and all our plea; for it is all our salvation.

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CHAPTER 7.
A.M. 3000. B.C. 1004.
God answers by fire, the people worship, 1-3. Solomons sacrifices, 4-7. After keeping the feast he sends the people away, 8-11. God appears to him in a vision, 12-22.

NOTES ON CHAPTER 7.
Verse 1. The fire came down from heaven, and consumed the burntoffering, &c. This circumstance is added to what is recorded in the first book of Kings. Hereby, and by the cloud filling the whole house, was shown Gods gracious acceptance of Solomons prayer and sacrifices; and an assurance was given that he would be present in this place, and grant all their lawful petitions. By the former of these, it is generally thought, the first sacrifice that we read of in Scripture, that of Abel, was declared to be acceptable to God. And when the tabernacle was erected and dedicated, and Aaron was consecrated, there was the same testimony given of Gods presence there as here, <024034>Exodus 40:34, 35; <030924>Leviticus 9:24. The surest evidence of Gods acceptance of our prayers is, the descent of his holy fire of love upon us. And the heart which is filled with a holy awe and reverence of the divine majesty, (as the glory of the Lord filled this house,) the heart to which God manifests his greatness, and (what is no less his glory) his goodness, is thereby owned as his living temple. Verse 3. The glory of the Lord upon the house The cloud first came down upon the house, and then entered into the house, and was seen both within it by the priests, and without it by the people; who by this evident token of the divine presence, and the sudden and miraculous descent of the fire, were fully satisfied that it was Gods house, and that he would accept their sacrifices offered there, hear their prayers, and bestow his blessings upon them. They bowed themselves with their faces to the ground upon the pavement Fell prostrate upon the ground, thus expressing their awful dread of the divine majesty, their cheerful submission to the divine authority, and the sense they had of their utter unworthiness to enter into his presence. And worshipped and praised the Lord As they had great reason to do, having seen such manifest tokens of his presence among them. Saying, For he is good, &c. Thus using the same words in which

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the priests had just before praised him: a song never out of season, and for which our hearts and tongues should never be out of tune. Verses 4, 5. Then the king and all the people offered sacrifices They had offered sacrifices before; but now they renewed them, and offered more, in acknowledgment of these new assurances of Gods love to them. Twenty and two thousand oxen, and a hundred and twenty thousand sheep It is probable that many of these sacrifices were burned in all the courts of the temple, and in different places upon the mount, as it was scarce possible that they should all be consumed upon one altar. Verse 6. Instruments of music of the Lord So called, because David had made them to praise the Lord withal. See <131516>1 Chronicles 15:16. When David praised by their ministry For David composed the psalms or hymns, and appointed them to be sung by the Levites, and instruments of music to be joined to their voices. Verse 10. On the three and twentieth day of the seventh month, he sent the people away They kept the feast of the dedication of the altar seven days, from the second to the ninth; the tenth day was the day of atonement, when they were to afflict their souls for sin, and that was not unseasonable in the midst of their rejoicings: then on the fifteenth began the feast of tabernacles, which continued to the twenty-second, and thus they continued to be employed in sacred services, and did not part till the twenty-third. We ought never to grudge the time that we spend in the worship of God, and in communion with him, nor think it long, or grow weary of it. Glad and merry in heart for the goodness, &c. That is, according to the Targum, for the goodness of the Lord shown unto David, in opening the doors of the sanctuary; and unto Solomon, whose prayer God had accepted, and had honoured with his presence in the house which he had built; and unto his people Israel, in his acceptance of their sacrifices, and sending down fire from heaven to consume them. Verse 12. The Lord appeared to Solomon, and said, I have heard thy prayer That God had accepted his prayer was shown by his sending fire from heaven. But a prayer may be accepted, and yet not answered in the letter of it. God therefore appeared to him in the night, as he had done once before, (<130107>1 Chronicles 1:7,) and gave him a particular answer to his prayer. See notes on <110902>1 Kings 9:2-9.

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Verse 13. If I command the locusts to devour the land That is, use my authority and power over them to cause them to do so. A metaphor elsewhere used in reference to irrational animals, as <111704>1 Kings 17:4, <300903> Amos 9:3, which are not properly capable of receiving a command, or of paying obedience to it. Other national judgments are here supposed, such as famine, war, and the ravages of savage beasts. Verse 14. If my people shall humble themselves, and pray, &c. Thus national repentance and reformation are required. God expects, that if his people, who are called by his name, have dishonoured his name by their iniquity, they should honour it by accepting the punishment of their iniquity. They must humble themselves under his hand, must pray for the removal of the judgment, must seek his face and favour: and yet all this will not be sufficient, unless they turn from their wicked ways, and return to him from whom they have revolted. National mercy is then promised, Then will I hear from heaven, &c. God will first forgive their sin, which brought the judgment upon them, and then will heal their land, and redress their grievances. Verses 15, 16. My eyes shall be open, &c., unto the prayer that is made in this place Or, that shall be made in, or toward, this place; for he speaks of the answers which he would give to the prayers which should afterward be made there. For now have I chosen and sanctified this house, &c. There will I make myself known, and there will I be called upon. Verses 17, 18. If thou wilt walk before me, &c. He promises to establish and perpetuate Solomons kingdom, on condition that he persevered in his duty; assuring him, that if he hoped for the benefit of Gods covenant with David, he must imitate the example of David. Verse 19. But if ye turn away Thou or thy seed, and forsake my statutes, &c. Thus God sets before him death as well as life, the curse as well as the blessing. He supposes it possible, that though they had this temple built to the honour of God, yet they might be drawn aside to worship other gods. For he knew how prone they were to backslide into that sin. And he threatens, if they did so, it would certainly be the ruin of both church and state. That though they had been long in that good land, and had taken deep root in it, he would pluck them up by the roots, would extirpate their whole nation, as men pluck up weeds in a garden, and throw them out upon the dunghill. And that this sanctuary would be no sanctuary to them to protect them from the judgments of God, as they imagined; but

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that this house, which was so high, not only for the magnificence of its structure, but for the intended ends and uses of it, should be brought down, laid in ruins, and made a cause of wonder and astonishment to every one that passed by, and to all the neighbouring nations.

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CHAPTER 8.
A.M. 3012. B.C. 992.
Solomons buildings, 1-6. His workmen and officers, 7-10. He settles his wife, 11. Fixes the method of the temple-service, 12-16. His trade, 17, 18.

NOTES ON CHAPTER 8.
Verse 2. The cities which Huram had restored Which Solomon gave to Hiram, but which, not being pleased with them, he restored to him again, <110912> 1 Kings 9:12. Solomon built them That is, rebuilt them, and placed his own subjects in them. Verse 4. He built Tadmor For the explanation of this and the following verses, see notes on <110917>1 Kings 9:17, 18, &c. Verse 11. Unto the house which he had built This house he had built for her, because the ark was now in the house of David, which therefore ought to be kept pure and free from every danger and appearance of pollution. For though Pharaohs daughter was proselyted to the Jewish religion, and had renounced idolatry, it is not likely that both she and all her servants had embraced the whole law of Moses; and therefore they might many ways defile a place made sacred by that symbol of the divine presence. Verse 14. So had David the man of God commanded David is here called the man of God, as Moses had been, because he was a prophet divinely inspired, and was both instructed and authorized of God to make these establishments. Hence his commands are represented as being the commands of God. And Solomon, though a wise and great man, and the builder of the temple, did not attempt to amend, alter, or add to, what the man of God had commanded in Gods name, but closely adhered to it, and used his authority to have it duly observed. Verses 15, 16. They departed not from the commandment of the king He obeyed Gods commands enjoined by David, in Gods name, and by inspiration of Gods Spirit, and therefore all obeyed his orders. Now all the work of Solomon was prepared All the materials were procured, and in all points fitted and completed beforehand. So the house of God was perfected This is now said, because the service of the temple was now

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put into this good order. The work was the main matter, not the place: the temple was unfinished till all this was done.

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CHAPTER 9.
A.M. 3012. B.C. 992.
The queen of Sheba visits Solomon, 1-12. The riches and splendour of his court, 13-28. The conclusion of his reign, 29-31.

NOTES ON CHAPTER 9.
Verse 1. There is little in this chapter but what is related in 1 Kings 10.; in the notes on which the reader will find it explained at large. Verse 8. To set thee on his throne, to be king for the Lord thy God In the Lords name and stead, in a special manner, because he sat in Gods own throne, and ruled over Gods peculiar people, and did, in an eminent manner, maintain the honour of God in his land, and in the eyes of all the world. Those mercies are doubly sweet, in which we can taste the kindness and good-will of God as our God. Verse 9. She gave the king a hundred and twenty talents of gold, &c. This was indeed a royal gift, for the gold alone amounted to more than sixty-nine thousand pounds sterling. Verse 12. Besides that which she had brought unto the king Over and above that which was an equivalent for the presents she had made him. See note on <111013>1 Kings 10:13. Verse 18. With a footstool of gold This is not mentioned in the parallel passage in <111018>1 Kings 10:18, where see the note. Verse 23. All the kings of the earth sought the presence of Solomon All in those parts of the world. To hear his wisdom Either his knowledge of the works of God in creation and providence, or his skill in physic, or his state-policy, or his rules of prudence for the conduct of human life, or perhaps the principles of his religion, and the evidences of it. That God put in his heart Which was Gods supernatural gift to him, in answer to his prayer. The application which they then made, with such eagerness, to Solomon, to hear his wisdom, will aggravate, shame, and condemn mens general contempt of Christ and his gospel, in which are hid all the treasures of wisdom and knowledge; but which none of the princes of this

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world desire to know, for they are foolishness to them, <460208>1 Corinthians 2:8, 14. Verse 29. In the visions of Iddo the seer Mentioned also <141215>2 Chronicles 12:15, and supposed by some to be the same person who is called Obed, <141501>2 Chronicles 15:1. This and the other prophets here mentioned were also historians, and wrote annals of their times, out of which these sacred books were taken, either by these or other prophets. Verse 31. And Solomon slept with his fathers We have here Solomon in his throne, and Solomon in his grave; for the throne could not secure him from the grave. Here is he stripped of his pomp, and leaving all his wealth and power, not to one whom he knew not whether he would be a wise man or a fool, but one he knew would be a fool! This was not only vanity, but vexation of spirit.

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CHAPTER 10.
A.M. 3029. B.C. 975.
The people request Rehoboam to ease their grievances, 1-5. Rehoboam, rejecting the old mens counsel, by the advice of the young men, answers them roughly, 6-15. Ten tribes revolt, 16-19.

NOTES ON CHAPTER 10.

Verse 1. Rehoboam, went to Shechem, &c. See 1 Kings 12., where this chapter is explained, so that little need be added here. Verse 3. And they sent and called him Or rather, as the Targum properly translates it, For they sent, assigning a reason why he returned from Egypt. Verse 4. Thy father made our yoke grievous It is probable, when Solomon had declined from God, that God left him to himself to act thus impoliticly. Verse 7. If thou be kind to this people Moderate counsels are generally best. Gentleness will do what violence will not do. Good words cost nothing but a little self-denial, and yet they purchase great things. Verse 16. Now, David, see to thine own house When public affairs are in a ferment, violent proceedings do but make ill worse. Many have been driven to the mischief they did not intend, by being too severely dealt with.

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CHAPTER 11.
A.M. 3029. B.C. 975.
Rehoboam is forbidden to fight against Israel, 1-4. He secures the two tribes, 5-12. The priests and Levites resort to him, 13-17. His wives and children, 1823.

NOTES ON CHAPTER 11.

Verse 3. Speak unto Rehoboam the son of Solomon Intimating that this was determined for the sin of Solomon, and therefore could not be reversed. But for all explanation of this paragraph, see notes on <111221>1 Kings 12:21-24. Verse 5. Rehoboam built cities for defence in Judah That is, repaired, enlarged, and fortified them: for these cities, or divers of them, were built before, as appears from <061010>Joshua 10:10, and 12:15, and 15:24, 33-58, and 19:42. Verse 13. The priests and Levites resorted to him out of all their coasts So the tribe of Levi was added to the tribe of Judah; though not the cities, in general, wherein they dwelt, which they were forced to leave when they would not conform to the idolatrous worship which Jeroboam had set up. The tribe of Simeon, likewise, was so intermixed with Judah, that, in all probability, many cities thereof, if not all, became one body with it, which made Judah a very powerful kingdom. Verse 14. For Jeroboam and his sons cast them off They would not suffer them to instruct the Israelites in the worship of God, nor to go up to Jerusalem to worship in their courses: and these priests would not join with them in the worship of the calves, as they were commanded by Jeroboam to do; and therefore they willingly forsook all their patrimonies and possessions for Gods sake. No secular advantages whatsoever should detain us there, where we are in danger of making shipwreck of faith and a good conscience. It was a mercy to these priests and Levites that they had a place of refuge to flee to; and that, when Jeroboam cast them off, there were those so near that would receive and bid them welcome; and that they were not forced to flee into the lands of the heathen. And it was an evidence that they loved their work better than their maintenance, in that

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they left their suburbs and possessions in the country, where they might have lived at ease upon their own property, because they were restrained from serving God there, and in that, casting themselves upon Gods providence, and the charity of their brethren, they came where they might have the full enjoyment of Gods ordinances, according to his own institution. They judged that poverty, in the way of duty, was to be chosen, rather than plenty, in the way of sin; and that it was better to live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. At the same time, it was the wisdom and praise of Rehoboam and his people, that they bid them welcome, though they probably incommoded themselves to make room for them. Conscientious refugees bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Verse 15. For the high places, and for devils Or, for the high places, both for devils, (the Baals, or false gods, which divers of his people worshipped, whom he encouraged to do so, giving them liberty to do any thing but to serve God at Jerusalem,) and for the calves So he erected two sorts of high places, some for Baal, and some for the true God, whom he pretended to worship in and by the calves. Verse 16. And after them such as set their hearts to seek the Lord God of Israel All the devout, pious Israelites, of every tribe, followed the priests and Levites: all who feared and loved God in sincerity and truth, and were determined to serve him. All such left the inheritances of their fathers, and went and took houses in or near Jerusalem, that they might have free access to the altar and temple of God, and be out of the way of the temptation to worship the calves. Thus the best of the Israelites united themselves to the tribe of Judah, and would have great influence in preserving that tribe from the idolatry into which the ten tribes were fallen. That is best for us, says Henry, which is best for our souls; and in all our choices, advantages for religion must take place of all outward conveniences. Where Gods faithful priests are, his faithful people should be. If Jeroboam cast off Gods ministers, every true-born Israelite will think himself obliged to own them, and stand by them. Reader, when the ark removes, do you remove and go after it. Verse 17. So they strengthened the kingdom of Judah Not only by the addition of so many persons to it, who probably brought what they could

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of their property with them, but by their piety and prayers they procured a blessing upon the kingdom which was a sanctuary to them, <381205>Zechariah 12:5. It is the interest of any nation to protect and encourage religion and religious people, and adds, more than any thing, to its strength. They made him and his people strong three years For so long they walked in the way of David and Solomon Their good way; but when they forsook that, and so threw themselves out of Gods favour and protection, the best friends they had could no longer help to strengthen them. This honourable mention of Solomon, as a pattern of piety, is a considerable evidence of his true repentance before his death. Verse 22. Rehoboam made Abijah ruler among his brethren He declared him his successor, and gave him the dominion over his brethren. Verse 23. He dealt wisely, and dispersed his children, &c. Either, 1st, Lest his other sons should, after his death, unite together against Abijah; or rather, 2d, Because he could repose confidence in them, for the preservation of the public peace and safety, and could trust them with the fenced cities, which he took care to have well victualled, that they might be a defence to the country in case of an invasion. Thus he that dealt foolishly at first, dealt wisely afterward in his affairs.

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CHAPTER 12.
A.M. 3032. B.C. 972.
Rehoboam, forsaking God, is oppressed by Shishak, 1-4. He humbles himself, and is preserved in his kingdom, but spoiled of his treasures, 5-12. His character and death, 13-16.

NOTES ON CHAPTER 12.

Verse 1. When Rehoboam had established the kingdom Israel was very much disgraced and weakened by being divided into two kingdoms; yet the kingdom of Judah, having both the temple and the royal city, both the house of David and the house of Aaron, might have done very well if they had continued in the way of their duty: but here we have all out of order there. For Rehoboam forsook the law of the Lord, and all Israel with him That is, all his people, all Judah, here called Israel, because they walked in the evil ways into which Jeroboam had drawn the kingdom of Israel. Of this defection from God and his service, see <111422>1 Kings 14:22-24. Observe, reader; as long as he thought his throne in an insecure state, he kept to his duty, that he might make God his friend; but when he judged that he was established in his kingdom, he acted as if he thought he had no more occasion for religion. Thus the prosperity of fools destroys them. Verse 2. In the fifth year Shishak came up against Jerusalem Presently after the apostacy of the king and people, which was in the fourth year. As this great calamity came upon them so soon after they began to desert the worship of God, and by a hand they had so little reason to suspect, having had a great deal of friendly correspondence with Egypt in the last reign; and as it came with so much violence, that all the fenced cities of Judah, which Rehoboam had lately fortified and garrisoned, and on which he relied much for the safety of his kingdom, fell into the hands of the enemy without making any resistance, it plainly appeared that the Lord had sent it, because they had transgressed against him. And doubtless God brought this unexpected trouble upon them so soon after their departure from him, not only to manifest his displeasure at, and to punish them for, their crime, but also and especially to recover them to repentance before their hearts were hardened.

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Verse 3. The Lubims The people of Lybia, a famous country of Africa, adjoining to Egypt. And the Sukkiims were the Troglodytes, a people who lived on the western side of the Red sea, and had that name from their dwelling in dens and caves of the earth, which is also the meaning of the Hebrew word yyks, succhiim, here used. As for the people called Cush, which we translate Ethiopians, they were either those to the south of Egypt, or the Scenit in Arabia. Verse 5. Then came Shemaiah the prophet to Rehoboam and the princes of Judah Lest they should not readily or rightly understand the meaning of this providence, God sends a prophet to explain it, namely, the same Shemaiah that had brought them an injunction from God not to fight against the ten tribes, who plainly tells them, that the reason why Shishak prevailed against them was, not because they had been impolitic in the management of their affairs, but because they had forsaken God. Verse 6. Whereupon the princes and the king humbled themselves They penitentially acknowledged their sin, and patiently accepted the punishment of it, saying, The Lord is righteous We have none to blame but ourselves: let God be clear when he is judged. Thus it becomes us, when we are under the rebukes of divine providence, to justify God, and judge ourselves. Even princes and kings, says Henry, must either bend or break; either be humbled or ruined. Verse 7. They have humbled themselves Which though they did by constraint and with reluctance, yet God was pleased so far to regard it, as to mitigate their calamity. I will not destroy them Such a vast, and now victorious army as Shishak had, having made themselves masters of all the fenced cities, what else could be expected, but that the whole country; and even Jerusalem itself, would in a little time be theirs? But when God says, Here shall the proud waves be stayed, the most threatening force strangely dwindles, and becomes impotent. I will grant them some deliverance I will give some stop to the course of my wrath, which was ready to be poured forth upon them to their utter destruction. Those who acknowledge God is righteous in afflicting them, shall find him gracious. They that humble themselves before him, shall find favour with him. So ready is the God of mercy to take the first occasion to show mercy. Reader, if thy heart be humbled, and made contrite under humbling and distressing providences, the affliction has done its work, and it shall either be removed, or the property of it altered.

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Verse 8. They shall be his servants That is, they shall be much at his mercy, and put under contribution by him, and some of them taken prisoners, and held in captivity by him: that they may know my service, and the service of the kingdoms, &c. That they may experimentally know the difference between my yoke, and the yoke of a foreign and idolatrous prince. The more Gods service is compared with other services, the more reasonable and easy it will appear. And, whatever difficulties or hardships we may imagine there are in the way of obedience, it is better, a thousand times, to go through them, than to expose ourselves to the punishment of disobedience. Are the laws of temperance thought hard? The effects of intemperance will be much harder. The service of virtue is perfect liberty, the service of vice perfect slavery. Verses 9, 10. Shishak took away the treasures of the house of the Lord, and of the kings house He plundered both the temple and the exchequer, the treasuries of both which Solomon had left full. David and Solomon, who walked in the ways of God, filled the treasuries, one by war, and the other by merchandise; but Rehoboam, who forsook these ways, emptied them. Respecting the taking away of the golden shields, and substituting brazen ones in their place, see notes on <111425>1 Kings 14:25-28. Verse 12. In Judah things went well Hebrew, There were good things. The meaning is either, 1st, Though there were many corruptions in Judah, yet there were also divers good things there, which were not in Israel, as the word, and ordinances, and pure worship of God, prophets and ministers of Gods appointment, and divers truly religious people. And thus, this was an additional reason why God would not destroy them. Or, 2d, Notwithstanding this loss, they began to recruit themselves, and to regain some degree of their former prosperity. In Judah, things went ill when all the fenced cities were taken; but when they repented, the posture of the affairs altered, and things went well. If at any time things do not go so well as we could wish, yet we have reason to take notice of it with thankfulness, if they go better than they have done, and better than we expected or deserved, and to own Gods goodness, if he do but grant us some deliverance. Verse 13. King Rehoboam strengthened himself in Jerusalem He recovered so much strength that he reigned with some authority: or, finding that his fenced cities of Judah did not answer his expectation, he now made it his business to fortify Jerusalem, and render that impregnable.

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And there he reigned seventeen years, in the city which the Lord had chosen to put his name there. Verse 14. He prepared not his heart, &c. Directed not, or settled not, &c. That is, although he humbled himself, and seemed penitent for a season, and professed the true religion and worship of God; yet he quickly relapsed into his former sins, because he was not sincere and serious in his actions, and his heart was not right with God. To seek the Lord He did not serve the Lord, because he did not seek the Lord. He did not pray to the Lord, as Solomon did, for wisdom and grace. Or he did not consult the word of God, did not seek to that as his oracle. Hence, what little goodness he had, passed away like the morning cloud, and he did evil because he was not fully determined for that which was good. Those are easily drawn aside to evil by Satan, who are wavering and inconstant in that which is good, and are not persuaded to make religion their business. Verse 15. Of Iddo the seer concerning genealogies In an historical account, written by him, of the genealogies and actions of the kings of Judah.

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CHAPTER 13.
A.M. 3047. B.C. 957.
Abijah sets the battle in array against Jeroboam, 1-3. He declares the justice of his cause, 4-12. Trusts in God and gains the victory, 13-20. His wives and children, 21, 22.

NOTES ON CHAPTER 13.

Verse 2. His mothers name was Michaiah, the daughter of Uriel Called Maachah, the daughter of Absalom, <111502>1 Kings 15:2. She might be daughter to one, and grand-daughter to the other: or the proper and natural daughter of the one, and the others daughter by adoption. Verse 3. Abijah set the battle in array Namely, against Jeroboam, having, no doubt, Gods authority to engage with him in battle. It is probable, indeed, that Jeroboam was the aggressor, and that what Abijah did was in his own necessary defence. Verse 4. Abijah stood upon mount Zemaraim Some commodious place whence his words might be heard by Jeroboam, and some of his army, who possibly were pitched in the valley. Or, the two armies being pitched near each other, Abijah desired a parley before they fought, to see if they could accommodate matters without shedding blood. Whereupon Jeroboam and some of his commanders and soldiers probably drew near to him, and stood below at the bottom of the hill, from whence they could hear him. And this, it is likely, Jeroboam was the more willing to do, that in the mean time he might cause an ambushment to come behind Abijah and his army, as he did, (verse 13,) while he was quietly standing before them, and seemed to hearken to any terms of accommodation which were offered. Verse 5. By a covenant of salt A perpetual covenant. The reason of this mode of expression seems to arise from the preserving nature of salt; which, therefore, was made a symbol of friendship and fidelity. It is most likely, that in all solemn covenants which were confirmed by sacrifice, it was an ancient custom to offer salt with the sacrifice, to denote the faith and perpetuity of the covenant; so that, in this view, a covenant of salt will signify a covenant confirmed by sacrifice. See note on <041819>Numbers 18:19.

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Verse 7. Vain men, children of Belial Such as have cast off the yoke and the obedience which they owed both to God and to their king. When Rehoboam was young Not in age, for he was then forty-one years old, but in his kingdom, which he had but newly obtained, and in experience in politics, and especially in military affairs, to which he was, indeed, wholly a stranger, having been born and brought up in a time of great peace and security. Verse 8. Ye think to withstand the kingdom of the Lord That kingdom which was not set up by vain men, in pursuance of their own ambition and discontent, as yours was, but ordained and established by God himself in the house of David. And ye be Or, because ye be, a great multitude This he mentions, as being both the ground of their confidence, namely, that they had more tribes, and a greater host; and also a presage of their downfall, which their trusting to the arm of flesh was. And there are with you golden calves Or, But there are, &c. There is that among you which may damp your courage and confidence: you worship those images which God abhors. Which Jeroboam made you for gods Or, for God, as that plural word is most commonly used: that is, instead of God, to give them the name of God, and that worship which is peculiar to him. Verse 9. Have ye not cast out the priests of the Lord? The house of Aaron, whom God appointed to minister in holy things. And have made you priests, after the manner of the nations? In conformity to the custom of the idolatrous nations. So that whosoever cometh to consecrate himself with a young bullock To make himself a priest, <030703>Leviticus 7:3. Whosoever desires to be in the office, and will be at the charge of his consecration, though ever so much a scandal to the character; the same may be a priest of them that are no gods That have nothing of the nature or power of gods, though you give them that name. Such, however, though very unfit to be priests, were most fit of all others to be their priests. For what could be more suitable to gods that were no gods, than priests that were no priests? Verse 10. But the Lord is our God Hebrew, Jehovah, the only true and great God. And we have not forsaken him We maintain his honour and worship, which you have ungratefully rejected. And he is able to protect us and give us success. Verse 11. The show-bread upon the pure table So called, because it was made of pure gold, <022523>Exodus 25:23, 24. He saith, table and

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candlestick, though there were ten of each, because ordinarily there was but one of each used at a time. We keep the charge of the Lord our God We worship no images, have no priests but those whom he has ordained, no rites of worship but what he has prescribed. Both the temple-service and the temple-furniture are of his appointing: his appointment we abide by, and neither add nor diminish. Perhaps he flattered himself that his keeping up the external worship of God would make satisfaction for the errors of his life. Or he said this, that he might thereby encourage his own soldiers, and convince or terrify his enemies. Verse 12. Behold, God himself is with us for our captain Here in our camp. We may be sure he is with us, because we are with him. And as a token of his presence we have here with us his priests, sounding his trumpets According to the law, as a testimony against you, and an assurance to us, that in the day of battle we shall be remembered before the Lord our God, and saved from our enemies. See <041009>Numbers 10:9, where this sacred signal is thus explained. Nothing is so effectual to imbolden men, and give them courage and fortitude in the day of battle, as to have an assurance that God is with them, and fighteth for them. Fight ye not against the God of your fathers It is folly to fight against the God of almighty power; but it is treachery, and base ingratitude, to fight against your fathers God, and you cannot expect to prosper. Thus he concludes with giving them fair warning. Verse 13. But Jeroboam caused an ambushment to come behind While Abijah was discoursing, he took the advantage thus afforded him of sending a party of soldiers privately to lie in ambush, and attack Abijahs army behind, while he continued to face them with his main body. It does not appear that he made any answer to Abijahs speech. The longest sword, he thinks, must determine the matter, not the better cause. Verse 14. Behold, the battle was before and behind Thus Judah was unexpectedly brought into a great strait, and put into great fear. A good cause, and one which is designed to be victorious, may be involved in difficulty and distress. And they cried unto the Lord For when danger was on every side, which way should they look but upward for deliverance? It is an unspeakable comfort, that no enemy, not the most powerful or politic, and no stratagem or ambushment, can cut off our communication with heaven. Our way thitherward is always open. We may hope they cried unto the Lord before they engaged in this war; but the

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distress they were in made them renew their prayers, and quickened them to be more importunate. God brings his people into straits, that he may teach them to cry unto him. Verse 15. Then the men of Judah gave a shout In confidence of victory, the priests animating them by sounding the trumpets, and giving them assurance of Gods presence with them. To the cry of prayer they added the shout of faith, and so became more than conquerors. God smote Jeroboam and all Israel He struck him and his army with such terror and amazement, that, it appears, they could not strike a stroke, but fled with the greatest precipitation imaginable, and the conquerors gave no quarter; so that they put to the sword five hundred thousand chosen men; more (it is said) than ever we read of in any history to have been killed in one battle. But the battle was the Lords; who would thus chastise the idolatry of Israel, and own the house of David. But see the sad effects of division! It was the blood of Israelites which was thus shed like water by Israelites, while the heathen, their neighbours, to whom the name of Israel had formerly been a terror, cried, Aha, so would we have it. Verse 18. Thus the children of Israel were brought under at that time And had not the determinate counsel of God been otherwise, surely so great a blow would have brought them back to the house of David. And Judah prevailed, because they relied on the God of their fathers It was not by their own valour that they obtained this great victory, but by their relying on God, their depending on his power to help them, and their committing themselves and their cause to him. Verse 19. Abijah took cities from him, Beth-el, &c. Which, however, Jeroboam recovered afterward, as appears by the course of the history. What became of the golden calf at Beth-el, when that place came thus into the hands of the king of Judah, we are not told. Probably when Jeroboams host was discomfited, and he expected that Abijah would pursue his victory, he removed the golden calf from thence to some safer place. And Ephraim A city so called, possibly the same which is mentioned <431154> John 11:54; or that which is called Ophra, <070827>Judges 8:27. Verse 20. The Lord struck him Either with vexation and horror of mind, or with some painful and lingering, but incurable disease, like that of Jehoram, which tormented him two years together, and at last killed him, <142119> 2 Chronicles 21:19. And he died Not immediately, but a year or two

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after this time. He escaped the sword of Abijah; but there is no escaping Gods sword. Verse 21. Abijah married fourteen wives Not now after this victory, for he died soon after it; but in the whole time of his life, before he was king, and afterward.

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CHAPTER 14.
A.M. 3053. B.C. 951.
The piety of Asa, 1-5. His policy, 6-8. His victory over the Ethiopians, 9-15.

NOTES ON CHAPTER 14.

Verse 1. In his days the land was quiet ten years There was no war with the kingdom of Israel, which did not recover the blow given in the last reign for a great while. Abijahs victory, which was owing, under God, to his courage and bravery, laid a foundation for Asas peace, which was the reward of his piety, and the reformation he effected. Though Abijah had little religion himself, he was instrumental in preparing the way for one that had much. If Abijah had not done what he did to quiet the land, Asa could not have done what he did to reform it. Verse 2. Asa did that which was good and right in the eyes of the Lord Happy they that walk by this rule; that do not only that which is right in their own eyes, or in the eyes of the world, but which is so in Gods eyes. Asa saw that Gods eye was always upon him, and therefore he kept his eye always upon God, studied to approve himself to him, and endeavoured in all things to please him. Verse 3. He took away the altars of the strange gods Since the time when Solomon admitted idolatry, in the latter end of his reign, it appears, nothing had been done till now to suppress it; so that it may be presumed it had gained ground. Strange gods were worshipped, and had their altars, images, and groves: and the temple-service, though kept up by the priests, was neglected by many of the people. As soon as Asa had power in his hands, he made it his business to destroy those idolatrous altars and images, they being a great provocation to the jealous God, and a great temptation to a careless and unthinking people. He hoped, by destroying the idols, to reform the idolaters, which he had in view, and not their destruction. Verses 4, 5. He commanded Judah to seek the Lord By his royal edicts he commanded them to worship God, and him only. And to do the law, and the commandment To observe all divine institutions, which many had neglected, and to practise all that the law of Moses required of them. And

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the kingdom was quiet before him Though, it is probable, they were much in love with their idols, and very loath to part with them; yet the convictions of their consciences sided with the commands of Asa, and they could not, for shame, but comply with them. They that have power in their hands, and will use it vigorously for the suppression of profaneness, and the reformation of manners, will, in general, not meet with so much difficulty and opposition as, perhaps, they might expect. Vice is a mean and base thing, and carries its own shame and condemnation on the face of it; while virtue has always reason enough on its side to make iniquity stop her mouth, <19A742>Psalm 107:42. Verses 6, 7. He built fenced cities in Judah: for the land had rest He wisely provided for war in the time of peace. The Lord had given him rest Those have rest indeed to whom God gives rest; peace indeed to whom Christ gives peace. Asa takes notice of the rest they had as the gift of God, and the happy consequence of their seeking the Lord. Because we have sought the Lord, he hath given us rest on every side Whatever rest we enjoy, whether of body or mind, of our family or country, God ought to be acknowledged with thankfulness as the author of it. For as the frowns and rebukes of Providence should be observed as a check to us in an evil way, so the smiles of Providence should be taken notice of for our encouragement in that which is good. We find by experience that it is good to seek the Lord; it gives us rest. While we pursue the world, we meet with nothing but vexation. Verse 9. There came out against them Zerah the Ethiopian Or, the Arabian, as the Hebrew word Cush is frequently used, and must necessarily be understood, <142116>2 Chronicles 21:16, and <121909>2 Kings 19:9. The Arabians were much nearer to Asa than the Ethiopians, who could not have come to attack him but through Egypt, which probably the king of Egypt would not have permitted them to do. And came unto Mareshah A city upon and within the borders of Judah, <061544>Joshua 15:44. Though Asa and his people still sought the Lord, yet he suffered this immense force of a thousand thousand men, to come against them, that their faith in him might be tried, and that he might have an opportunity of doing great things for them. Verse 11. Asa cried unto the Lord his God He that sought God in the time of his peace and prosperity, could, with holy boldness, cry to God in the day of his trouble, and call him his God. Lord, it is nothing with thee to

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help, &c. There is no difference or difficulty with thee, to help or save by many or few, by those that are mighty, or by them that have no power Thus he gives the glory of his almighty power to him, who works in his own strength, not in the strength of instruments: nay, whose glory it is to help the most helpless, and perfect strength in the weakness of his people. Help us, O Lord our God, for we rest on thee He was well prepared for this attack, having of Judah three hundred thousand, and of Benjamin two hundred and eighty thousand, all well armed, and mighty men of valour, verse 8; yet he trusted not to his preparations, but relied on the Lord. In thy name we go against this great multitude That is, by thy commission, in confidence of thy assistance, and for the maintenance of thy honour, and service, and people. Let not man prevail against thee Hebrew, vwna, enosh, mortal man. If he prevail against us, it will be said that he prevails against thee; because thou art our God, and we rest on thee, and go forth in thy name, which thou hast encouraged us to do. The enemy is a mortal man; make it appear what an unequal match he is for an immortal God! Maintain, Lord, thine own honour. Verses 12, 13. So the Lord smote the Ethiopians Smote them with terror, and an unaccountable consternation, so that they fled, and knew not why or whither. Asa and the people pursued them unto Gerar A city of the Philistines, who probably were confederate with them in this design. They were destroyed before the Lord For who can stand before him? And before his host The host of Israel, called Gods host, because owned by him as his people. They carried away very much spoil From the slain, together with the plunder of their camp. Verses 14, 15. They smote all the cities round about Gerar Partly because they had joined with Zerah in this war, and partly because the Ethiopians had sheltered a great part of the remains of their army in them. For the fear of the Lord came upon them That is, God struck them with such a fear, that they had no heart to withstand, or even to make any resistance against the conquerors. They smote also the tents of cattle That is, the dwellers in tents, who were either a part of Zerahs company, or joined with them, or had come along with them, to furnish that great host with necessary provisions. And carried away sheep and camels Fetched them away out of the enemys country in vast numbers.

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CHAPTER 15.
A.M. 3063. B.C. 941.
Gods message to Asa, 1-7. Idols removed, and the spoil dedicated to God, 811. Judah makes a covenant with God, 12-15. Asa removes his mother, destroys her idol, and brings the dedicated things into the temple, 16-18. He has great peace, 19.

NOTES ON CHAPTER 15.

Verses 1, 2. The Spirit of God came upon Azariah Both to instruct him what to say, and to enable him to say it plainly and boldly. And he went out to meet Asa Now returning victorious, with his army, from the war with the Ethiopians. And he said unto him, Hear ye me, Asa and all Judah, &c. He does not come out to meet them in order to compliment them, or congratulate their success, but to excite them to their duty: which is the proper business of Gods ministers, even with princes and the greatest men. The Lord is with you To defend you against all your enemies, as ye now have seen, and may hereafter expect; while ye be with him While ye persist in that good course upon which you have entered. For the continuance of his presence with you depends upon your perseverance in the way of your duty. If you seek him he will be found of you If you sincerely desire his favour, and seek it in the way he hath appointed, especially by prayer and supplication, and complying with his will in all things, you shall obtain it: but if you forsake him And his commandments and ordinances of worship; he will forsake you And then you will be undone, and will find that your present triumphs were no security to you. Let not this victory, then, make you presumptuous, or selfconfident: for you are upon your good behaviour; and if you leave God, he will leave and destroy you, after he has done you all this good. Verses 3, 4. For a long season Israel hath been, &c. Hebrew, many days have been to Israel without the true God, &c. The prophets design here is evidently to set before them the miserable consequences of forsaking God and his ordinances, and that if they should forsake him, there would be no way of having their grievances redressed, but by repenting and returning to him. In proof of this point he argues from facts, and observes, that in time past, when Israel forsook their duty, they were overrun with a deluge of atheism, impiety, irreligion, and all irregularities;

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and were continually embarrassed with vexations, and destructive wars, foreign and domestic. But when their troubles drove them to God, they found it not in vain to seek him. He seems to refer especially to the times of the judges. For then they were frequently, though not wholly and universally, yet in a very great measure, without God and his law, and teaching priests: and then, indeed, they were brought to suffer all the exigencies and calamities here mentioned. They were harassed by grievous wars, both foreign and domestic, and frequently oppressed by one enemy or other, as by the Moabites, Midianites, Ammonites, and other neighbouring nations, and were vexed with all adversity, verse 6; yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Thus that maxim, that God is with us, while we are with him, was often verified in those times. This seems to be the most obvious sense of the passage, taking Israel for the whole nation, and not for the ten tribes merely, who had revolted under Jeroboam, to whom part of the prophets speech is not at all applicable; for it could not with truth be said of them, that when they were in trouble they turned unto the Lord, and sought him, and he was found of them. Some think, among whom is Houbigant, that the whole passage is prophetical, and looks forward to future times; and that it ought to be read in the future tense, thus: Now, for a long season, Israel shall be without the true God, &c. But when, in their trouble, they shall turn unto the Lord God of Israel, and seek him, he will be found of them: see <280304>Hosea 3:4. But the former explication seems to be more agreeable, both to the Hebrew text, and to the context preceding and following, and to be much more suitable to the design of the prophet, as stated above. Verse 5. In those times When Israel lived in the gross neglect of God and his law; there was no peace to him that went out, &c. Men could not go abroad about their private business without great danger; as it was in the days of Shamgar, the events of which time are a good comment on this text, <070506>Judges 5:6. Great vexations were upon all the inhabitants of the countries Hebrew, Of these countries: that is, the various parts of the land of Israel, both within and without Jordan. Verse 6. Nation was destroyed of nation One part of the people of Israel destroyed the other by civil wars; of which see instances, <070923>Judges 9:23, &c., and 12:1, &c. As all Israel, so the several tribes of them are sometimes called nations.

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Verse 7. Be ye strong therefore Go on resolutely to maintain Gods worship, and to root out idolatry, as you have begun to do; for this is the only method of preserving yourselves from such calamities as your predecessors have felt. And let not your hands be weak Be not discouraged with the opposition which you may possibly meet with. For your work shall be rewarded What you do for God, and for his honour and service, shall not be overlooked, or go unrequited. Verse 8. When Asa heard these words of Oded the prophet Of Azariah, the son of Oded, who was also called by his fathers name; he took courage For it required great courage to put away all the idols, to which so great a number of his people were still attached, and among others Maachah, the queen, his mother, whom, for this reason, he deposed, <111513>1 Kings 15:13. And out of the cities which he had taken Or, which had been taken, namely, by Abijah his father. And renewed the altar of the Lord Which had been either decayed by time and long use of it, or broken by his idolatrous mothers means. Or the expression may signify, He consecrated, or dedicated, the altar, &c., which, possibly, had been polluted by idolaters, and now needed some purification. Verse 9. And out of Simeon For the generality of this tribe, though they had their inheritance out of the portion of Judah, revolted to Jeroboam with the other tribes, as appears from many passages of Scripture. This they might conveniently do, because, as their portion bordered, on one side, on the tribe of Judah, so, on the other, it touched on that of Dan, and therefore could easily join with the one or the other. For they fell to him out of Israel in abundance Namely, from the king of Israel. Verse 10. They gathered themselves at Jerusalem, in the third month Namely, of the sacred year, in which month the feast of weeks, or of pentecost fell; in the fifteenth year of Asa Asa had peace ten years, (<141401>2 Chronicles 14:1,) after which, probably, there were some bickerings and skirmishes, which seem to have been composed; and after that, Zerah came against him and was discomfited. Upon this great success, many of the Israelites fell to him, and in the fifteenth year he called this assembly. Verses 11, 12. They offered of the spoil which they had brought Taken from Zerah, and his army and allies. They entered into a covenant, &c. Repenting that they had violated their engagements to God, and resolving to attend to, and endeavour to fulfil them in future. The matter of this covenant was nothing but what they were before obliged to. And though

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no promise could lay any higher obligation upon them than they were already under, yet it would help to increase their sense of the obligation, and to arm them against temptations: and, by joining all together in this, they strengthened the hands of each other. To seek the God of their fathers In the way their fathers had sought him, and in dependence on the promise made to their fathers; with all their heart, and with all their soul For only those seek God acceptably and successfully, who seek him thus. God demands all the heart: and when such an inestimable blessing as the divine favour is to be found, it is proper that the whole heart should be engaged in the pursuit of it. Verse 13. That whosoever would not seek the Lord God of Israel Would either worship other gods, or refuse to join with them in the worship of the true God; that was either an obstinate idolater, or an obstinate atheist, should be put to death Which was not a new law of their own making, but an order to put in execution the law of God to this purpose, contained <051802>Deuteronomy 18:2, &c., which, if it had been duly executed in former times, would have kept the land clear of those many abominable idols which were found in and brought Gods wrath upon it: compare <581028>Hebrews 10:28. But though they might do well in executing the sentence of the law upon idolaters, this ought not to be pleaded by any persons professing Christianity as a precedent for persecuting any of their fellow-Christians, much less for putting them to death who may happen to differ from them in any point of doctrine, or mode of worship; because all Christians, as such, however they may disagree as to some lesser points, yet worship one and the same living and true God; and, added to this, the spirit of the gospel is very different from that of the Jewish law: see <420955> Luke 9:55. Nor may we, under our mild dispensation, attempt to compel by force any man to become religious. For the weapons of our warfare are not carnal. Verse 15. And all Judah rejoiced at the oath That is, a great number of the people; as such general expressions are frequently to be understood: for, doubtless, there were many dissemblers, and ungodly men, at this time among them. For they had sworn with all their heart, and sought him with their whole desire They professed to do so, and, no doubt, many of them did at this time, though afterward they apostatized from his love and service. Thus the times of renewing our covenant with God should be times of rejoicing. It is an honour and happiness to be in bonds with God,

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and the closer the better. It was an extraordinary good frame that Judah was now in: O that there had always been such a heart in them! Verse 16. And also concerning Maachah Of this and the following verses, see on <111513>1 Kings 15:13-15. Verse 19. There was no more war unto the five and thirtieth year of Asa No open, general war, though there were constant bickerings between Judah and Israel upon the frontiers, <111516>1 Kings 15:16. National piety procures national blessings.

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CHAPTER 16.
A.M. 3064. B.C. 940.
Asa, with the treasures of the house of the Lord, hires the Syrians to invade Israel, 1-6. Puts the prophet, who reproved him for it, in prison, 7-10. In his sickness seeks to physicians and not to God, 12. His death and burial, 13, 14.

NOTES ON CHAPTER 16.

Verse 1. In the six and thirtieth year of the reign of Asa This date disagrees so much with what is said <111533>1 Kings 15:33, that there seems to be no other way of reconciling the two passages, but allowing that a trivial mistake has been made by the transcribers here, and that instead of the thirty-sixth, we ought to read here the twenty-sixth. This reading is approved by Houbigant, and is evidently adopted by Josephus, lib. 8, cap. 6. Baasha began his reign in the third year of Asa, and reigned no more than twenty-four years. He was, therefore, dead nine years, at least, before the thirty-sixth year of Asa. Baasha came up against Judah, and built Ramah That is, made a wall about it, and fortified it. The late defection of so many of his subjects to the house of David was the occasion of his fortifying this place, designing hereby both to prevent others of them from revolting, and to hinder Asas subjects from coming into his dominions to seduce his people from their obedience to him. Verse 7. At that time Hanani the seer came to Asa, &c. Here follows, in addition to what is recorded concerning Asa in the first book of Kings, a remarkable history, which relates his great weakness in his declining years, and Gods displeasure on account of it. Because thou hast relied on the king of Syria, and not on the Lord thy God It is a great weakness in our nature, which cannot be too much guarded against, to be ever prone to forego our confidence in God for human means; or to put a greater and more assured trust in them, than in the power, love, and faithfulness of God. Therefore is the host of the king of Syria escaped out of thy hand And so reserved to be a scourge to thy kingdom and posterity: whereas, if the Syrians had continued their league with Baasha, and joined him against thee, thou shouldest have overthrown both them and Baasha, as thou didst the Ethiopians, and thereby have prevented all the mischiefs which the king of Syria will do to thy family.

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Verse 8. And the Lubims Either the Libyans in Africa, or another people possibly descended from them, but now seated in some part of Arabia. See on <141203>2 Chronicles 12:3. Verse 9. The eyes of the Lord run to and fro throughout the whole earth He governs the world in infinite wisdom, the creatures, and all their actions, are continually under his eye, and he exercises a most watchful providence over all those who sincerely commit themselves to his care, and depend upon him in well-doing, and will not fail to protect them. To show himself strong in behalf of them whose heart is perfect, &c. Upright and sincere; who truly desire and endeavour to know and do his will in all things. Such may he sure of his protection and aid, and have all the reason in the world to depend thereon. A firm and lively faith in this brings us near to God, and unites us to him: but a practical disbelief of it produces the contrary effect, and is at the bottom of all our departures from God, and double dealing with him. Asa could not trust God, and therefore made court to Ben-hadad, in which, as the prophet here tells him, he did foolishly, both acting against his own interest, and incurring Gods displeasure, who pronounced that from henceforth he should have wars, as a chastisement of his folly. It is, indeed, a foolish thing to lean on a broken reed, when we have the Rock of ages to rely on. Here we learn in what sense we are to understand this sacred writer, when he says, (<141517>2 Chronicles 15:17,) that the heart of Asa was perfect all his days: he was perfect and sincere in the things there spoken of, in the establishment of the outward worship of God; but not in the inward worship of him, trusting in, fearing, and loving him with all his heart. Or, he was upright and sincere in the general course of his life, though in some particulars, whereof this was one, his heart did not perfectly cleave to God as it should have done. Verse 10. Asa was wroth with the seer Though the reproof came from God by one that was known to be his messenger; though it was just, and the reasoning fair, and all intended for his good, yet he was wroth with the prophet; nay, he was in a rage with him, for telling him of his folly. Is this Asa? Is this he whose heart is said to have been perfect with the Lord? How needful that advice, Let him that standeth take heed lest he fall! A wise man! and yet in a rage! An Israelite! and yet in a rage with a prophet! A good man! and yet impatient of reproof, and cannot bear to be told of his faults! Lord, what is man when left to himself! They that idolize their own conduct, cannot bear contradiction; and they that indulge a peevish, passionate temper, may be transported by it into impieties as well as

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indecencies, and will some time or other, probably, fly in the face of God himself. See what gall and wormwood this root of bitterness bore! Asa put him in the prison-house Him whom he knew to be a prophet of the Lord, and Gods messenger to him! Or, in the house of the stocks, (as some read it,) in which the feet, or, as some of the Hebrews say, the necks of the prisoners were locked up. Gods prophets meet with many that cannot bear reproof; still, however, they must proceed on doing their duty. And Asa oppressed some of the people the same time Probably such as owned the prophet in his sufferings, or were known to be his particular friends. He that abused his power for the persecuting of Gods prophet, was left to himself further to abuse it for the crushing of his own subjects, whereby he weakened himself, and lost his interest. Most persecutors have been tyrants. Verse 12. Asa was diseased in his feet Afflicted with the gout in a high degree. He put the prophet in the stocks, says Henry, and now God put him in the stocks; so his punishment answered his sin. Until his disease was exceeding great wylj hl[ml d[, ad lemaalah chaljo, until his disease came to the height, or, until it ascended, namely, to his stomach, or head: and then it became mortal. Yet in his disease he sought not to the Lord, but to the physicians He did not humble himself before God, but put his confidence in the skill and faithfulness of his physicians. His making use of physicians was his duty, but his trusting in them, and expecting that from them which was to be had from God only, was his sin and folly. The help of every creature must be used with an eye to the Creator, and in dependance on him, who makes every creature that to us which it is, without whom the most skilful and faithful are physicians of no value. Verse 14. They buried him in his sepulchre which he had made for himself As one mindful of his grave. And laid him in the bed with sweet odours, and divers kinds of spices After the manner of those nations, <015002> Genesis 50:2; <142119>2 Chronicles 21:19. And made a very great burning Of precious spices; thereby testifying their respect to him, notwithstanding his miscarriages. The eminent piety and usefulness of good men ought to be remembered to their praise, though they have had their blemishes. Let their faults be buried in their graves, while their services are remembered over their graves.

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CHAPTER 17.
A.M. 3090. B.C. 914.
Jehoshaphat is established in his kingdom, 1-3. His piety, 4-6. He sends Levites to teach Judah, 7-9. His influence over his neighbours, 10, 11. His greatness, captains, and armies, 12-19.

NOTES ON CHAPTER 17.

Verse 1. Jehoshaphat strengthened himself against Israel Against the king and people of Israel, who had molested the kingdom of Judah with wars all the days of Asa, after that sin of his, mentioned <141602>2 Chronicles 16:2, &c. Ahab had now been three years upon the throne of Israel, an active, warlike prince. The vigour of the beginning of his reign falling in with the decay of the conclusion of Asas, it is probable the kingdom of Israel had of late gained ground of the kingdom of Judah, and become formidable to it; so that Jehoshaphat wisely judged that the first thing he had to do was to strengthen himself on that side, and check the growing greatness of the king of Israel; which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, (so far was he from giving him any disturbance,) and proved more dangerous as a friend, than he could have been as an enemy. Verse 2. And set garrisons in the cities which Asa had taken We do not read of any cities which Asa took; but Abijah his father possessed himself of several, which Asa kept and took for his own, <141319>2 Chronicles 13:19. And, it appears, Jehoshaphat put such forces in them as might secure them to himself. Verses 3, 4. He walked in the first ways of his father David His ways before he fell so foully, in the matter of Uriah, which were good ways. David, indeed, recovered from that fall, but, perhaps, never, while he lived, fully retrieved the spiritual strength and comfort which he had lost. Jehoshaphat followed David as far as he followed God, and no farther. St. Paul himself thus limits our imitation of him, <461101>1 Corinthians 11:1, Follow me, as I follow Christ, and not otherwise. The first ways of many pious people have been their best ways, and their first love their strongest love: which, however, ought not to be the case: for the last ought to be more than the first, <660219>Revelation 2:19. But in every copy we propose to

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write after, as we ought to single out that only which is good, so that chiefly which is best. The original words here are literally rendered, He walked in the ways of David his father, ynwvarh, hareshonim, those first, or ancient ways. He proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reigns came in. See <240616>Jeremiah 6:16. The LXX. leave out David, and so refer this to Asa: He walked in the first ways of his father Asa, and did not imitate him in what was amiss in him toward the latter end of his time. It is well to be cautious in following the best men, lest we step aside after them. And sought not unto Baalim The neighbouring nations had their Baalim: one had one Baal, and another had another; but he abhorred them all, and had nothing to do with any of them. He sought the Lord God of his father, and him only; prayed to him only; and inquired of him only. Verses 5, 6. Therefore the Lord established the kingdom in his hand Those stand firm that have the presence of God with them. If the beauty of the Lord our God be upon us, that will stablish the work of our hands, and establish us in our integrity. And all Judah brought to Jehoshaphat presents As subjects, in those times and places, used to do to their kings, in token of their respect and subjection to them. The more there is of true religion among a people, the more conscientious loyalty there will be. A governor, that answers the end of government, will be supported. And he had riches and honour in abundance The effect of the favour both of God and his people. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And his heart was lift up in the ways of the Lord Riches and honour in abundance prove to many a clog and a hinderance in the ways of the Lord, an occasion of pride, security, and sensuality: but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience; and the more he had of the wealth of this world, the more cheerfully and resolutely he went on in the ways of the Lord. His heart also was lifted up above all discouragements, difficulties, and fears, by which mens hearts are wont to be cast down. He was valiant and resolute for God and his ways. He took away the high places and groves That is, those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, chap. 20:33. And though Asa had done the same before, yet either he did not do it thoroughly, or the people, who were mad upon their idols, had secretly made new ones, in the latter

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part of his reign, when he grew more infirm in body, and more remiss in Gods cause. Verse 7. He sent to his princes to teach in the cities of Judah To inform the people of their duty, and of the kings pleasure. As judges teach or instruct the people in the laws of the land, when they deliver their charges upon the bench; so did these princes, in the kings name, admonish and require the people to observe and obey the laws of God, which were the municipal laws of that land: the particular explication and enforcement whereof they left to the Levites and priests here following, who were sent for this end, and accordingly taught the people, verse 9. Verse 9. And they taught in Judah, &c. The Levites and priests were teachers by office, <053310>Deuteronomy 33:10. It was a part of the work for which they had their maintenance, and indeed had little else to do. But, it seems, they had neglected it, pretending, probably, that they could not get the people to hear them. Jehoshaphat, therefore, sends them with the princes, who, by their authority, might require the people to assemble together to receive instruction in the laws of God and their duty. What a great deal of good, says Henry, may be done, when Moses and Aaron thus go hand in hand in the doing of it; when princes with their power, and priests and Levites with their Scripture-learning, agree to teach the people the good knowledge of God, and their duty. These itinerant judges, and itinerant preachers together, were instrumental to diffuse a blessed light throughout the cities of Judah. And had the book of the law of the Lord with them 1st, For their own guidance, that from thence they might draw all the instructions they gave to the people, and not teach for doctrines the commandments of men. 2d, For the conviction or the people, that they might see these priests and Levites had a divine warrant for what they said, and delivered to them only that which they had received from the Lord. Verse 10. The fear of the Lord fell upon all the kingdoms, &c. Justly concluding, from his singular piety, that God would eminently appear for him; for even the heathen could not but observe, that the kings of Judah were either prosperous or unhappy, according as they served God or forsook him. So that they made no war against Jehoshaphat Gods good providence so ordered it, that while the princes and priests were instructing and endeavouring to reform the country, none of his neighbours gave him any molestation, to take him off from that good work.

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Verse 11. Some of the Philistines brought presents They had been subject to Judah ever since Davids time; but, it seems, had neglected this duty in the times of his predecessors, but were now moved by their own fears to perform it. And the Arabians brought him flocks Either because he had upon some just occasion waged war against them, and subdued them; or because they voluntarily put themselves under his protection, in recompense whereof they sent him these presents; or only as a free acknowledgment of their respect for him. Verse 13. He had much business in the cities of Judah To repair and fortify them, and furnish them with provisions; and to purge out all the relics of idolatry and injustice, which were more secretly and craftily managed in the cities than in the country, and which were first and most prevalent in the cities, and thence spread their infection into the country around them. Verse 19. These waited on the king These above-mentioned were the trained bands, or auxiliaries; whose chief officers waited on the king to receive his commands, and to raise and bring in all, or part of their forces, to the service of the king, as need required. A vast number for so small a compass of ground to furnish out and maintain. But we may consider, that God had promised to make the seed of Abraham like the sand of the sea for number; that there had now been a long peace; that many were come to them from the kingdom of Israel; and that Jehoshaphat was under a special blessing of God. They were doubtless dispersed all the country over, every one residing on his own land; only they were ready at call, whenever there was occasion.

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CHAPTER 18.
A.M. 3107. B.C. 897.
Jehoshaphat joins affinity with Ahab, and consents to go with him to Ramothgilead, 1-3. The false prophets promise them success, 4-11. Micaiah foretels the death of Ahab, 6-27. Jehoshaphat hardly escapes, 28-32. Ahab slain, 33, 34.

NOTES ON CHAPTER 18.

Verse 1. And joined affinity with Ahab For Joram, his eldest son, married Athaliah, Ahabs daughter. This chapter is, for substance, the same with 1 Kings 22., where it is explained. Verse 4. Inquire, I pray thee, at the word of the Lord This we should do, whatever we undertake, by particular, believing prayer, by an unbiased consulting of the Scriptures, and our own consciences and by a close regard to the hints of Providence. Verse 21. I will go out and be a lying spirit, &c. See the power of Satan! One lying spirit can make four hundred lying prophets. And thus he frequently becomes a murderer by being a liar, and destroys men by deceiving them. Verse 26. Put this fellow in the prison, &c. How frequently has this been the lot of faithful ministers, to be hated and ill treated merely for being true to God, and just and kind to the souls of men! But that day will declare who is in the right and who is in the wrong, when Christ appears, to the unspeakable consolation of the persecuted, and the everlasting confusion of their persecutors. Verse 31. Jehoshaphat cried out He cried out, either to his friends to help, or to his enemies, to let them know he was not the king of Israel, or to God, and not in vain; for he moved the captains to depart from him Many are moved in a manner unaccountable both to themselves and others; but an invisible power moves them. Verse 34. He died Who can hurt those whom God will protect? And what can shelter those whom God will destroy? Jehoshaphat is saved in his robes; Ahab is killed in his armour!

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CHAPTER 19.
A.M. 3108. B.C. 896.
Jehoshaphat is reproved by a prophet, 1-3. He reforms the kingdom, 4. Gives instructions to the itinerant judges, 5-7. And to the supreme court at Jerusalem, 8-11.

NOTES ON CHAPTER 19.

Verses 1-3. Jehoshaphat returned to his house in peace Safe, being miraculously delivered from imminent danger, as has just been related. And Jehu, the seer Of whom see <111601>1 Kings 16:1, 2; went out to meet him Sent by God for that purpose. And said to Jehoshaphat, Shouldest thou help the ungodly? Give them a hand of fellowship, and lend them a hand of assistance? And love them that hate the Lord? Be in a state of intimacy with those that are at enmity with God, and under his wrath and curse? Was it agreeable to the love and duty which thou professest to God and godliness, to enter into so strict an alliance and friendship with wicked Ahab, Gods sworn enemy, and to give him such assistance? Therefore is wrath come upon thee, &c. God is angry with thee, and will chastise thee for this miscarriage. Which he did, partly by stirring up the Moabites and others to invade him, chap. 20.; partly by permitting his eldest son Jehoram to kill all his brethren, <142104>2 Chronicles 21:4; and principally by bringing that almost general destruction upon his grand-children by Jehu, (<120927>2 Kings 9:27; and 10:13, 14,) which was the fruit of his alliance with Ahab. And hast prepared thy heart to seek God twnykh, hachinota, hast disposed, directed, or set thy heart; that is, thou hast sought and served God with all thy heart, and not feignedly, as many others do. And this work of preparing or directing the heart, which is elsewhere attributed to God, (<201601>Proverbs 16:1; <503813>Philippians 2:13,) is here ascribed to Jehoshaphat, because it is mans action, though performed by Gods grace, preventing, enabling, and inclining him to it. Verse 4. He went out again through the people He went out before by his officers, (<141707>2 Chronicles 17:7,) now he went in his own person. From Beer-sheba to mount Ephraim That is, through his whole kingdom, whereof these were the two bounds. And brought them back unto the God of their fathers Such of them as had revolted from God to idols, he

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reclaimed by his counsel and example, and by the instructions of the Levites and priests whom he carried with him. Many, probably, had revolted to idolatry, when they saw their king so intimate with idolaters. Therefore he thought himself doubly obliged to do all he could to reduce them. If we truly repent of sin, we shall do our utmost to repair the damage we have done to religion, or the souls of others. Verses 5, 6. He set judges in the land, city by city In every city, for itself and the country adjacent, that justice might be administered with the most ease and convenience to the people, and they might not all be forced to go up to Jerusalem. And said to the judges, Take heed, &c. Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact. Judges, of all men, have need to be cautious, because so much depends on their understanding a matter right. For ye judge not for man, but for the Lord You represent Gods person, to whom judgment belongeth; you have your commission from God, and not from man only; and your administration of justice is not only for mans good, but also for Gods honour and service. Who is with you in judgment Both to observe your carriage, and to defend you against all those enemies whom the impartial exercise of justice may provoke. Verse 7. Wherefore, let the fear of the Lord be upon you Which will be a restraint upon you to keep you from doing wrong, and an encouragement to you to be active in fulfilling the duties of your office. For there is no iniquity in our God, nor respect of persons And therefore you, who are in Gods stead, and do his work, and must give an account to him, must imitate him herein. Nor taking of gifts So as to pervert judgment. See <022308> Exodus 23:8; <051619>Deuteronomy 16:19; <201723>Proverbs 17:23. Verse 8. The chief of the fathers of Israel Who were not priests, or Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the sanhedrim, by which all causes, ecclesiastical and civil, were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites, the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. For the judgment of the Lord For matters concerning the law and worship of God. For controversies For matters of difference between man and man. When

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they returned When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing judges there. Verse 9. Faithfully, and with a perfect heart Passing such sentences with your lips, as your consciences, upon the hearing of the parties, shall judge to be just, and not acting against your consciences through carnal motives, as corrupt judges do. Verse 10. Between blood and blood Between the blood of the person slain, and the blood of the manslayer. See the note on <051708>Deuteronomy 17:8. All the cities of refuge, except Hebron, now belonged to the kingdom of Israel, so that the manslayer now usually fled to the courts of the temple, or the horns of the altar; and therefore the trial of these was reserved for the court at Jerusalem. Between law and commandment, &c. When any debates shall arise about the meaning of any of Gods laws. Ye shall even warn them Ye shall not only give a righteous sentence for what is past, but ye shall admonish the offender, and others, to take better heed for the future. This do, and ye shall not trespass Thus you shall not bring guilt and wrath upon yourselves and others, which otherwise you certainly would do. Verse 11. The chief priest is over you Shall be your president to direct and assist you; in all matters of the Lord In spiritual or ecclesiastical matters. And Zebadiah, the ruler of the house of Judah The prince, or chief ruler, under the king, of the tribe of Judah; for all the kings matters For civil causes, or controversies, either between the king and his people, or between subject and subject, which may be called the kings matters, because it was a principal part of his office to see them justly decided. The Levites shall be officers before you Shall be at your command, to see your just sentences executed; which work was fitly committed to the Levites, as persons who might add their instructions to the corrections, and might bring the guilty to an acknowledgment of their fault, and a submission to their punishment. Deal courageously Act with resolution, and fear not the face of man; but be bold and daring in the discharge of your duty. And the Lord shall be with the good Shall protect and bless good judges in their pronouncing just sentences, and doing good things.

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CHAPTER 20.
A.M. 3108. B.C. 896.
The land being invaded, Jehoshaphat and all the people seek God by fasting and prayer, 1-13. They thankfully receive the promise of victory given by a prophet, 14-19. Their enemies are overthrown, 20-25. Their thanksgiving, 2630. The conclusion of his reign, 31-37.

NOTES ON CHAPTER 20.

Verse 1. It came to pass after this also, &c. After Jehoshaphat had been so very well and zealously employed in reforming his kingdom, and providing for the due administration of justice, and the support of religion in it, and when one would have expected to hear of nothing but the peace and prosperity of his reign, he is interrupted in his good work, and brought into great perplexity, through a formidable invasion of his kingdom by several neighbouring nations: this, however, was permitted in order to such a glorious deliverance as was an abundant recompense for the distress he suffered. If we meet with trouble in the way of duty, we may believe it is in order that God may have an occasion of showing us so much the more of his marvellous loving-kindness. Verse 2. Then there came some that told Jehoshaphat That brought him the surprising intelligence of this invasion, when his enemies had already entered his kingdom. Saying, There cometh a great multitude against thee from beyond the sea The Dead sea, beyond which mount Seir lay; and from this side Syria Largely so called, and so it includes the Moabites and Ammonites. And it may be thus expressed, to intimate that they came by the instigation of the Syrians, to revenge themselves of Jehoshaphat for joining with Ahab against them. Verse 3. Jehoshaphat feared Partly from human frailty, and partly from the remembrance of his own guilt, and the wrath of God denounced against him for it, <141902>2 Chronicles 19:2. And set himself to seek the Lord The phrase denotes his settled resolution, seriousness, and earnestness in it, and the preparing and fixing of his heart for it. And proclaimed a fast Partly in token of his humiliation and penitence for his sins, and partly to render himself and his people more fervent in their prayers.

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Verses 4, 5. Judah gathered themselves together The people readily assembled, out of all the cities of Judah, in the court of the temple, to join in fasting and prayer to the Lord for help in this time of great danger and distress. And Jehoshaphat stood in the house of the Lord Largely so called, that is, in the court of the people, upon that brazen scaffold which Solomon had erected. Before the new court Before the priests court; which is called the new court, because it had lately been renewed when the altar was renewed. Verses 6, 7. And said, O Lord God, &c. Jehoshaphat himself was the mouth of the congregation to God, and did not devolve the work upon his chaplains. For though the kings were forbidden to burn incense, they were allowed to pray and preach. Art thou not God in heaven, &c. Which none of the gods of the heathen are. Is not thy dominion supreme, over kingdoms themselves, and universal, over all kingdoms, even those of the heathen, that know thee not? Art thou not our God? In covenant with us? To whom should we seek, to whom should we trust for relief, but to him whom we have chosen for our God, and who has chosen us for his people? Who gavest it to the seed of Abraham thy friend To whom thou didst engage thyself to be his friend, and the friend of his seed for ever, and therefore we trust thou wilt not forsake us, his posterity. Verses 8, 9. Have built thee a sanctuary He does not mention this under an idea that they had merited any thing at Gods hand by building it, for only of his own they had given him; but considers it as such a token of Gods favourable presence with them, as had encouraged them to hope he would hear and help them, when in their distress they cried to him before that house. If when evil cometh upon us, the sword, judgment Or rather, the sword of judgment, or of vengeance, that is, war, whereby thou judgest and punishest thy people for their sins. Verses 10, 11. Whom thou wouldest not let Israel invade, &c. Or give them any disturbance. He pleads the ingratitude and injustice of his enemies, and intimates that it would be for Gods glory to appear against them, and for the people whom they had so ill requited for the kindness shown them. We may comfortably appeal to God against those who render us evil for good. Behold how they reward us, to come and cast us out of thy possession And seize our land for themselves, which indeed is thy land. Their crime was aggravated in this, that they made an attempt, not

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only upon the rights of the Israelites, but of God himself; whose land this was, which his people held of him as their Lord. Verse 12. O our God, wilt thou not judge them? He appeals to the justice of God, the righteous Judge, who rights those that suffer wrong, especially when they have no helper. Wilt thou not give sentence against them, and execute it upon them? For to judge, in this place, signifies to punish, as it also does in many other passages. The justice of God is the refuge of those that are wronged. We have no might against this great company It may seem strange that he should say they had no might, when he had so many hundred thousand men at command as are mentioned <141714> 2 Chronicles 17:14-16, &c. But it may be observed, that this was probably such a sudden invasion, that he had not time to gather any considerable body to oppose them; or rather, he distrusted the greatest army, and acknowledged it to be of no force if God were not with him, on whom he entirely relied, and not on the number and valour of his soldiers, though both were very great. Verse 13. All Judah stood before the Lord with their little ones Whom they used to present before the Lord in times of great distress, to stir up themselves to more fervent prayers, their eyes being upon their harmless and tender children; and to move God to compassion, because God hath declared that he will be prevailed with by such methods as these. Verse 14. Upon Jahaziel came the Spirit of the Lord It seems he was not a prophet before this time, but was now suddenly inspired by God with the following message, to comfort this great assembly with an assured hope of deliverance, before they stirred from the place where they had prayed. For it is never in vain to seek God; while they were yet speaking, God heard. Verses 15-17. Thus saith the Lord, Be not afraid You have admitted fear enough to induce you to have recourse to God: now do not give way to that fear which would drive you from him. The battle is not yours It is not in your own cause, nor in your own strength, that you engage; the battle is Gods And he doth and will interest himself in your favour, as you have desired, and will fight for you. To-morrow go ye down From Jerusalem, where he and his army now were, which stood upon high ground. Ye shall not need to fight in this battle The work shall be done to your hands, and you will not need to strike a stroke, nor shall you be the instruments, but only the spectators of the defeat of the enemy. O Judah

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and Jerusalem, fear not Thus does he encourage them to trust in God, though the danger was very threatening, and to expect certain victory and deliverance. Verses 18, 19. Jehoshaphat bowed his head with his face to the ground In token of his reverence for God and his message, his belief of the promise, and his thankfulness for so great a favour. The Levites stood up to praise the Lord By Jehoshaphats appointment. With a loud voice on high With heart and voice lifted up, whereby they showed their confidence in God, and assurance of the accomplishment of the prophets prediction. Verse 20. Believe in the Lord your God Believe Gods promise delivered to us by this prophet, and consequently all other predictions of the prophets. So shall ye prosper Take heed lest by your unbelief you frustrate Gods promise. Verse 21. When he had consulted with the people That is, with the elders and heads of the tribes, who represented the rest. He called a council of war, and it was resolved to appoint singers to go out before the army, who had nothing to do but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple, that beauty of holiness, with that good old doxology, which eternity itself, as Henry says, will not wear threadbare, Praise the Lord, for his mercy endureth for ever. By this strange advance to the field of battle, Jehoshaphat showed his firm reliance on the word of God, which enabled him to triumph before the battle, to animate his own men, and confound the enemy. Verse 22. When they began to sing and to praise So acceptable are the fervent prayers and praises of Gods people to him, and so terrible to their enemies! The Lord set ambushments Hebrew, ybram, mearebim, insidiantes, persons lying in wait, or plotting, and laying snares. The meaning seems to be, as appears from the next verse, that God raised jealousies and animosities among their enemies themselves, which by degrees broke forth, first into secret plots, snares, and ambushments, which one party contrived and laid for another, against which they had conceived some grudge; and then into a general confusion, and open hostilities and outrages, to the destruction of one another throughout the whole army. So vain are all mens attempts against God, who needs none to destroy his

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enemies but themselves, and their own mistakes and passions, which he can, when he pleases, arm against them. Verses 23, 24. The children of Ammon and of Moab, &c. These fell foul upon the Edomites, and cut them off; and then fell out with one another, and cut one another off. Thus God often makes wicked people instruments of destruction to one another. When Judah came toward the watch-tower Which stood upon the cliff of Ziz, mentioned verse 16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence. They looked unto the multitude, and behold they were dead bodies When they came to the view of this vast army, instead of finding living men to fight with, they found them all dead men, and their carcasses spread as dung upon the face of the earth. And none escaped Or rather, none remained, because those who were not killed, made the best of their way home; for it cannot be supposed that they were absolutely all killed. Verse 25. They found among them in abundance both riches and jewels, &c. Which they had brought with them to corrupt any of Jehoshaphats officers as they saw occasion: to procure necessaries for their vast army from time to time: and because they came as to triumph rather than to fight, being confident of the victory on account of their numbers, and especially because they thought to surprise Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction. See how rich in mercy God is to them that call upon him in truth, and how often he out-does the prayers and expectations of his people. Jehoshaphat prayed to be delivered from being spoiled by the enemy, and God not only did that, but enriched them with the spoils of the enemy. Now it appeared what was Gods end in bringing this great army against Judah; it was to humble them, and prove them, that he might do them good in their latter end. It seemed, at first, to be a disturbance to their reformation, but it proves to be a recompense of it. Verse 26. On the fourth day, &c. Undoubtedly many thanksgivings were offered to God immediately, and perhaps even a day of praise was kept in the camp, before they drew their forces out of the field: but in the fourth day they assembled in a valley, and blessed God with so much zeal and fervency, that a name was thereby given to the place, and the remembrance of that work of wonder perpetuated for the encouragement of succeeding generations to trust in God. Of Berachah Hebrew, of

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blessing, so called, from the solemn blessings and praises given to God on that occasion. Verses 27, 28. Jehoshaphat in the fore-front of them They marched all in a body, in solemn procession, and Jehoshaphat at their head, that the country, as they passed along, might join with them in their praises. To go again to Jerusalem with joy That they might give thanks for the mercy there, where by prayer they had obtained it. Unto the house of the Lord To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were, when we were in pursuit of it. Every day we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity. Verses 29, 30. The fear of God was on all the kingdoms, &c. Which were near, or which heard these things. They were afraid to attack or molest the worshippers of a God who was able to help his people in so wonderful a manner. So the realm of Jehoshaphat was quiet Those that were displeased at the destroying of the images and groves, were now satisfied, and obliged to own, that since the God of Israel could deliver after this sort, he only ought to be worshipped, and in that way which himself had appointed. So that they were quiet among themselves; and they were also quiet from the fear of insults or injuries from their neighbours, God having given them rest round about. Verse 33. Howbeit, the high places were not taken away Not universally; the fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple; but, for their own convenience, or from their affection to their ancient customs, chose to worship him in the high places. Verse 35. After this did Jehoshaphat join him with Ahaziah This is mentioned as an aggravation of his sin, after so great an obligation laid upon him by God, and after he had been so sharply reproved by a prophet, yet he relapsed into the same sin; which proceeded partly from that near relation which was contracted between the two families, and partly from the easiness of Jehoshaphats temper, which could not resist the solicitations of others, in such things as might seem indifferent. For he did not join with him in war, as he did with Ahab, but in a peaceable way only, in a matter of trade and commerce. And yet God reproves and punishes

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him for it, (verse 37,) to show his great dislike of all familiar conversation of his servants and people with professed enemies of God and of religion, as Ahaziah was. Who did very wickedly Or, who did industriously, and maliciously, and constantly, work wickedness, as the Hebrew phrase implies, giving himself up to idolatry, and all wickedness.

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CHAPTER 21.
A.M. 3108. B.C. 896.
Jehoram succeeds, 1-3. His wickedness, 4-7. Edom and Libnah revolt, and Jehoram is still more wicked, 8-11. The prophecy of Elijah against him, 12-15. The success of his enemies, 16, 17. His sickness and death, 18-20.

NOTES ON CHAPTER 21.

Verse 2. And Azariah Hebrew, whyrz[, Azaria-hu, distinguished by the last syllable, hu, from the Azariah mentioned in the former clause. Of Jehoshaphat king of Israel So he is called, either, 1st, Because he was so by right: or, 2d, Because he was king not only of Judah and Benjamin, but of a great number of Israelites, who had come and settled in his kingdom. Verse 3. With fenced cities of Judah Over which he made them governors. This he seems to have done prudently; thus providing well for them, that they might not be tempted to envy their brother the kingdom, nor to quarrel among themselves: but things excellently designed, says Strigelius, from Cicero, have often a very ill event. This wealth and authority of theirs, made their brother first fear them, and then, through his wicked covetousness, contrive to cut them off, that he might get possession of their riches and power. Because he was the firstborn Whom Jehoshaphat supposed he ought to prefer on account of the law, recorded <052115>Deuteronomy 21:15, though otherwise, it is probable, he would not have done it, having doubtless, before this time, observed his perverse and wicked inclinations, and how much he was swayed by his idolatrous wife. Verse 4. He strengthened himself Hardened his heart, as the word qzj, chazak, often signifies; and slew all his brethren with the sword Either by false accusation, under colour of law, or rather by assassination, pretending, it is likely, that he could not think himself safe in the government till they were taken out of the way. Those that mean ill themselves, are commonly, without cause, jealous of those about them. And divers also of the princes of Israel Either, 1st, Of Judah, here called Israel, as in verse 2. Or rather, 2d, Of Israel properly so called; not the princes of all Israel, or of the several tribes thereof, but the chief of

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those Israelites who, out of love to God and the true religion, had forsaken their estates in the kingdom of Israel, and were now incorporated with the kingdom of Judah: these he slew, because he thought they would be most zealous for that religion which he was resolved to oppose. Verse 5. Jehoram was, &c. Of this and several of the following verses, see notes on <120817>2 Kings 8:17, &c. Verse 10. The same time did Libnah revolt Libnah seems to have set up for a free state. And the reason is here given, both why God permitted it, and why they did it, because Jehoram was become an idolater. While he adhered to God, they adhered to him; but when he cast God off, they cast him off. Whether this would justify them in their revolt or not, it justified Gods providence which suffered it. Verse 11. He made high places Not to the Lord, whose sworn enemy he was, but to Baals, or false gods. Caused the inhabitants of Jerusalem to commit fornication Spiritual whoredom, or idolatry, seducing them to eat things sacrificed to idols, (<660220>Revelation 2:20,) not only by his counsel and example, but, as it follows, by force, by threats, and penalties. Verse 12. And there came a writing to him from Elijah It is certain, Elijah was taken up into heaven in the time of Jehoshaphat. Therefore Josephus and the LXX. imagine (as Grotius observes) that from thence he sent a letter. Dr. Lightfoot is of opinion, that it is not meant of that Elijah who was carried up to heaven, but of another of his name, who sent this letter. Kimchi is of opinion that Elijah, foreseeing, by the spirit of prophecy, before he went to heaven, the wickedness of Jehoram, spake these words to one of the prophets, and charged him to put them down in writing, and send them in a letter to Jehoram, when he grew so impious, as is here related; and let him know that Elijah commanded this writing to be delivered to him: that so Jehoram, being affected with it, as if it had been sent from heaven, might be moved to repent of the evil he had done. And indeed the passage will bear this sense. He did not send a writing, but it was sent as his writing. For there is nothing in the words to intimate that this was written after his death, but only delivered after his death. So that it might have been written (for any thing that appears to the contrary) by Elijah himself before he was taken up into heaven. But, upon the whole, as we find the prophets were sent to those of their own time, and not to those who should come after, (there being a succession of prophets raised up for every age,) and as we have no mention of any other Elijah, in any other

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place of Scripture; and as (agreeable to what our Saviour makes Abraham say to the rich man, when he desired Lazarus to be sent from the dead to his brethren, They have Moses and the prophets,) we have no rational ground for thinking that God should employ a prophet, whom he had taken into heaven on this occasion, when there was, at that time, a prophet on the earth no ways inferior to him, namely, Elisha his successor: therefore there is ground to conclude, that the difficulty has arisen by the inaccuracy of transcribers of the Scriptures, and that it should be, and was at first written Elisha, and not Elijah. Verse 13. Which were better than thyself More innocent, righteous, and godly. This seems to intimate that they were pious persons, who abhorred idolatry. And, if so, his sin was the more heinous in cutting them off, as proceeding from enmity to God, as well as to them. Verse 14. Behold, with a great plague, &c. There was no calamity that could be thought of which did not befall this wicked prince: whose kingdom was destroyed and depopulated by the fiercest nations; his treasures ransacked; his wives carried into captivity; his children slain; and he himself laboured under a sore disease for two years; and when he was dead, had not the honour of royal sepulchre, such as his ancestors had. All which calamities were threatened in the writing sent him, that he might not think they came by chance, but by the special direction of Almighty God, as a punishment for his wickedness. But why should his people suffer, who are here threatened to be plagued? 1st, Because their base fear made them comply with him in his idolatry: and, 2d, Because he suffered in his peoples destruction: for as the honour, and safety, and strength of a king lie in the multitude and prosperity of his people; so when they are diminished, and destroyed, the king is very much weakened and endangered by it. And thy children, and thy wives Whose lives shall go for the lives of thy brethren. Verse 15. By reason of the sickness day by day That is, from day to day continually, Hebrew, days upon days: or, (as days are often put for a year,) year upon year: that is, one year after another for two years, as the event shows, verse 19. Verse 16. The Lord stirred up against Jehoram the spirit of the Philistines A people who had been fully subdued and dispirited; but whose spirits and courage God now raised, that they might do his work. And of the Arabians, that were near the Ethiopians Hebrew, near the Cushites,

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that is, the Ethiopians properly so called, for they were parted only by the Red sea; or rather a people in Arabia, frequently mentioned in Scripture, and so called either for their likeness in colour and complexion to the Ethiopians, or because one of these tribes was a colony from the other. Verse 17. And his sons also, and his wives Whom they slew, all except Ahaziah and Athaliah, who possibly were hid in some secret place. So that there was never a son left him, save Jehoahaz Who is also called Ahaziah, a name of the same signification with Jehoahaz, and, by a small alteration of the letters, Azariah, (<142206>2 Chronicles 22:6,) the meaning of which word is akin to the other, all signifying the possession, strength, or help of the Lord. Thus blood was required for blood. Jehoram had slain all his brethren; they slay all his sons but one. And he had not escaped, had he not been of the house of David, which must not be extirpated, like that of Ahab, because a blessing was in it, no less a blessing than that of the Messiah. Verse 18. The Lord smote him in his bowels with an incurable disease Dr. Mede observes, two impious kings are recorded to have had the same end that this Jehoram had: Antiochus Epiphanes and Agrippa, of whom it was said, eiv ti splagcna toiv ou splagcnizomenoiv, Of what avail are bowels to those who have no bowels, who show no pity or compassion? It is true, even good men, and those who are dear to God, may be afflicted with diseases of this kind: but to such they are fatherly chastisements, and, by the support of divine consolation, the soul may have ease and peace, even then when the body is afflicted with pain; which certainly was not the case with Jehoram. Verse 19. So he died of sore diseases These words seem to import that he was afflicted with a complication of diseases, together with his dysentery; all which were very grievous, and a suitable punishment of his horrid wickedness. And his people made no burning for him Paid him no extraordinary funeral honours. Verse 20. And departed Hebrew, went, namely, the way of all the earth, as it is more fully expressed <062314>Joshua 23:14. Or, to the land of darkness, <181021> Job 10:21, 22. Or, to his long home, <211205>Ecclesiastes 12:5. Or, went away, namely, out of this world, as the word lh, halack, used here and <181420> Job 14:20; <210515>Ecclesiastes 5:15; 6:4, signifies. And there are many such phrases used concerning death, in the Old and New Testaments,

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which all signify that death is not an annihilation, but only a translation into another place and state. See <011515>Genesis 15:15; <500123>Philippians 1:23. Without being desired Hebrew, without desire, which may be referred, 1st, To himself. He had no desire of living longer, nor any pleasure in life, but was heartily weary of it, through his excessive pains. Or rather, it belongs, 2d, To his people, who did not desire that he should live longer, but oft and heartily wished that he had died sooner: which contempt of him they showed both by making no burning for him, as they used to do for good kings, and by denying him burial among the kings. The expression is emphatical: for it is usual with men to desire the death of some persons, whom afterward they lament, and heartily wish they were alive again. But for this ungodly and unhappy prince, his people did not only in his life-time wish his death, but afterward did not repent of those desires.

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CHAPTER 22.
A.M. 3119. B.C. 885.
Ahaziahs wicked reign, 1-4. Being confederate with Joram, he is slain by Jehu, 5-9. Athaliah destroys the seed royal, and usurps the kingdom, 10-12.

NOTES ON CHAPTER 22.

Verse 1. The band of men had slain all the eldest A cruel sort of men, who came along with the Arabians, and therefore slew those whom the Arabians had spared, and only carried into captivity. Or the Philistines may be intended, who accompanied the Arabians in this expedition, (<142116>2 Chronicles 21:16,) and who lived near the kingdom of Judah, and therefore wished to destroy all the branches of the royal family, lest, if any of them survived, they should afterward gain strength, and revenge themselves upon them for plundering their country, and carrying so many of the seed royal away captive. Verse 2. Forty and two years old was Ahaziah It is said (<120826>2 Kings 8:26) that he was but two and twenty years old when he began to reign; so that, it is probable, an error has been committed here by the copyist or transcriber. For some Greek copies have here twenty-two years old, and it is so in the Syriac and Arabic translations, and particularly in that most ancient copy of the Syriac, which was used by the church at Antioch in the primitive times, and to this day is kept in the church of Antioch, from which Archbishop Usher did, at his own great charge, get an exact copy transcribed. Athaliah the daughter of Omri That is, of Omris family; or, of Ahab, Omris son. Grand-children are often called sons or daughters in the Scriptures. Verses 3, 4. He walked in the ways of the house of Ahab Called their ways, not because they were the first inventors of them in these parts, but the chief establishers. These ways did not consist merely in the worshipping of God by an image, which was the way of Jeroboam; but in the worship of other gods besides the God of Israel, namely, Baal-gods, or Baalim. For his mother was his counsellor to do wickedly Being a crafty and an imperious woman. Those that counsel persons to do wickedly, counsel them to their destruction. It is bad enough when strangers do this, but when parents give such counsel to their own children, it is deplorable

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indeed! The counsel of the ungodly is the ruin of many young people of both sexes, especially if given to them when they are setting out in life. They were his counsellors after the death of his father Who, while he lived, seduced his son by his counsel and authority, and kept him to idolatry, and so rendered other evil counsellors unnecessary. Verse 5. He went with Jehoram to war against Hazael Following the evil example of Jehoshaphat herein; though he would not follow him in what was good. But of this and the following verses, see notes on <120828>2 Kings 8:28, 29, and 9:21, 27. Verses 7, 8. The destruction of Ahaziah was of God By his providence so disposing occasions, and Ahaziahs inclinations, that he should come, at that particular time, to receive his deserved judgment. See on <121012>2 Kings 10:12-14. Verse 9. They sought Ahaziah Who, though wounded, had made his escape. They caught him, for he was hid in Samaria He fled first to Megiddo, but not thinking himself safe there, he fled to Samaria, where he was taken, and sent thence, by Jehus order, to Megiddo, where he received the sentence of death. See note on <120927>2 Kings 9:27. Verse 10. But when Athaliah, &c. This and verses 11, 12, are explained <121101> 2 Kings 11:1-3.

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CHAPTER 23.
A.M. 3126. B.C. 878.
Jehoiada prepares the people, and crowns the king, 1-11. Athaliah is slain, 12-15. The kingdom is reformed, 16-21.

NOTES ON CHAPTER 23.

Verse 1. And took the captains of hundreds Not all, but those here following, in whom he put most trust. But the contents of this chapter, in general, having occurred 2 Kings 11., where they are explained, little need be said on them here. Verse 2. And gathered the Levites out of all the cities of Judah Because he knew them to be well affected to the cause of God and the king, to which they were bound by the two strongest ties, conscience and interest: and because he could collect them without any suspicion, it being their duty to attend at Jerusalem at the solemn feasts, the time of one which was probably chosen for this purpose. And the chief of the fathers Israel Judah is here called Israel, as in several other places. They came to Jerusalem To settle their resolutions with Jehoiada. Verses 4, 5. A third part of you shall be porters of the doors Or rather, guards at the gates, to prevent any of Athaliahs party from entering into the temple. At the gate of the foundation So called, because it stood lower than the rest of the doors, at the foot of the steps by which they went up from the kings house to the temple. And all the people shall be in the courts In the two courts; for by the people here he seems to intend both the generality of the Levites, who had no particular station assigned them, such as their brethren had, and who were to be in the court of the priests, and the people who were in the court of the people. Verse 6. Let none come into the house of the Lord Strictly so called, and distinguished from the courts just mentioned, namely, into the sanctuary, or holy place. Save the priests, and they that minister of the Levites Who are to minister in course, or according to my present appointment. They shall go in, for they are holy They have been consecrated to the service of God, and are bound to attend there. But all the people shall keep the watch of the Lord That is, of the house of the

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Lord, as is expressed <121106>2 Kings 11:6. The meaning is, Let them stand in their court to prevent and oppose any person that shall endeavour violently to break into the house, to seize upon the king, or to oppose the present work, which he expected Athaliah and her accomplices would do. Verse 11. Jehoiada and his sons anointed him Among which sons was Zechariah, whom he afterward most ungratefully slew. Verse 13. All the people rejoiced To see a rod sprung out of the stem of Jesse! To see what they despaired of ever seeing, a king of the house of David. Verse 16. Jehoiada made a covenant between him, &c. In <121117>2 Kings 11:17, it is said, Jehoiada made a covenant between the Lord, and the king, and the people. Here it is said to be made between him, the people, and the king. But the two passages do not contradict each other. For Jehoiada, as Gods priest, was his representative in this transaction, or a sort of mediator, as Moses was. God covenanted by him to take them for his people; and the king and people covenanted with him to be his; and then the king covenanted with the people to govern them as the people of God; and the people with the king, to be subject to him as the Lords people, in his fear, and for his sake. For it must be observed, that this covenant, and others made in like manner, were solemn promises on the part of the Jewish king and people, that, for the future, they would observe Gods laws: in return to which the high-priest promised, on the part of God, that, if they did so, they should enjoy all the blessings promised in those divine laws to obedience. Verse 18. Jehoiada appointed the offices, &c. Or rather, restored, for there was no new appointment of offices or officers, but the old officers were restored to their respective offices. The Hebrew literally translated is, He put the offices of the house of the Lord into the hand of the priests, &c. For in the time of the idolatrous kings, and of Athaliah, those offices had probably been disposed of to persons of other tribes, partly to gratify their wicked friends, and partly to bring Gods house and worship into disgrace. Verse 21. All the people rejoiced: and the city was quiet The generality of the people rejoiced, the rest were quiet, and made no opposition. When the son of David is enthroned in the soul, all therein is quiet, and springs of joy are opened.

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CHAPTER 24.
A.M. 3126. B.C. 878.
Joash takes care to repair the temple, 1-14. After Jehoiadas death, he sets up the worship of Baal again, though warned, 15-19. He puts Zechariah to death, 20-22. Is invaded by the Syrians, 23, 24. Struck with sore diseases and slain, 25-27.

NOTES ON CHAPTER 24.

Verse 1. Joash was seven years old, &c. A great part of this chapter is explained in the notes on 2 Kings 12. Verse 5. Gather of all Israel Not only of the tribes of Judah and Benjamin, but of all the Israelites, belonging to any of the ten tribes, who are now resident in my kingdom: money to repair, &c., from year to year That is, either, 1st, To repair part of it every year till the reparations were perfected: or, 2d, The money was to be gathered from year to year, till they got such a sum as might suffice for the work. Verse 6. The king called for Jehoiada the chief It is observable, that he is not called the chief priest, or high-priest, but only the chief, or the head; which he might be in many other respects, either by reason of his near relation to the royal family, or because he was the chief of one of the twenty-four families. And the high-priest seems to be mentioned as a distinct person from Jehoiada, <121209>2 Kings 12:9, 10; which things make it questionable whether Jehoiada was the high-priest or not. Verse 7. The sons of Athaliah, &c. To wit, Ahaziah and his brethren, before they were carried away captive, (<142117>2 Chronicles 21:17,) who did this by her instigation, as this phrase implies; had broken up the house of God Had both broken up the treasures, and defaced the house itself. And the dedicated things did they bestow upon Baalim Gave them, either to adorn the temples of those false gods, or to promote their worship. Verses 8, 9. And set it at the gate of the house, &c. That is, of the court of the people, whither all manner of persons might come to offer. To bring in to the Lord the collection that Moses laid upon Israel That is, a collection answerable to it.

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Verse 14. Whereof were made vessels for the house of the Lord Because Athaliah and her sons had taken away the old ones. Verses 15, 16. A hundred and thirty years old was he, &c. By which it appears, that he was born in Solomons time, and had lived six entire reigns before this. They buried him among the kings With this honourable encomium, (perhaps inscribed upon his grave-stone,) that he had done good in Israel But the little religion that Joash had, was all buried in his grave. See how great a judgment, to any prince or people, the death of holy, useful men is! Both toward God, and toward his house He had been an instrument in restoring the divine worship, which now, they were sensible, was a great blessing, and in repairing the decays which were in the temple, and furnishing it with vessels for the service of God. Verses 17. Came the princes of Judah Some of the great men, who continued Baalites in their hearts; and made obeisance to the king And in that posture presented their requests to him, that they might not be confined to troublesome journeys to Jerusalem, but might have the liberty, which their forefathers enjoyed, of worshipping God in the high places. This liberty once obtained, they knew they could worship idols without disturbance, which was the thing at which they aimed: and for the prevention of such abuses, God obliged all to worship him in one place. Then the king hearkened unto them He consented to their request, that they might worship in the high places. For fair words and flatteries easily deceive princes, as Grotius here observes; and they wanted not specious reasons to persuade the king, not to be so strict as to insist on their worshipping only at the temple. Verse 18. And they left the house of the Lord God The king and princes, who a while ago so zealously repaired the temple, now forsook the temple! So inconstant a thing is man! So little confidence is to be put in him! It is probable that these great men at first only worshipped in the groves and on the high places themselves; yet they had their emissaries, who persuaded the people to join with them. So that the house of God was soon deserted by them, and they proceeded to worship idols. And wrath came upon Judah and Jerusalem They were soon punished by the hand of Hazael, king of Syria. Verse 19. Yet he sent prophets to them, to bring them again Gods goodness was astonishing, in sending messengers to reclaim such a base people; whose wickedness was no less wonderful, in that they hearkened to

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the great men among them, rather than to those whom they knew to be true prophets of Jehovah. Verse 20. The Spirit of God came upon Zechariah, who stood above the people He was moved by the Holy Spirit to address the people publicly, and to reprove them for their idolatries, and their departure from the worship of God, which that he might do, so as to be heard by all, he stood upon a high place, where they might both see and hear him, and from thence both testified against their sin, and warned them of the consequences of it. And said, Why transgress ye, &c. It is remarkable, that, though he spake by the spirit of prophecy, yet he only applied the general prediction of Moses, <053116>Deuteronomy 31:16, 17, unto the present time; that they might all learn to pay a greater regard to Moses, and to make themselves better acquainted with his law; unto which, if they had attended, they would have easily discerned who were true prophets and who were false. Because ye have forsaken the Lord, he also hath forsaken you This, it is likely, he spake with great vehemence, and even enlarged upon the subject so long, that it raised their indignation. Verse 21. And they conspired against him Namely, the people whom he addressed, having been easily corrupted by the examples of their apostate king and princes. And stoned him with stones And that immediately, without even colour of law; not so much as accusing him of being a blasphemer, a traitor, a false prophet, or guilty of any crime whatever; at the commandment of the king Who owed his crown and life to Jehoiada his father; and in the court of the house of the Lord Whose minister and messenger he was! As horrid a piece of wickedness this as any we read of in all the history of the kings! The person was sacred, a prophet; the place sacred, the court of the temple, either the court of the priests, or the inner court, between the porch and the altar; the message was yet more sacred, a message which, we have reason to believe, they knew proceeded from the spirit of prophecy; the reproof was just, the warning fair, and both grounded on Scripture acknowledged by themselves to be divinely inspired; and yet so impudently and daringly do they defy God himself, that nothing less than the blood of the prophet can satisfy their indignation at his prophecy. Be astonished, O heavens, at this, and tremble, O earth, that ever such villany should be committed by men, by Israelites, in contempt and violation of every thing that was just, honourable, and sacred! That a king, a king in covenant with God, should command the murder of one whom it was his office to protect and countenance! The Jews say, there

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were seven transgressions in one: they killed a priest, a prophet, a judge; they shed innocent blood; polluted the court of the temple, the sabbath, and the day of expiation: for on that day, their tradition says, this happened. Verse 22. When he died, he said, The Lord look upon it, and require it That is, make inquisition for my innocent blood. But the words may as well be rendered, The Lord will look upon it, and require it He will examine this action, and require satisfaction from you for it: a prophetic sentence, which, as appears from what follows, was speedily executed. Verse 23. At the end of the year the host of Syria came up So soon did God hear the cry of his holy prophets blood and revenge it. They came and destroyed all the princes That it might appear they were sent and directed by God, to single out to destruction the first beginners, and chief promoters, of this general apostacy. And sent all the spoil unto the king of Damascus To Hazael the king of that part of Syria called Syria Damascena, from its capital city Damascus. Verse 24. For, or rather, although, the army of the Syrians came with a small company Or was a small company of men. This more manifestly showed that the punishment proceeded from the hand of God, who took away their courage, so that, even with a great host, they could not withstand a mere handful of their enemies. This, as all the circumstances of it make manifest, was a distinct war from that mentioned <121217>2 Kings 12:17; as the reader will easily see if he compare that passage with this. The case seems to have been as follows: When the Jews began to apostatize, Hazael was sent to chastise them, as is recorded <121217>2 Kings 12:17; but God, in his great long-suffering, either that he might give them further space for repentance, or because he saw some partial repentance had already taken place among them, permitted Hazael to be diverted, by Joashs presents, from his purpose of leading his army against Jerusalem. But in the end of the year, the king and people being still more sunk in idolatry, and this horrid wickedness of murdering his prophet being committed, he sent a party of these same Syrians to execute this awful judgment against Joash, who had commanded it to be committed; against the princes, who had been the instigators of it; and against the people, who had so readily obeyed such an unrighteous mandate of their apostate king and princes. Verse 25. They left him in great diseases, &c. The chastisement by the invasion of the Syrians, and their destroying the princes, and plundering the

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city, not answering the end intended, of humbling Joash, and bringing him to repentance, God proceeded to smite him with sore diseases; and as even this did not reclaim him, his own servants were permitted to conspire against him and slay him. For, when vengeance pursues guilty men, the end of one trouble is often but the beginning of another. For the blood of the sons of Jehoiada By which it seems Joash slew, not only Zechariah, but his brothers also. And perhaps they that slew him intended to take vengeance for that innocent blood. However, that was it which God intended in permitting them to do it. Verse 27. The greatness of the burdens laid upon him Either the severe prophecies uttered against him, of which one instance is recorded, and there might be others that are not recorded; or the great judgments of God upon him, both by the Syrians, verse 23, and by great diseases, verse 25.

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CHAPTER 25.
A.M. 3165. B.C. 839.
Amaziah revenges his fathers death, 1-4. Obeys the command of God, and dismisses the Israelites, 5-10. Conquers the Edomites, 11-13. Turns idolater, and despises reproof, 14-16. Challenges the king of Israel, and suffers for it, 17-24.

NOTES ON CHAPTER 25.

Verse 2. But not with a perfect heart He was not an enemy to religion, but a cool and indifferent friend. He was not a man of serious piety, for his heart was not whole with God. But of this, and the two following verses, see notes on <121401>2 Kings 14:1-7. Verse 6. He hired a hundred thousand men out of Israel Out of the kingdom of the ten tribes. If he had advised with any of his prophets before he did this, or had but considered how little any of his ancestors had got by their alliances with Israel, he would not have thus done what he had soon to undo again. But rashness makes work for repentance. Verses 7, 8. Let not the army of Israel go with thee It is comfortable to employ those who, we have reason to hope, have an interest in heaven; but dangerous associating with those from whom the Lord is departed. For the Lord is not with Israel He hath forsaken them; and prosperity shall not attend thy counsels and undertakings, if thou joinest thyself with them. But if thou wilt go, do it It is an ironical concession, like that of Micaiah to Ahab, Go and prosper. Verse 9. And Amaziah said, But what shall we do for the hundred talents The money remitted for the hire of the one hundred thousand Israelitish soldiers. He considered, if he sent the men back he should lose that. Such is the objection which men often make against complying with their duty: they are afraid of losing by it. And the man of God answered, The Lord is able to give thee much more He hath many ways to make up that loss to thee, and certainly will not suffer thee to be a loser by obeying his command. Observe, reader, a firm belief of Gods all-sufficiency to bear us out in our duty, and to make up abundantly all the loss and damage we sustain in his service, will render his yoke very easy, and his burden very light. What is it to trust in God, but to be willing to venture the loss of any

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thing for him, in confidence that it shall be amply made up to us in the way that he sees will be best for us. This king lost one hundred talents of silver by his obedience; and we find just that sum given to his grandson Jotham, as a present, <142705>2 Chronicles 27:5. Then the principal was repaid, and for interest, ten thousand measures of wheat, and as many of barley, were given him. Verse 10. Their anger was greatly kindled against Judah Because they were both disgraced by this rejection, and disappointed of that spoil which they hoped to gain, whereas now they are sent away empty; for the hundred talents, probably, were given to their officers only to raise men for this service. Verses 11, 12. Amaziah strengthened himself With his own men only. And smote of the children of Seir ten thousand Who, it appears, were left dead upon the field. How many were only wounded: and not killed, we are not told; but undoubtedly not a few. Other ten thousand did the children of Judah cast down from the rock A most cruel execution, which can no way be justified, unless the children of Seir had been used to serve in that manner all they took captive of Judah. Verse 13. The army which Amaziah sent back, fell upon the cities of Judah Thus God chastised those cities of Judah for their idolatries, which were found most in the parts next to Israel. The men of Israel had corrupted them, and now are a plague to them. And thus Amaziah also was punished for having entered into an alliance with idolaters, though at the prophets reproof he broke it off: and perhaps, likewise, this calamity befell his subjects, because he had used his victory over the Edomites with so much cruelty. Verse 14. He brought the gods of Seir, and set them up for his gods Egregious folly! When Ahaz worshipped the gods of those that had conquered him, (<142823>2 Chronicles 28:23,) he had some little colour for it, as he hoped, probably, thus to prevail upon them to assist him too. But for Amaziah to worship the gods of those he had conquered, was surely most unreasonable. What did he see in the gods of the children of Seir, that could tempt him to set them up for his gods, and bow down himself before them? If he had cast the idols down from the rock, and broken them to pieces, instead of the prisoners, he would have discovered more of the piety, as well as more of the pity, of an Israelite. But, perhaps, as a

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punishment for that barbarous inhumanity, he was given up to this ridiculous idolatry. Verse 15. The anger of the Lord was kindled against Amaziah And well it might; yet, before he sent to destroy him, he sent to convince and reclaim him, and thus prevent his destruction. He sent to him a prophet, who reasoned with him very fairly and mildly, saying, Why hast thou sought after the gods which could not deliver their own people? Is this reasonable? Is it acting like a wise man? If men would but duly consider the inability of all those things to help them, which they have recourse to when they forsake God, they would not be such enemies to themselves. Verse 16. The king said, Art thou made of the kings counsel? Who art thou, that presumest to direct my affairs without my commission? Forbear; why shouldest thou be smitten? Provoke me no further, lest I cause thee to be killed for thy impudence. The prophets reproof was too just to be answered, and the king could say nothing in excuse for his own folly; but he fell into a passion with the reprover. To the prophet who directed him to send back the army of Israel, he hearkened, though that prophet both contradicted his politics, and lost him a hundred talents of silver: but with this prophet, who only dissuaded him from worshipping the gods of the Edomites, he had no patience, but instantly fell upon him with an unaccountable rage; which must be attributed to the witchcraft of idolatry. Then the prophet forbare He ceased to advise or reprove him any further, but only denounced the divine sentence passed upon him, for this contempt of Gods message to him, and his other sins, which came to pass, verses 20-27. The secure sinner, perhaps, values himself on his having silenced his reprovers and monitors. But what comes of it? I know that God has determined to destroy thee It is a plain indication that thou art marked for ruin; because thou hast done this, and hast not hearkened to the divine counsel They that are deaf to reproof, are ripening apace for destruction. Verse 17. Then Amaziah took advice About the injury which the Israelites had done to his people, and how he should repair it. He took advice But with whom? Not with the prophet, but with his flattering statesmen. It is good to take advice: but it should be of them who are fit to advise us. But of this and the following verses, see notes on <121408>2 Kings 14:8-20.

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Verse 20. For it came of God Who gave him up to his own error and passion, in order to his ruin. Verse 24. That were found in the house of God with Obed-edom That is, with Obed-edoms posterity, to whom the custody of the sacred treasures was committed.

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CHAPTER 26.
A.M. 3194. B.C. 810.
Uzziah reigns well, 1-5. Prospers in his wars, building, and the affairs of his kingdom, 6-15. Invading the priests office, is struck with a leprosy, 16-20. Is confined till his death, 21-23.

NOTES ON CHAPTER 26.

Verse 1. The people of Judah took Uzziah Called also Azariah, <121421>2 Kings 14:21; both names signifying the same thing, the strength, or help of God. Of this and verses 1, 3, 4, see notes on <121421>2 Kings 14:21, 22; and 15:2, 3. Verse 5. He sought God in the days of Zechariah Who was probably the son of that Zechariah whom his grand-father Joash slew. Who had understanding in the visions of God Either the visions with which he himself was favoured, or the visions of the preceding prophets. He was well skilled in prophecy, and conversed much with the heavenly world; was an intelligent, devout, and good man; and had such influence on Uzziah, that while he lived he sought God, sought his favour, direction, and aid; trusted in him, cleaved to him, and persisted in his worship, and in the true religion. Happy are the great men who have such about them, and are willing to be advised by them: but unhappy those who seek God only while they have such with them, and have not a principle in themselves to bear them out to the end. Verse 6. And brake down the wall of Gath Which had been taken by Hazael, in the days of Joash his grand-father, chap. 12:17; but was either relinquished by him, because it lay so far from his other dominions; or retaken by the Philistines, who had now repaired its fortifications and kept it. Verses 10, 11. He built towers in the desert Partly to guard his cattle from the inroads and depredations which the Arabians were accustomed to make: and partly to give notice of the approach of any enemy, and to put some stop to their march on that side. Uzziah had an army that went out to war by bands Some bands at one time, and some at another, as occasion required.

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Verse 16. When he was strong Strengthened in his kingdom, and free from the fear of any enemy; his heart was lifted up to his destruction Thus the prosperity of fools, by puffing them up with pride, destroys them. He had done so much business, and attained so much honour, that he began to think no business, no honour too great, or too good for him; no, not that of the priesthood. He went unto the temple of the Lord Into the holy place, where the altar of incense stood, and into which none but priests might enter, much less offer incense. Verse 18. And they withstood Uzziah Hebrew, stood up against Uzziah, not by force, or laying hands upon him to restrain him, for in the next verse we still find the censer in his hand; but only by admonition and reproof, which follows. Neither shall it be for thine honour, &c. Expect that God will punish thee, or put some brand of infamy upon thee for this presumption. But this they express modestly, because they considered that he to whom they spake, though an offender, was their sovereign. Verse 19. Then Uzziah was wroth With the priests. While he was wroth the leprosy rose up in his forehead So that he could not hide his shame: though it is probable it was also in the rest of his body. From beside the incense-altar By a stroke from an invisible hand, coming from the altar; that he might be assured this was the effect of Gods displeasure. Verse 20. They thrust him out from thence Not by force, which needed not, for he voluntarily hasted away, as it follows; but by vehement persuasions and denunciations of Gods further judgments upon him, if he did not depart. Verse 21. Uzziah was a leper unto the day of his death God would have this leprosy to be incurable, as a lasting monument of his anger against such presumptuous invaders of the priests office. Dwelt in a several house, &c. As he was obliged to do by law, which he durst not now resist, being under the hand of God, and under the fear of worse plagues, if he did not so. For he was cut off from the house of the Lord He dwelt in a several house, because he might not come into the temple and courts, nor consequently into any public assembly. So the punishment answers the sin, as face does to face in a glass. He thrust himself into the temple of God, whither the priests only had admission: and for that was thrust out of the very courts of the temple, into which the meanest of his subjects might enter. He invaded the dignity of the priesthood, to which he had no right,

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and is for that deprived of the royal dignity, to which he had an undoubted right.

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CHAPTER 27.
A.M. 3246. B.C. 758.
Jotham reigns well and prospers, 1-6. The conclusion of his reign, 7-9.

NOTES ON CHAPTER 27.

Verse 2. He did that which was right, &c. He did according to all his father Uzziah did, except in his miscarriages. We must not imitate those we have the greatest esteem for, any further than they do well; and their failings must be warnings to us, to walk more circumspectly. Verse 3. He built the high gate, &c. Otherwise called the new gate. He repaired it, for it was built before, <141105>2 Chronicles 11:5. On the wall of Ophel he built much Ophel was a tower upon or near the wall of Jerusalem, which probably he fortified, as his father had other towers. Verses 5, 6. He fought also with the Ammonites Who, it seems, endeavoured to shake off the yoke, which from Davids time had been put upon them. So Jotham became mighty In wealth, and power, and influence upon the neighbouring nations, who courted his friendship, and feared his displeasure; because he prepared his ways, &c. Or, directed his ways, his counsels, and actions, by the rule of Gods law. The more steadfast we are in religion, the more mighty we are both for the resistance of that which is evil, and for the performance of that which is good. Verse 9. And Jotham slept with his fathers He died in the midst of his days, being only forty-one years of age, finishing his course too soon, as we may be ready to say, considering his great usefulness, but finishing it with honour, and having the happiness of not outliving his reputation, as his last three mentioned predecessors outlived theirs. And Ahaz his son reigned in his stead Whose character, in all respects, was the reverse of his. When that wealth and powers, says Henry, which wise men have done good with, devolves upon fools, that will do hurt with it, it is lamentable, and shall be for a lamentation.

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CHAPTER 28.
A.M. 3263. B.C. 741.
Ahaz reigns ill, 1-4. Is smitten by the Syrians and Israelites, 5-8; who send back the captives they had taken, 9-15. Ahaz sends for help to the king of Assyria, but in vain, 16-21. Yet he continues in idolatry, 22-25; and dies, 26, 27.

NOTES ON CHAPTER 28.

Verses 1-4. He did not that which was right in the sight of the Lord Nay, he did a great deal that was wrong, very wrong, and that toward God, toward his own soul, and toward his people. He walked in the way of the revolted Israelites, and the devoted Canaanites; made molten images and worshipped them, contrary to the second commandment; nay, he made them for Baalim, contrary to the first. He forsook the temple of the Lord, and sacrificed, and burned incense on the hills, and under every green tree, in imitation of the neighbouring idolaters. And, to complete his wickedness, as one perfectly divested of all natural affection, as well as of all religion, and perfectly devoted to the service and interest of the great enemy of mankind, he burned his children in the fire to Moloch Not thinking it enough to dedicate them to that infernal fiend, by causing them to pass through the fire. Such is the absolute sway which the prince of the power of the air sometimes exercises over the children of disobedience! But of his true character and complicated wickedness, see notes on <121601>2 Kings 16:1-4, and 10-18. Verse 5. Wherefore the Lord his God delivered him, &c. Jehovah was his God, though not by special relation, which Ahaz had renounced, yet by his sovereign dominion over him: for God did not forfeit his right by Ahazs denying it. Into the hand of the king of Syria Who insulted him, triumphed over him, beat him in the field, and carried away a great many of his people into captivity. He was also delivered into the hand of the king of Israel Who, though an idolater as well as Ahaz, was made a terrible scourge to him and his people, shedding their blood, wasting their country, and ruining their families. When they had a good king, and acted wickedly, his goodness in some sort sheltered them; but now they had a bad one, all their defence was departed from them, and an inundation of judgments

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broke in upon them. And they that knew not their happiness in the foregoing reign, were taught to value it by the miseries of this. Verse 6. Pekah slew in Judah a hundred and twenty thousand in one day Never was such bloody work made among them before, since they were a nation, and that by Israelites too! The kingdom of Israel was not strong at this time, and yet strong enough, it appears, to bring this great destruction upon Judah. But certainly so many men, valiant men, could not have been cut off in one day, if they had not been strangely dispirited, both by the consciousness of their own guilt, and the righteous hand of God upon them. Because they had forsaken the Lord God of their fathers Ahaz walked in the ways of the kings of Israel, and God chose the kings of Israel for his scourge: it is just with God, to make them a plague to us, whom we have made our patterns, or partners in sin. Verse 8. The children of Israel carried away captive two hundred thousand, women, &c. When the army in the field was routed, the cities, and towns, and country villages were all easily stripped, the inhabitants taken for slaves, and their wealth for a prey. Verse 9. A prophet of the Lord was there By this it appears God continued his prophets among the Israelites, idolatrous as they were, that he might bring them to repentance, if they would hearken to their admonitions. This prophet meets the victorious army of Israel, not to applaud their valour or congratulate their victory; though they returned laden with spoils and triumphs; but in Gods name to tell them of their faults, and warn them of the judgments of God. And said unto them, Behold, because the Lord was wroth with Judah He exhorts them not to be lifted up with their victory; which he assures them was not to be ascribed so much to their own valour, as to the anger of God against Judah, to chastise whom, he had used them as the rod of his indignation. And ye have slain them in a rage that reacheth up to heaven An unbounded rage, which cries to God for vengeance against such bloody men. Verse 10. Ye purpose to keep the children of Judah for bond-men and bond-women To use them, or sell them as slaves, though they are your brethren, and free-born Israelites. God takes notice of what men purpose, as well as of what they say and do. But are there not with you, even with you, sins against the Lord your God? Which, if not repented of, may bring down the divine vengeance upon your own heads. He appeals to their

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own consciences, and to the notorious evidence of the fact. As if he had said, It ill becomes sinners to be cruel. Show mercy to them, for you are undone if God do not show mercy to you. Verse 11. Now therefore deliver the captives Release your brethren, whom you have made prisoners, and send them home again with care. For the fierce wrath of the Lord is upon you And there is no other way of escaping it, but by showing mercy. Verse 14. So the armed men left the captives and the spoil before the princes, &c. To be disposed of as they pleased. And herein they showed a more truly heroic bravery than they did by taking them. For it is true honour to yield to reason and religion, even in spite of interest. It was a wonderful instance of deference and obedience, which these armed men manifested toward their princes on this occasion, in restoring not only the captives, which were very valuable, but all the spoil also, which no doubt was considerable. What might not these great men have done to bring them to repentance for their idolatries, and to effect a reformation among them, if they had been themselves truly religious, and had exerted their authority among them for these purposes. Verse 15. The men expressed by name Nominated and appointed by the heads of the people, to take care of the captives, and see them well treated, which they did even to a very high degree of humanity. Verses 16-19. Did Ahaz send unto the kings of Assyria to help him That is, the king, namely, Tiglath-pileser, (<121607>2 Kings 16:7,) the plural number being put for the singular, either because he was a great king, a king of kings, or because Ahaz sent to divers of his princes also, who may be called kings in a more general signification of the word. Ahaz found his own kingdom weakened and made naked, and he could not put any confidence in God, and therefore was at a vast expense to procure an interest in the king of Assyria, verses 18, 19. The cities of the low country That part of Judah which was toward the sea, and toward the Philistines land. For the Lord brought Judah low As high as they were before in wealth and power. They that will not humble themselves under the word of God will be humbled by his judgments. For he made Judah naked Taking away their ornament, and their defence and strength, namely, their treasures, which Ahaz sent to the Assyrian to no purpose; their frontier towns, and other strong holds, which by his folly and wickedness were lost; their religion, and the divine protection, which was

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their great and only security, which by his sins he forfeited. And transgressed sore against the Lord The Targum renders it, The house of Judah ceased from the worship of God, which Ahaz in a manner wholly abolished, and thereby transgressed more grievously than any or all of his predecessors. Verses 20, 21. Tilgath-pilneser came and distressed him By quartering the Assyrian soldiers upon his country, by growing insolent and imperious, and creating him a great deal of vexation, and by proving as a broken reed, which not only fails him that leans upon it, but pierces his hand. Or, straitened him, (as rxy, jatsar, rather signifies,) namely, by robbing him of his treasures. For Ahaz took away a portion, &c. He pillaged the house of God, and the kings house, and pressed the princes for money to hire these foreign forces into his service. For though he had conformed to the idolatry of these his heathen neighbours, they did not value or love him the more for that; nor did his compliance, by which he lost God, gain them; nor could he make any interest with them but by his money. Thus it is generally found that wicked men have no real affection for those that revolt to them, nor care to do them a kindness. But he strengthened him not A most emphatical expression: for though he weakened his present enemy, the Syrian, as is related <121609>2 Kings 16:9, taking Damascus, and carrying the people away captive; yet really, all things considered, he did not strengthen Ahaz and his kingdom. He did not help him to recover the cities which the Philistines had taken from him; nor did he lend him any forces, or enable him to recruit his own. On the contrary, he weakened him; for by removing the Syrian, who, though a troublesome neighbour, was a kind of bulwark to him, and by destroying Samaria, he opened a way for the invasion of his country with more facility, as happened in the very next reign. Verse 22. This is that King Ahaz That monster and reproach of mankind, that unteachable and incorrigible prince, whom even grievous afflictions made worse, which commonly make men better. This is he whose name deserves to be remembered and detested for ever. Verse 23. He sacrificed unto the gods of Damascus that smote him Or, which had smitten him formerly; that is, had enabled their worshippers, the Syrians, as he foolishly imagined, to smite him. He sacrificed to them, therefore, not because he loved them, but because he feared them, thinking they had helped his enemies, and hoping, if he could bring them over to his interest, they would help him. O blind superstition! exclaims Bishop Hall,

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how did the gods of Syria help their kings, when both those kings, and their gods, were vanquished and taken by the king of Assyria? Even this Damascus, and this altar, were the spoil of a foreign enemy: how then did the gods of Syria help their kings, any otherwise than to their ruin? What dotage is this, to make choice of a foiled protection! But, had the Syrians prospered, must their gods have the thanks? Are there no authors of good but blocks or devils? or is an outward prosperity the only argument of truth, the only motive of devotion? O foolish Ahaz! It is the God thou hast forsaken that punishes thee, under whose only arm thou mightest have prevailed. His power beats those pagan stocks one against another, so as one while one seems victorious, another vanquished; and at last he confounds both together, with their proudest clients, of which thyself art certainly the most striking instance. Alas! Ahaz did not see that it was Jehovah that smote him, and strengthened the Syrians against him, and not the gods of Damascus. Had he sacrificed to him, and him only, and worshipped and served him aright, he would have been helped effectually. No marvel that mens affections and devotions are misplaced, when they mistake the author of their trouble and their help. And what was the consequence? The gods of Syria befriended Ahaz no more than the kings of Assyria did: but were the ruin of him and of all Israel. This sin, among others, provoked God to bring judgments upon them; to cut him off in the midst of his days, when he was but thirty-six years of age; and it corrupted the people so that the reformation of the next reign could not prevail to cure them of their inclination to idolatry, but they retained that root of bitterness till the captivity in Babylon eradicated it.

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CHAPTER 29.
A.M. 3278. B.C. 726.
Hezekiahs exhortation to the priests and Levites, 1-11. The care of the Levites to cleanse the temple, and put things into order, 12-19. A solemn revival of Gods ordinances, 20-36.

NOTES ON CHAPTER 29.

Verses 3, 4. He opened the doors of the house of the Lord Which Ahaz his father had shut, <142824>2 Chronicles 28:24. And he brought in the priests, &c. He found Judah low and naked, yet did not make it his first business to revive the civil interests of his kingdom, but to restore religion to a good posture. Those that begin with God, begin at the right end of their work, and it will prosper accordingly. Verse 5. Hear me, ye Levites; carry forth the filthiness That filthy altar which Ahaz had put in the place of Gods altar, (<121611>2 Kings 16:11,) and the idols, or other abominable things, which were there; out of the holy place The temple, or the priests court, which also is often called a holy place. Verse 6. Our fathers have trespassed He does not say my father, because it became him, as a son, to be as tender as might be of his fathers name; and because his father would not have been permitted to do all these things, if the people had not neglected their duty. Urijah the priest, in particular, had joined with Ahaz in setting up an idolatrous altar. Have turned away their faces, &c., and turned their backs Have wilfully and obstinately forsaken God and his worship; that posture being a signification of contempt. Verses 8, 9. He hath delivered them to trouble to astonishment, and to hissing To such calamities as all that see and hear of them shall be astonished at, and hiss at those who, by their own sin and folly, have brought such miseries upon themselves. When we are under the rebukes of Gods providence, it is good for us to inquire whether we have not neglected Gods ordinances, and whether that be not the controversy he has with us. Our wives are in captivity Though they were presently released, <142805>2 Chronicles 28:5, 14, 15.

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Verses 10, 11. It is in my heart to make a covenant with the Lord, &c. To engage by solemn vows and promises to worship him only, and in that way which he hath appointed: for I am sure that his fierce anger will not otherwise be turned away from us. This covenant he would not only make for himself, but bring his people also into the bond of it. My sons So he calls them, though many of them were elder than himself, because he was by his tender love and affection, as he was by his office, obliged to be a nursing father to them. Be not now negligent In sanctifying yourselves and the temple, (verse 5,) and in quickening and preparing yourselves and the people for Gods service. Verses 15, 16. To cleanse the house of the Lord From the dirt it had contracted while it was so long shut up; from dust, cobwebs, and the rust of the vessels. Much more from the idols, and idolatrous altars, which had been set up therein. The priests went into the inner part of the house Not the holy of holies, into which only the high-priest might go, and he only once in a year, but into the holy place. And brought out all the uncleanness into the court To wit, the priests court, called here the court, by way of eminence. Verse 17. Now they began on the first day of the first month A happy beginning of the new year! Thus should every year begin with a reformation of what is amiss, and the purging away of all the defilements contracted the foregoing year. In the sixteenth day they made an end Cleansing the house, and porch, and courts, and all the chambers belonging to the temple, in sixteen days. This is mentioned to signify, partly the universal abuse and defilement of all the parts of it by Ahaz, to remove which so much time was required; and partly the diligence of the priests in this work. Verse 19. All the vessels have we sanctified Though the vessels of the sanctuary may be profaned for a while, God will find a time and a way to sanctify them. Neither his ordinances nor his obedient people shall be suffered to fail for ever. Verse 21. They brought seven bullocks The number seven is customary in sacred matters, and is here used in regard of the vast numbers and various kinds of sins, the guilt whereof yet lay upon the kingdom, which was now to be expiated. Indeed, in case of one particular sin of ignorance committed by the people, there was but one bullock to be offered, but here the sins were many and presumptuous. For a sin-offering for the kingdom

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To make atonement for the sins of the king, and the royal family, and the court. And for the sanctuary For all the idolatry and uncleanness wherewith the temple had been polluted, which, as it had been cleansed naturally by the priests hands, so now it was to be purged morally by sacrifices. And for Judah For the sins of all the people of Judah. They thought it not enough to lament and forsake their sins, but they brought a sin-offering. Even our repentance and reformation will not obtain pardon, but through Christ, who was made sin, that is, a sin-offering, for us. Verse 23. They laid their hands upon them The king and the elders of the people, in the name of the whole congregation: thereby owning themselves guilty before God, and expressing their desire that the guilt of their sin might be transferred upon the sacrifice. By faith we lay our hands on the Lord Jesus, and so receive the atonement, <450511>Romans 5:11. Burntofferings were offered with the sin-offerings, the intention of which was to give glory to the God of Israel, whom they owned as the only true God, and their God, which it was proper to do, at the same time that they were, by the sin-offering, making atonement for their offences. Verse 24. To make an atonement for all Israel That is, for all the rest of the tribes, whereof a considerable number were now in his dominions, and not for Judah only. Thus is Christ a propitiation, not for the sins of Israel only, but for those of the whole world, <620102>1 John 1:2. Verse 27. When the burnt-offering began, the song of the Lord began also The psalms composed by David and Asaph, (verse 30,) with the musical instruments which God, by his prophets, had commanded to be used, (verse 25,) and which had been long neglected. Even sorrow for sin must not put us out of tune for praising God. By faith we must even then rejoice in the Lord our righteousness, and our prayers and praises must ascend with his offering, to be accepted only in the virtue of it. Verse 28. And all the congregation worshipped The king and all present testified their consent to, and concurrence in, all that was done by bowing their heads and worshipping, expressing an awful veneration for the divine majesty by postures of adoration. It is not enough for us to be where God is worshipped; if we do not ourselves worship him, and that not with bodily exercise only, which profits little, but with the heart. Verse 31. Now ye have consecrated yourselves to the Lord Have both made an atonement, and made a covenant by sacrifice; are solemnly

1022

reconciled and engaged to him; come near and bring sacrifices Our covenant with God must be pursued and improved in communion with him. Having consecrated ourselves in the first place to the Lord, we must bring the sacrifices of prayer, and praise, and alms, to his house. As many as were of a free heart brought burnt-offerings Wherein there was more generosity than in the other sacrifices, because they were wholly burned and offered to God. Verse 33. The consecrated things were six hundred oven, &c. That is, the offerings consecrated to God, besides the burnt-offerings already mentioned, namely, the peace-offerings and thank-offerings, the fat of which was burned upon the altar, and the flesh divided between the priests and the offerers. Of these there was a still greater number than of the burnt-offerings. Perhaps the remembrance of their sin in sacrificing on the high places, made them more willing to bring their sacrifices now to Gods altar. Verse 34. The priests were too few Namely, such as were sanctified and fit for the work, as the following words show. Many of them, it is probable, had been suspended and laid aside as polluted, for having sacrificed to idols in the last reign, and the rest had not the zeal that might have been expected on such an occasion. Therefore they took no care to sanctify themselves: and being unsanctified, and so unqualified, they made their excuse for being absent from the service; as if their offence would be their defence. It is recorded here, to the perpetual shame of the priests, that though they were so well provided for out of the offerings of the Lord, yet they did not mind their business. Here was work to do, and there wanted proper hands to do it. So that they could not flay all the burnt-offerings And much less all the other sacrifices, which were more numerous; the flaying whereof was the priests proper work, <030105>Leviticus 1:5, 6. Wherefore the priests did help them Necessity excusing a deviation from the rule, as it hath excused in other cases. For the Levites were more upright in heart, &c., than the priests They were better affected to the work, and better prepared and qualified for it. This was their praise; and, in recompense for it, they had the honour of being employed in that which was the priests work. Thus encouragement was given to the faithful, zealous Levites, and a just disgrace cast upon the careless priests. What the Levites wanted in the ceremonial advantages of their birth and consecration, was abundantly made up in their eminent qualifications of knowledge and zeal for the work.

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Verse 36. Hezekiah rejoiced, and all the people In this blessed turn of affairs, and the new face of religion which the kingdom had put on. That God had prepared the people Had changed their hearts by his Almighty Spirit. For it was plain his hand was in it, both because so many of those who, in the last reign, had doted on the idolatrous altars, were now so much in love with Gods altar; and because the thing was done suddenly; was brought about in so little time, and with little or no opposition. Those that go about the work of God in faith, and with resolution, will often find there is not that difficulty in it which they had apprehended. Only let magistrates and ministers do their parts toward the reforming of a land, and then let them trust God to do his, and ascribe to him the glory of what is done.

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CHAPTER 30.
A.M. 3278. B.C. 726.
King Hezekiah and the people resolve to keep the passover, 1-5. He invites Judah and Israel to it, 6-12. The joyful celebration of it, 13-27.

NOTES ON CHAPTER 30.

Verse 1. Hezekiah sent to all Israel To all the persons of the ten tribes who were settled in his kingdom, as well as to those of the tribe of Judah. And wrote letters also to Ephraim and Manasseh To all the remainder of the ten tribes, (verse 5,) here expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two tribes, because they were nearest to his kingdom, and a great number of them had long since, and from time to time, joined themselves to the kingdom of Judah, <141508>2 Chronicles 15:8, 9. That they should come to the house of the Lord Admonishing them of their duty to God, and persuading them to comply with it. Verse 2. The king had taken counsel, &c. The law directed that the passover should be celebrated on the fourteenth day of the first mouth: but as it was found impossible to get all things in readiness against that time, it was thought more advisable to adjourn it to the fourteenth day of the next month, than to defer it till the next year. And for this they had some encouragement, as it was allowed in the law, that in case any man was unclean by reason of a dead body, or was on a journey afar off, at the proper time of the celebration of the passover, he might eat it on the fourteenth day of the second mouth, <040910>Numbers 9:10, 11. And what was an indulgence to particular persons, they judged, might be allowed to the whole congregation of Israel. Verse 3. For they could not keep it at that time Which God had appointed for it, both because the temple was not then purified and prepared, and also for two other reasons, which he here adds. The priests had not sanctified themselves sufficiently To wit, in such a manner as was fit, nor in such numbers as were necessary for the slaying and offering of so many thousands of paschal-offerings, as appears, because they were not sufficient for those offerings, which were comparatively few, <142932>2 Chronicles 29:32-34. Neither had the people gathered themselves

1025

together, &c. As they used, and ought to do, at that time, from all places: which now they could not do, because neither was the matter agreed upon, nor were the people summoned thither, till the proper time was past. Verse 5. So they established a decree They fixed a resolution; to make proclamation throughout all Israel Hezekiah, it is certain, had no right to invite Hosheas subjects to repair to Jerusalem, to the celebration of his passover; yet for the doing of this we may well presume that he had encouragement from Hoshea himself; who, as to the matter of religion, has a better character in Scripture than any of his predecessors, from the time of the division of the two kingdoms. But the truth was, that both the golden calves, which had caused this political separation, were now taken away; that of Dan by Tiglath-pileser, and that of Beth-el by his son Shalmaneser; and therefore some of the apostate Israelites, being thus deprived of their idols, began to return to the Lord, and to go up to Jerusalem to worship, some time before Hezekiah made them this invitation to his passover. See Prideaux and Dodd. They had not done it of a long time, &c., as it was written In such a manner as God had commanded them to keep it. Indeed, the ten tribes had never kept it since the division of the kingdom by Jeroboam; at least, not in the way in which Moses had prescribed, being hindered by his threatening interdicts from going to Jerusalem; where only it could be kept according to the law. And as for Judah, it appears, from verse 26, that they had never kept this feast with such solemnity since the time of Solomon. Verse 6. So the posts Hebrew, yxrh, haratsim, the runners; went with the letters Expresses were sent throughout all the tribes of Israel, with memorials, earnestly pressing the people to take this opportunity of returning to God, from whom they had revolted. Saying, Ye children of Israel, turn again unto the Lord, &c. In these letters Hezekiah discovers great concern both for the honour of God and for the welfare of the neighbouring kingdom, the prosperity of which he seems earnestly to have desired, though he not only received no toll, tribute, or custom from it, but it had often, and not long since, been vexatious to his kingdom. This was indeed rendering good for evil. And he will return to the remnant of you You are but a remnant, narrowly escaped out of the hand of the kings of Assyria, (namely, Pul and Tiglath-pileser,) who have carried your brethren away captive. And therefore it concerns you to put yourselves under the protection of the God of your fathers, that you may not be quite

1026

swallowed up: and if you turn to him in the way of duty, he will turn to you in a way of mercy. Verse 8. Be not stiff-necked, as your fathers were A metaphorical expression, taken from refractory oxen, which will not go forward, but endeavour to withdraw their necks and shoulders from the yoke, and go backward. But yield yourselves unto the Lord Hebrew, Give the hand to him, that is, submit yourselves to him, by obeying his command, and renew your covenant with him: both which things were wont to be done among men, by the ceremony of giving the hand; and enter into his sanctuary Come to worship in his temple at Jerusalem; which he hath sanctified for ever Hath hallowed, not for a transient and temporary use, but as long as the state and church of Israel shall have a being, whatsoever alterations may happen therein. Verse 9. Your brethren and your children shall find compassion, &c. You may hope that he will turn again the captivity of your brethren that are carried away, and restore them to their own land; bringing them first to true repentance, according to the prayer of Solomon, <110847>1 Kings 8:47; and <140714> 2 Chronicles 7:14; and then causing them to be pitied of those that have carried them away captive, according to the declaration of David, <19A646> Psalm 106:46. Verse 10. They laughed them to scorn, and mocked them Having been long accustomed to serve other gods, the hearts of the generality of the ten tribes were so hardened, that they scoffed at this most gracious invitation to repentance. And what wonder that Hezekiahs messengers were thus despitefully used by this apostate race, when even Gods messengers, his servants the prophets, who produced undeniable credentials from him, had been and still were worse treated. These Israelites, however, in a little time, paid dear for thus rejecting the counsel of God against themselves. In about two years and a half after their refusing this grace, Shalmaneser, the king of Assyria, invaded the country, and laid siege to Samaria, their capital city, and, at the end of three years more, took it, and carried the whole nation away captive into Assyria and Media, because they obeyed not the voice of the Lord their God, but transgressed his covenant, and all that Moses, the servant of the Lord, commanded, and would not hear nor do it, <121809>2 Kings 18:9-12. Verses 11, 12. Nevertheless, divers of Asher, &c. Here is not so much as one of Ephraim mentioned; yet some of that tribe are spoken of

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afterward as partaking of the passover, verse 18. It is likely that these, although at first they mocked at the message, yet afterward, upon consideration, followed the example of their brethren. In Judah the hand of the Lord was to give them one heart God, by the power of his grace, inclined their hearts to a unanimous compliance with his and the kings will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been given up to idolatry. Verse 14. They arose and took away the altars, &c. As soon as they came to Jerusalem, they began to show their zeal against idolatry, by throwing down the altars that Ahaz had erected in high places, either for sacrifice or burning incense, which were very many, (<142824>2 Chronicles 28:24,) stamping them to powder, and then casting them into the brook Kidron. Thus, before they kept the feast, they purged out the old leaven. Verse 15. The priests and Levites were ashamed Their negligence and remissness being upbraided by the general forwardness of the people. The zeal which we observe in others, should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it with our might. Verses 16, 17. The priests sprinkled the blood Of the sacrifices upon the altar; which they received of the hand of the Levites Who killed and flayed the sacrifices, which the priests, if they had been sanctified, should have done, as was observed on <142934>2 Chronicles 29:34. For there were many in the congregation that were not sanctified Abundance of people that came to keep this passover were not clean according to the law, and therefore many more sacrifices were to be offered for their cleansing than would otherwise have been necessary: which was one reason why the Levites were employed in the work, for the priests were not of a number sufficient to perform this duty. The reader must observe that besides the paschal-lamb, the offering of all the sacrifices, which were appointed to accompany it, are included in keeping the passover. Verse 18. A multitude of the people had not cleansed themselves Either they did not know, after such a long night of ignorance and superstition, what ceremonies were required, in order to their purification, or they had not time to use them. Yet having an eager and pious desire to commemorate their wonderful deliverance out of the Egyptian bondage, they were permitted, in their uncleanness, to eat the passover, lest they should be discouraged if they were denied it, in this their return to the true

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religion. But Hezekiah prayed for them It was his zeal that had called them together in such haste, and he would not that they should fare the worse for being straitened for time in their preparation. He therefore thought himself concerned to be an intercessor for those that ate the passover otherwise than it was written. And he had confidence that God was so gracious that he would not, on account of the omission of some prescribed ceremony, be wroth with men whose hearts were upright before him. Verse 19. That prepareth his heart to seek God The great thing required in our attendance on God in his ordinances is, that we prepare our hearts to seek him; that the inward man, the spirit, be engaged; that we make heart-work of our religion. All is nothing without this. Hezekiah does not pray that this might be dispensed with, or that the want of other things might be pardoned or overlooked, where this was not. For this is the one thing needful, and God is not, cannot be sought acceptably, without it. But he prays that where this was, other deficiencies and omissions, especially such as were of an external and ritual nature, might be pardoned. Though he be not cleansed according to the purification of the sanctuary With that purification which was required of them that came into Gods sanctuary. So he calls it, to distinguish it from that internal purity which they are here acknowledged to have. Verse 20. The Lord hearkened to Hezekiah Was greatly pleased with his pious concern for the congregation; and, in answer to his prayer, healed the people That is, pardoned this their sin, and accepted them and their services, as if they had been clean. Verse 21. The Levites and the priests praised the Lord day by day All the seven days they praised him with songs and musical instruments, thus expressing their own, and exciting one anothers joy in God, and thankfulness to him. Much of our time in our religious meetings should be spent in praising God. Verse 22. Hezekiah spake comfortably unto all the Levites Commended them for their care and diligence, and thereby encouraged them to a cheerful and diligent attendance upon their holy ministrations, and to continue to instruct the people in their duty, promising, it is likely, to reward them for what they had already done. That taught the good knowledge of the Lord Who by their office were to instruct and build up the people in the knowledge and fear of God; which is mentioned as the

1029

cause of his respect and kindness to them. Princes and magistrates, by encouraging faithful and laborious preachers of Gods word, greatly promote the kingdom of God. Verse 23. They kept other seven days with gladness Not in the same manner as they had done the former, but in the solemn worship of God, by sacrifices, and prayers, and praises, and public instructions of that great congregation, in the good knowledge of the Lord; which was very necessary for the people, after so long and dismal a night of ignorance, superstition, and idolatry. Verse 24. Hezekiah did give a thousand bullocks, and seven thousand sheep First to God, to whom the parts appointed were offered in a way of thanksgiving; and then to the people, who feasted upon the relics, as the offerer used to do in peace-offerings: and Hezekiah, who was the offerer, gave away his right in the remains of the sacrifices to the people. Which generosity is the more considerable, because it was in the beginning of his reign, when he found the exchequer empty; and when he had been at great expense about cleansing and refitting the temple, and making preparations for this great feast. By this great liberality of the king and princes, God was honoured, the joy of the festival was kept up, and the strangers were encouraged to come again to Jerusalem. Verse 27. Then the priests the Levites arose, and blessed the people That is, those of the Levites who were priests also, for to them only this work belonged, <132313>1 Chronicles 23:13. In performing this office, they were both the peoples mouth to God, by way of prayer, and Gods mouth to the people, by way of promise; for the blessing included both. And in it they testified both their desire of the peoples welfare, and their dependance upon God and the word of his grace, to which they commended them. And their prayer came up to his holy dwelling-place The voice of the priests, when they thus blessed the people, as God had commanded, was heard in heaven. God said amen to their prayer, and perhaps gave some sensible token of the ratification of the blessing which they had pronounced. The prayer that comes up to heaven in a cloud of incense, will come down again to this earth in showers of blessings.

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CHAPTER 31.
A.M. 3278. B.C. 726.
The remains of idolatry are destroyed, 1. Hezekiah provides work and maintenance for the priests and Levites, 2-4. The people bring in their dues abundantly, 5-10. Officers are appointed to dispose of them, 11-19. Hezekiahs sincerity, 20, 21.

NOTES ON CHAPTER 31.

Verse 1. In Ephraim and Manasseh also Though these tribes were a part of Hosheas kingdom, yet Hezekiah might direct this abolition of idolatry in them, either in virtue of the law of God, to which both Israel and Judah owed subjection, and which commanded the extirpation of these things, out of the whole land of Canaan; or by the special impulse and direction of Gods Spirit, which puts men upon heroic and extraordinary actions, though not to be drawn into imitation; or out of a firm persuasion that his neighbour Hoshea, who had permitted his subjects to repair to the passover, would consent to, and approve of, what he did in this respect. Verse 2. In the gates of the tents of the Lord That is, within the gates of the house of the Lord: which is here called tents, either because all houses are often so called, (see <071909>Judges 19:9, and 20:8; <197902>Psalm 79:25,) or because the host of the Lord, the priests and Levites, encamped there, and kept their stations and orders there by course: and perhaps also to intimate that it was shortly to be removed. Verse 3. The kings portion of his substance, &c. Which had hitherto been taken out of the treasures of the temple; but that he might ease the people in their present poverty, which his predecessor had brought upon them, and engage them to a more cheerful attendance upon Gods service, he took the burden upon himself. Verse 4. That they might be encouraged in the law of the Lord Freed from worldly cares and distractions, and enabled to give up themselves entirely to the serious study of Gods law, and to the instruction, and direction, and quickening of the people. Verse 5. As soon as the commandment came abroad Either, 1st, As soon as the report of this command of the king was known abroad in other

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parts; or, 2d, As soon as the king had enlarged and extended that command to all the parts of his kingdom, which (verse 4) was confined to them that dwelt in Jerusalem. Honey Or dates, as the Hebrew writers generally understand the word vbd, debash, in this place, a name which was given to them because of the sweetness of their taste, in some sort resembling honey. For the law requires no tithes but those of the fruits of trees, or of the earth, or of beasts. Verses 6, 7. They brought in the tithe of oxen and sheep They not only brought in the same tithe which the dwellers in Jerusalem did, namely, of corn, and wine, and oil, &c., which they had in their own storehouses in that city, but also oxen and sheep, which were more proper to the country; for under the term cities of Judah, are comprehended the suburbs and territories belonging to them. And the tithe of holy things That is, of all holy things, which were consecrated to the Lord Whether by vow, or voluntary promise, or otherwise; as the tithes of gain by merchandise, or spoils of war, <011420>Genesis 14:20, and 28:22; <043128>Numbers 31:28-30. And laid them by heaps What the priests and Levites had occasion for, they made use of, and the overplus was laid in heaps. In the third month they began Of the sacred year, in which month their harvest began. And finished them in the seventh month In which their harvest ended, and the feast of tabernacles was kept. Verse 8. They blessed the Lord Both for giving such plentiful provisions to his land, and for giving his people such liberal hearts. And they praised the people for their forwardness and faithfulness in it. Verses 9, 10. Hezekiah questioned with the priests, &c. How it came to pass that no more of their provision was spent, and that there remained yet such great heaps of it? The chief priest answered, Since the people began to bring the offerings Which they did from the beginning of the harvest, according to the custom; we have had enough to eat We have made use of all we had occasion for, for the maintenance of ourselves and families. And we have not hoarded these heaps for covetousness, but to show what plentiful provision God has made for us. For the Lord hath blessed his people In an extraordinary degree. Verse 13. Were overseers under Cononiah and Shimei, &c. To dispose of those provisions by their direction, and to be accountable to them therein. Azariah the ruler of the house of God Either the supreme ruler,

1032

the high-priest, or the chief ruler under him, and in his stead, being appointed by him to inspect the work. Verses 14, 15. The porter toward the east At the east gate of the Lords house; of which see <142305>2 Chronicles 23:5. To distribute the oblations To the priests and Levites, to whom they were appropriated by God; and the most holy things The remainders of the free-will-offerings, the sinofferings, and trespass-offerings, and the show-bread; to see that all had a competent maintenance for themselves and their families. And next him were Eden, &c. These were intrusted with receiving and distributing the several portions belonging to the priests, who abode in their several cities, while their brethren came up to Jerusalem. Verse 16. From three years old and upward To whom a portion of these things was allotted, as is here implied. Unto every one that entereth into the house of the Lord That were capable of entering thither and doing service there, which they were at twenty years old, as is expressed here, verse 17, and <132324>1 Chronicles 23:24, through the whole company of the priests and Levites. Verse 18. For in their set office they sanctified themselves unto holiness This is alleged as a reason why their wives and children were provided for out of the holy things, because they sequestered themselves from worldly affairs, by which they might otherwise have provided for their families, and entirely devoted themselves to holy administrations. Verse 19. Also of the priests that were in the fields Care was taken of those that lived in the country, though at the greatest distance, as well as of those that lived in or near Jerusalem. And they that were not waiting in their courses, but at home with their families, had provision made for them, as if they had been at the house of God, by the care of the fore-named persons, who had the charge of the whole. Verses 20, 21. Thus did Hezekiah throughout all Judah His pious zeal was extended through his whole kingdom; and all parts of the country, as well as those that lay next him, shared in the good fruits of his government. And wrought that which was good, and right, and truth Whatsoever he thought was pleasing to God, conformable to the law, and profitable for his people, he performed with integrity of heart. And in every work that he began he did it with all his heart, and prospered He prosecuted it with vigour, and brought all his good intentions to a good issue. And in all that

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he did in the service of the house of God, and in the government of his kingdom, he prospered. What is undertaken with a sincere and disinterested regard to the glory of God, will succeed to our own honour and comfort at last.

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CHAPTER 32.
A.M. 3291. B.C. 713.
Sennacherib invading Judah, Hezekiah fortifies himself, 1-8. The insolent letters and messages sent by Sennacherib, 9-19. The destruction of his army, 20-23. Hezekiahs sickness, riches, and death, 24-33.

NOTES ON CHAPTER 32.

Verse 1. After these things, and the establishment thereof An emphatical preface, signifying, that notwithstanding all his zeal for God, God saw fit to exercise him with a sore trial. And God ordered it at this time, that he might have an opportunity of showing himself strong on the behalf of his returning people. It is possible we may be in the way of our duty, and yet meet with trouble and danger. God permits this, for the trial of our confidence in him, and the manifestation of his care over us. It was well ordered, however, by the Divine Providence, that this trouble did not come upon Hezekiah and his kingdom till the reformation was finished and established; for, if it had come sooner, it might, and probably would, have put a stop to that good work. Sennacherib, king of Assyria, came, and entered into Judah He was now, as Nebuchadnezzar was afterward, the terror, and scourge, and great oppressor of that part of the world, who aimed to raise a boundless monarchy for himself, upon the ruins of all his neighbours. His predecessor, Shalmaneser, had lately made himself master of the kingdom of Israel, and carried the ten tribes captive; and Sennacherib thought, in like manner, to win Judah to himself. Thus pride and ambition put men upon grasping at universal dominion. Verses 3, 4. To stop the waters of the fountains To fill them up with earth and other things cast into them, that it might not be known there was any water there, and withal to draw the waters by secret passages and pipes to Jerusalem. And the brook that ran through the midst of the land The brook Kidron, which being but small, except when much rain fell, they easily filled up the spring of it. Saying, Why should the kings of Assyria find much water Which was scarce in that country, and the want of it might greatly distress the Assyrian army. Verse 5. He built up all the wall that was broken Which Joash, king of Israel, had broken down, and which had not since been repaired. And

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raised it up to the towers Either as high as the towers, or tops of the wall; or from the gate of Ephraim as far as the two towers, which were at the corner-gate, having been raised there for the defence of it. So that the wall, that had been broken down, was all rebuilt. See <142523>2 Chronicles 25:23. And repaired Millo Of which see note on <110915>1 Kings 9:15. Verses 9, 10. After this did Sennacherib send his servants to Jerusalem Of this and the following verses, see notes on <121817>2 Kings 18:17, &c., and 19:10, &c. Whereon do ye trust, that ye abide in the siege, &c. Or rather, why do ye stay till Jerusalem is besieged; or, resolve to stand a siege? For the city was not yet besieged. Verses 11, 12. To give over yourselves to die by famine, &c. It appears by this he did not intend to storm the city, but to keep them pent up till they were starved. Hath not Hezekiah taken away his high places, &c. He speaks thus through his ignorance of the divine law, which enjoined them to worship only at Jerusalem. Verse 15. How much less shall your God deliver you Seeing I have destroyed so many nations, and some of them stronger than you, in spite of all their gods, it is not probable that your God should defend you? inasmuch as none of the others could defend their worshippers. Verses 18, 19. That they might take the city By a surrender of it into their hands. They spake against the God of Jerusalem, as against the gods of the people They set the God of Israel, the Creator of heaven and earth, upon the same footing with the idols of the heathen. Verse 21. The Lord sent an angel The Jewish comment, termed the Targum, says, The Word of the Lord (the Eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night, the same night wherein the firstborn in Egypt were slain. Which cut off the mighty men, and the leaders and captains With a vast number of common soldiers, <121935>2 Kings 19:35. They that came forth of his own bowels slew him See <121937>2 Kings 19:37. And with him the Assyrian empire began to fall, and never recovered its former strength. For the next year after Sennacheribs death, the Medes revolted, being encouraged to it, no doubt, by this great loss at Jerusalem. And by their example, several other nations fell off from the Assyrians and asserted their independence.

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Verses 22, 23. Thus the Lord saved Hezekiah and the inhabitants of Jerusalem By this work of wonder he was glorified as the Protector and Saviour of his people; from the hand of Sennacherib, and of all others For such a deliverance as this was an earnest of great mercy in store for them; and guided them on every side That is, defended them from all their enemies; just as a shepherd doth his sheep, which he leads into places of safety. And many brought gifts unto the Lord When they were convinced he had such wonderful power, having seen it exerted for the defence of his people, strangers were thereby induced to supplicate his favour, and those who had been enemies to him and his people, to deprecate his wrath; and both brought gifts to his temple, in token of their desire of the former, or fear of the latter. And presents to Hezekiah In token of the esteem and honour in which they held him, and to obtain an interest in him. So that he was magnified in the sight of all nations Or, of all those nations; namely, the nations which were not very remote from Canaan, and heard of these things. Verse 25. Hezekiah rendered not again according to the benefit done him Was not humble, grateful, and devoted to God, as in reason and duty he ought to have been, considering Gods marvellous interpositions in his favour, and the great and extraordinary deliverances he had wrought out for him and his kingdom; but Gods favour to him became the food and fuel of his pride. For his heart was lifted up On account of that prodigious victory over the Assyrians, his miraculous restoration from sickness, and the honour since done him by an embassy from the great king of Babylon. All which, probably, raised in him too great an opinion of himself, as if these things were done for his piety and virtues. And instead of walking humbly with God, and giving the glory of all to him, he took, in part at least, the honour to himself, and vainly showed his riches and precious treasures to the Babylonish ambassadors, <122012>2 Kings 20:12, &c. Therefore there was wrath upon him For pride is a sin which God particularly hates, especially in his own people; and they that exalt themselves must expect to be abased, and put under humbling providences. Thus wrath came on David for his pride in numbering the people. And upon Judah and Jerusalem Who were justly punished for Hezekiahs sin, because they imitated him in it, as they confess in the next verse. Verse 26. Hezekiah humbled himself for the pride of his heart For the sins of the heart, though they should never show themselves in any external way, either by word or deed, must be acknowledged to God and repented

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of, if we would find mercy; and self-humiliation is a necessary branch of repentance. Both he and the inhabitants of Jerusalem Who humbled themselves with Hezekiah, either because they were conscious they had been guilty of the same sin, or, at least, feared they might share in the punishment. So that the wrath of the Lord came not upon them in the days of Hezekiah In his days there were peace and truth; so much doth repentance avail to put by, or at least to put off, the tokens of Gods anger. Verse 29. He provided him cities He repaired, fortified, and beautified them, for the honour and safety of his kingdom. And possessions of flocks and herds in abundance The riches of those countries consisted chiefly in abundance of cattle. Verse 30. Hezekiah stopped the upper watercourse of Gihon A rivulet near Jerusalem, consisting of two streams, the upper, which was brought into one pool, called the upper pool, (<230703>Isaiah 7:3,) and the lower, which was brought into another, called the lower pool, <232209>Isaiah 22:9. The former he diverted, and brought by pipes into Jerusalem, which was a work of great art and labour. And brought it straight down to the city of David Whereas before it fetched a compass, and therefore might have been beneficial to the Assyrian host. Verse 31. To inquire of the wonder done in the land Either the destruction of the Assyrians, or the going back of the sun. These miracles were wrought to alarm and awaken a stupid, careless world, and to turn them from dumb and lame idols to the living God. God left him To himself, and suffered Satan to try him, that he might know he had infirmities and sins as well as virtues. O, what need have great men, and good men, and useful men, to study their own follies and infirmities, and to beg earnestly of God, that he would hide pride from them! Verse 33. All Judah did him honour at his death They buried him in the chiefest of the sepulchres, made as great burning for him as for Asa; or, which is a much greater honour, made great lamentation for him, as they afterward did for Josiah. Though it is to be feared that the generality of the people did not comply with those of their kings, who were pious, in their endeavours to reform the nation; yet they could not but praise those endeavours, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day, to do them honour at their death, when they are out of the reach of flattery, and we have seen the end of their conversation.

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CHAPTER 33.
A.M. 3306. B.C. 698.
The wicked reign of Manasseh, 1-10. His captivity, prayer, and reformation, 11-17. The conclusion of his reign, 18-20. The wicked reign and death of Amon, 21-25.

NOTES ON CHAPTER 33.

Verse 1. Manasseh was twelve years old, &c. This and the following verses, to verse 11, are taken out of <122101>2 Kings 21:1, &c., where the reader will find them explained. Verse 11. The Lord brought upon them the captains of the host of the king of Assyria Some suppose that Esar-haddon, the successor of Sennacherib, king of Assyria, is here meant, and that, in consequence of the royal family failing in Babylon, he found means to bring that kingdom under his yoke again; or that, by force of arms, or some other means, he recovered it from Merodach-Baladan. They say that he held it thirteen years, and that it was during this time that Manasseh was taken and carried captive to Babylon. Others think it more probable that the king of Babylon is here called the king of Assyria, because he had added Assyria to his empire, and that having been informed by his ambassadors of the great riches which were in Hezekiahs treasures at Jerusalem, and being assured of Manassehs degeneracy from the piety of his father, and from that God whose power alone made Hezekiah formidable, he thought this a fit season to invade Manassehs kingdom, which the Jews say he did, in the twentysecond year of his reign. Which took Manasseh among the thorns In some thicket where he thought to have hid himself from the Assyrians till he could make an escape: or, as the Hebrew yjwjb, bachochim, may be rendered, with hooks, metaphorically speaking; or, in his forts, that is, in one of them. Verse 12. When he was in affliction he besought the Lord his God Being deprived of his authority and liberty, and secluded from his evil counsellors and companions, and from all his pleasures, in chains, and in a prison, without any other prospect than of ending his days in that wretched situation, he had leisure to reflect on what had passed. He then, no doubt, recollected the honour, prosperity, and deliverances with which his father

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had been favoured; his own good education, with the instruction and warnings of the prophets; and his atrocious, multiplied, and daring crimes: and he remembered that his miseries had been foretold by his faithful monitors. Thus, by the special grace of God, his solitude and affliction brought him to view his own conduct and character in another light than before, and he began to cry for mercy and deliverance, humbling himself greatly before the God of his fathers. Scott. Bishop Hall remarks, from this verse, the truth of that saying of the prophet, Affliction giveth understanding. If the cross bear us not to heaven, says he, nothing can. What use were there of the grain, but for the edge of the sickle, wherewith it is cut down; the stroke of the flail, wherewith it is beaten; the weight and attrition of the mill, wherewith it is crushed; the fire of the oven, wherewith it is baked? Say now, Manasseh, with that grand-father of thine, It is good for me that I have been afflicted; thine iron was more precious to thee than thy gold; thy jail was a more happy lodging to thee than thy palace; Babylon was a better school to thee than Jerusalem. How foolish are we to frown upon our afflictions! These, how severe soever, are our best friends: they are not indeed for our pleasure, they are for our profit; their issue makes them worthy of a welcome. What do we care how bitter that potion is which brings us health? Verse 13. Then Manasseh knew that the Lord he was God He was convinced, by his own experience, of Gods power, justice, and goodness; that Jehovah alone was the true God, and not those idols which he had worshipped, by which he had received great hurt and no good. He might have known this at a less expense, if he would have given due attention and credit to the word written and preached: but it was better to pay thus dear for the knowledge of God, than perish in ignorance and unbelief. Verse 14. After this he built a wall without the city of David He repaired and strengthened that wall which Hezekiah had built, (<143205>2 Chronicles 32:5,) and which, possibly, the king of Assyria, or of Babylon rather, when he last took Jerusalem, had caused to be thrown down, either wholly or in part. On the west side of Gihon On the west side of the city of David, to which Hezekiah had brought the watercourse down, mentioned <143230>2 Chronicles 32:30, into the great pool which he had made to receive it: and possibly this wall was built to secure the free use of it to the citizens, when they should be distressed or besieged by an enemy.

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Verses 15, 16. He took away the strange gods The images of them, and that idol, whatever it was, which he had set up with so much solemnity in the house of the Lord. And all the altars The idolatrous altars, as detestable things, loathing them as much, it is to be hoped, as ever he had loved them. And he repaired the altar of the Lord Which had either been abused or broken down by some of the idolatrous priests, or at least neglected, and was therefore gone out of repair. And sacrificed thereon peace-offerings To implore Gods favour; and thank-offerings To praise him for his deliverance. And commanded Judah to serve the Lord Using his power to reform his people, as he had before abused it to corrupt them. Thus he brought forth fruit meet for repentance, and endeavoured, as far as he could, to repair the injuries which he had done to the cause of God by his impious commands, verse 9. Observe, reader, those that truly repent of their sins, will not only return to God themselves, but will do all they can to bring those back to him that have, by their example, been seduced and drawn away from him. Verse 17. Nevertheless, the people did sacrifice still, &c. Rabbi Kimchi observes very well here, that though Manassehs repentance might be sincere, yet it was attended with a melancholy circumstance, which ought to sound in the ear of every one invested with power, His example and authority easily seduced his people to idolatry; but his royal mandate was unable to reclaim them. Dodd. He could not carry the reformation so far as he had carried the corruption. It is an easy thing to debauch mens manners; but not so easy to reform them again. Verse 18. The words of the seers that spake to him in the name of the Lord The reproofs they gave him for his sin, and their exhortations to repentance. Let sinners consider, that how little notice soever they take of them, an account is kept of the words of the seers, that speak to them from God, to admonish them of their sins, and warn them of their danger, and call them to their duty, which words will be produced against them in the great day. They are written in the books of the kings of Israel Of Judah, often called Israel. He speaks not of the books of Kings, for these things are not mentioned there, but of their public records, whence the most important things were taken by the prophets, and put into those canonical books. Verse 19. His prayer also Which is twice mentioned as remarkable. We have a prayer which, it is pretended, he made in prison. The church does

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not receive it as canonical; but it has a place among the apocryphal pieces, and, in our collection, stands before the books of Maccabees. The Greek church has received it into its book of prayers, and it is there sometimes used as a devout form, and which contains nothing in it deserving censure. And how God was entreated of him Which was written for the generations to come, that the people that should be created might praise the Lord, for his readiness to receive returning prodigals. They are written among the sayings of the seers To those seers that spake to him, (verse 18,) to reprove him for his sin, he sent his confession, when he repented, to be inserted in their memoirs, as a token of his gratitude to them for their kindness in reproving him. Thus it becomes penitents to take shame to themselves, and to give thanks to their reprovers, and warning to others. Verse 20. And they buried him in his own house Not in the sepulchres of the kings. He was buried privately, and nothing of that honour was done him, at his death, that was done to his father. Penitents may recover their comfort sooner than their credit. Verse 22. He did that which was evil, as did Manasseh his father That is, as Manasseh had done in the days of his apostacy. They who think the wickedness of Amon an evidence that Manasseh did not truly repent, forget how many good kings had wicked sons. Manasseh, however, seems to have been very deficient in this after his repentance, that when he cast out the images, he did not utterly deface and destroy them, according to the law, which required them to burn the images with fire, <050705> Deuteronomy 7:5. How necessary that law was, this instance shows; for the carved images being only thrown by, and not burned, Amon, knowing where to find them, soon set them up, and sacrificed to them. Verse 23. And humbled not himself &c. He fell, like his father, but did not rise again like him. It is not so much sin, as impenitence in sin, that ruins men; not so much that they have offended, as that they do not humble themselves for, and forsake their offences; not the disease, but the neglect of the remedy. But Amon trespassed more and more Increased in wickedness of every kind, and especially in his attachment to various and abominable idolatries. They that were joined to idols, generally grew more and more mad upon them. Verse 24. His servants conspired against him He rebelled against God, and his own servants rebelled against him, and that when he had reigned but two years. Thus, though they were wicked, God was righteous.

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Perhaps when he sinned, as his father did, in the beginning of his days, he promised himself that he would repent, as his father had done, in the latter end of his days. But if so, he was wretchedly mistaken, being cut off when he was young. And his case shows what madness it is to presume upon repenting and turning to God when we are old. Reader, behold, now is the accepted time! let it be to thee the day of salvation! remember, thou knowest not what a day may bring forth. To-day, then, hear his voice, and harden not thy heart.

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CHAPTER 34.
A.M. 3363. B.C. 641.
The general character of Josiah, 1, 2. He roots out idolatry, 3-7. Repairs the temple, 8-13. Rends his clothes on hearing the book of the law, and sends to inquire of God, 14-22. Huldah foretels the destruction of Jerusalem. 23-28. Josiah and the people renew their covenant with God, 29-33.

NOTES ON CHAPTER 34.

Verse 1. Josiah was eight years old when he began to reign The reader will find the principal parts of this chapter explained at large in the notes on 2 Kings 22. and 23., to which he is referred. Verse 3. While he was yet young In the sixteenth year of his age; when he was entering into the age of temptation, and had the administration of his kingdom wholly in his own power, and none to restrain him, even then he begins to be religious in good earnest. Verse 6. Even unto Naphtali Which was in the utmost borders of the kingdom of Israel. For it must be remembered, that the ten tribes were now gone into captivity; and those who were come in their stead were weak and few, and not able to withstand the power of Josiah. Verses 8-11. When he had purged the land and the house The house of God, called the house, by way of eminence. And they returned to Jerusalem That is, the Levites, who had gone abroad through all Josiahs kingdom to gather money for this use, and now came with it to Jerusalem to lodge it in the treasuries of the Lords house. To floor the houses which the kings of Judah had destroyed The chambers adjoining to the temple, or within the courts. Verse 12. All that could skill of instruments of music All these, here named, were skilful in instruments of music Which may be here mentioned, to intimate, that as they were skilful, so they were exercised in both employments, and did successively oversee the work, and praise God with their voices and instruments. Verse 19. When the king had heard the words he rent his clothes Were the things contained in Scripture new to us, as they were here to Josiah,

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surely they would make deeper impressions upon us than they commonly do. But they are not the less weighty, and therefore should not be the less regarded, because they are well known. Verses 32, 33. He caused all present to stand to it He caused them to engage by an oath or covenant, that they would observe the laws of God, as his predecessors had formerly done, and which indeed they were before obliged to do. The inhabitants of Jerusalem did according to the covenant, &c. They complied with Gods and the kings command, as to the outward acts of Gods worship, though not with an upright and renewed heart, as appears by the history. To serve, even to serve the Lord their God The repetition shows, that this was the only thing his heart was set upon. He aimed at nothing, in all he did, but to engage them to God and their duty.

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CHAPTER 35.
A.M. 3381. B.C. 623.
Josiah keeps a solemn passover, 1-19. He goes against Pharaoh-necho, and is slain, 20-24. He is bitterly lamented, 25-27.

NOTES ON CHAPTER 35.

Verse 3. That taught all Israel which were holy That is, the Levites were holy unto the Lord. And therefore it may be rendered, and were holy, &c., that is, peculiarly dedicated to this service, of ministering to the priests, and instructing the people. Put the holy ark in the house, &c. It appears from this that the ark had been removed from its place; but by whom or when cannot now be said. It shall not be a burden upon your shoulders That is, hereafter. For they were to carry it to a settled place, there to remain: and then they would be obliged to bear it no further on their shoulders, as they had done before it was fixed in the temple. Serve now the Lord, &c. Ministers must look upon themselves as servants both to Christ, and to the people for his sake. They must take care and take pains, and lay themselves out to the utmost, both for the honour and glory of God, and for the benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy. Verse 5. And stand in the holy place Or minister (as that word is frequently used) in the court of the priests. According to the division of the families According to the several families, both of the people, whom he calls their brethren, lest they should despise them, or grudge to serve them, and of the Levites. For the passover was to be eaten by the several families according to their numbers, and therefore he commands these persons, that when the paschal lambs were brought to them to be killed, they should so order the matter, that they might be distributed to the several families, whether of the Levites or other tribes. Verses 6, 7. Prepare your brethren By purifying them, and exciting them to fit themselves for so great and solemn a work. Josiah gave to the people lambs and kids For either of these might be used for the paschaloffering. And three thousand bullocks Which were to be offered after the lambs upon the several days of the feast of unleavened bread.

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Verse 8. And his princes gave willingly Not the political, but ecclesiastical princes, or the chief of the priests and Levites, whose names here follow. Unto the people, priests, and Levites For the use of any of the families of them, as need should be. For they supposed the thirtythousand, which the king had given, were not sufficient for all the families. Verse 11. And the Levites flayed them Which they did, (though properly that work belonged to the priests,) because the priests, who were sanctified, were not sufficient for it, there being so many thousands of the cattle; and they were fully employed in the killing of the sacrifices, and the sprinkling of the blood, which was more properly the priests work than the other. Verse 12. And they removed the burnt-offerings That part of the paschal lambs which was to be burned, which they despatched as soon as possible, that they might give that part which was to be eaten to each family. And so they did with the oxen All of which were not given for peace-offerings, but some for burnt-offerings: which they also offered as fast as they could, that they might give to each family a portion sufficient for them to feast on. Verses 13, 14. But the other holy offerings sod they in pots Those from which the burnt-offerings were removed, (verse 12,) namely, the peaceofferings, part of which fell to the share of the offerer, who was Josiah, and, by his gift, to the people. Afterward they made ready To wit, the paschal lambs, and their part of the peace-offerings. Verse 18. There was no passover like to that The whole solemnity was performed exactly according to the law, whereas in Hezekiahs passover there were several irregularities: likewise Josiah furnished the whole congregation with beasts for sacrifice at his own charge, which no king ever did before him. Verse 20. After all this, when Josiah had prepared the temple When he and his people hoped that God was reconciled, and the foundation of a lasting happiness laid, their hopes were quickly blasted. So much are men often mistaken in their judgments about the designs of Gods providence. To fight against Charchemish Which the Assyrian had lately taken from the king of Egypt, of which he boasts, <231009>Isaiah 10:9.

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Verse 21. I come not against thee, but against the house wherewith I have war Against the house of the king of Assyria, between whom and me there is war. For God commanded me to make haste Therefore, give me no hinderance. Some think he only pretended this, because he knew Josiah had a great reverence for God, and in obedience to him might desist from his purpose. And the Targum, with some of the Jews, thinks he called his own idol by the name of God; though Kimchi thinks, and the event makes it most probable, that he spoke of the true God, who perhaps admonished him in a dream, as he did Abimelech, or sent him a message to go against the Assyrians by the Prophet Jeremiah, many of whose prophecies are directed to foreign nations. Forbear thee from meddling with God, who is with me, &c. It is at thy peril if thou engage against one who has both a better army, and a better cause, and God on his side. Verse 22. Josiah would not turn his face from him Being, peradventure, encouraged to go out against him by a misinterpretation of that promise made to him, chap. 34:28, Thou shalt be gathered to thy grave in peace. Thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels. But disguised himself Changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved. And hearkened not unto the words of Necho from the mouth of God Either, 1st, which Pharaoh sent to him in the name of God; or rather, 2d, which Pharaoh received from the mouth of God; who was pleased, some way or other, to impart his mind to him, and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message: although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, it seems, he ought so far to have regarded it, as to have inquired into the mind of God about it, which he neglected to do, and therefore cannot be wholly excused. How can we think to prosper in our ways, if we do not acknowledge God in them? Verse 24. And put him in the second chariot It was the custom of war, in former times, for great officers to have led horses with them in battle, that if one failed they might mount another. And, in like manner, we may presume, that when it became a fashion to fight in chariots, all great commanders had an empty one following them, to which they might betake

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themselves, if any mischief befell the other. They brought him to Jerusalem, and he died Bishop Sherlock observes, that Josiah had so good a character in Scripture, that both Jews and Christians have been at a loss to account for his unfortunate end. The learned Dr. Prideaux endeavours to justify his conduct in opposing the passage of the king of Egypt, because it was a service due to the king of Assyria, to whom Josiah was a vassal. Be it so, says Dr. Dodd, yet his duty to the king of Assyria could not dissolve his dependance on a higher Master. He went to war as vassal of the king of Assyria, but did he ask counsel of God as king of Judah? Or was he attended to the war with such forces only as the kings of Judah might lawfully use? That he had chariots and horsemen, appears plainly from this account of his death. That this was the true or only cause of his misfortune, I dare not affirm; for I have no express authority to support me in affirming it: but this I see, that he was found in the day of battle, not with the equipage of a king of Judah, but surrounded with forces which the law of his God had forbidden him to trust to, and which had often proved a strength fatal to his ancestors. See Bishop Sherlocks Dissertation on the Use and Intent of Prophecy, at the end. Verse 25. Jeremiah lamented for Josiah Sorrowed much on account of the immature death of this good king, foreseeing that the utter ruin of his country would follow upon it. And as it was usual with the Jews to make lamentations, elegies, or mournful pieces upon the death of great men, princes, and others that had distinguished themselves among them, and deserved well of their country, it is probable Jeremiah wrote such a piece on the occasion of Josiahs death. If he did so, the loss of it is very much to be deplored, because, as Dr. Dodd observes, it was, no doubt, a masterpiece of its kind as there never was an author more deeply affected with his subject, or more capable of carrying it through all the tender sentiments of sorrow and compassion, than Jeremiah. All the singing-men and singing-women spake of Josiah in their lamentations Among the Jews men and women were usually employed to mourn at funerals, and to sing the praises of the dead. And so real and great was the mourning for Josiah, that for ages afterward they always remembered it in their lamentations for the dead, saying of the person deceased, Then art worthy to be lamented for, as good Josiah was, or words to the same purpose. Or, as Poole thinks, the meaning may be, that in all their succeeding lamentations for their public calamities, they remembered Josiahs death as their first and fatal blow, which opened the flood-gates to all their

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following miseries. And made them an ordinance in Israel Ordained that the mournful pieces, penned on this sad occasion, should be learned and sung by all sorts of people. And, behold, they are written in the Lamentations Not in the book termed The Lamentations of Jeremiah, which was written on another occasion; but in some collection of mournful poems, now lost. Verse 26. The rest of the acts of Josiah, and his goodness His piety toward God, and his benignity, clemency, and kindness toward all his subjects, being of a most tender and mild disposition, both toward God and toward men, <143427>2 Chronicles 34:27. According to that which was written in the law Which he made his rule in all his actions. The revelation which God has given us of his mind and will is the only true standard by which we can safely walk. All other rules may deceive us, and will often either leave us in doubt or uncertainty how to act, or will lead us wrong. But the word of God is a sure and unerring guide, a lamp unto our feet, and a light unto our paths. Let us walk by this, and we shall please God in time and enjoy him in eternity.

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CHAPTER 36.
A.M. 3398. B.C. 606.
The wicked reigns of Jehoahaz, 1-4; Jehoiakim, 5-8; Jehoiachin and Zedekiah, 9-13. The wickedness of the people, 14-16. Jerusalem destroyed, Judah laid waste, the people slain or led away captive, according to Gods word, 17-21. The proclamation of Cyrus, 22, 23.

NOTES ON CHAPTER 36.

Verse 1. The people of the land took Jehoahaz, &c. The principal contents of this chapter are explained in the notes on <122331>2 Kings 23:31, and 24., and 25., to which the reader is referred. What is peculiar to this chapter shall be noticed here. Verse 6. And bound him in fetters to carry him to Babylon But he did not carry him thither, for Nebuchadnezzar altered his mind, and permitted him to reign at Jerusalem as his tributary, though he carried away, as it follows, some of the vessels of the temple, and also certain principal persons, as we read in the first of Daniel. Verse 8. That which was found in him That crime of rebellion against the king of Babylon, which for a time he kept in his own breast, but when he saw fit, discovered it and was convicted of it. Verse 9. Jehoiachin was eight years old See the note on <122408>2 Kings 24:8, in which it is said that he was eighteen years old when he began to reign, which is probably the right reading. Verse 10. When the year was expired Hebrew, At the return of the year. At the beginning of the next year, according to the sacred account of the Hebrews, at the spring of the year, the time when kings go forth to battle, as is elsewhere said, when Nebuchadnezzar, among others, went forth to settle and enlarge his conquests. His brother Largely so called, for this was his uncle, or his fathers brother, being the son of Josiah. Verse 12. And humbled not himself By repentance for his past errors and obedience to Gods express commands, which he would not yield to, through the pride of his heart, as is intimated by this phrase, and expressed <243819> Jeremiah 38:19.

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Verse 13. Who had made him swear by God Who had required him to swear fealty and constant obedience to him, by the true God, whom he called upon to be a witness against him if he broke his oath. So his rebellion was aggravated with perjury and horrid contempt of God. But he stiffened his neck, and hardened his heart He added obstinacy and incorrigibleness to his sins. Verses 14, 15. The people transgressed very much They were universally corrupt, and therefore God justly brought upon them a general destruction. Rising up betimes, and sending them Sending them early and diligently, as a careful householder, who rises betimes about his business. God sent them many prophets and messages, some at the very beginning of their apostacy, and others afterward, till the very day of their captivity. Verse 16. But they mocked the messengers of God Of which see instances <261103>Ezekiel 11:3, and 20:49. Misused his prophets Imprisoning and persecuting them as they did Jeremiah; or, seduced themselves by his prophets; that is, by the prophecies of his prophets, which they perverted, or misconstrued. An eminent instance of which we have in this, that because Jeremiah prophesied that Zedekiah should be led to Babylon, (<243205>Jeremiah 32:5,) and Ezekiel, that he should not see Babylon, (<261213>Ezekiel 12:13,) and therefore they believed neither, as the Hebrew writers relate. Till there was no remedy Because the people would not repent, and God would not pardon them without repentance. Verse 17. Therefore he brought upon them the king of the Chaldees The king of the Chaldeans marched against them out of some political view; but we are taught in the Holy Scriptures to ascribe all these events to the agency of the Divine Providence, and therefore it is said here, not that the king of the Chaldeans went against them, but that the Lord brought upon them the king of the Chaldeans. Who slew their young men in the house of their sanctuary Either in Jerusalem, which was the dwellingplace of Gods sanctuary, or in the house which was their sanctuary. It is probable they killed some of them in the very courts and house of God, to which they had fled for refuge, such places being esteemed sacred and inviolable by the heathen themselves. He gave them all into his hand To be carried captive into Chaldea. Abraham was called out of Ur of the Chaldees, when God took him into covenant with himself. And now his degenerate seed are carried into that country again, to signify that they had

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forfeited all that kindness wherewith they had been loved for their fathers sake, and the benefit of the covenant into which he was called. Verse 18. And the treasures of the king, and of his princes The treasures of the temple, by a special providence of God, were preserved, and restored, in the reign of Cyrus, to the house of the Lord: but the other, it is likely, were looked upon as spoil, and spent by the king and his great men. Verse 20. Where they were servants to him and his sons They do not seem to have been made captives to private persons, but to have been taken in one body, and made the servants of the king; that is, to have been employed by him, in one way or other, to his private advantage, which we are not now acquainted with. Until the reign of the kingdom of Persia Until the reign of the king of Persia, Houb. Respecting the proclamation of Cyrus, see the beginning of the next book. From these words, we may conclude that this book was written after the return from captivity. Verse 21. Until the land had enjoyed her sabbaths God had commanded them to let their land rest every seventh year; and because the Jews had violated this, as well as other precepts, God gave their land a long sabbath, or rest, for no less than ten times seven years, which Jeremiah threatened, as in the margin. If it be true, that they had neglected this law for the space of four hundred and ninety years, having ploughed their ground in the seventh as well as in other years, then the judgment of God upon them was very remarkable, in causing their ground to rest, and be free from tillage, just as long as it should have been if they had observed his law. For in those four hundred and ninety years, says Procopius Gazus, when they were under the government of kings, there were seventy years to be kept as sabbaths, which, that the land might enjoy its sabbath, were spent in the captivity of Babylon. Their punishment, too, was made more remarkable in this particular, if it be true, as some have observed, that both the kingdom of Samaria and the kingdom of Judah were destroyed in a sabbatical year; and that immediately after a jubilee, the city and temple were destroyed by Titus, according to Scaligers computation. See Patrick, Calmet, and Dodd. Verse 22. Now in the first year of Cyrus Kennicott thinks that the last two verses of this book belong properly to the book of Ezra, and were subjoined to the Chronicles through the inadvertency of some transcriber.

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And thus ends the history of the kingdom of Judah, as governed by the successors of the illustrious King David, with the destruction of Jerusalem, the temple, and the whole Jewish monarchy, by the conquest of the Babylonian king: which, in the course of a righteous providence, in punishment of the idolatry and other sins of this people, fell out about nine hundred and three years after their deliverance from Egypt; eight hundred and sixty-three from their first entrance into the land of Canaan; four hundred and sixty-eight from Davids reign; four hundred and seventeen after the building of the temple; and one hundred and thirty-four after the destruction of the kingdom of the ten tribes. It is justly observed by a late writer, that the propriety of this dispensation of Divine Providence toward this people will appear, if we reflect, 1st, That this dreadful calamity came upon them gradually, by a succession of judgments, from less to greater, for the space of twenty-two years; in which the lenity of God was very apparent, and which should have been a warning to them, that the threatenings denounced by the prophets would certainly be executed; but which effected no amendment of the religion or morals of the nation; Zedekiah, the last king, being as bad as his predecessors. 2d, That it was a just punishment of their sins, particularly of their idolatry, whereby they forsook God, and therefore God justly forsook them, and delivered them into the hands of their enemies, as Moses had foretold, Leviticus 36:30-36. 3d, That this terrible overthrow was the most effectual means to work their reformation, which was the end proposed by the divine wisdom. Now, in their captive, disconsolate state, they had time, and their calamities had a natural tendency to give them a disposition, to reflect upon the long series of iniquity and perverseness which had brought them under the heaviest of Gods judgments. Now their own wickedness corrected them, and their backslidings reproved them: now they must know and see that it was an evil thing and bitter, that they had forsaken the Lord their God, and that his fear had not been in them, <240219>Jeremiah 2:19. In the land of their captivity, the sermons of the prophets, declaiming with the highest authority against their profane and vicious practices, would be still sounding in their ears, and their abject, wretched condition, the consequence of such practices, would cause these discourses to sink deep

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into their hearts, and produce an utter detestation of what they very well knew was the cause of all their grievous sufferings. 4th, The law of God, written by Moses, as the rule of their conduct in all affairs, civil and religious, and the ground of their happiness, they had so far neglected, that once it was almost unknown and lost among them, <122208>2 Kings 22:8-12. This contempt of the divine law the prophets had frequently and strongly protested against, and publicly declared that it would be their ruin. And in their ruined state this would be remembered as the primary reason of all their sufferings; and they would be made thoroughly sensible that a due regard to the law of God was the only way to recover his favour and their own prosperity; and accordingly would be disposed to attend to it; which, in some measure, was the case. This was another good effect of this dispensation, and may justly be given as one good reason of their being so strongly fixed against idolatry ever after the Babylonish captivity. 5th, This dispensation was also calculated to produce good effects among the nations whither they were carried into captivity. For wherever they were dispersed, in the eastern countries, they would bring with them the knowledge of the true God, now seriously impressed upon their hearts. But Divine Providence, by such signal circumstances of his interposition as were published and known over all the vast extent of the eastern empire, raised some of the captive Jews to the highest posts of dignity and power in the courts of Assyria and Persia, (<270119>Daniel 1:19, 20,) insomuch that the most haughty monarchs openly confessed the living and true God, (<270247>Daniel 2:47-49, and 4:34, &c.,) and made decrees, which were published throughout their spacious dominions, in favour of the profession and worship of him. <270329>Daniel 3:29; 6:25, &c. From all this, it is clear, that the Jews, notwithstanding their depravity in their own country, during the captivity of seventy years, must have been the means of diffusing a blessed light all over the eastern countries. And thus, in this dispensation also, God, the Father and Governor of mankind, was working for the reformation and improvement of the world, in that which is the true excellence of their nature, and the only foundation of their happiness. See Dodd and Taylors Scheme of Scripture Doctrine.

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THE BOOK OF EZRA.

ARGUMENT.
EZRA, or ESDRAS, was a person of high esteem among the Jews. He was of the sacerdotal family, and bore a principal part in the restoration from Babylon. Some have asserted that he was chiefly concerned in revising and compiling most of the books of Scripture. Two, however, of those books go under his name; for, among the Hebrews, this and the book of Nehemiah were formerly reckoned but one, and are both inscribed in the Latin and Greek Bibles by the name of Ezra. The first of these was certainly his work; the second is commonly attributed to Nehemiah. It must, however, be acknowledged, that some few particulars have been added to it which could not have been written by Nehemiah. This book of Ezra is a continuation of the history of the Jews, from the time wherein that of the Chronicles ends to near the twentieth year of Artaxerxes Longimanus; and contains a history of eighty-two years, from the first year of the reign of Cyrus in Babylon, A.M. 3468, to the nineteenth year of Artaxerxes Longimanus, who sent Nehemiah to Jerusalem, A.M. 3550. It contains, chiefly, an account of the restoration of the Jewish nation from the Babylonish captivity, their settlement in Judea, and the rebuilding of their temple in Jerusalem. It therefore attests the accomplishment of the famous prophecy of Jeremiah concerning their return, which took place at the end of seventy years, exactly as he had foretold. See <242508>Jeremiah 25:813, and 29:10. For, whether we begin to compute from the beginning of the captivity to the beginning of the restoration, (that is, from the fourth year of Jehoiakim to the first of Cyrus,) or from the completing of the captivity to the completing of the restoration, (that is, from the eleventh of Zedekiah to the fourth of Darius,) both ways the time is exactly seventy years. Thus punctually did God fulfil his own word, in the course of his wise providence, according to the history of this book; and, by this and such like evidences, hath demonstrated and confirmed to us the truth and importance of those Scriptures which bear so decided and incontrovertible a testimony to the religion of our Lord Jesus Christ. For nothing can be more convincing to an unprejudiced mind than such an exact

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accomplishment of prophecies, uttered so long before the events predicted in them took place. The principal parts of this book were originally written in Hebrew: but the letter of Rehum and Shimshai (<150408>Ezra 4:8) to the king, and the kings answer, were written first in the Chaldee language, as were the fifth and sixth chapters, and also the seventh, to verse 27. We have, in this book, an account of the return of the Jews from captivity, chap. 1., 2.; of the building of the temple, notwithstanding the opposition it met with, chap. 3.-6.; of Ezras coming to Jerusalem, chap. 7., 8.; of his obliging those that had married strange wives to put them away, chap. 9., 10.

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CHAPTER 1.
A.M. 3468. B.C. 536.
The proclamation of Cyrus, for the release of the Jews, and building of the temple, 1-4. The return of many of them, 5, 6. Orders given for restoring the vessels of the temple, 7-11.

NOTES ON CHAPTER 1.
Verse 1. Now in the first year of Cyrus, king of Persia This is that famous Cyrus who, one hundred and forty years before the temple was destroyed, and two hundred years before he was born, was mentioned by name in the prophecies of Isaiah, as raised up, and appointed by God, for the restoration of his people, <234428>Isaiah 44:28, and 45:1, 4. This remarkable prediction, it is probable, Daniel showed to Cyrus, and that it induced him to give forth the following edict. So Prideaux thinks, with many other learned men. Cyrus, it appears, at his first coming to Babylon, found Daniel there, an old minister of state, famed for his great wisdom over all the East; and hence he not only himself employed him as such, but, upon settling the government, made him first superintendent, or prime minister of state, over all the provinces of the empire. In this station of life Daniel must have been a person of great authority at court, and highly in the esteem of his prince; and, as there could be no doubt but he would use his good offices in behalf of the enlargement of the Jews, so it is not likely he should use them in vain, especially if he showed Cyrus the prophecies just mentioned, which, it is evident from the decree itself, that Cyrus had seen. It must be observed that, strictly speaking, this decree was not given forth in the first year of Cyruss reign; for then the Jews were not his subjects; but in the first year after his conquest of Babylon, where the Jews then lived in captivity. That the word of the Lord by the mouth of Jeremiah might be fulfilled Who foretold that after seventy years the king of Babylon and the Chaldeans should be destroyed, and the people of Judah restored to their own land. This prophecy was first delivered in the fourth year of Jehoiakim, the son of Josiah, which was the first year of Nebuchadnezzar; and the same year Nebuchadnezzar invaded Judea, besieged and took Jerusalem, made Jehoiakim his subject and tributary, transported the finest children of the royal family and of the nobility to Babylon, to be bred up there for eunuchs and slaves in his palace, and also carried away the vessels

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of the house of the Lord and put them in the temple of his god at Babylon. Seventy years from this time will bring us down to the first year of Cyrus, (<143622>2 Chronicles 36:22; <150103>Ezra 1:3,) when he made his proclamation for the restoration of the Jews, and for the building of the temple at Jerusalem. This computation of the seventy years captivity appears to many to be the truest and most agreeable to Scripture. But, if we fix the commencement of these seventy years at the time when Jerusalem was burned and destroyed, their conclusion will fall about the time when Darius issued his decree for rebuilding the temple, after the work had been suspended and stopped. Or, if we fix their commencement at the time when Nebuzaradan carried away the last remainder of the people, and completed the desolation of the land, their conclusion will fall about the time when the temple was finished and dedicated, and the first passover was solemnized in it. So that, as Dean Prideaux says, taking it which way we will, and at what stage we please, the prophecy of Jeremiah will be fully and exactly accomplished concerning this matter. It may be said to have been accomplished, indeed, at three different times, and in three different manners, and therefore, possibly, all might have been intended, though the first, without doubt, was the principal subject of the prophecy. The Lord stirred up the spirit of Cyrus, king of Persia God, who had long before designed him for this work, now suggested these thoughts and intentions to him, and excited him to begin to prosecute them, (for it was not all accomplished in the first year of Cyrus,) which he did, not only by causing his will and pleasure to be proclaimed, but to be put in writing, that none might mistake his meaning. Verse 2. The Lord God of heaven It is observable, says Mr. Locke, that God, in the former books, is called the Lord of hosts, but in the last of Chronicles, in this, in Nehemiah, and Daniel, that is, in the books written after the captivity, he is styled the God of heaven, and not Lord of hosts, though the sense of both expressions is the same. Probably those who showed or interpreted to Cyrus the prophecy of Isaiah concerning himself, acquainted him that the God, whose prophet Isaiah was, was worshipped by the Jews, not as the God of their particular country merely, but as the Creator and Lord of heaven and earth. And Cyrus, though it is likely he did not entirely forsake the religion of his country, yet might acknowledge and revere Jehovah, the God of the Hebrews, as the true and great God. For, though the Jews were strictly commanded to worship one God, and not to admit another into fellowship with him, yet many in the heathen

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nations, while they worshipped idols, acknowledged a true and supreme God, and often worshipped the gods of other countries in common with their own. Hath given me all the kingdoms of the earth All in those parts of the world; all those large dominions which the Assyrians and Babylonians had possessed: the eastern kings were wont, as they are still, to speak magnificently of their dominions. The gift of these Cyrus ascribes to the great God, through the above-mentioned prophecy of Isaiah concerning him, which must have carried a great evidence with it, especially to him who was so highly encouraged by it; or through some special illumination which God had vouchsafed to him, as he had to Nebuchadnezzar and Darius, and some other heathen princes. And he hath charged me to build him a house at Jerusalem So he might conclude from the prophecy just referred to, (<234513>Isaiah 45:13,) where God says of Cyrus, He shall build my city, of which the temple was a principal part, and more plainly from <234428>Isaiah 44:28, He shall say to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Verse 3. Who is there among you of all his people? Not of the tribe of Judah only, but of Israel also, who were under his government, the Assyrians and Medes, among whom they were scattered, being his subjects. Accordingly Josephus says, that Zerubbabel sent the edict of Cyrus into Media to the rest of the tribes. His God be with him Let his God help him, as I also shall; and let him go up to Jerusalem Thus he not only makes a proclamation to them of liberty to go to their own country, but desires them to go, and prays God to be with them, and prosper them in building his house, saying, He is the God, and thereby evidently acknowledging him to be the true, if not also the only God. Verse 4. Whosoever remaineth in any place where be sojourneth, &c. This seems to relate to such as were desirous to go up with their brethren, but were forced to stay behind for want of necessaries to support them in so long a journey. To such he would have a supply of all things needful to be given by the inhabitants of the places where they lived, who could afford it, besides sending by them an offering toward the rebuilding of the temple. Verse 5. Then rose up the chief of the fathers, &c. Eminent and experienced men, from whom it might justly be expected, that, as they were above their brethren in dignity, so they should go before them in duty. Of Judah and Benjamin And with them some of the other tribes, as appears from <130903>1 Chronicles 9:3; but these only are named, because they

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were most considerable for number and quality. And the priests and Levites Who, as became them, were among the first that set their faces toward Zion. If any good work is to be done, let ministers take the lead in it. With all whose spirit God had raised, to go up Whom he had inspired with reverence and love for himself as the God of Israel, and a deep concern for the restoration of his worship at Jerusalem, and with that resolution and fortitude which were requisite to enable them to break through the difficulties and discouragements which were in their way. These were undoubtedly great and many; such as their present penury; the length, and hazards, and expenses of the journey; their being dispersed in several and distant places, which prevented the conjunction of their counsels and actions; the multitude of their enemies; the actual possession of their country by others; the ruinous state of Jerusalem, and the other cities and towns of Judea; and the great backwardness of many of their own brethren to go with them. Add to this, the temptation was strong to some of them to stay in Babylon, being conveniently and comfortably settled there, and having contracted an acquaintance with their neighbours, such as was agreeable and pleasing to them. By these and such like considerations, many were induced to remain where they were, or at least not to go with the first that went. But there were some that broke through these difficulties, and they were those whose spirits God had raised up: whom by his Spirit he had inspired with a generous desire of liberty, and a gracious affection to their own land, the land God had given them, and a desire for the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have stayed in Babylon: but, as he had raised up the spirit of Cyrus to proclaim this liberty, so he raised up their spirits to take the benefit of it, and set their faces toward Zion, as strangers asking the way thither, <245005>Jeremiah 50:5. For, being a new generation, they went out, like their father Abraham, from this land of the Chaldees, not knowing whither they went. Verse 6. All that were about them strengthened their hands Some of them, probably, because they had embraced, or at least favoured, the Jewish religion, concerning which they had been instructed by the Israelites, who had now for a long time dwelt among them; and others, that they might hereby gratify the king, and procure his favour, perceiving him to be friendly to the Jews, and forward and hearty in the work of helping them. Thus God, when he pleases, can incline the hearts of strangers to be

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kind to his people; yea, make those strengthen their hands, who formerly weakened them. Verse 8. And numbered them Caused them to be delivered to the Jews by number; unto Sheshbazzar, the prince of Judah The captain and governor of these returning Jews, <150202>Ezra 2:2. The sceptre, therefore, was not yet departed from Judah. This persons name was originally Zerubbabel, but it was common for the great men of Judah, at the time of the captivity, to have two names, one of their own country, which was domestic, and another of the Chaldeans, which was used at court. Zerubbabel was born at Babylon, and his name, which signifies an exile, or stranger in Babylon, implies the misery of the people of Israel at that time; but Sheshbazzar, which is a compound of two words, signifying fine linen and gold, seems to be a name of better omen, and to denote their future and more flourishing condition. So Bishop Patrick. Dr. Trapp, however, says that Sheshbazzar signifies joy in tribulation. Some are of opinion, that among the sacred things which Cyrus ordered to be restored, the ark of the covenant was one; but it nowhere appears that this ark was carried from Jerusalem to Babylon. They tell us, indeed, that in the second temple sacrifices were offered as in the first, and all solemn days observed, especially the great day of expiation, when the law ordained that the blood should be sprinkled before the mercy-seat, and the mercy-seat, say they, was part of the ark; but besides that the ark, without the Shechinah, (which was then certainly withdrawn,) would have been of no great significance, the Jews universally acknowledge that the ark was one of the five things which were wanting in the second temple. Dodd.

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CHAPTER 2.
A.M. 3468. B.C. 536.
The leaders that returned, 1, 2. The people, 3-35. The priests, Levites, and retainers to the temple, 36-63. The sum total, and their substance, 64-67. Their offerings, 68-70.

NOTES ON CHAPTER 2.
Verse 1. The children of the province That is, of Babylon, for they are here spoken of whom Nebuchadnezzar had brought captive to Babylon, and not those of the ten tribes, who had been dispersed before, by the kings of Assyria, into various provinces; and who afterward returned to Jerusalem in separate companies. Zerubbabel was in the province of Babylon, and to him those captives joined themselves who lived nearest in the same province. This is the reason why those of the tribes of Judah and Benjamin returned first, though a liberty of returning was granted to all the tribes. Another reason is, because the rebuilding of the temple principally concerned them, as Jerusalem was within their dominion. Houbigant. That went out of captivity By the words captivity and captives, when applied to the Jews being carried to Babylon, we are not to understand that they were made slaves to private persons, and bought and sold from one to another, as captives generally were: for they seem to have been transported to Babylon as a colony, to serve the king only. And we do not find that they ever became the property of private persons in Babylon, but lived there free; only subject, as is probable, to some services for the king. Otherwise Cyrus must have redeemed them from the masters, whose property they were, or at least have made a proclamation that every one should let them go free; of neither of which is any mention made. And besides this, when liberty was given to all, of returning to their own land, we find that but few, comparatively speaking, accepted of it, which would scarce have been the case had they been slaves to private persons. Every one unto his city Either those cities and towns which had belonged to their several ancestors; or rather, those which were now allotted to them, and from this time possessed by them. For their former cities were either demolished, or possessed by other persons, whom they were not now in a capacity to disturb.

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Verse 2. Which came with Zerubbabel: Jeshua, Nehemiah, &c. These were their heads, who undertook to conduct them: among whom Zerubbabel was their prince or leader, as Jeshua was high-priest, who is mentioned next to him. Nehemiah, whose name follows, is not the person whose book comes after this: for he did not go to Judea now, but afterward; or, if he did, he returned to Babylon again. The number of the men of the people This is a kind of title to the following verses. This catalogue differs in some names and numbers from that Nehemiah 7., which might be, because several names were given to the same persons; and because of the many changes which might happen in the same families between the time of the first making of this catalogue by Ezra, and the making it anew so many years after. Verse 3. The children The posterity, as that word is generally taken in this catalogue. Of Parosh That descended either from Parosh, or from that family whereof Parosh was the chief. And so for the rest. Verse 5. Seven hundred, &c. In <160710>Nehemiah 7:10, they were only six hundred and fifty-two; it seems seven hundred and seventy-five marched out of Babylon, but some of them died, others were hindered by sickness or other casualties, and so there came only six hundred and fifty-two to Jerusalem. And the like is to be said in the like differences; which it suffices to hint once for all. Verses 20, 21. The children of Gibbar Or, as it is in <160725>Nehemiah 7:25, of Gibeon, these being the citizens of that city. For this is not the name of a man, but of a place; and the same may be said of several names that follow. The children of Beth-lehem The remainders of the inhabitants of that city: so little was Beth-lehem among the thousands of Judah! Yet thence must the Messiah arise. Netophah and Anathoth also, in the next two verses, were towns, not men. Verse 36. The priests Having numbered the people that went of Judah and Benjamin, he proceeds now to the tribe of Levi, and first mentions the priests. Verse 39. The children of Harim The head of one of the twenty-four courses which David appointed, (<132408>1 Chronicles 24:8,) of all which courses, some observe here, are not above four or five that returned. There is another Harim mentioned above, verse 32, but that was no priest as this was, verse 36.

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Verse 43. Nethinims Persons devoted to the inferior services of the priests and Levites. Commonly supposed to be the Gibeonites, given (so their name signifies) by Joshua first, and again by David, when Saul had expelled them, to the priests and Levites, for those services. Verse 55. The children of Solomons servants Who had lived in Solomons family, and after his death called themselves and their families by that name, esteeming it a great honour that they had been servants to so great a prince. Verse 59. Which went up from Tel-melah, &c. These were names of some cities in the Babylonish empire, from whence many went along with the Jews to Judea. They were of the Jewish religion, and probably were the children of those who had been carried captive before the general captivity; but they had lost their genealogies, and could not show from what families they were derived, and therefore could not obtain any certain possession in Judea, as those did who knew and could show to what family and city they belonged. Verses 61, 62. And was called after their name Namely, Barzillai; a name which he preferred before that of his own family, accounting it, as appears, a greater honour to be allied to so noble a family than to be a priest of the Lord. But by this vain ambition he deprived himself of the honour and advantage of the priesthood, as is here noted. They sought their register The Jews were generally very exact in their genealogies, from their own choice and interest, that they might preserve the distinctions of the several tribes and families, which was necessary both to make out their titles to offices or inheritances, and to govern themselves thereby in the matter of marriages, and from the special providence of God, that so it might be certainly known of what tribe and family the Messiah was born. Verse 63. The Tirshatha The governor or kings commissioner, namely, Zerubbabel: whence Nehemiah is so called, <160809>Nehemiah 8:9, and 10:2. That they should not eat of the most holy things That they should not partake of the sacrifices offered for sin, nor of the right shoulder of peaceofferings, nor of the show-bread; which were all most holy, and the portion of the priests alone. Till there stood up a priest with Urim and Thummim Till the Lord himself should show, by an answer given to some highpriest, inquiring of him by Urim and Thummim, as had been anciently done, whether they were of the line of Aaron or not. But as God had

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ceased to give an answer this way long before this time, therefore, it was as much as to say, that as their names were not found in the authentic genealogical registers of the priests, they should for ever be excluded, till some divine oracle pronounced them to have a right to the priesthood. Hereby it appears, that the Urim and Thummim were lost in the destruction of the city and temple, though the Jews fed themselves with hopes of recovering them, but in vain. And by the want of that oracle, they were taught to expect the great oracle, the Messiah. Verse 64. Forty and two thousand three hundred and threescore This is more than double the number which were carried away captive by Nebuchadnezzar. But here occurs a small difficulty; (like that in the end of the foregoing chapter;) for if we put together the several sums before mentioned, they amount to no more than twenty-nine thousand eight hundred and eighteen; so there wants about twelve thousand to make up this number of forty-two thousand three hundred and sixty. Therefore, either these were of the rest of the tribes of Israel, who came up with those of Judah and Benjamin: or, they might be Levites or other Israelites, who could not make out their descent: or else, which is most probable, some mistake in the numbers has been made by transcribers, which might easily happen, even though in general very great care was taken. Verse 65. And singing-women For women as well as men were employed in this exercise, in the temple-service. Verse 68. When they came to the house of the Lord That is, to the place in which the temple had stood, and where the ruins still remained. Offered freely Made a new offering, besides that which they had brought out of Babylon, from their brethren there, mentioned <150104>Ezra 1:4, 6. By this it appears that the Jews were not made absolute slaves in Babylon, but had liberty to trade and get riches for themselves; some of them being advanced to considerable offices in the kings court. Otherwise they could not have been able to offer such sums as are mentioned in the next verse. Verse 69. Threescore and one thousand drachms of gold, &c. About seventy-five thousand and five hundred pounds of our money; for every drachm of gold is worth ten shillings of our money, and every mina, or pound of silver, nine pounds; for it contains sixty shekels, and every shekel of silver is worth three shillings of our money. And one hundred priests garments Garments, as well as gold and silver, were wont to be laid up in treasuries, <400620>Matthew 6:20. We may infer then, from these rich

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offerings, not only, as has been just intimated, that the Jews were not made such poor slaves in Babylon as wrought for their lords and masters, but that there may not be all the truth imaginable in that common saying among them, that they were only the bran, that is, the dregs of the people, who returned to Jerusalem at the end of the captivity, and that all the fine flour stayed behind at Babylon. See Prideauxs Connect., Ann. 536, and Dodd. Verse 70. And all Israel in their cities In the cities which their families had inhabited before their captivity. As to those who could not prove themselves Israelites by any genealogical register, they probably settled in those lands which were not claimed, or followed handicraft employments, of one sort or other, in the cities. Although their cities were out of repair, yea, in a ruinous state, yet, because they were their cities, such as God had assigned them, they were content to dwell in them; and were thankful for liberty and property, though they had little of pomp, plenty, or power. Their poverty was an afflictive cause, but their unity and unanimity were happy effects of it. Here was room enough for them all, and all their substance, so that there was no strife among them, but perfect harmony: a blessed presage of their comfortable settlement, as their discords in the latter times of that state were of their ruin.

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CHAPTER 3.
A.M. 3468. B.C. 536.
They set up the altar, offer sacrifices thereon, and keep the feasts, 1-6. They contribute, and lay the foundation of the temple, 7-13.

NOTES ON CHAPTER 3.
Verse 1. When the seventh month was come We may suppose they left Babylon in the spring, and were four months on their journey; for so long Ezra and his company were in coming, <150709>Ezra 7:9. The seventh month therefore commenced soon after their arrival in Judea, when, as many of the feasts of the Lord were then to be solemnized, the people gathered themselves together By agreement among themselves, rather than by the command of authority; to Jerusalem Though they were newly come to their cities, and had their hands full of business there, to provide necessaries for themselves and their families, which might have excused them from attending on Gods worship in public, till the hurry was a little over, as many with us foolishly put off their coming to the communion till they are settled in the world; yet, such was their zeal for religion, now they were newly come from under correction for their irreligion, that they left all their business in the country to attend Gods altar; and in this pious zeal they were all of a mind, they came as one man. Verse 2. Then stood up Jeshua the son of Jozadak He was the highpriest, called Joshua, <370101>Haggai 1:1. And Zerubbabel the son of Shealtiel That is, his grandson; for, properly speaking, he was the son of Pedaiah. And builded the altar of the God of Israel Which was of more present necessity than the temple, both to make atonement to God for all their sins, and to obtain Gods assistance for the building of the temple, and to strengthen their own hearts and hands in that great work. Verse 3. They set the altar upon his bases That is, in the place where it anciently stood; for fear was upon them, because of the people of those countries And therefore they made the more haste, lest they should be hindered. Apprehension of dangers should quicken us in our duty. Have we many enemies? We have the more need to have God for our friend, and to keep up our correspondence with him. Some translate the clause, Although fear was upon them; that is, although they were in great fear of their evil

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neighbours, yet, notwithstanding, they would not desist from restoring the worship of God. Verse 4. They kept also the feast of tabernacles This seems to be mentioned for all the solemnities of the month, whereof this was the most eminent; otherwise it is not probable that they would neglect the day of atonement, which was so solemnly enjoined, (<032327>Leviticus 23:27-29,) and was so exceeding suitable to their present condition. Verse 5. And afterward offered the continual burnt-offering The morning and evening sacrifice. The law required much, but they offered more; for though they had little wealth, they had much zeal. Happy they that bring with them out of the furnace of affliction such a holy heat as this! Verse 6. To offer burnt-offerings And the other sacrifices which were to be offered with them upon that first day of the seventh month, which was the feast of trumpets. Burnt-offerings are often put for all sacrifices, and the meaning of these two verses is, that the holy rites of sacrificing were restored, and continued ever after, in their several seasons, on the new moons, and other festival solemnities. Verse 7. Meat, and drink, and oil, unto them of Zidon and Tyre The inhabitants of those towns wanted provisions more than money, as appears by the history of Solomons building, <110510>1 Kings 5:10. To bring cedartrees from Lebanon Tyre and Zidon now, as of old, furnished them with workmen, and Lebanon with timber, orders for both which they had from Cyrus. What God calls us to we may depend upon his providence to furnish us with. Verse 8. In the second month began Zerubbabel, &c. The building of the temple was begun as soon as ever the season of the year would permit, and as soon as they had ended the solemnities of the passover. They took little more than half a year for preparing the ground and materials; so much were their hearts upon the work. And Jeshua, and their brethren the priests and Levites, &c. Then the work of God is likely to go on well when magistrates, ministers, and people are zealously affected toward it, and agree in their places to promote it. It was God that gave them one heart for this service, and it promised a happy issue. Verse 9. Then stood Jeshua with his sons This person was not the highpriest, so called, but a Levite, of whom see <150240>Ezra 2:40. To set forward

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the workmen To encourage them to a cheerful and vigorous prosecution of the work. Verse 10. To praise the Lord The priests, with the trumpets appointed by Moses, and the Levites, with cymbals appointed by David, made up a concert of praise at the laying of the foundation of the temple, to assist the singing of that everlasting hymn which will never be out of date, and for which our tongues should never be out of tune, the burden of Psalm 136. Whatever our condition is, let it be owned that God is good; and whatever fails, that his mercy fails not. Verses 11, 12. And they sang together by course That is, answered one another alternately. And all the people shouted with a great shout The people were very differently affected upon this occasion. Those that had only known the misery of having no temple at all, praised the Lord with shouts of joy when they saw the foundation of this laid, for to them this was as life from the dead. But many that had seen the first house Which divers of them had, because it had not been destroyed quite sixty years ago, and who remembered the glory of that temple, wept with a loud voice Not only because this temple was likely to prove far inferior to that of Solomon, as to its outward structure, but because it was to want those extraordinary marks of the divine favour wherewith the other temple was honoured. Both the temples, without all doubt, were of the same dimensions; but here was the sad difference which drew tears from the eyes of the elders, that in all appearance there were no hopes that the poor beginnings of the latter temple would ever be raised to the grandeur and magnificence of the former, since the one had been built by the wisest and richest king, and constantly adorned by some one or other of his posterity; the other now begun by a small company of exiles just returned from their captivity: the one in a time of profound peace and the greatest opulence; the other in a time of common calamity and distress: the one finished with the most costly stones and timber, wrought with exquisite art, and overlaid with vast quantities of gold; the other to be raised out of no better materials than what could be dug from the ruinous foundation of the old one. But the occasion of their grief was not only this, that the materials and ornaments of the second temple were even as nothing in comparison with the first, (<370203>Haggai 2:3,) but that the ark of the covenant, and the mercyseat which was upon it, the holy fire upon the altar, the Urim and Thummim, the spirit of prophecy, the Shechinah or divine presence, the five great things for which the former temple was so renowned, were lost

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and gone, and never to be recovered to this other. This was a just matter of lamentation to those who had seen these singular tokens of the divine favour in the former temple, and a discouragement of their proceeding with the building of the present; and therefore the Prophet Haggai was sent to inform them that all these wants and defects should be abundantly repaired by the coming of the Messiah, the true Shechinah of the Divine Majesty, in the time of the second temple: (<150207>Ezra 2:7-9:) I will shake all nations, and the desire of all nations shall come; and I will fill this house with glory: the glory of this latter house shall be greater than of the former, saith the Lord of hosts. Dodd. Verse 13. So that the people could not discern, &c. The mixture of sorrow and joy here is a representation of this world. In heaven all are singing and none sighing; in hell all are wailing and none rejoicing: but here on earth we can scarce discern the shouts of joy from the noise of the weeping; let us learn to rejoice with them that rejoice, and weep with them that weep. Meantime, let us ourselves rejoice as though we rejoiced not, and weep as though we wept not.

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CHAPTER 4.
A.M. 3469. B.C. 535.
The adversaries, not being allowed to build with them, endeavour to hinder the work, 1-5. They falsely accuse them to Artaxerxes, 6-16. Who thereupon orders the work to be stopped, 17-22. It is stopped, 23, 24.

NOTES ON CHAPTER 4.
Verse 1. Now when the adversaries of Judah, &c. The Samaritans, the relics of the ten tribes, and foreigners that had joined themselves to them, and patched up that mongrel religion of which we had an account <121733>2 Kings 17:33, where it is said, They feared the Lord, and served their own gods. They are called the people of the land, verse 4. Thus, the worst enemies that Judah and Benjamin had were those that said they were Jews, and were not. Verse 2. They came to Zerubbabel, &c., and said, Let us build with you Hearing that the temple was in building, they were presently aware that it would be a fatal blow to their superstition, and therefore set themselves to oppose it. But as they had not power to do it openly and by force, they endeavoured to do it secretly and by wiles. They offer their service to build with them, but only that by this conjunction with them they might pry into their counsels, find some matter of accusation against them, and thereby retard the work, while they pretended to further it. For we seek your God, as ye do This was false; for though they sought the same God, they did not seek him only, nor seek him in the way he had appointed, as the true Jews did. And we do sacrifice unto him since the days of Esar-haddon Son of Sennacherib, and after him king of Assyria, who brought or sent these persons thither, either, 1st, in the days of Shalmaneser, who reigned in Assyria but eight years before Esar-haddon, and so Esar-haddon might be one of his commanders, and the man by whom that colony was sent; or, 2d, in the reign of Esar-haddon, who sent a second colony to strengthen the first. Verse 3. Ye have nothing to do with us The chief of the fathers were soon aware that they meant them no kindness, whatever they might pretend, but really designed to do them an injury; and therefore, (though they had need enough of help, if it had been such as they could confide in,)

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they told them plainly they could not accept it, nor unite with them, as being of another nation and religion, and therefore not concerned in Cyruss grant, which was confined to the Israelites. But we ourselves will build For you are none of those with whom we dare hold communion. Thus we ought to take heed with whom we go partners, and on whose hand we lean. While we trust God with an absolute confidence, we must trust men with a prudent caution. They do not plead to them the law of their God, which forbade them to mingle themselves with strangers, though they especially had an eye to that, but they urge what they knew would have greater weight with them, the kings commission, which was directed to themselves only. In doing good we have need of the wisdom of the serpent, as well as of the innocence of the dove. Verse 4. But the people of the land Hebrew of that land; namely, the Samaritans, the present inhabitants of that province. Weakened the hands of the people of Judah As they could not divert them from the work, they endeavoured to discourage them in it, by persuading them it was in vain to attempt it, and that they would never be able to finish what they had begun. And troubled them in building Laying all the impediments they could in their way; by false reports and slanders; by threatenings; and by preventing materials or provisions from coming to them; or by enticing away their workmen, and other means described afterward. Verse 5. And hired counsellors against them Bribed some of the kings council, in order that by their artifices, and interests in his court, they might give some stop to the work, and frustrate the purpose of the Jews. All the days of Cyrus king of Persia For though Cyrus still favoured the Jews, yet he was then diverted by his wars, and his son Cambyses was left his viceroy, who was a wicked prince, and an enemy to the Jews. Even until the reign of Darius The son of Hystaspis, who, having killed the magi, (that, after Cambyses, had possessed themselves of the kingdom,) was made king; and marrying Atossa, the daughter of Cyrus, and loving her very much, confirmed the decree of Cyrus, and followed his steps, that he might stand the safer himself. Verse 6. In the reign of Ahasuerus A common name of divers kings of Persia. This Ahasuerus was probably Smerdis, one of the magi who seized the kingdom after Cambyses. Wrote they unto him an accusation against Judah and Jerusalem Importing that they intended to set up for themselves, and not to depend upon the king of Persia.

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Verse 7. In the days of Artaxerxes, &c. The sacred writer, having in the foregoing verse mentioned a stop being put to the building of the temple, till the reign of Darius, now proceeds to relate particularly how it was effected. By Artaxerxes here is probably meant the son of Cyrus, called Cambyses by heathen writers. Written in the Syrian tongue, and interpreted in the Syrian tongue That is, it was written both in the Syrian character, and the Syrian language: for sometimes the Chaldee or Syrian words were written in the Hebrew character. Verses 8, 9. Rehum the chancellor and Shimshai the scribe wrote a letter, &c. These two, as it was their office, put into writing, or drew up, a letter, agreeable to what had been resolved on in a council of the great men, or governors, mentioned in the foregoing verse. The Dinaites, &c. These nine nations came out of Assyria, Persia, Media, Susiana, and other provinces of that vast empire; who, with one consent, joined in this letter or petition. Verse 10. Whom the great and noble Asnapper brought over Some take Asnapper to be another name for Shalmaneser, or for Esar-haddon, who sent these colonies hither. But it is more reasonable to think he was some great commander, or other person of eminence, who was appointed captain of this colony, and intrusted with the office of conducting them over the river Euphrates, and seeing them settled in these countries. Verse 12. Thy servants, and at such a time, &c. The particular time when the letter was written was no doubt expressed therein; but in this narrative it was sufficient to mention it in general. Verse 12. And have set up the walls thereof This was a mere calumny, for they had attempted no such thing as to build the walls of Jerusalem. They had indeed built some houses, without which the place could not be inhabited, and were now employed in erecting the walls of the temple: but they had not begun to encompass the city with walls, to defend it against the incursions of their enemies. This was not undertaken till long after. The assertion of the Samaritans, therefore, was without foundation. But being confidently affirmed, they thought it would be easily credited by the king, whose heart and ears they had contrived to possess by their counsellors. Verse 13. Then will they not pay toll, tribute, and custom By the first of these, Grotius understands that which every head paid to the king, and which we call poll-money; by the second, the excise, as we now speak,

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which was upon commodities and merchandise; and by the last, the landtax. Dodd. Verse 14. Now because we have maintenance from the kings palace In the Hebrew it is, we are salted with the salt of the palace. That is, are sustained by the kings munificence, or have a salary from him, as Junius translates it. In ancient times, it appears, it was usual to allow those who had deserved well, and on that account were honourably provided for at the kings charge, among other things, a daily quantity of salt; it being a thing very necessary in human life. Locke, however, who translates the clause, we have eaten of the kings salt, understands the meaning to be, We have engaged ourselves in a covenant of friendship with him. It was not meet for us to see the kings dishonour Thus they represent themselves as very loyal to the government, and mightily concerned for the honour and interest of it; and hence they urge the king to put a stop to the building of the city and temple of Jerusalem, as what would certainly be to his loss and dishonour. Verse 15. In the book of the records of thy fathers That is, thy predecessors, the former emperors of this empire; namely, in the Assyrian and Babylonish records; which, together with the empire, were now in the hands of the Persian kings. Verses 19, 20. That rebellion and sedition have been found therein One instance or two of it, in latter times, had served to fasten this odious character upon them, as if they had been always guilty of these crimes. There have been mighty kings also over Jerusalem And therefore the king thought it not advisable to permit them to go on with rebuilding the city, lest they should become powerful again. Verse 21. Give ye now commandment to cause these men to cease Thus he suffered himself to be imposed upon by their fraud and falsehood, and took no care to examine the allegations of their petition concerning what the Jews were now doing; but took all they had asserted for matter of fact, and therefore was very ready to gratify them with an order of council to stay proceedings. Until another commandment shall be given So that, it appears, however, he kept his ears open to further information; which if he should receive, different from theirs, he might give other orders.

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Verse 22. Take heed now that ye fail not, &c. Let not a thing, which may be of such ill consequence, grow to a head, whereby others may be excited to follow the example, and rebel against the king. Verse 23. And made them to cease by force and power As they abused the king by their misinformations, in the obtaining of this order, so they abused him in the execution of it; for the order was only to prevent the building of the city and its walls. But, having power in their hands, they on this pretence stopped the building of the temple. See what need we have to pray, not only for kings, but for all in authority under them; because the quietness of our lives depends much on the integrity and wisdom of inferior magistrates as well as the supreme. Verse 24. Then ceased the work of the house of God For they neither could nor might proceed in that work against their kings prohibition, without a special command from the King of heaven, which, however, they afterward received. But even then they were cold and indifferent about it, and were accordingly reproved by the Prophets Haggai and <380501>Zechariah 5:1, compared with <370102>Haggai 1:2. So that the work, in a great measure, stood still until the second year of the reign of Darius This, as was intimated on verse 6, was Darius the son of Hystaspis, successor of Cambyses; not, as some would have it, Darius Nothus, the son of Artaxerxes Longimanus: for he was not emperor till above one hundred years after Cyrus, and, if he had been the Darius here intended, there must consequently have been about one hundred and thirty years from the beginning of the building of the temple to the finishing of it; which is not credible to any one that considers, 1st, That the same Zerubbabel did both lay the foundation, and finish the work, <380409>Zechariah 4:9. 2d, That some of the same persons who saw the finishing of this second house; had seen the glory of the first house, <370203>Haggai 2:3.

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CHAPTER 5.
A.M. 3484. B.C. 520.
Zerubbabel, encouraged by Haggai and Zechariah, sets the work forward again, 1, 2. Their adversaries oppose them again, 3-5. Write to Darius, 6-17.

NOTES ON CHAPTER 5.
Verse 1. Haggai and Zechariah Concerning these prophets, see the books which bear their names. They are both thought to have been born at Babylon during the captivity, and both with united zeal encouraged the people to go on with the work of the temple. Upon the accession of Darius to the throne, Haggai, in particular, by reproaching the people with their indolence and insensibility; by telling them that they were careful enough to lodge themselves very commodiously, while the house of the Lord lay buried in its ruins; and by putting them in mind that the calamities of drought and famine, wherewith God had afflicted them since their return, were owing to their neglect in repairing the temple, prevailed with them to set about the work in good earnest; so that, by virtue of these reproofs, as well as some encouragements which God occasionally authorized him to give them, they brought the whole to a conclusion in a short time. The son of Iddo That is, the grandson; for Zechariah was the son of Barachiah. Prophesied unto the Jews Commanding them from God to return to building the temple, with a promise of his favour and assistance. Verse 2. Then rose up Zerubbabel and Jeshua, and began to build the house It had been begun to be built long before, but from the first had gone on very slowly, and afterward had been quite intermitted, till those great men, excited by the prophets, set the work forward again. With them were the prophets of God helping them Encouraging them by their presence, and by assuring them that God would be with them to protect them from their enemies, and give them success. It is supposed the work had been stopped about fifteen years. The first chapter of Haggai is the best comment on these two verses. Verses 3, 4. Tatnai and Shethar-boznai These were probably new governors, or prefects, whom Darius had sent; for it was usual with new kings to change the governors of provinces. Who hath commanded you to build this house? No sooner did the Spirit of God stir up the friends of

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the temple to appear for it, but the evil spirit stirred up its enemies to appear against it. While the people builded and ceiled their own houses, their enemies gave them no molestation, (<370104>Haggai 1:4,) though the kings order was to put a stop to the building of the city, <150421>Ezra 4:21. But when they fell to work again at the temple, then the alarm was taken, and all heads were at work to hinder it. Then said we unto them We Jews; What are the names, &c. Certainly there ought to be no interrogation in this verse, but the words should be rendered, Then we told them accordingly (that is, according to what they asked) what were the names of the men that made this building; that is, who were the chief undertakers and encouragers of the work. For it appears, from verse 10, that Tatnai and his companions inquired who were the chief promoters of the work, to which a true answer was immediately given. Verse 5. But the eye of God was upon the elders, &c. The peculiar favour, watchful providence, and powerful protection of God, giving them courage and resolution to go on with the work, notwithstanding the threats of their enemies; and so overruling the hearts and hands of their enemies, that they did not hinder them by force, as they might have done. While we are employed in Gods work, we are taken under his special protection, and his eye is upon us for good. Verse 8. To the house of the great God Whom the Jews account the great God, the God of gods, esteeming all others to be but little, or rather false gods. And, indeed, thus far the greater part of the Samaritans agreed with them. Verse 11. We are the servants of the God of heaven and earth The God we worship is not a local deity; and therefore we cannot be charged with making a faction, or forming a sect in building this temple to his honour. But we pay our homage to the God on whom the whole creation depends, and therefore ought to be protected and assisted by all, and hindered by none. It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. And build the house that was builded Or rather, rebuild the house that was first built many years ago. Verses 12-14. After that our fathers had provoked the God of heaven It was to punish us for our sins, that we were, for a time, put out of the possession of this house, and not because the gods of the nations had prevailed against our God. But in the first year of Cyrus, &c. We have the royal decree of Cyrus to justify us, and bear us out in what we do. And

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he not only permitted, but charged and commanded us, to build this house, and to build it in its place, (verse 15,) the same place where it had stood before. And the vessels also, &c. These also he delivered to one whom he intrusted with the care of them, and commanded him to restore them to their ancient place and use. And these we have to show in confirmation of what we allege. Verse 16. Then came the same Sheshbazzar, and laid the foundation, &c. The building was begun according to this order, as soon as ever we were returned, so that we have not forfeited the benefit of the order, for want of pursuing it in time; still it has been in building; but because we have met with opposition, it is not finished. But observe, they mention not the falsehood and malice of the former governors, nor make any complaint of that, (though they had cause enough,) to teach us not to render bitterness for bitterness; nor the most just reproach for that which is most unjust; but to think it enough if we can obtain fair treatment for the future, without an invidious repetition of former injuries. Let us learn hence, with meekness and fear to give a reason of the hope that is within us, <600315>1 Peter 3:15; rightly to understand, and then readily to declare what we do in Gods service, and why we do it. Verse 17. Now therefore, let there be search made, &c. So they properly propose, that the real facts might be ascertained; in the kings treasure-house The house or place where the records of the kingdom were preserved very carefully, as rich treasures are wont to be. Thus these Samaritans seem to have given a fair representation of the cause of the Jews to the king, telling him only what was done namely, that they were rearing the temple, as persons that intended to worship, and not what was not done, that they were fortifying the city, as if they intended war; as those Samaritans that had written to Artaxerxes had falsely represented. It is probable, if their case had been as fairly stated to the former king (see the foregoing chapter) as it was now to Darius: he would not have ordered the work to be hindered. Gods people could not be persecuted if they were not belied. Let but the cause of God and truth be fairly stated and heard, and it will keep its ground.

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CHAPTER 6.
A.M. 3485. B.C. 519.
Dariuss answer, 1-7. His decree, 8-12. The temple is finished, 13-15. The dedication of it, 16-18. The passover kept, 19-22.

NOTES ON CHAPTER 6.
Verse 1. Then Darius the king made a decree To search the rolls in Babylon, where search was fairly made; but not finding the edict there, they searched in Achmetha, or Ecbatana, the royal city of the Medes and Persians, and found it there. As Darius, the better to fortify his title to the crown, had married two of the daughters of Cyrus, he thought himself concerned to do every thing which might tend to the honour of that great prince, and therefore more readily confirmed the decree which he had granted to the Jews. Verse 3. The height thereof threescore cubits These proportions differ from those of Solomons temple, which was but thirty cubits high, only the porch was a hundred and twenty cubits high, and but twenty cubits in breadth. Either therefore Solomons cubits were sacred cubits, which were larger than the other, and these but common cubits; or, the sixty cubits of height are meant only for the porch. And the word rendered breadth, should be rendered the extension or the length of it; it being improbable that the king should give orders about the breadth, and none about the length of it. Verse 5. And place them in the house of God Thus far the decree of Cyrus is recited, which justified all the allegations of the Jews in the foregoing chapter. In the next verse the decree of Darius thereupon appears to begin. Verses 6, 7. Be ye far from thence Come not near Jerusalem to give the Jews any hinderance or disturbance. Let the work of the house of God alone The manner of expression intimates that he knew they had an inclination to hinder it. Thus was the wrath of the enemy made to praise God, and the remainder thereof did he restrain. Verses 8, 9. That of the kings goods, forthwith expenses be given That the work might not be stopped for want of money to carry it on, he orders

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certain sums to be paid them out of his own revenue. And that which they have need of both young bullocks, &c. He orders that they should be supplied with every thing they wanted for maintaining the sacrifices at the temple, when it should be built, both for burnt-offerings and meatofferings. Let it be given them day by day That the morning and evening sacrifices might not fail to be offered every day. Verse 10. And pray for the life of the king and his sons Persuaded that he, whom he once and again reverently calls the God of heaven, was ready to hear and answer his people in all things for which they called upon him, he desires an interest in their prayers for himself and family, and in order that he might obtain it, was kind to them. For though the Jews were not allowed to desire the heathen to pray to their deities for them, because they were forbidden to acknowledge any other gods but one: yet the heathen might with reason ask the Jews to pray to Jehovah for them; because they acknowledged a plurality of gods, and allowed the God of Israel to be really a God, as well as those they themselves worshipped. And the Jews were not prohibited either by reason or revelation from addressing their prayers to God for the heathen, when they were desired by them so to do. What then are we to think of the spirit of those Christians, so called, who hold it unlawful to pray for those whom they denominate heretics, though they are not heathen, but worshippers of the same living and true God, whom they themselves profess to worship? Let them blush when they read this, to think how far the spirit of the Jewish religion excels theirs! Verse 12. The God that hath caused his name to dwell there Who hath willed that a temple should be built there, called the temple or house of Jehovah. Destroy all kings and people that shall put to their hand to alter, &c. Darius was touched with such a sense of the greatness of the God of the Jews, that he prays, that He who had all power in heaven and earth, and was King of kings, would not only punish all those kings who went about to obstruct this work, but destroy both them and their people. Though this temple was at length most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse. For that empire sensibly declined ever after, till it was wholly destroyed. Here let us admire, how the divine providence overruleth every thing according to its purpose, to bring about all its wise designs. The great men, we here find, stood up against the poor and shattered remnant of Judah;

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they took counsel together how to oppress them, and keep them down. They laid their plans, exhibited their complaints against them, and thought to overturn them: but, quite contrary to their thoughts, the steps they took for this purpose operated the contrary way, and proved the means of exalting and raising those whom they intended to ruin to a higher pitch of power and pre-eminence. The king, whose governors these men were, and to whom, undoubtedly, they represented how much it was for his interest to put a stop to the rise of Judah, instead of hearkening to their complaints, as was natural, and acting accordingly, sent back a decree, not only forbidding them to molest the Jews in any way, but also granting them the most extraordinary privileges and encouragements, as to the greatest favourites. To what can we attribute this extraordinary behaviour in the king: but to an overruling providence? which ruleth even the hearts of kings, and turneth them as it seemeth best to his sovereign wisdom. Verse 13. They did it speedily When they received this order from the king, they applied themselves with as much haste to encourage and assist the work, as their predecessors had used to put a stop to it. Thus the enemies of the Jews were suddenly made their friends. Verse 14. They prospered through the prophesying of Haggai, &c. This is a seasonable intimation that this great and unexpected success was not to be ascribed to chance, or to the kindness or good-humour of Darius, but unto God only, who, by his prophets, had required and encouraged them to proceed in the work, and by his mighty power disposed Dariuss heart to such kind and noble purposes. And Artaxerxes That is, Artaxerxes Longimanus, who is here joined with Cyrus and Darius; because, though the temple was built before he came to the throne, in Dariuss reign, (verse 15,) yet it was afterward beautified and adorned in consequence of the commission he gave Ezra and Nehemiah for that purpose, the latter of whom was invested with full power to take measures for the building of the city, and also the ordering of all other things that concerned the Jewish nation and religion. Verse 15. This house was finished in the third day of the month Adar The tenth of March, in the year of the world 3489, in little more than four years after the Jews had returned to the work, and engaged heartily in it, in consequence of the reproofs and exhortations of Haggai and Zechariah; in something more than two years after the forementioned decree of Darius

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had been given forth; in about twenty years after the return from captivity; and five hundred and fifteen before the coming of the Messiah. Verse 16. The children of Israel Probably some out of each of the twelve tribes; the priests and Levites, &c., kept the dedication of the house of God with joy When it was built, being designed only for sacred uses, they now showed by an example how it should be used, which, says Bishop Patrick, is the proper and simple sense of dedicating. They entered upon it with solemnity, and probably with a public declaration of the separating it from common uses, and the surrendering it to the honour of God, to be employed in his service. Verse 17. And offered a hundred bullocks, &c. Few in number in comparison of those which Solomon had offered at the dedication of his temple. But, being according to their present ability, their offering was accepted, for it was made after a great trial of affliction, and in the midst of deep poverty, as the apostle speaks in another case, <470802>2 Corinthians 8:2. Indeed, these hundreds were more to them than Solomons thousands to him. And they offered them willingly and cheerfully, for this service was performed with joy, all being glad to see the temple built, and the concerns of it in so good a posture. For a sin-offering for all Israel, twelve he-goats One for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. It appears from many passages of Scripture, that though Shalmaneser had carried captive the ten tribes, yet many of them had remained in their country, and were carried away by Nebuchadnezzar, together with Judah and Benjamin, with whom they returned out of Babylon, as many others of the ten tribes did, who were carried away at the taking of Samaria. Verse 18. They set the priests in their divisions, &c. When they had dedicated the house, they settled the household: they would have had small comfort in the temple, however solemnly dedicated, without the templeservice: and therefore having set up the worship of God in it, in this dedication of it, they took measures for keeping it up, and in doing so made the book of Moses their rule, to which they had a regard in this establishment. Though the temple-service could not be performed with so much pomp, and such a multitude of sacrifices, and other oblations, as formerly, because of their poverty; yet perhaps it was performed with as much purity, and close adherence to the divine institution, as ever, which was the true glory of it.

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Verse 19. And the children, of the captivity kept the passover Now they were newly delivered out of their bondage in Babylon, it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return; for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity, till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated. Verse 20. The priests and Levites were purified together Hebrew, djak, cheechad, as one man, so the word signifies. They were unanimous, both in their resolutions, and in their endeavours, to make and keep themselves ceremonially clean for this solemnity: and they joined together in their preparations, that they might help one another; so that all of them were legally pure, and, in this respect, excelled the priests and Levites in Hezekiahs time, who were many of them under blame for not purifying themselves according to the law. The purity of ministers adds much to the beauty and honour of their ministrations, as doth their unity also. Verse 21. All such as had separated themselves unto them, &c. Had left their country, and the superstitions and vices of it; had become proselytes to the Jewish religion, and cast in their lot with the Israel of God, professing an entire subjection to the law of Moses. Such, and only such, might eat of the passover, <021248>Exodus 12:48, 49. From the manner in which the sacred writer expresses himself here, it would seem as if there were many proselytes, who forsook their heathenish customs, and were brought to the knowledge and worship of the true God, influenced, probably, by the encouragement which Cyrus and Darius had given to the Jewish religion. People of all nations, it must be observed, till proselyted, were accounted by the Jews polluted both in body and mind, because of their worshipping false gods, and not abstaining from the things which were accounted unclean by the law of Moses. The description here given of proselytes to Judaism may serve to characterize converts to the true religion in every age: they separate themselves from the filthiness of sin, and fellowship with sinners; join themselves to the Israel of God in conformity and communion, and set themselves to seek the God of Israel: and those that do so in sincerity, though strangers and foreigners, are

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welcome to eat of the gospel-feast, as fellow-citizens with the saints, and of the household of God. Verse 22. And kept the feast with joy: for the Lord had made them joyful Had given them both cause to rejoice, and hearts to rejoice. It was now near twenty years, says Henry, since the foundation of this temple was laid, and it is probable that most of the old men, who then wept at the remembrance of the first temple, were dead by this time, so that now there were no tears mingled with their joys. Those that are upon good grounds joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain from whence all the streams of our joy flow. And turned the heart of the king of Assyria Of the king of Persia, called the king of Assyria, as now reigning over all the kingdoms which were formerly under the power of the Assyrians; and to signify the great power and goodness of God in turning the hearts of these great monarchs, whose predecessors in empire and dominion, in these parts of the world, had formerly been the chief persecutors and oppressors of the people of God. Darius, as we have seen, was now on the throne, of whom Dr. Prideaux gives this character: He was a prince of great wisdom, clemency, and justice; and has the honour to be recorded in holy writ for a favourer of Gods people, a restorer of his temple at Jerusalem, and a promoter of his worship therein. For all this God was pleased to make him his instrument; and with respect to this, I doubt not, it was, that he blessed him with a numerous issue, a long reign, and great prosperity.

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CHAPTER 7.
A.M. 3547. B.C. 457.
An account of Ezra, and his expedition to Jerusalem, 1-10. The commission which Artaxerxes gave him, 11-26. His thankfulness to God for it, 27, 28.

NOTES ON CHAPTER 7.
Verse 1. In the reign of Artaxerxes The same of whom he speaks chap. 6:14. Ezra the son of Seraiah Descended from him, but not immediately. For Seraiah, being high-priest when Jerusalem was taken was then slain by the Chaldeans, (<122518>2 Kings 25:18, 21,) at which time, it is likely, Ezra was not in being: but he was his grandson, or great-grand-son, and his descent is mentioned from him, because he was an eminent person, who flourished before the destruction of the temple, whereas Ezras father, if not also his grandfather, lived obscurely in captivity. Verse 3. The son of Azariah, the son of Meraioth There are six generations omitted between Azariah and Meraioth, as before some were omitted between Seraiah and Ezra, which are to be supplied out of <130607>1 Chronicles 6:7, &c. Verse 6. This Ezra went up from Babylon With the kings consent and commission. And he was a ready scribe in the law of Moses He is called a scribe, as Buxtorf observes in his Tiberias, not from writing and describing, but from declaring and explicating those things that are contained in the Scripture. For, as rps, sepher, signifies a book, so rpws, sopher, signifies one skilful and learned in that book, an interpreter and teacher out of it. And, there being no book comparable to the book of the law, therefore Sopher became a name of great dignity, and signified one that taught Gods law, and expounded it to his people. Thus, in the New Testament, the scribes were those who instructed the people in the law. It is said he was a ready scribe, because he was expert in the law, and understood it thoroughly, both in all things belonging to the priesthood, and to the civil power; in which he was so well versed, that he could give a ready account of any part of it. The Jews say, he collected and collated all the copies of the law, and published an accurate edition of it, with all the books that were given by divine inspiration, and so made up the canon of the Old Testament. Moses in Egypt, and Ezra in Babylon, were

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wonderfully fitted for eminent service in the church. This was the second time that Ezra came up from Babylon, for he came up at first with Zerubbabel, as we learn from <161201>Nehemiah 12:1, and probably returned to Babylon to persuade those who had staid behind to come up to Jerusalem, and to obtain some further assistance from the king. According to the hand of the Lord his God upon him God not only stirred up Ezra to this undertaking, but was so favourable to him as to incline the king to give a gracious answer to his petition. Verse 7. There went up some of the children of Israel This was the second company that went up to Jerusalem, consisting of such like persons as went up at first with Zerubbabel, Jeshua, and others, <150202>Ezra 2:2, 70. For, hearing the temple was rebuilt, and the worship of God restored, we may very well think many went along with Ezra, who had not such a strong motive to go at the first. Verse 9. According to the good hand of his God upon him There was great reason to acknowledge the favour and protection of God, in conducting them safe to Jerusalem; for the journey was long and difficult, and they had many impediments, (going with wives and children, flocks and herds,) and were not without enemies, by whom they were in danger of being waylaid. These, however, Ezra did not fear, but relied on the divine protection, as he told the king, <150802>Ezra 8:2, being inspired with supernatural courage and fortitude. Verse 10. For Ezra had prepared his heart, &c. He had set his mind and affections upon it, and made it his chief business. To seek the law of the Lord To search and find out the true sense and meaning of it, and thence to learn what sins or errors were to be reformed, and what duties were to be performed. And to do it, and to teach in Israel The order of things in this verse is very observable: first, he endeavours to understand Gods law and word, and that not for curiosity or ostentation, but in order to practice; next, he conscientiously practises what he did understand, which made his doctrine much more effectual; and then he earnestly desires and labours to instruct others, that they also might know and do it. Verse 11. This is the copy of the letter that the King Artaxerxes gave unto Ezra It can hardly be supposed, but that some more than ordinary means were used to obtain so great a favour from Artaxerxes, as this commission was upon which Ezra went; and therefore we may suppose that it was granted at the solicitation of Esther; for this Artaxerxes was the

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Ahasuerus of Esther. She was become the best beloved of the kings concubines, though not yet advanced to the dignity of queen; for, it being usual for the kings of Persia, on some particular days and occasions, to allow their women to ask what boons they pleased, it is not unlikely that, by the direction of Mordecai, upon some such occasion as this, Esther, though she had not discovered her kingdom and nation, might make this the matter of her request. Dodd. See also Pri., Ann. 459, and Le Clerc. Even a scribe of the words, &c. The phrase seems emphatical, denoting that he explained both the words and the things: for the Jews, in the land of their captivity, had, in a great measure, lost both the language and the knowledge of Gods commands, and therefore Ezra and his companions instructed them in both. Verse 12. Unto Ezra the priest, a scribe of the law of the God of heaven Or, as the Hebrew may be rendered, a perfect scribe of the law, &c., a title which, it seems, Ezra delighted in, and desired no other; no, not when he was advanced to the proconsular dignity, and made the governor of a province. He reckoned it more to his honour to be a scribe of Gods law than to be a peer or prince of the empire. Verse 14. And of his seven counsellors His chief nobles and officers of state; of whom see <170110>Esther 1:10, 14. This decree, being made by their advice, had the greater authority. To inquire concerning Judah according to the law of thy God To make inquiry into all abuses and deviations from your law, and to redress them. Which is in thy hand With which thou art very conversant, and in which thou art well skilled. It may seem strange that the edict should be drawn up in this manner, as it is more in the style of a Jewish supreme governor than of a heathen king; but it is not improbable that Ezra, being in such favour in the Persian court, might get the edict drawn up in the manner and words which he thought would be most proper for the purposes for which he had obtained it. Verses 15, 16. Which the king and his counsellors have freely offered unto the God of Israel This shows that they had a high opinion of the God of Israel, and were desirous of his favour. And all the silver and gold that thou canst find That is, procure, as jkv, shechach, often signifies. Whatsoever thou canst get of my subjects, by way of free gift. With the free-will-offering of the people Namely, of Israel.

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Verse 20. Whatsoever more shall be needful for the house of thy God Toward the reparation, or adorning, or completing of it. Verse 22. Salt, without prescribing how much He limits all the other expenses, except salt, which was of low price, and of very common and necessary use in all their sacrifices; and therefore, since he would not have any sacrifice hindered, he did not prescribe any measure of it, but permitted them to take as much as they found necessary. The sum here ordered, in silver, amounts to thirty-five thousand three hundred pounds sterling; the wheat to eight hundred bushels; the wine to twelve or thirteen hogsheads; and the oil to the same quantity, which shows the princely liberality of Artaxerxes. Verse 23. Whatsoever is commanded by the God of heaven, let it be diligently done Here Jacobus Capellus cries out in a kind of rapture, O, words to be written upon the palaces of kings, in golden letters, and engraven on the minds of all, with a style of adamant! For they express an exceeding great sense of God, and of his supreme authority, and the regard due to him from the greatest kings and potentates. It appears from this verse, that Ezra had informed Artaxerxes that the God of Israel had appointed and given his people certain laws, according to which he was to be worshipped, and therefore the edict enjoins these laws to be exactly observed. For why should there be wrath against the realm of the king and his sons? For the omission of any part of his worship, occasioned by my neglect. He discerned his duty in this matter, and the danger of incurring Gods displeasure if he neglected it, partly by the light of nature, and principally by the information of Ezra. The neglect and contempt of religion brings the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is to support and encourage religion. Verse 24. It shall not be lawful to impose tolls, &c. Thus he discharged all the ministers of religion, from the greatest of the priests to the least of the Nethinims, from paying taxes to the government, and made it unlawful for the kings officers to impose any taxes on them. This was putting a great honour upon them, as free denizens of the empire, and would gain them respect as favourites of the crown, at the same time that it gave them liberty to attend on their ministry with freedom and cheerfulness. Verse 25. After the wisdom of thy God in thy hand That is, which God hath put into thy heart, and which appears in the works of thy hand.

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Wisdom is sometimes ascribed to the hand, as <197872>Psalm 78:72. Or, by the wisdom of God, he means the law of God, which was said to be in his hand, verse 14. Set magistrates and judges, which may judge all the people, &c. All the Jews on that side of the river. All such as know the laws of thy God All that professed the Jewish religion were to be under the jurisdiction of these judges; which intimates that they were exempt from the jurisdiction of heathen magistrates. It was a great favour to the Jews to have such magistrates of themselves, and especially of Ezras nomination. And teach ye them that know them not They were to instruct in the laws of God those that were ignorant of them, whether Jews or others, which implies that he had no objection to their making proselytes to the Jewish religion. Verse 26. Whosoever will not do the law of thy God, &c. They were not allowed to make new laws, but were to see the law of God duly executed, (which is here made the law of the king,) and therefore were intrusted with the sword, that they might be a terror to evil-doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God and the furtherance of religion? Verse 27. Blessed be the Lord God of our fathers, &c. Ezra cannot proceed in his story without inserting this thankful acknowledgment to Gods goodness to him and the people. Which hath put such a thing as this into the kings heart God can and frequently does put things into mens hearts which would not rise there of themselves, and that both by his providence and by his grace. If any good appear to be in our own hearts, or in the hearts of others, we must acknowledge it was God that put it there, and must bless him for it, for it is he that worketh, in us both, to will and to do that which is good. Verse 28. And hath extended mercy to me, &c. The king, in the honour he did Ezra, we may suppose, had an eye to his merits, and preferred him because he judged him to be an intelligent, dis-interested, and upright man: but he himself ascribes his elevation purely to Gods mercy. And I was strengthened Endowed with courage and ability to undertake the services; as the hand of the Lord my God was upon me To direct and support me. If God gives us his hand, we are bold and cheerful, if he withdraws it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the glory of it.

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CHAPTER 8.
A.M. 3547. B.C. 457.
The company that went up with Ezra, 1-15. He sends for the Levites, 16-20. Proclaims a fast, 21-23. Delivers the treasure he brought to the priests and Levites, 24-30. Goes on to Jerusalem, 31, 32. The treasure delivered in there, 33, 34. The people offer, 35. The kings commissions delivered to his lieutenants, 36.

NOTES ON CHAPTER 8.
Verse 1. That went up with me from Babylon Multitudes of the Jews, who loved their ease better than their religion, thinking themselves well where they were, and either not believing that Jerusalem would better their condition, or being deterred by a prospect of the difficulties they might meet with on their journey, preferred staying in Babylon. Some, however, willingly offered themselves to go with Ezra, and the heads of their several families are here recorded for their honour, and the number of males that each brought in, amounting in all to one thousand four hundred and ninetysix. Verse 2. Of the sons of Phinehas of Ithamar By the sons, he means the families of these two persons, two of which he particularly names, those of Gershom and Daniel: not Daniel the prophet, but some eminent person of Ithamars line. Verse 3. By genealogy of the males Though the males only be expressed, yet doubtless they carried the women along with them, as they did the little ones, verse 21. Verse 7. Of the sons of Elam, &c. Concerning these, and the families that follow, to verse 15, it may be observed, that out of them many went up with Zerubbabel, in the reign of Cyrus, as appears by the account given in the second chapter, and that now more went up with Ezra out of the very same families. Verse 13. Of the last sons of Adonikam It seems the rest went before, so that now all the sons of that family returned. Verse 15. To the river that runneth to Ahava Or the river of Ahava, as it is called, verses 21, 31. By comparing of these places, it seems that

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Ahava was the name both of the river and of the town or place by which it ran. Either this was that river of Assyria, which other writers call Adiava, or Diava, which ran along the Adiabene, upon which Ptolemy places the city of Abane, or Aavane; or some other river which ran into the Euphrates. Here, some imagine, was the country which (<121602>2 Kings 16:24) is called Ava, from whence the king of Assyria translated the people called Avites into Palestine, and in their room settled some of the captive Israelites. It was a common thing for those who travelled from Babylon to Jerusalem, in order to avoid the scorching heat of the desert of Arabia, to shape their course northward at first, and then turning westward, to pass through Syria into Palestine. But Ezra had a further reason for his taking this route; for, as he intended to get together as many Israelites as he could, to carry along with him to Jerusalem, he took his course this way, and made a halt in the country of Ava, or Ahava, from whence he might send emissaries, to a place afterward mentioned, to invite such Jews as were there to come and join him. See Calmets Dict. on the word Ahava. And found there none of the sons of Levi To wit, who were simple Levites, and not priests; and therefore the Levites mentioned <150707>Ezra 7:7, by anticipation, were not yet come to him. Verse 16. Then sent I for Eliezer, &c. To come to me, and go along with me to Jerusalem. He sent for these eleven persons, that he might employ them in a message to a place where he knew there were a great many Levites, as it follows in the next verse. Also for Joiarib and Elnathan, men of understanding Who seem to have had more knowledge than pious zeal for God and his house, and solemn worship, which was confined to Jerusalem. Verse 17. And I sent them unto Iddo the chief Chief among the Levites, who dwelt at the place here mentioned, and there had the free exercise of their religion, as this and many other passages in this book plainly enough prove. For we find the people resorting to Ezekiel in their captivity, and him preaching to them the word of God, in many places of his book, particularly <263330>Ezekiel 33:30, 31, &c. And Ezra, in all likelihood, was an instructer among them, as Joiarib and Elnathan also were, and Iddo, to whom these were sent. By which means many proselytes were made, who left their own country, and came with them to Jerusalem when they returned, <150621>Ezra 6:21. At the place Casiphia It is not easy to guess what place this was. The text calls it Casiphia the place. Some have taken it for the Caspian mountains, situate between Media and Hyrcania. But

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certainly these must have been at too great a distance from the road he was taking. Perhaps it was in Parthia, where was a city called Caspi, known to the ancient geographers. The LXX. render it, a place of silver, for sk, keseph, signifies silver. That they should bring us ministers for the house of our God The furnishing of Gods house with good ministers is a good work, and which will redound to the comfort and credit of all that have any hand it. Verse 18. By the good hand of our God That is, by the blessing of God upon us, they brought us a man of understanding, &c. They did not return without their errand; but, though the warning was short, they brought about forty Levites to attend Ezra. By this it appears they were not averse to go, but were slothful, and only wanted to be called upon to go. Verse 20. Also of the Nethinims, whom David and the princes had appointed The Gibeonites, who were devoted to the service of the Levites by Joshua and the princes of his time, (<060921>Joshua 9:21,) and are said to have been appointed by David and his princes, because they were confirmed by them in their former office, and more particularly applied to the several services of the temple. Of them two hundred and twenty, upon this hasty summons, listed themselves, and had the honour to be expressed by name in Ezras muster-roll. This success Ezra ascribes to the good hand of God upon them. If, where ministers have been wanting, the vacancies are well supplied, let God have the glory, and his good hand, qualifying them for the service, inclining them to it, and then opening a door of opportunity for them. Verse 21. Then I proclaimed a fast there Ezra had procured Levites to go along with him, but what would that avail unless he had God with him? this is therefore his chief care. No doubt he had himself begged of God direction in this affair, from the first time he had it in his thoughts: but for public mercies, public prayers must be made, that all who are to share in the comfort of them, may join in requests for them. Thus, in all our ways we must acknowledge God, and in those particularly wherein we are endeavouring to serve the interests of his kingdom among men. That we might afflict ourselves before our God For our sins, and so be qualified for the pardon of them. When we are entering on any new condition of life, our care should be to bring none of the guilt of the sins of our former condition into it. When we are in any imminent peril, let us be sure to make our peace with God, and then we are safe; nothing can do us any real hurt.

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To seek of him a right way for us A safe and prosperous journey; such a way and course as might be best for us. And for our little ones, and for all our substance They had the greater reason to fast and pray, because they carried with them their little children, treasures of gold and silver, and divers vessels, and other things, of very considerable value, and were apprehensive of enemies, who would waylay them to plunder them of their substance; namely, the Arabs, Samaritans, and others, against whom they peculiarly needed the divine protection and aid. Verse 22. For I was ashamed to require of the king a band of soldiers, &c. He might have obtained from the king any thing that he desired; but he had so openly declared that he depended solely upon God for safe conduct, that he was ashamed to ask a guard of the king to secure them on their journey from their enemies. For the king, not being much instructed in divine matters, might possibly have thought that what they had said of Gods favour toward them, and the prophecies concerning their restoration, were but vain boasts, in case they had seemed to distrust the power and favour of that God of whom they had spoken so magnificently, by making application to the king for his protection and defence. Rather, therefore, than give any such umbrage, they were resolved to commit themselves entirely to God: but then it was necessary they should beseech that of him which they would not ask of the king; this they did, as we have just seen, by fasting and prayer. Verse 23. And he was entreated of us They had some comfortable assurance in their own minds that their prayers were answered; and the event showed that they were, for they escaped all the dangers they had been afraid of, and in due time arrived safe in Judea. Verse 24. Then I separated twelve of the chief of the priests With whom he might intrust the gifts that had been offered for the temple. Having committed the keeping of them to God, he also committed the keeping of them, under God, to proper men, whose business it should be to watch over and take care of them. Thus our prayers must always be seconded with our endeavours; the care of Christs gospel, his church and ordinances, must not be so left with him, but that it must also be committed to faithful men, <550202>2 Timothy 2:2. Verse 25. And weighed unto them the silver and the gold Because he expected to receive it from them again by weight. In all trusts, but especially sacred ones, we ought to be punctual, and preserve a right

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understanding on both sides. In Zerubbabels time the vessels were delivered by number, here by weight, that all might be forth-coming, and it might easily appear if any were missing. Verses 26, 27. Six hundred and fifty talents of silver Making, at f375 sterling to the talent, f243,750 sterling. And silver vessels a hundred talents Making near f40,000 sterling. And of gold (probably in coin) a hundred talents Which at f4,500 per talent, make f450,000 sterling. Also twenty basins of gold of a thousand drachms About f1,000 sterling value. And two vessels of fine copper As valuable as gold. Verses 28, 29. I said, Ye are holy unto the Lord; the vessels are holy also Being men consecrated to Gods service, you are bound, above all others, to be faithful in the discharge of your duty, especially being intrusted with holy things, which must be carefully delivered at Jerusalem, just as they were committed to your trust. Watch ye, and keep them, until ye weigh them, &c. That they be not lost or embezzled, or mingled with other things, keep them together; keep them by themselves; keep them safe, till you weigh them in the temple, before the great men there. Verses 31, 32. The hand of our God was upon us To protect and strengthen us in so dangerous and long a journey. And he delivered us from the hand of the enemy There were not only many enemies who hated them, and were desirous to cut them off; but many robbers, who watched for a booty, whom God either diverted some other way, or disheartened from attempting any thing against them. And of such as lay in wait by the way To wit, in the direct way. From this it may be conjectured, that God inclined them to fetch a little compass, and to go a more unsuspected way, as they had begged of him. And abode there three days Before Ezra opened out his commission, or did any thing material. Verse 34. All the weight was written at that time There was a public record made of it; and the persons before mentioned, who brought the money and the vessels, were discharged by a public instrument signed by them that received it. Verse 35. Which were come out of the captivity Namely, those newcomers whom God had safely conducted thither. Offered burnt-offerings unto the God of Israel Whereby they acknowledged the Lord for their God, and expressed their gratitude for their restoration. Twelve he-goats for a sin-offering For it is the atonement that secures every mercy to us,

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which will not be truly comfortable, unless iniquity be taken away, and our peace be made with God. They offer twelve bullocks, twelve he-goats, and ninety-six rams, (eight times twelve,) signifying the union of the two kingdoms. They did not any longer go two tribes one way, and ten tribes another; but all the twelve met by their representatives at the same altar. Verse 36. They delivered the kings commissions to the lieutenants, and they furthered the people Even the enemies of the Jews became their friends, yielded to Ezras commission, and, instead of hindering the people of God, furthered them, purely out of complaisance to the king. When he appeared moderate, they all coveted to appear so too. And the house of God The completion of which they furthered, adorning and furnishing it with these vessels and other conveniences, and promoting Gods worship and service therein.

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CHAPTER 9.
A.M. 3547. B.C. 457.
Ezra is troubled at the marriages with strange women, 1-4. His solemn confession to God, 5-15.

NOTES ON CHAPTER 9.
Verse 1. The princes came to me Those who feared God, and understood that Ezra was come with a large commission and ample powers from the king, and with a design to reform all disorders, whereof this which they came to complain of was not the least: saying, The people, and the priests, &c., have not separated themselves from the people of the lands From the heathen nations round about them, which God had expressly commanded them to do, (<050702>Deuteronomy 7:2, 3,) but have associated with them both in trade and in conversation; have made themselves familiar with them; and, to complete the affinity, have taken the daughters of these heathen in marriages to their sons. Doing according to their abominations Marrying promiscuously whomsoever they liked, as the heathen are wont to do, and imitating them in some of their wicked practices, into which they have been drawn by their heathenish affinities. To do abominations, is an expression, which, in Scripture language, generally means worshipping of idols; but here it seems only to signify imitating the heathen in promiscuous marriages with any nation whatsoever, a practice which, however, would soon have led them to commit idolatry. Verse 2. So that the holy seed, &c. They are called a holy seed, because of the covenant which God had made with them, whereby they were constituted a peculiar people, separated from all other nations. Have mingled themselves with the people of those lands Since their return, as may be gathered from verses 8-14. Yea, the hand of the princes and rulers hath been chief in this trespass Who ought to have restrained the people from it by their authority and example; and who, by acting otherwise, have made the sin more general, and have involved themselves and the nation in the guilt of it. The case, certainly, was much the more dangerous, because the great men of the nation were the principal offenders; for through this the people would be freed from all fear of punishment, and therefore would the more readily imitate their bad

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example. It is probable the princes, who informed Ezra of this enormous practice, had endeavoured to reform it, but could not, because they were opposed by men as great as themselves. Verse 3. When I heard this thing, I rent my garment and my mantle, &c. Both my inner and my upper garment. This was a token, not only of his very great grief and sorrow, but of his sense of Gods displeasure at their conduct. For the Jews were wont to rend their clothes, when they apprehended God to be highly offended. And plucked off the hair of my head and of my beard This was still a higher sign of exceeding great grief. For, in ordinary sorrow, they only neglected their hair, and let it hang down scattered in a careless manner; but this was used in bitter lamentations. And sat down astonied Through grief and shame at their sin, that they should be so ungrateful to God, who had so lately delivered them from captivity; and through an apprehension of some great and dreadful judgment befalling them, because of so open a violation of the divine law, the transgression of which had formerly proved their ruin. Verse 4. Then were assembled unto me To join with me, both in lamenting the sin, and in endeavouring to effect the redress of it; every one that trembled at the words of the God of Israel Who stood in awe of God and of his word, and durst not violate his commands; or who feared his threatenings against those that did so, and trembled for fear of Gods judgments upon them, and upon the whole land for their sakes, as the following words imply. Compare <236602>Isaiah 66:2, 5. Because of the transgression of those that had been carried away To wit, into captivity, and were safely returned from it, but yet were little amended, either by their former banishment, or their late restoration. He speaks not of those who had lately come back with himself, but of those who had returned with Zerubbabel, and of their children. And I sat astonied until the evening sacrifice When the people used to assemble together. All good people ought to own those that appear and act for God against vice and profaneness. Every one that fears God ought to stand by them, and do what he can to strengthen their hands. Verse 5. I rose up from my heaviness From that mournful posture, and put myself into the posture of a petitioner. He did this at the time of the evening sacrifice, because then devout people used to come into the courts of the temple, that, hearing his confession, they likewise might be made

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sensible of the sins of the people. And he had an eye to that great propitiation, of which that sacrifice was a peculiar type. Verse 6. O my God, I am ashamed and blush Nothing can be more humble, devout, and pathetic, than this address, in which Ezra acknowledges that he was confounded when he thought of the greatness of their sins, which were ready to overwhelm them, and of the boldness and insolence of them beyond measure, even though they had seen the divine vengeance upon their forefathers in so terrible a manner, that they had not yet worn off the marks of his displeasure. He had, indeed, begun to show favour to some of them; but this so much the more aggravated their wickedness, in that, so soon after their restoration and settlement in their native country, they had returned to their old provocations, notwithstanding the many admonitions, in the law and the prophets, to have nothing to do with the people of Canaan, except it were to expel and drive them out. What then can we expect, says he, but the utter destruction of the small remnant that is left of us, if after all the punishment which God hath inflicted upon us, and now that he is beginning to be gracious unto us, we relapse into the same offences for which we have so severely suffered? For while we remain monuments of his mercy, and yet appear before him in our abominations, we must be dumb, and have nothing to plead in excuse of our detestable ingratitude. Dodd. For our iniquities He includes himself in the number of the transgressors, because he himself was guilty of many sins; and because the princes and priests, and so many of the people, having done this, the guilt was now become national. Are increased over our head Like deep waters, in which we are, as it were, drowned, and ready to perish. Verses 7, 8. Since the days of our fathers have we been in a great trespass We are not purged from the guilt of our fathers sins, but we are still feeling the sad effects of them; yea, and are repeating the same sins. And now for a little space grace hath been showed It is but a little while since God hath delivered us, and yet we are already returned to our sin and folly. Or, we have enjoyed this favour but a little while, now we are sinning it away, and shortening our own happiness. To leave us a remnant to escape That by his favour many of us should escape out of captivity; whom he calls but a remnant, because the greatest part of the Israelitish nation was yet in captivity. To give us a nail Some kind of settlement; whereas before we were tossed and removed from place to place as our masters pleased. It is a metaphor from tents, which are fastened by cords

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and nails, or pins. In his holy place In this holy land, as the land of Judah is called, <380212>Zechariah 2:12. Or, in Jerusalem, called the holy city, (<161101>Nehemiah 11:1, 18; <271002>Daniel 10:24,) which is peculiarly mentioned, because of the temple, which was the nail that fastened their tents, and gave them some hopes of continuing in their land. That our God may lighten our eyes That he might revive and comfort our hearts. For, as darkness is often put for a state of sorrow and affliction, so light is put for joy and comfort. And give us a little reviving in our bondage For we are not quite delivered, being even here in subjection to our former lords. Verse 9. For we were bondmen In greater bondage than that in which we now are. Our God hath extended mercy to us in the sight of the kings of Persia Hath given us to find favour in their eyes. To give us a reviving To recover us from the grave of dreadful calamities in which we lay, like dead men and dry bones, <263701>Ezekiel 37:1. To repair the desolations thereof Of the temple: either to build the house where there was only a heap of the ruins of the old temple, or to frequent and celebrate the worship of God in that place which had long lain desolate and neglected. And to give us a wall The protection of the kings of Persia, whose edicts were their security against all those enemies wherewith they were encompassed: and the gracious providence of God, which had planted them in their own land, and watched over them from time to time. Verse 10. And now, what shall we say after this? What apology can we make for ourselves, after thou hast conferred such great and high favours upon us, and we have so grossly abused them? Verses 11, 12. Is an unclean land with the filthiness of the people of the lands Or, of these lands, which are round about it. This expresses the cause or matter of this uncleanness: the land was not unclean of itself, but only polluted by the filthiness of its inhabitants. Give not your daughters unto their sons, &c., that ye may be strong Although you may fancy making leagues and marriages with them is the only way to establish you, yet, I assure you, it will weaken and ruin you, and the contrary course will make you strong. Verses 13, 14. After all that is come upon us for our evil deeds After all our sore sufferings for our sins. Seeing thou hast punished us less than our iniquities deserve After all thy favours shown us in the mitigation of thy judgments. And hast given us such deliverance as this So full, so sudden, so unexpected and amazing, not only to our enemies, but also to

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ourselves. Should we again break thy commandments, &c. Was this a fit and just requital of all thy kindnesses? Was this thy end and design in these actions? Wilt thou take this well at our hands? That there should be no remnant nor escaping Can we reasonably expect any thing from thee less than utter ruin? Verse 15. O Lord, thou art righteous A just and holy God, who hatest, and wilt infallibly punish, sin and sinners. Or, thou art merciful, for the Hebrew word here rendered righteous, often signifies merciful. Notwithstanding all our sins, thou hast not utterly destroyed us, but left us a remnant; for we remain yet escaped Not entirely destroyed, not punished as we deserved. Behold, we are before thee in our trespasses We are here in thy presence, and so are all our sins; we are arraigning ourselves before thy tribunal, acknowledging thee to be just if thou destroy us. For we cannot stand before thee In judgment, as that word is often used; we must needs fall and perish at thy presence.

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CHAPTER 10.
A.M. 3547. B.C. 457.
The people mourn, 1. Shechaniah encourages Ezra to put away the strange wives, 2-4. All Israel swear to do it, 5. Ezra, mourning, assembles the people, 6-9. They all, on his exhortation, agree to the reformation, 10-14. They perform it, 15-17. The names of them that had married strange wives, 18-44.

NOTES ON CHAPTER 10.

Verse 1. There assembled unto him a very great congregation The account of his grief and public expressions thereof in the court before the temple, being in an instant dispersed over all the city, brought a great company together; of men, women, and children Awakened by the words and examples of this holy priest and wise ruler. See what a happy influence the example of great ones may have on their inferiors! Verse 2. We have trespassed against our God He says we, in the name of the people, and their several families, and his own among the rest. For this mans name is not in the following catalogue, but there we have his father Jehiel, and his fathers brethren, five other sons of his grandfather Elam, verse 26. It was therefore an evidence of his great courage and disinterested faithfulness, that he durst so freely discharge his duty, whereby he showed that he honoured God more than his nearest and dearest relations, and set an admirable example of zealous integrity. And have taken strange wives Into conjugal society with ourselves. Yet now there is hope in Israel concerning this thing The case is sad, but not desperate: the disease threatening, but not incurable. Our ruin may yet be prevented by repentance and reformation. And there is hope that the people may be reformed, the guilty reclaimed, a stop put to the spreading of the contagion, and so the judgments which the sin deserves may be prevented. Therefore, let us not sorrow like persons without hope, or sit down in despair, but let us fall upon action, and amend our errors, and then trust to Gods mercy. Verse 3. To put away all the wives, and such as are born of them If this seem to any to have been an act of great severity, if not injustice, let it be observed that the law (<050701>Deuteronomy 7:1, &c.) was express, and enforced with weighty reasons against these pagan marriages; and,

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therefore, since whatever is done contrary to law is, ipso facto, null and void, these marriages with idolatrous women, which were strictly forbidden by God, were, properly speaking, no marriages at all; and the children which proceeded from them were in no better condition than those whom we call bastards. No interposition of civil authority was therefore needful to dissolve these marriages; the infidelity and idolatry of the party espoused were as much an interdiction as any the most proximate degree of consanguinity, which, by the laws of all civilized nations, is known to vacate the marriage. But even suppose the civil authority thought proper to interpose in this matter, yet wherein had the Jews any reason to complain, if, in just punishment of their wilful breach of a known and positive law, they were excluded from cohabiting with these illegal wives; those Jews, who, for every light and trivial cause, made no scruple to give even their lawful wives a bill of divorcement, and might, therefore, with much less difficulty, be supposed willing to repudiate those whom the laws of their God, for fear of their catching the infection of idolatry, had forbidden them to live with? Dodd. See Selden, Uxor. Hebrews, 50:3, c. 18. It may be observed further here, that these wives and children were only cast out of the commonwealth of Israel, but were not utterly forsaken: probably care was taken by authority that they should have some provision made for them. For all was to be done according to the counsel of Ezra, and other good men, who feared God, and would not enjoin or advise any thing that was unjust or unmerciful. They would also probably take care that the children should be educated in the Jewish religion. Verses 4, 5. Arise, for this matter belongeth unto thee Who hast a perfect knowledge of the law, and full power from the king of Persia to see every thing done according to it; and who hast most skill to manage this matter. We also will be with thee: be of good courage He promises him his assistance, and that of many other principal persons, which might give him confidence of success. Then arose Ezra, and made the chief priests, &c., to swear He admonished them of their duty in the name of God, and then persuaded them to take a solemn oath, which they did, to put away their strange wives. Verse 6. Then rose up Ezra from before the house This seems to imply that he made them swear before he would rise up; and went into the chamber of Johanan That, with the princes and elders, he might consult about the execution of their resolution. And when he came thither The word when is not in the Hebrew: the clause, therefore, had better be

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translated, Till he came thither; that is, till he saw something done, he ate nothing. Verse 8. That whosoever would not come, &c., all his substance should be forfeited In the Hebrew it is devoted, which signifies that his goods were to be so forfeited as to become sacred to God, and so rendered incapable of being restored to the former owner, being put into the treasury of Gods house. And himself separated from the congregation, &c. No longer counted a Hebrew, but looked upon as a Gentile, and excluded all communication with the Israelites: shut out from the church, and people, and house, and public worship of God: excommunicated, says Mr. Locke, by which he was excluded from all society; was not permitted to come within four cubits of the altar till absolved upon repentance. After sixty days contumacy, the anathema or execration followed, which, however, was rescinded upon repentance: nevertheless, it was not allowable for any one to kill the person under such an anathema, but he might be supported in a tent or cottage entirely separated from all society. See Dodd. Verse 9. Then all the men of Judah and Benjamin, &c. Not only of these two tribes, as appears from the following catalogue, in which there are priests and Levites; but all the Israelites, (verse 25,) who are thus described, because the greatest part of them were of these tribes, though others were mixed with them: and because they all now dwelt in that land, which formerly was appropriated to those tribes. All the people sat in the street Hebrew, bwjrb, birchob, LXX., en plateia, in a broad, open place, of the house of God. Houbigant renders it, the court, namely, that in which the people stood when they worshipped. This, lying open, and not being yet enclosed by a wall, as may be conjectured from <160208>Nehemiah 2:8, is called in the original an open place, or street, and not rxj, chatser, the name usually given to the court. Here the people were not only within view of the temple, but in a place adjoining to it, that so they might be as in Gods presence, and be thereby awed to a more faithful and vigorous prosecution of their work. Trembling because of this matter The offence they had committed against God, and the consequences thereof; and for the great rain Hebrew, iymvgh, haggeshamim, the rains, or showers. It was now the depth of winter, when the rains in Judea are extremely cold; and the people seem to have taken the heavy rains on this occasion as a token of Gods displeasure.

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Verses 11, 12. Make confession unto the Lord; and do his pleasure You have sinfully pleased yourselves, now please God, by your obedience to his command. And separate yourselves from your strange wives There being no mention made here of putting away their children, but only their wives, it has been thought by some that they kept their children, and, by circumcision, dedicated them to God. For, though Shechaniah proposed the putting them away, yet it may seem not improbable that Ezra, to whom the matter was referred, when he came to order what should be actually done, mitigated the severity of the proposal. As thou hast said, so must we do They saw no other remedy, and so submitted to what he required. Verse 14. Let now our rulers stand They propose that the rulers in Jerusalem should meet, to take cognizance of this matter, and to judge and determine in all particular cases: and that, at appointed times, the offenders in every city should be brought before them by the elders and judges of those cities, who should either testify against them for offending, or witness that they had seen the divorces made, and their strange wives put away. For these elders and judges of the several cities were best able to inform the great council at Jerusalem, concerning the quality of the persons accused, and all matters of fact, and circumstances. And this proceeding, they proposed, should continue as long as there remained any thing to be done in this business, that the wrath of God might be turned away from them. Verse 15. Only Jonathan and Jahaziah were employed To take care that the business should be executed in the manner proposed, that the officers and delinquents of every city should come successively, in convenient time and order, as these should appoint, to keep an exact account of the whole transaction, and of the names of the cities and persons whose causes were despatched; to give notice to others to come in their turns; and to prepare the business for the hearing of the judges. These two were priests, as their helpers were Levites, that so they might inform the persons concerned, in any matter of doubt. Verses 16, 17. Ezra the priest, &c., were separated, and sat down Sequestered themselves from all other business, and gave themselves wholly to this. They made an end, by the first day of the first month Three months, therefore, were spent in this disquisition, which shows that it was very exact.

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Verses 18, 19. Among the sons of the priests there were found, &c. No wonder the people broke the law, when so many of those who were supposed to understand it best, namely, the priests, yea, some of the sons of the high-priest, set them such a foul example of lust and levity. And they gave their hands They covenanted or swore by giving their hands, which was the usual ceremony in such cases, to put away their strange wives, and avoid such offences in future. Offered a ram of the flock for their trespass Hereby confessing their guilt, and the desert of it, humbly suing for pardon, and taking the prescribed way of obtaining it, by bringing the trespass-offering appointed in the law, <030606>Leviticus 6:6. All those named to the end of verse 22, were priests, who, being deep in this guilt, and public persons, imboldened others to go fearlessly into the same sin. Verse 25. Moreover of Israel Of the people of Israel, distinguished from the priests and Levites hitherto named, who before, verse 9, were called Judah and Benjamin. Verse 44. All these had taken strange wives The number is not very great, says Dr. Dodd, if compared with all who came out of captivity; but they seem to have been eminent persons, and their examples would, doubtless, have spread the contagion, if a speedy stop had not been put to the evil. Some of them had wives by whom they had children This implies, that most of their wives were barren; which came to pass by Gods special providence, to manifest his displeasure against such matches, and that the putting them away might not be encumbered with too many difficulties. One would think this grievance altogether removed; yet we meet with it again, <161322>Nehemiah 13:22. Such corruptions are easily and insensibly brought in, though not easily purged out. The best reformers can but do their endeavour. It is only the Redeemer himself, who, when he cometh to Sion, will effectually turn away ungodliness from Jacob. It may not be amiss to add here a remark of Mr. Locke: Justin Martyr, in his dialogue with Trypho, says that the following speech of Ezra was in the ancient Hebrew copies of the Bible, but was expunged by the Jews, namely: And Ezra said to the people, This passover is our Saviour, and our Refuge, (namely, a type of him,) and if you will be persuaded of it, and will let it enter into your hearts, that we are to humble him in a sign, and afterward shall believe in him, this place shall not be destroyed for ever, saith the God of hosts; but if you believe not in him, neither hearken to his preaching, ye shall be a laughingstock to the Gentiles.