Annotations Upon the Historical Books Part 2
Vers. 14. And I will forsake the remnant of mine inheritance, &c.] That is, the tribes of Judah and Benjamin: and because they flattered themselves in this, that they were the Lord's inheritance, therefore by calling them the remnant of his inheritance, he implies that though they were his inheritance, yet he would forsake them.
Vers. 16. Moreover Manasseh shed innocent blood very much, &c.] To wit, the blood of the prophets that condemned his evil courses, and others that opposed his evil ways.
Vers. 17. Now the rest of the acts of Manasseh, and all that he did, &c.] Some of these we have added, 2. Chron. 33. as first, that the captains of the host of the king of Assyria invaded the land, and carried away Manasseh prisoner to Babylon: Secondly, how being in that affliction, he repented him of his sins, and so the Lord brought him again to Jerusalem; the king of Babylon being content, as it may seem, to set him free upon condition that he should oppose the Egyptian king, which may be the cause, why Josiah would needs fight against Pharaoh Necho, 2. Chron. 35.20. And thirdly, that being returned, he fortified Jerusalem, suppressed idolatry, and did again set up the true worship of God.
Vers. 18. And was buried in the garden of his own house, in the garden of Uzzah.] It is likely this was done by the kings appointment after his repentance; as judging himself unworthy to be buried in the sepulcher of the kings of Judah, because of the abominations of his younger years. Why this garden was called the garden of Uzzah, we cannot say: yet some Interpreters held that it was called so, because it was in the place where Uzzah was smitten, for touching the ark with his hand, 2. Sam. 6.7. or because it had been formerly his garden.
Vers. 26. And he was buried in his sepulcher, in the garden of Uzzah.] That is Amon: to wit, because his father Manasseh was buried there.
CHAP. XXII.
Vers. 2. ANd he did that which was right in the sight of the Lord, &c.] Wherein doubtless he was much encouraged by the Prophet Zephaniah, who prophesied in his days, Zephan. 1.1. The word of the Lord came unto Zephaniah in the days of Josiah the son of Amon: but especially, by the prophet Jeremiah, of whom it is expressly noted, that he began to prophecy in the thirteenth year of Josiah's reign, Jerem. 1.1, 2. The words of Jeremiah, to whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign: and this was that Josiah, who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar, about three hundred years before he was borne, 1. Kings. 13.2. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord, Behold a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places, &c.
Vers. 3, And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan, &c.] That is, in the eighteenth year, not of his age, but of his reign, for so it is expressed, 2. Chron. 34.8. Now in the eighteenth year of his reign when he had purged the land and the house, he sent Shaphan the son of Azaliah, &c. Nor may we think that this was the first act of his piety, and that till he had reigned eighteen years he did nothing this way; for in the Chronicles we see (where his acts are related according to the order of time wherein they were done:) first, that in the eighth year of his reign being then sixteen years old, he began to bend himself to seek information how he might serve God, as David had done: secondly, that in the twelfth year of his reign, he began to purge Judah and Jerusalem of all their idolatry, which he did also with a great deal of zeal, 2. Chron. 34.3. For in the eight year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, &c. and then thirdly, that in the eighteenth year of his reign, when he was twenty six years old, he set upon the work of repairing the temple, as is here also related.
Vers. 4. Go up to Hilkiah the high priest, that he may sum the silver, &c.] The prophet Jeremiah was the son of Hilkiah a priest, Jer. 1.1. but whether he were the son of this Hilkiah the priest it is uncertain.
Vers. 5. And let them deliver it into the hand of the doers of the work, &c.] That is, into the hand of the overseers of the work, who were Levites, 2. Chron. 34.12. And the men did the work of the Lord faithfully, and the overseers of them were Jahath and Obadiah, &c.
Vers. 8. And Hilkiah the high priest said unto Shaphan the Scribe, I have found the book of the law in the house of the Lord.] That is, the authentic and original copy of it, written by Moses, and delivered by him to the Levites, to be laid up in the side of the ark, Deut. 31.24, 25, 26. and thus did the Lord abundantly recompense their zeal for the repair of his Temple, by bringing to their hands this precious jewel: though it be most probable which the Hebrew writers say, that Manasseh and Amon had endeavored to burn up all the books of the law, and so this book was hid in some secret place in the Temple, by some faithful priests that it might be preserved for future times; yet it is not likely, but that there were some transcripts of this sacred volume preserved amongst the people, at least some parcels of it, and that Josiah amongst others, had not been a mere stranger to the book of the law (for strange it were, that he should live till the eighteenth year of his reign, and so piously reform what was amiss, and never see the law of God till now) rather because this was the original book of the law which Moses himself had written, there was great joy at the finding of it, and to the king it was brought as a rare jewel: indeed Josiah's astonishment, verse. 11. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes, makes it clear, that he had not formerly read or heard read those dreadful threats of judgments against idolatry, Levite. 26. or Deut. 28. which now were read to him out of this book; but that might be though he had before seen many copies of the law, his respect to this original of Moses writing, might make him desirous to hear it all read, and so he might hear those terrible passages now, which he had not read or heard before.
Vers. 12. Achbor the son of Michaiah, &c.] Or Abdon the son of Micah, 2. Chron. 34.20.
Vers. 14. Now she dwelt in Jerusalem in the college] Or as it is in the margin, in the second part; now if we read it so by the second part, we must understand the second city, or the suburbs of Jerusalem, which was encompassed with walls and gates several from the city: but however it may well be, that the reason why this clause is added, is to intimate the reason why Hilkiah, and those that were sent with him to inquire of the Lord, went to Huldah the prophetess, rather then to Jeremiah or Zephaniah, who at this time prophesied in the land of Judah, it was because she dwelt in Jerusalem, and so was near at hand, whereas they were at present in other parts of the kingdom; and indeed we read that Anathoth was the place of Jeremiah's usual dwelling, Jer. 29.27.
Vers. 20. Thou shalt be gathered into thy grave in peace, &c.] That is, before these troubles and miseries fall upon this place and the inhabitants thereof, whilst the kingdom doth yet flourish in prosperity and peace; for though Josiah was slain by Pharaoh Necho, chap. 23.29. yet because he died before that desolation came upon the land, whereof Huldah had spoken, and died in the love and favor of God also, therefore she said that he should be gathered to his grave in peace.
CHAP. XXIII.
Vers. 2. ANd the king went up into the house of the Lord, and all the men of Judah, &c.] To wit, to renew solemnly their covenant with God, that if it were possible, the wrath of the Lord might be appeased, and those judgments prevented, which the prophetess Huldah had told him were to come upon the land; and because all were concerned in the danger, all were called to this assembly, the priests, and the prophets, and all the people: where by the prophets may be meant not only the prophets that at this time prophesied in the land, as Jeremiah, Zephaniah, and Urijah; but likewise also those that lived in the schools of the prophets, whereof there is often mention made in the Scripture.
Vers. 3. And the king stood by a pillar, &c.] That is, on the brazen scaffold erected by Solomon, which was made with pillars; or on a throne, which was according to the custom erected by a pillar in the Temple for the king to stand on; of which see the note chap. 11.14. and therefore 2. Chron. 34.31. it is said of Josiah that he stood in his place.
And all the people stood to the covenant.] That is, they consented to renew their covenant with God, and promised that they would do according to the covenant.
Vers. 4. And the king commanded Hilkiah the high priest, &c.] Josiah did begin to purge Judah and Jerusalem from the high places, and the groves, and the idols which the people had worshiped in the twelfth year of his reign which was six years before the book of the law was found, 2. Chron. 34.3. but upon his hearing of those grievous threatenings in the book of the law against idolatry, he now proceeded further and perfected that work of reformation which was then began; and therefore it is that in the Chronicles, the penman of the sacred history, undertaking to relate the reformation that Josiah wrought in the twelfth year of his reign, he adds also what was done afterward when the book of the law was found; and on the other side, speaking here how he suppressed idolatry upon the hearing of the law, he joins also many things which were done of the same nature, in the twelfth year of his reign, that all his zealous acts in rooting out idolatry might be related together. As here that he commanded Hilkiah the high priest, and the priests of the second order, &c. to bring out all the idolatrous trash that was in the Temple: where by the priests of the second order, may be meant the inferior priests; called priests of the second order, with respect to the high priest, or rather the first two chief priests of the two stocks of Eliazer and Ithamar, of whom see the note, 2. Sam. 8.17. Some Interpreters understand it of the priests of the order of Jedaiah, the second of those twenty four orders of the priests appointed by David, 1. Chron. 24.1.7. but it is hard to say why they should be employed in purging the Temple, rather then the rest of the priests.
And he burnt them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el.] Therewith to defile the prime seat of Jeroboams idolatry, and withal to express his detestation of these idols, and that idolatry there first erected; from whence the infection had overspread the whole land, and had been the main cause of all the evil that was fallen upon the people of God. By the Law whatever touched the graves of dead men it was unclean; and thus he manifested his detestation of these idolatrous monuments, and that he esteemed them as most filthy things, fi • ▪ only for such unclean places. Nor need it seem strange that Josiah should have this power in Beth-el, which was a city of Samaria the kingdom of the ten tribes: for, first, Abijah the son of Rehoboam, had long since taken Beth-el from Jeroboam, and annexed it to the kingdom of Judah, 2. Chron. 13.19. And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof: and so perhaps it had ever since continued: and secondly, it seems that the greatest part of the kingdom of Samaria was at this time under the dominion of Josiah, whence is that verse. 19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el: of which two reasons probable enough may be supposed: for, first, it may be after the flight and death of Sennacherib, when Merodach opposed himself against Esar-haddon his son, Hezekiah took advantage of this faction in the North, and laid hold upon so much of the kingdom of Israel, as he was able to people: or secondly, perhaps the same reason that moved the Babylonian king to set Manasseh free, when he was his prisoner in Babylon, did also persuade him to give him with his liberty the dominion of the greatest part of the country of Samaria; to wit, that he might defend these territories against the Egyptian, who begun in these times with great power and success, to oppose the Babylonians; and indeed the earnestness of Josiah in the king of Babels quarrel, notwithstanding the kings of Judah, had so long held great amity with those of Egypt, 2. Chron. 35.20, 21, 22. doth argue that the composition which Manasseh had made with that king or his Ancestour, was upon such friendly terms, as required not only a faithful observation, but also a thankful requital.
Vers. 5. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense, &c.] The word in the original, here translated idolatrous priests, is Chemarim; and because we find them mentioned, Zeph, 1.4. as distinct from the priests, I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; therefore many Expositors hold, that they were certain ministers of their idolatry different from the priests, such as the monks are among the papists; or at least, that they were a peculiar sort of priests so called, either because they wore black or coloured garments, or because they lived a retired life in cells and cloisters, or because of their fiery zeal, and fervency in their Religion, or because they were peculiarly employed in burning incense.
Vers. 6. And he brought out the grove from the house of the Lord, &c.] By the grove is meant, either the image or similitude of a grove, which was hanged up in the Temple; or rather a very grove, which idolaters for devotion had planted near unto the Temple, contrary to the commandment of the Lord, Deut. 16.21. Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God: which therefore Josiah did now cut down, and removed from the Temple, burning it at the brook Kidron without Jerusalem, and then cast the powder thereof upon the graves of the children of the people; to wit, both in contempt of the idols, and in reproach of those that had worshipped them in their lives, for this is plainly implied, 2. Chron. 34.4.
Vers. 7. And he brake down the houses of the sodomites that were by the house of the Lord, &c.] These Sodomites 〈◊〉 were kept, and maintained, not only for the satisfying of men's unnatural lust, but also for the honor of their idol-gods, whom they thought pleased with such horrid uncleanness, and therefore were their houses built close to the Temple, and here the women wove hangings for the grove, with which hangings they compassed in many several places in the groves, as so many several tents and chapels • darker, the fitter for those horrid deeds of darkness which were there done: for there they worshipped their idols, and defiled themselves with all kind both of spiritual, and bodily uncleanness,
Vers. 8. And he brought all the priests out of the cities of Judah, and defiled the high places, &c.] To wit, by beating down their altars, &c. and turning the places to profane and unclean uses; or doing something to them, which in the judgment of those that esteemed them sacred, must needs render them unfit for any sacred employment, as by burning dead men's bones in them, verse. 14. or anything of the like nature.
And brake down the high places of the gates that were in the entering of the gate of Joshua the governor of the city, &c.] It is very probably thought by some Expositors that these high places of the gates, were high places built for the worship of some tutelary gods, whom they esteemed the God's that were the guardians and protectours of their city, which were therefore erected nigh to the gate of Joshua the governor of the city, that is, one that was at that time the chief captain, or the chief Magistrate of Jerusalem: now the breaking down of these high places, is particularly expressed, to show that Josiah regarded not the greatness of any that had any special interest in any idolatrous monuments, but suppressed them all.
Vers. 9. The priests of the high places came not up to the altar of the Lord in Jerusalem, but they did eat of the unleavened bread, &c.] These priests were such as were of the linage of Aaron, that yet had defiled themselves with the idolatry of the high places, where they worshipped the true God in a false manner: now though these were deposed from their offices, nor were ever suffered more to serve at God's altar, yet they were allowed to eat of the unleavened bread, that is, of the provision allowed for the maintenance, and nourishment of the priests.
Vers. 10. And he defiled Tophet, &c.] This Tophet was a high place on the east side of Jerusalem, in a very pleasant valley, called the valley of the children of Hinnom; or as it is Josh. 15.8. the valley of the son of Hinnom, where the sacrificed their children to Molech, and it was called Tophet, as it is generally held, from an Hebrew word that signifies a drum, or a timbrel, either because of the music and dances which they used at the time of those sacrifices, or rather because by the noise of drummes and tabrels they sought at those times to defen • the ears of the parents, that they might not hear the shreekes and cries of their children; and hence it was that the prophet Jeremy threatened, that in that very valley there should be a mighty slaughter of the people, so that it should be no more called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter, Jer. 7.31, 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here, calls hell Tophet, Isaiah 30.33. for Tophet is ordained of old, yea for the king it is prepared; he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it: and so the Evangelist calls hell Gehenna, as Mat. 5.22. and so in divers other places as in relation to the Hebrew word Gehinnom; that is, the valley of the son of Hinnom.
Vers. 11. And he took away the horses that the kings of Judah had given to the sun, &c.] By these horses of the sun, some conceive is meant only a carved statue, or representation of the sun sitting in a chariot drawn with fiery horses: but why is it then distinctly said, that he took away the horses, and burnt the chariots, and that these horses were kept in the suburbs of the city? others conceive that they were horses kept to be offered in sacrifice to the sun, as judging the horse for his swiftness, a fit sacrifice for the sun that runs so swiftly about the earth: but for what use then were the chariots? more probable therefore it is, that they were horses consecrated to the sun, wherewith in chariots either the princes were wont to ride forth, when they went to worship the rising sun; or else the image of the sun was carried about the city at some certain times, for which only use, they were still kept at the charge of the kings of Judah in the suburbs of Jerusalem.
Vers. 12. And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made.] For on the roofs of their houses they used to sacrifice to sun, moon, and stars, as we see, Jer. 19.13. And the houses of Jerusalem, and the houses of the kings of Judah shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burnt incense unto all the host of heaven, &c. Zeph. 1.4, 5. I will also stretch out my hand against Judah, and upon the inhabitants of Jerusalem, and will cut of the remnant of Baal from this place, and the name of the Chemarims, with the priests, and them that worship the host of heaven upon the house tops, &c.
And the altars which Manasseh had made in the two courts of the house of the Lord, &c.] It is expressly said, 2. Chron. 33.15. that Manasseh repenting him of his former wickedness, took away all the altars which he had built in the mount of the house of the Lord, and in Jerusalem; and cast them out of the city: but though he cast them out of the city, yet his son Amon, after his death restored them, it seems, to their former places; or if they were demolished and ruined, yet at least he built others in their room; and yet these which Josiah now did beat to dust, are called Manasseh's altars; because he first set them up in the two courts of the Temple.
Vers. 13. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, &c.] This mount whereon Solomon's high places stood, was the mount Olivet near unto Jerusalem, 1 Kings 11.7. called here, the mount of corruption; because it was so full of idols, wherewith the people had corrupted themselves, according to that expression, Deut. 32.5. they have corrupted themselves; yet it is but a weak conceit to think that Solomon's high places erected to these heathen gods, had continued to this day as some men hold, seeking hence to infer, that Solomon did never repent and turn unto the Lord: for what likelihood is there, that neither Asa, nor Jehoshaphat, nor Hezekiah did meddle with defacing these idolatrous monuments, which were doubtless in most esteem amongst the people; questionless, Asa that would not spare his grandmothers idol, and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished, in the very face of the Temple; but what these good princes pulled down, the idolatrous kings that succeeded in the throne of Jupah, did soon set up again; and because they were erected as in the room of those which Solomon did at first set up, therefore they were still called the high places which Solomon built.
Vers. 15. Moreover the altar that was at Beth-el, &c.] See the notes above upon verse. 4.
Vers. 16. And sent, and took the bones out of the Sepulchers, and burnt them upon the altar, &c.] That is the bones of the priests that were there buried out of a superstitious respect to the holiness of the place, 2. Chron. 34.5. And he burnt the bones of the priests upon their altar: above three hundred years it was now since a Prophet sent from God had foretold, that the bones of the priests should be burnt upon Jeroboams altar, 1. Kings 13.1, 2. which was now accordingly accomplished.
Vers. 17. Then he said, What title is that that I see?] Because the man of God sent to prophecy against Jeroboams altar, had foretold that the bones of the priests should be burnt upon the altar, the old prophet that seduced him both buried him in the sepulcher provided for himself, and gave order to his sons to bury him there also, and withal took order to erect a statue or pillar in the sepulcher whereon was engraven, that there the man of God was buried, that had prophesied against the altar, and was afterwards torn with a lion, that so when the time came, of which the man of God had prophesied, his sepulcher might hereby be known from the rest, and so his bones with the bones of that man of God, might lie at rest; this was the title or inscription which Josiah now espied, and being satisfied what it was, he accordingly gave order to let their bones alone, and so the old prophet had his desire. See 1. Kings 13.31, 32.
Vers. 18. So they let his bones alone, with the bones of the prophet that came out of Samaria.] See the note, 1 Kings 13.11.
Vers. 19. And all the houses also of the high places that were in the cities of Samaria, &c.] See the note above, verse. 4.
Vers. 20. And he slew all the priests of the high places that were there, upon the altars, &c.] Though upon the priests the sons of Aaron that had worshipped the true God in a false manner, in the high places, he laid no other punishment but this, that they should be forever disabled from coming up to the altar of the Lord in Jerusalem, verse. 8, 9. yet these he slew as not being the Lord's priests, but made priests after the order and institution of Jeroboam, 1 Kings 12.31. and such as sacrificed to false gods, and perhaps obstinately opposed Josiah in this reformation; yea, he slew them upon the altars, and therein fulfilled what was long since prophesied of him, 1. Kings 13.1, 2. and hereby it appears, that even after the ten tribes were carried away captive into Assyria; yet there were some both of the priests and people, that either were left behind, or returned again into the land of Samaria.
Vers. 22. Surely there was not holden such a Passover, from the days of the Judges, &c.] In 2. Chron. 35.18. it is from the days of Samuel the prophet, &c. doubtless there could not be so great a concourse of the people to eat the Passover now, when ten of the twelve tribes were carried captive into Assyria, as there had been in former ages when all the tribes of Israel lived under the government of Saul and David, and Solomon successively; but this is spoken with respect to the multitude of sacrifices that were offered at this passover, given bountifully by the king and princes to the people; but especially with respect to the exceeding joy of the good people, because religion was restored again in its purity amongst them, and the solemnity of all the service that was then performed in the house of God: Josiah gave then to the people for the passover offering, thirty thousand lambs and kids, and three thousand bullocks, and his princes and the chief of the Levites, gave proportionably many thousands more, as is largely set down, 2. Chron. 35.7, 8, 9. and all the service of the feast was performed with very great solemnity.
Vers. 25. And like unto him was there no king before him, &c.] See the note, chap. 18.5.
Vers. 26. His anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal.] So it is said Jer. 15.4. And I will cause them to be removed into all the kingdoms of the earth, because of Manasseh. It is evident that Manasseh repented him of his sins, 2. Chron. 33.12— 19. and therefore as sure it is that the Lord did fully pardon him all his sins, Isa. 1.16, 17, 18. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, relieve the oppressed, judge the fatherless, plead for the widow; come now and let us reason together saith the Lord, though your sins were as scarlet, they shall be made as white as snow: yet here the wrath of God against Judah is ascribed to the sins of Manasseh; which is because the Lord doth many times correct his servants for their sins, though he hath fully perdoned them, and that not only in their own persons, but in their posterity too. Secondly, because those sins of Manasseh were still secretly harboured amongst the people, though they yielded to Josiah's reformation for fear; yet in their hearts, and many of them secretly in their practices too, they did still uphold Manasseh's wicked ways; as was indeed most remarkably evident in that so soon as ever Josiah was dead, even all his children with the people did soon return to Manasseh's idolatry again: whence it was that the Lord complained of Judah, Jer. 3.10. that they had not turned to him with their whole hearts but feinedly; and it was in the days of Josiah the king, verse. 6.
Vers. 29. In his days Pharaoh Necho king of Egypt went up against the king of Assyria, &c.] To wit in the last year of Josiah's reign, which was thirteen years after he kept that solemn passover, and perfectly suppressed idolatry both in Judah, and in a great part of Samaria: it is hard to say who this king of Assyria was against whom the king of Egypt went up. Some conceive it was Esar-haddon the son of Sennacherib, and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his country, but others far more probably hold that it was Nebulasser the son of Ben-meradach king of Babylon: for the Babylonians had now gotten the empire from the Assyrians, and therefore it is no wonder that he should be here called the king of Assyria.
And king Josiah went against him.] To wit, to hinder him from passing thorough his country: Pharaoh sent Ambassadors to him to desire him that he might quietly pass thorough his country, protesting that he directed himself against the Assyrians only, without any harmful purpose against Josiah, but all suffered not to prevail with him, 2. Chron. 35.21, 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his country, as because he thought himself bound in faith and honor to hinder him in his enterprise against the Babylonians, to whom he was obliged, either by covenant made at the enlargement of Manasseh, or by gift of such part as he held in the kingdom of the ten tribes: but the success was, that Pharaoh slew Josiah, he slew him at Megiddo, when he had seen him: that is, at the first encounter when he had fought with him, according to that phrase, chap. 14.8. Come let us look one another in the face; of which see the note there: and thus God punished the wickedness of the people by taking their good king from them.
Vers. 30. And his servants carried him in a chariot dead from Megiddo, &c.] They took him out of the chariot wherein he was wounded, and put him in his second chariot, and so went presently to Jerusalem with him, but being mortally wounded, he died by the way: hence it is said here that they carried him dead from Megiddo, and yet in 2. Chron. 35.29. that they brought him to Jerusalem, and he died, and was buried, &c. what great mourning there was for his death, we may see 2. Chron. 35.24. And Jeremiah lamented for Josiah, and all the singing men, and singing women spake of Josiah in their lamentations unto this day, and made them an ordinance in Israel, and behold they are written in the Lamentations, whence is that, Zach. 12.11. In that day shall there be great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo.
And the people of the land took Jehoahaz the son of Josiah, and anointed him, &c.] We read of four sons that Josiah had, 1. Chron. 3.15. Johanan, Joakim, Zedekiah, and Shallum; of Johanan, we find nowhere else any mention: either Jehoahaz must therefore be the same that is called there Johanan, and Shallum, Jer. 22.11. and then it were no wonder though the people made him king being the first born: or else rather we must hold, that happily Johanan the first born died before his father, and so was never king, and that this Jehoahaz was the same that is called Shallum, 1. Chron. 3.15. and was anointed king by the people, though he was not the eldest of Josiah's sons, of which see the note verse. 36. either perhaps because he was best affected to the king of Babel, or because he was most warlike and valiant, and the most likely therefore to defend them against Necho king of Egypt.
Vers. 32. And he did that which was evil in the sight of the Lord, &c.] He presently set up again the idolatry which his father Josiah had suppressed, and most grievously oppressed the people, perhaps the faithful that disliked this alteration; and in regard of this, he is compared to a young lion that devoured men, Ezekiel 19.2, 3, 4.
Vers. 33. And Pharaoh Necho put him in bands at Riblath, &c.] Pharaoh Necho returning with victory from Charchemish where he had vanquished the Babylonian, was willing to revenge the opposition that was made against him at his going forth by Josiah and his people, who sought to stop him in his passage through Judea: and so making use of the dissention betwixt Jehoahaz the son of Josiah by his wife Hamutall and Eliakim the son of Josiah by his wife Zebudah, who being the elder (of which see the note, verse. 36.) is probably thought to have stormed that his younger brother should get the kingdom from him: he soon got Jehoahaz or Shallum into his power, and the rather to testify that the kingdom was now at his disposing, he deposed him, giving away his kingdom to Eliakim his elder brother, to whom of right it did belong; only imposing a tribute upon him and the people, and so carried away Jehoahaz or Shallum prisoner into Egypt, where he died, according to the prophecy of Jeremiah, Jer. 22.10, 11. Thus saith the Lord, touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place, He shall not return thither anymore.
Vers. 36. Jehoiakim was twenty and five years old when he began to reign.] Hereby it is gathered, that Eliakim called by Pharaoh Jehoiakim, was the elder brother; because Jehoahaz when he was made king by the people three months before this, was but twenty three years old: indeed they that hold that Jehoahaz was the elder brother, as being the same that is called Johanan the first born, 1. Chro. 3.15. they say that the beginning of Jehoiakim’s reign, is accounted from the death of Jehoahaz in Egypt, because till he was dead he governed but as a viceroy instead of his brother; but because he was by Pharaoh made absolute king, more probable it is that he was the elder brother.
Vers. 37. And he did that which was evil in the sight of the Lord, &c.] As being an idolatour and a cruel oppressor of the people; the rather happily in revenge, because they had formerly preferred his younger brother before him, which is largely expressed, Jer. 22.13—19. and Ezek. 19.5, 6, 7. but herein was his impiety chiefly discovered, because when the prophets denounced judgments against him and his people for their evil ways, he would not endure it, but persecuted them for it; one remarkable instance whereof, which happened in the beginning of his reign, we have, Jer. 26.20.23. There was also a man that prophesied in the name of the Lord, Urijah the son of Shemaiah of Kiriath-jearim, who prophesied against this city, and against this land, according to all the words of Jeremiah. And they fet forth Urijah out of Egypt, and brought him unto Jehoiakim the king, who slew him with the sword, and cast his dead body into the graves of the common people.
CHAP. XXIV.
Vers. 1. IN his days Nebuchadnezzar king of Babylon came up, &c.] About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah, whereon Pharaoh Necho king of Egypt had set him: for it was the third year of Jehoiakim ere the Babylonians came up against him, Dan. 1.1. In the third year of Jehoiakim king of Judah, came Nebuchadnezzar king of Babylon, &c. and the better to prevent all changes, and to settle the kingdom in his line, according to the accustomed policy practiced by his forefathers, in the second year of his reign he made his son Jehoiachin or Jeconiah king with him, when the boy was but eight years old, 2. Chron. 36.9. of which see the note, verse. 8. but after he had three years peaceably enjoyed his kingdom, paying tribute to the king of Egypt, in his fourth year Jeremiah prophesied that Nebuchadnezzar king of Babylon should invade the land, and that both they and all the neighbouring nations about them, should become his servants, Jer. 25.1.11. which accordingly came to pass; for immediately after this, Nebuchadnezzar the second entered Judea with a strong army, besieged and forced Jerusalem, and having Jehoiakim in his power, did at first intend to carry him to Babylon, 2. Chron. 36.6. but was at last entreated to leave him as his vassal, taking with him for pledges, Daniel, being but yet a child, with Ananias, Misael, and Azarias, with a great deal of the Temples treasures: nor need we stumble at it, that this is said to have been done in the third year of Jehoiakim, Dan. 1.1. whereas the fourth year of Jehoiakim is accounted the first of Nebuchadnezzar, Jer. 25.1. The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchad-rezzar king of Babylon: since first, the first year of Nebuchadnezzar might well concur with the end of the third, and the beginning of the fourth year of Jehoiakim; and again, secondly, perhaps as some hold, Nebuchadnezzar the second came first against Judea, whilst his father was yet living, in the third year of Jehoiakim, and prevailed against Jehoiakim; but returning soon upon the report of Necho the king of Egypt's preparations against him, and especially upon the news of his fathers death, that he might prevent all commotions at home, in the fourth year of Jehoiakim (having first vanquished the forces of the Egyptians about the banks of Euphrates, Jer. 46.1, 2. The word of the Lord that came to Jeremiah the prophet against the Gentiles, against Egypt, against the army of Pharaoh Necho king of Egypt, which was by the river Euphrates in Charchemish, which Nebuchad-rezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah ) he soon brought Jehoiakim to acknowledge himself his vassal and tributary, and so as it is said here Jehoiakim became his servant three years, to wit, the fifth, sixth, and seventh years of his reign; the Egyptian king could not like of this, and therefore it seems began to think of restoring Jehoahaz (now prisoner in Egypt) and setting him up as a domestical enemy against his ungrateful brother: the rumour whereof when it came to Judea (though Jeremiah prophesied that it should prove idle, Jer, 22.11, 12. Thus saith the Lord touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah, which went forth out of this place, He shall not return thither anymore. But he shall die in the place whither they have led him captive, ) did much perplex them, being now in danger both of the Egyptians, if they kept faith with the Babylonians, and of the Babylonians, if they should revolt again to the Egyptians (and this I conceive might be the cause of the fast, kept in the fifth year of Jehoiakim’s reign, in the ninth month, Jer. 36, 9. At which time Baruch, sent by Jeremiah, did publicly read the roll of Jeremiah's prophesy before all the people, which being by the Princes carried to Jehoiakim, he having heard part of it, cut it in pieces with a penknife, and cast it into the fire) but at length, to wit, in the eighth year of his reign, which was the fourth of Nebuchadnezzar, hearing of many glorious rumors of the Egyptians preparations against the Babylonians, emboldened hereby, he renounced his subjection to the Babylonian, as is expressed here, that he turned, and rebelled against him, and so sided with the Egyptians again.
Vers. 2. And the Lord sent against him bands of the Chaldees, &c.] That is, Nebuchadnezzar (not without the special counsel of God) came up against him, and that as Josephus saith from that siege of Tyre, whereof the Prophet speaks, Ezek. 26.7. For thus saith the Lord God, Behold, I will bring upon Tyrus Nebuchad-rezzar king of Babylon, a king of kings, from the North, with chariots, and with horses, and companies, and much people: and bringing thence with him some part of his army, consisting of companies, and bands of several nations, he entered Jerusalem, and laid hold on Jehoiakim, and being enraged against him for his perfidiousness in revolting from him, caused him to be slain, and cast out into the fields without Jerusalem, to be devoured by birds and beasts; for so Jeremy had prophesied it should be, Jer. 22.18, 19. Therefore thus saith the Lord concerning Jehoiakim the son of Josiah king of Judah, They shall not lament for him, saying, Ah my brother, or ah sister, They shall not lament for him saying, Ah Lord, or ah his glory. He shall be buried with the burial of an asse, drawn and cast forth beyond the gates of Jerusalem: and 36.30. Therefore thus saith the Lord of Jehoiakim king of Judah, He shall have none to sit upon the throne of David, and his dead body shall be cast forth in the days to the heat, and in the night to the frost. This was the eleventh year of Jehoiakim, and so the seventh year of Nebuchadnezzar, three years after Jehoiakim’s revolt (for either the siege of Tyre, or some other occasions had hitherto detained Nebuchadnezzar, from coming against him) and hence it is, we read of three thousand and three and twenty Jews, carried away by him in the seventh year of his reign, Jer. 52.28. This is the people whom Nebuchad-rezzar carried away captive in the seventh year, three thousand and three and twenty Jews.
Vers. 3. Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight, for the sins of Manasseh, &c.] See the note, chap. 23.26.
Vers. 6. So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.] For when Nebuchadnezzar had slain Jehoiakim, as is before noted, and was returned again into his own country, it seems the people made this Jehoiachin king in his stead, who is also called Jeconiah, 1. Chron. 3.16. and Coniah by way of contempt, Jer. 22.24. In the genealogy of Christ, Matth. 1.11. Jehoiakim the son of Josiah, seems to be quite left, at least in our most usual translations; for though in some few copies it is thus set down, and Josiah begat Jakim, and Jakim begat Jechonias; yet generally in all other copies it runs thus, And Josiah begat Jechonias and his brethren, about the time they were carried away to Babylon; and after they were brought to Babylon, Jechonias begat Salathiel: and for the resolving of this doubt, many several answers are given by Expositors; but the most satisfying one I conceive is this; to wit, that Jehoiakim the father was called Jeconiah, as well as Jehoiachin the son; and so whereas Mat. 1.11. it is said that Josiah begat Jechonias and his brethren, that is meant of Jehoiakim the son of Josiah, who had many brethren; whereas Jehoiachin had none: and then that which follows verse. 12. and after they were brought to Babylon, Jechonias begat Salathiel; that is meant of Jehoiachin the son of Jehoiakim, and so the several generations of these kings are fully expressed.
Vers. 7. And the king of Egypt came not again anymore out of his land, &c.] To wit, against Jerusalem: indeed in the latter end of Zedekiahs reign (Jerusalem being then besieged) the king of Egypt came up to help him against the Babylonians, Jer. 37.5. Then Pharaohs army came forth out of Egypt, and when the Chaldeans that besieged Jerusalem, heard tidings of them, they departed from Jerusalem: but this here is spoken of his coming to subdue the Jews to reduce them again under his subjection: this Jehoiakim thought he would have done, when he heard such glorious rumors of the great preparations he made against Nebuchadnezzar, and thereupon had revolted from the Babylonian; and for this very cause it is here expressed that he came not, and that the king of Babylon had taken from the river of Egypt unto the river Euphrates, all that pertained to the king of Egypt; to show upon what vain grounds Jehoiakim had trusted in Egypt, and so thereby had brought all this misery both on himself and on his kingdom.
Vers. 8. Jehoiachin was eighteen years old when he began to reign.] To wit, when he began to reign alone after his fathers death; for in his fathers life time he was crowned king ten years before this, when he was yet but eight years old, 2. Chron. 36.9. Jehoiachin was eight years old when he began to reign, &c.
And he reigned in Jerusalem three months.] In 2. Chron. 36.9. it is three months and ten days; but the odd days, as usually elsewhere in the Scripture, are here omitted. Indeed there in the Chronicles verse. 10. it follows that when the year was expired, king Nebuchadnezzar sent and brought him to Babylon, whereby some may conceive, that it was a twelvemoneth ere Nebuchadnezzar took him away; and why then should it be said, that he reigned but three months: but that which is said there is spoken of the year absolutely considered, and not of the year of Jehoiachins reign; when the year was expired, that is, at the spring or beginning of a new year, king Nebuchadnezzar sent and brought him to Babylon: which was when he had reigned about three months, as is here said: so that that place in the Chronicles is parallel with that, 2. Sam, 11.1. and it came to pass that after the year was expired, at the time when kings go forth to battle, that David sent Joab, &c.
Vers. 9. And he did that which was evil in the sight of the Lord, &c.] For which cause he was threatened by the prophet Jeremiah, that he should die childless, and should be carried with his mother and others into Babylon, Jeremiah 22.21.30.
Vers. 10. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, &c.] It is not expressed whether this Jehoiachin were made king by Nebuchadnezzar when he took Jerusalem, and slew his father; or whether he was made king by the people, when Nebuchadnezzar had left the city: if he were set in the throne by Nebuchadnezzar, it may well be (as Josephus saith) that Nebuchadnezzar bethinking himself how dangerous it was to leave him in the throne whose father he had slain, and cast out unburied, he changed his purpose presently, and sent his captains with an army against Jerusalem; to whom himself in person came within a while after, as intending to depose him, and to set up another king in his room.
Vers. 12. And Jehoiachin the king of Judah went out to the king of Babylon, &c.] That is, he yielded up both him and his to Nebuchadnezzar, as the prophet Jeremiah had advised him.
And the king of Babylon took him in the eighth year of his reign.] That is, in the eight year of Nebuchadnezzar's reign.
Vers. 13. And he carried out thence all the treasures of the house of the Lord, and the treasures of the kings house, &c.] And thus was that accomplished which God had threatened, when Hezekiah shown his treasures to the king of Babylon's Ambassadors, Isaiah 39.6. Behold, the days come, that all that is in thine house, and that which thy father's have laid up in store until this day, shall be carried to Babylon; nothing shall be left: yet this particle all so often mentioned here and in the following verse, all the treasures, &c. must be understood with some limitation, as namely, that he carried away all in a manner, or all that he pleased; for that he carried not all away now when he carried away Jeconiah, is evident, Jer. 27.18. &c. where there is mention made of vessels that remained in the house of the Lord, and in the house of the king of Judah even after this, in the days of Zedekiah the succeeding king; which after this were carried away as is related in the following chapter, verse. 13.14. &c.
And cut in pieces all the vessels of gold which Solomon king of Israel had made, &c.] Ezra 1.7. it is said, that Cyrus the king brought forth the vessels of the house of the Lord which Nebuchadnezzar had brought forth out of Jerusalem, &c. but for the resolving of this doubt, see the note on that place.
Vers. 14. And he carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, &c.] To wit, out of the whole kingdom; of which seven thousand were carried out of Jerusalem, that were men of might, and a thousand crafts-men and smiths, verse. 16. the rest were carried from other places of the land: and at this time it was that Ezekiel was carried away captive, Ezek. 1.1, 2. In the fifth day of the month (which was the fifth year of king Jehoiachins captivity.
Vers. 15. And he carried away Jehoiachin to Babylon, and the kings mother, &c.] Yet he had no cause to repent that he had hearkened to Jeremiah in yielding up himself to Nebuchadnezzar; for it fared better with him, then with those that stayed behind: yea in the thirty seventh year of his captivity he was greatly honored by Evilmerodach the son of Nebuchadnezzar; see ch. 25. ver. 27. In the seven and thirtieth year of the captivity of Jehoiachin, &c. Evilmerodach king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin king of Judah out of prison, and he spake kindly to him, and set his throne above the throne of the kings that were with him, &c.
Vers. 16. And all the men of might, even seven thousand, &c.] See the note above on verse. 14.
Vers. 17. And the king of Babylon made Mattaniah his fathers brother king in his stead, and changed his name to Zedekiah.] So Pharaoh Necho gave Eliakim a new name when he made him king instead of his brother, chap. 23.34. and Daniel and his companions had new names given them, Dan. 1.6, 7. whereby it may appear that by imposing new names the conqueror shown his power over them; and caused them to acknowledge as it were, that they were his servants: indeed this new name of Zedekiah, which signifies the justice of God, was very proper for this new king, to put him in mind to be just in keeping the covenant he had made with the king of Babylon, and that God would be just in punishing him if he proved perfidious, but that Nebuchadnezzar intended any such thing by giving him this new name, we cannot say.
Vers. 18. And his mothers name was Hamutal, the daughter of Jeremiah of Libnah.] So that he was the brother of Jehoahaz (the first of Josiah's sons that was king of Judah, and was afterwards by Pharaoh Necho carried into Egypt) both by father and mother: for this Hamutal was also the mother of Jehoahaz, chapter 23.31.
Vers. 19. And he did that which was evil in the sight of the Lord, &c.] In 2. Chron. 36.12. this is added in particular, that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord.
Vers. 20. Zedekiah rebelled against the king of Babylon, &c.] About the beginning of Zedekiahs reign, the people began to insult over Jeremiah, seeing Jehoiachin carried captive into Babylon, that had yielded to Nebuchadnezzar upon his persuasion; whereupon the Prophet under the type of good and bad figs, foreshowed that it should be better with those in the captivity, then those that were left behind, Jerem. 24. After that in the fourth year, Zedekiah went to Babylon to Nebuchadnezzar, at which time the Prophet gave Sheraiah a prince that went with him a book, wherein was written all the evil that should fall upon Babylon, willing him to read it to the Jews, and then to bind it to a stone, and throw it into Euphrates, in token of the perpetual sinking of Babylon, Jerem. 51.59, 64. at his return as we see in the 27. and 28. chapters of Jeremiah, all the bordering princes sent messengers to Zedekiah, persuading him as it seems, to revolt from Nebuchadnezzar; but Jeremiah did earnestly dissuade both him and them, sending to each of those princes yokes in token of the Babylonian yoke, whereunto the Lord would have them submit, and assuring them, that if they would not stoop to his yoke, they should all perish by sword, fire, and pestilence: at which time also Hananiah having broken Jeremiah's wooden yoke, and vaunting that in like manner within two years Nebuchadnezzar's yoke should be broken, and Jeconiah with all the vessels and riches of the Temple, should be brought again to Jerusalem; Jeremiah foretold of an iron yoke, and to assure the people that Hananiah had prophesied falsely, he foretold his death, which that year accordingly in the second month seized upon him▪ yet at length in the eighth year of his reign, Zedekiah practiced more seriously with his neighbors, and in confidence of great aids promised from Egypt, he rebelled against Nebuchadnezzar, though he had formerly taken an oath to be faithful to him, 2. Chron. 36.13. And he also rebelled against king Nebuchadnezzar.
CHAP. XXV.
Vers. 2. ANd the city was besieged unto the eleventh year of king Zedekiah, &c.] The city was surrounded on the tenth day of the tenth month, in the ninth year of Zedekiahs reign, verse 1. and was taken by storm on the ninth day of the fourth month of the eleventh year, the siege therefore continued a full year and an half: when Nebuchadnezzar first came against the city, Jeremiah had prophesied that the city should be taken and burnt, and Zedekiah carried away captive though not slain, as Jehoiakim was; for which he was by the instigation of the princes clapped up in prison; see Jer. 32, 1, 5.34.1, 7. Jer. 17.38. &c. Indeed a while the Chaldeans left the siege, for Pharaoh Hophre a king of Egypt entering the borders of Judah with his army to succor Zedekiah, Nebuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army, whilst they lay before Jerusalem, where the Jews might also assail them from within the city, they resolved rather to raise the siege for a time. At this time the Jews begun to entertain great hopes again, and (as it is probably thought) having in their former extremity set free their bondmen (as the law required) by the advice of Zedekiah, when the Chaldeans were gone, they repented them of their charity, and reduced them again into their former slavery; see Jerem. 34.8, 9, &c. but Zedekiah knowing that if the Egyptians prevailed not, they should soon be surrounded again with the Chaldean army; he sent to Jeremiah the prophet to pray for him. and received this message from him by his servants; that the Chaldeans should return again, and take the city, and burn it with fire; and being cast for this by the enraged princes into the dungeon, under a pretence at first of his attempting to fly unto the Chaldeans; he often earnestly persuaded Zedekiah to yield himself to the Chaldeans, and so to save both himself and the city. See Jerem. 37. and Jerem. 38. but he not hearkening to him, what the Prophet had said came exactly to pass, for the Egyptians not daring to encounter with Nebuchadnezzar, did soon return again into Egypt, and abandon their enterprize, and on the other side the Chaldeans did as speedily return to the siege of Jerusalem, and never after that left it till they had taken it.
Vers. 3. The famine prevailed in the city, and there was no bread for the people of the land.] Insomuch, that as Ezekiel had prophesied, who begun to prophesy in the fifth year of Zedekiahs reign, Ezekiel 1.2. parents did eat their own children, and children their parents, Ezekiel 5.10. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat the fathers, &c. Lament. 4.10. The hands of the pitiful women have sodden their own children, they were their meat in the destruction of the daughter of my people.
Vers. 4. And the city was broken up, &c.] And so the middle gate was immediately taken, Jerem. 39.3. And all the princes of the king of Babylon came in, and sat in the middle gate, &c. and then as it follows, all the men of war fled by night, by the way of the gate between two walls, which is by the kings garden; for there was it seems a secret gate in some place near to the kings garden, closed upon each side with a false wall, provided on purpose for a means of escape in such a time of danger, and through this therefore the soldiers with the king, Jerem. 39.4. fled now out of the city, being helped in their flight, either by the darkness of the night, or by the advantage of a cave or vault under ground, into which the secret gate led them, and through which they might steal away, the besiegers not seeing them; and thus it came to pass as Ezekiel had foretold, Ezek. 12.12. And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth; they shall dig thorough the wall to carry out thereby; he shall cover his face that he see not the ground with his eyes.
Vers. 5. And the army of the Chaldees pursued after the king, &c.] Having by some means received some information of his flight.
Vers, 6. So they took the king, and brought him up to the king of Babylon to Riblah, &c.] Though therefore it be said verse. 1. that Nebuchadnezzar came against Jerusalem; yet it seems he himself stayed at Riblah, or at least, thither he was retired in the time of the siege, that so he might there take care of his own country, and might supply his army at Jerusalem with men and provision, as need required.
Vers. 7. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, &c.] And then was that prophecy of Ezekiel fulfilled, Ezek. 12.13. My net will I spread upon him, and he shall be taken in my snare, and I will bring him to Babylon, to the land of the Chaldeans, yet shall he not see it, though he shall die there.
Vers. 8. And in the fifth month, on the seventh day of the month, &c.] Zedekiah being brought to Riblah to Nebuchadnezzar, in the fourth month, and there used as abovesaid, on the seventh day of the fifth month, Nebuzar-adan was sent away by the king, with a commission to ruin the city, and carry away the people; who arriving at Jerusalem the tenth day of the month, did accordingly effect what the king had commanded, Jer. 52.12. Now in the fifth month, in the tenth day of the month, (which was in the nineteenth year of Nebuchadnezzar's reign) came Nebuzar-adan captain of the guard, which served the king of Babylon to Jerusalem; and hence▪ is, that seeming contradiction between these two places; whereas here it is said, that it was in the nineteenth year of Nebuchadnezzar when these things were done; yet Jer. 52.29. it is said, that these Jews were carried away to Babylon in the eighteenth of Nebuchadnezzar's reign; this is only because these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzar's reign, for with both these years of his reign did the eleventh of Zedekiahs concur.
Vers. 9. And he burnt the house of the Lord.] To wit, about four hundred and fifty years after it was first built by Solomon.
Vers. 11. Now the rest of the people that were left in the city, did Nebuzar-adan captain of the guard carry away, &c.] To wit, eight hundred thirty two persons, Jer. 52.29. In the eighteenth year of Nebuchad-rezzar, he carried away captive from Jerusalem eight hundred thirty and two persons.
Vers. 12. But the captain of the guard left of the poor of the land, to be vine-dressers, and husbandmen.] Yet about four or five years after this, even these also as it seems were carried away, to wit, in the three and twentieth year of Nebuchad-rezzer, Jerem. 52.30. In the three and twentieth year of Nebuchad-rezzer, Nebuzar-adan captain of the guard carried away of the Jews seven hundred forty and five persons; all the persons were four thousand and six hundred; that so the land might enjoy her Sabbath: 2. Chron. 36.20, 21. And them that escaped the sword, carried he away to Babylon, where they were servants to him and his sons, to fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her Sabbaths, &c:
Vers. 13. And the pillars of brass that were in the house of the Lord, and the bases, and the brazen sea, &c.] Indeed that these things should be carried into Babylon Jeremiah had beforehand prophesied, Jer. 27.21, 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord, and in the house of the king of Judah and Jerusalem, They shall be carried to Babylon, &c.
Vers. 17. And the height of one pillar was eighteen cubits, &c.] See the note 1. Kings 7.15.
And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, &c.] Seraiah was the grandchild of Hilkiah, who was high priest in Hezekiah's time, and father of Jehozadak, who was carried into Babylon, 1. Chron. 6.14. and Zephaniah called here the second priest, (concerning which title see the note, Numb. 3, 32.) was it seems in great esteem with the king, and therefore usually sent by him to Jeremiah, Jer. 21.1. and 37.3. now because the priests were always bitter enemies to Jeremiah, Jer. 26.7, 8. hence we may conceive that both he, and all the rest here mentioned, were picked out by Nebuzar-adan, not for captivity, but for the sword; because Zedekiah had been much led by their counsels in resisting the king of Babylon, contrary to what Jeremiah had commanded them.
Vers. 19. And out of the city he took an officer that was set over the men of war, and five men of them that were in the kings presence, &c.] Jeremiah saith seven, Jer. 52.25. he took also an Eunuch which had the charge of the men of war, and seven men of them that were near the kings person; adding two more to these here mentioned, which were not perhaps of so great note, as these five were.
And threescore men of the people of the land, that were found in the city.] That is, of the common people, such as it seems were of the richer sort, and had most opposed the king of Babylon.
Vers. 22. Over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.] Both the favor which Nebuzar-adan shown to this Gedaliah by Nebuchadnezzar's appointment, Jer. 40.5. and Jeremiah's making choice to live with him, when Nebuzar-adan had taken him out of prison, as Nebuchadnezzar had given him order to do; and had given him liberty to go with him into Babylon, or to stay where he pleased in his own country, Jer. 39.11, 12. and 40.1—6, I say both these make it probable, that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest; to wit, to yield themselves to the Babylonian, Jerem. 21.8, 9, 10. Thus saith the Lord, I will set before thee the way of life, and the way of death, he that abideth in this city shall die by the sword, famine, and pestilence, but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, &c. and that therefore he was now made provincial governor of Judea by Nebuchadnezzers command, to rule over them that were carried away captive.
Vers, 23. And when all the captains of the armies, they, and their men, heard that the king of Babylon had made Gedaliah governor, &c.] To wit, amongst others those that fled out of the city when Jerusalem was taken verse. 4.
And Jaazaniah the son of a Maachathite.] Or Jezaniah, Jer. 40.8.
Vers. 25. Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, &c.] This Ishmael (as it seems) during the siege of Jerusalem, had kept himself out of the storm, with Baalis king of the Ammonites, Jer. 40.14. and being of the kings seed, he now envied that the government should be committed to Gedaliah; and stirred up also by the king of Ammon, he made a conspiracy with some few more to slay Gedaliah, this Johanan mentioned above, verse. 23. discovered to Gedaliah, and offered his help to slay Ishmael, Jer. 40.13, 14. but Gedaliah being incredulous, Ishmael had the better advantage to effect his purpose; for whilst he was feasting with him, he slew him, and those that were with him, Jer. 41.1, 2, 3. Ishmael the son of Nethaniah of the seed royal, and ten men with him, came to Gedaliah, and they did eat bread in Mizpah together: and Ishmael arose, and ten men with him, and smote Gedaliah the governor, and all the Jews that were with him, &c. after this, fourscore men coming from several places of the kingdom, in a most sad and mournful manner, because of the desolation that was fallen upon Jerusalem, having certain offerings, and incense with them, which they purposed to offer to the Lord, in the place where the Temple had stood, the place which God had chosen, though now ruined by the Chaldeans; Ishmael having notice of it went forth to meet them, and with counterfeit tears, making show that he also bare a part with them in their sorrow, he invited them to go with him to Gedaliah, (thereby to try how they stood affected to him) and so having gotten them into the city, he slew them all, ten of them only excepted; whom he spared because they promised to discover unto him some treasures hidden in the fields during the wars: he also addressed himself presently to return to the Amonites, and carried with him as captives all the inhabitants of that place, and amongst the rest Zedekiahs daughters committed to the care of Gedaliah, by Nebuchadnezzar; but Johanan hearing of it with such forces as he could get pursued him presently, and overtaking him at Gibeon, the captives fell off him, and Ishmael with eight men only escaped by flight: all which is largely related in the 40. and 41. chapter.
Vers. 26. And all the people both small and great, and the captains of the armies arose and came to Egypt, &c.] Fearing the Babylonian would take occasion upon the murder of Gedaliah, and the Chaldeans that were with him utterly to destroy all the Jews that remained in the land, Johanan and the other captains resolved to fly with the people that were left into Egypt; first indeed they came to Jeremiah, and asked counsel of him, vowing to do as he should direct them from the Lord, but when he answered them, that if they stayed in the land God would show them mercy, but if they went down into Egypt, they should all perish there, they charged him with prophesying falsely in the name of the Lord, and despising the oracle of God, they went away to Egypt, and carried both Jeremiah and Baruch along with them, and inhabited near unto Taphnes; where when Jeremiah continued to reprove them for their idolatry, and to foretell the destruction of Egypt, and of the Jews, that sought to shelter themselves there (for this, with all before mentioned, is largely related by Jeremiah in the 41, 42, 43, and 44. chapters of his prophesy) he was at length there (as other histories report) stoned to death by his own ungrateful country-men.
Vers. 27. And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin, &c.] Zedekiah died in prison in Babylon, Jer. 52.11. Then he put out the eyes of Zedekiah, and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death: and had only the honor of being buried as a prince, and lamented at his burial by his people, Jer. 34.5. But thou shalt die in peace, and with the buryings of thy fathers the former kings which were before thee: so shall they burn odors for thee, and they will lament thee, saying, Ah Lord; for I have pronounced the word, saith the Lord. But Jehoiachin because he yielded himself at Jeremiah's counsel to Nebuchadnezzar, was at length by Evilmerodach the son of Nebuchadnezzar, taken out of prison, and used with all princely respect: indeed whereas here it is said, this was done on the seven and twentieth day of the twelfth month, Jerem. 52.31. it is said to have been done on the five and twentieth day; but the reason of this may be, because order was given for his release on the five and twentieth day, but it was not done till the seven and twentieth day, as is here said.
ANNOTATIONS Upon the first book of the CHRONICLES.
CHAP. I.
A Dam, Sheth, Enoch, &c.] In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah, as 1. Kings 14.19. and 1. Kings 15.23. and in many other places. But it is clear that these books of the Chronicles, which are a part of the sacred Scriptures, are not the very same that are there mentioned, because many things which are there said to have been related are not here to be found, as we see 1. Kings 14.19. Yet these were happily collected out of those, and that by Ezra, as it is generally thought. Their chief scope is to give us the history of the kings of Judah entirely by itself, without intermingling the story of the kings of Israel, as it is in the books of the kings; and especially to add such remarkable passages concerning Judah's kingdom, as were omitted in the books of the kings: whence they are called by the Greek Interpreters Paralipomena, that is, passages formerly passed by and omitted. In the first four verses we have the line of Adam to Noah, no other of the posterity of Adam being mentioned, because they were all destroyed in the flood.
Vers. 5. The sons of Japheth; Gomer, &c.] See Gen. 10.1.
Vers. 10. And Cush begat Nimrod: he began to be mighty upon the earth.] See Gen. 10.8.
Vers. 18. And Arphaxad begat Shelah.] The Septuagint in their Greek translation of the Old Testament, do both here, and also Gen. 10.14. insert one generation more then is in the Hebrew, reading the text thus, And Arphaxad begat Cainan, and Cainan begat Shelah. And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation, rather then the Hebrew copies, Luke 3.35, 36. making Salah (or Shelah) the son of Cainan, and Cainan the son of Arphaxad. Now to this it is answered that the Evangelist did this, because the Septuagint translation was then of great esteem, and of most frequent use amongst the Jews; and therefore he would not for so small a matter, and of no importance, minister any occasion of contention, it being sufficient for him to show that Christ was the son of David, even according to the genealogy of David set down by the Septuagint, which in those times passed for currant amongst them; and that the rather happily, because even to this that clause may be referred, Luke 3.23. (as was supposed) namely, that in those days it was supposed by them that followed the Septuagint translation, that Shelah was the son of Cainan, and Cainan the son of Arphaxad. It is indeed true that some Interpreters do leave Cainan out of the genealogy of Luke, and allege that in some Greek copies it is not found, which being granted we cannot say but they had strong inducements to leave it out. But on the other side admitting our translation of the Evangelist to be just and warrantable, the answer formerly given for the reconciling of this difference, is doubtless the most satisfying that I anywhere find amongst the Expositors both of the Old and New Testament.
Vers. 35. The sons of Esau; Eliphaz, Revel, &c.] Eliphaz was the son of Esau by his wife Adah, and Revel by his wife Bashemath, Gen. 36.10.
Vers. 36. The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.] Amalek was the son of Eliphaz by Timna his concubine, the sister of Lotan, the son of Seir; of which see Gen. 36.12. But this Timna here mentioned was the son of Eliphaz, though of the same name with his concubine.
Vers. 38. And the sons of Seir; Lotan, &c.] This Seir was Prince of the Horites, who at first inhabited the land of Edom, till the children of Edom destroyed them, and dwelt in their room, Deut. 2.12. The Horims also dwelt in Seir before time, but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; and therefore is the genealogy of the Horites here recorded, only because Esau and his son Eliphaz were joined in affinity with these Princes of the Horites; and perhaps thence the Edomites took some occasion of quarrel against them, and so seized upon their country. The posterity of Seir here mentioned were dukes in mount Seir, as is noted, Gen. 36.30.
Vers. 43. Now these are the kings that reigned in the land of Edom, &c,] See Gen. 36.31.
CHAP. II.
Vers. 6. ANd the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara.] Zimri as is most probable, was the immediate son of Zerah, as being the same that is called Zabdi, the father of Carmi, the father of Achan, Josh. 7.1. But the rest, if they were the same Ethan, and Heman, and Calcol, and Dara, mentioned, 1. Kings 4.31. that were so famous for their wisdom (as it is commonly held they were) then were not these the immediate sons of Zerah, but rekoned here amongst his sons, only because they were of his posterity, and men famous in their time; but the sons of Mahol, as is expressly noted, 1. Kings 4.31.
Vers. 7. And the sons of Carmi, &c.] Who was the son of Zimri, or Zabdi, Josh. 7.1.
Vers. 15. Ozem the sixth, David the seventh.] It is evident that Jesse had eight sons when David was anointed king by Samuel, 1. Sam. 16.10. but concerning that see the note there,
Vers. 17. And the father of Amasa was Jether the Ishmeelite.] See the note 2. Sam. 17.25.
Vers. 18. And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth.] This was not Caleb the son of Jephunneh, who was but forty years old when he searched Canaan, Josh. 14.7. but another of the same name, the son of Hezron, of whom, see Gen. 46.12. and his genealogy is here largely set down, because there were many men of renown amongst his posterity, and the chief aim of this chapter is to show how God blessed the tribe of Judah, according to his promise, Gen. 49.8, &c. Judah thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies, thy fathers children shall bow down before thee, see also Exod. 31.2.
Her sons are these; Jesher, and Shobab, and Ardon.] This may be referred either to Azubah or Jerioth; yet by most Expositors it is referred to the last; to wit, that these were the sons of Jerioth, and that Caleb's sons by Azubah, are those mentioned, verse. 42.
Vers. 21. And afterward Hezron went in to the daughter of Machir, the father of Gilead, &c.] See Josh. 17.1. Numb. 26.29.
Vers. 22. And Segub begat Jair, who had three and twenty cities in the land of Gilead.] The grandfather of Jair was Hezron of the tribe of Judah, but his grandmother was of the tribe of Manasseh, the daughter of Machir; and it seems his father Segub, was by Machir his mothers father, adopted for his son, and so Jair is called the son of Manasseh, Deut. 3.14. and joining with his brethren by the mothers side, in subduing that portion of land which was assigned to them without Jordan, he had there his portion amongst them, though he were by the fathers side of the tribe of Judah, see the note upon Numb. 32.41.
Vers. 23. And he took Geshur, and Aram, with the towns of Jair, &c.] That is, he took Geshur and Aram from those that were the ancient inhabitants. But this was Geshur without Jordan, in the portion of the half tribe of Manasseh there seated; for there was another Geshuri within Jordan, that was not subdued when Joshua began to divide the land amongst the Israelites, Josh. 13.2. As for Kenath he took that (as it seems) by means of Nobah, who happily was one of his posterity or captains, and fought against Kenath under the command of Jair, Numb. 32.41, 42. And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair. And Nobah went and took Kenath, and the villages thereof, and called it Nobah after his own name.
Vers. 24. Abiah Hezrons wife bare him Ashur the father of Tekoa.] That is, the Prince of Tekoa, or rather the father of the inhabitants of Tekoa.
Vers. 34. Now Sheshan had no sons, but daughters, &c.] Ahlai therefore the son of Sheshan mentioned, verse. 31. died it seems his father yet living; or else, Ahlai was his daughter, whom he married to his Egyptian servant.
Vers. 42. Now the sons of Caleb the brother of Jerahmeel were, Mesha his first-born, which was the father of Ziph.] These were his sons by Azubah his first wife, of whom mention was made, verse. 18. and Mesha his first-born is called the father of Ziph, because he was the father of the inhabitants of Ziph.
And the sons of Maresha the father of Hebron.] That is, the sons of Maresha were also the posterity of Caleb by Azubah.
Vers 49. And the daughter of Caleb was Achsah.] Caleb the son of Jephunneh had a daughter also named Achsah, Josh. 15.17. but this must needs be the daughter of Caleb the son of Hezron.
Vers. 50. These were the sons of Caleb the son of Hur, &c.] This is the posterity of a second Caleb, the son of Hur, mentioned before, verse. 20. and the first mentioned is Shobal the father of Kirjath-jearim, which may be understood as that above, verse. 42.
Vers. 54. The sons of Salman; Beth-lehem, and the Netophathites, Ataroth, the house of Joab.] Ataroth signifieth crowns, and so some understand this word as an encomium of the Netophathites, that being of the valiantest of Joab's soldiers, they were the crowns of the house of Joab. But otherwise it may be taken for the inhabitants of Ataroth, a place mentioned, Josh. 16.2. to wit, that they also were of the posterity of Salmah; and those words, the house of Joab, must then be added, to imply, that the posterity of Joab were either of the inhabitants of Ataroth, or of the posterity of Salmah; to wit, by the fathers side.
Vers. 55. And the families of the Scribes which dwelt at Jabez. By Scribes here, Expositors understand such as were exercised in the study of the law, and so instructed the people herein, whence is that, Jer. 8.8. How do we say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it, the pen of the Scribes is in vain, and Ezra 7.6. This Ezra went up from Babylon, and he was a ready scribe in the law of Moses.
The Tirathites, the Shimeathites, and Suchathites. These are the Kenites, &c.] The Kenites were doubtless the posterity of Jethro, Judge. 1.16. And the children of the Kenite Moses father in law, went up out of the city of palm-trees, and the Suchathites (so called, because they dwelt in Tabernacles) were Kenites (as is here expressly affirmed) yea and perhaps the rest also, in the former words mentioned with them, and that of the posterity of Hemath, who was also the father of the Rechabites, of whom we read, Jer. 35.2. yet because they dwelt with the sons of Salmah, and perhaps matched themselves with their daughters, they are here inserted amongst Salmahs posterity.
CHAP. III.
Vers. 1. NOw these are the sons of David, which were born unto him in Hebron, &c.] What is to be noted in these first four verses, see 2. Samuel 3.2, 3, 5.
Vers. 5. Shimea, and Shobab, and Nathan, and Solomon, four of Bath-shua the daughter of Ammuel.] Solomon is here named last, because his posterity is immediately to be expressed, verse, 10. but he was the eldest of these four sons which David had by Bath-shua, or Bath-sheba, as is evident, 2. Sam. 12.24. and therefore Bath-shebaes only darling, Prov. 4.3. For I was my fathers son, tender, and only beloved in the sight of my mother.
Vers. 6. Ibhar also, and Elishama, &c.] There are but seven of these mentioned, 2. Sam. 5.15. For Noga is not there mentioned, and but one Eliphalet; whereas it is manifest by this place, that he had two sons (perhaps by two several wives) that were called Eliphelet, as he had two also that were called Elishama; for he that is called Elishua, 2. Sam. 5.15. is here called Elishama.
Vers. 15. And the sons of Josiah were, the first-born Johanan, &c.] Either Johanan was indeed the first-born of Josiah's sons, but died before his father, and so never came to the kingdom, and then it is Jehoahaz that was first king that is here called Shallum, and reckoned in the fourth place; or else Jehoahaz is here called Johanan, and is called the first-born, either because he was indeed the eldest of Josiah's sons, (of which see the notes on 2. Kings 23.36) or else because he was the eldest by his wife Hamutal, (who was happily his first and principal wife) or at least because he first succeeded in the throne as the first-born, 2. Kings 23.30.31.
Vers. 16. And the sons of Jehoiakim; Jeconiah his son, Zedekiah his son.] It is manifest that Zedekiah who was made king of Judah by the king of Babylon, when Jehoiachin or Jeconiah was carried captive to Babylon, and was the lost king of Judah, was the son of Josiah, 2. Kings 24.17. the brother of Jehoiakim, and uncle of Jehojachin or Jeconiah who was king immediately before him; either therefore Zedekiah the last king of Judah, is here called the son of Jeconiah or Jehojachin, only because he succeeded him (as his heir) in the throne of Judah; or else this Zedekiah here mentioned, is not Zedekiah the son of Josiah king of Judah, but another of that name, the son of Jehoiakim, and brother of Jehojachin, or Jeconiah, who is nowhere else mentioned in the Scriptures.
Vers. 17. And the sons of Jeconiah; Assir, Salathiel his son, &c.] Though it was prophesied concerning Jeconiah, that he should be as a man that was childless, in regard of having the royal dignity continued in his posterity; because none of his seed should sit in the throne of David, Jer. 22.30. Thus saith the Lord, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Judah: yet it is evident by this place, that he had several sons after he was carried into Babylon; to wit, Assir, and Salathiel, and Malchiram, &c. eight in number; unless we should conceive, that Salathiel and those that follow were the grandchildren of Jeconiah, by his son Assir, as the words seem to imply, Assir, Salathiel his son; or that Salathiel was called Assir Salathiel, which may seem the more probable, because, Assir signifieth one in bonds; and so Salathiel might be called in reference to Jeconiahs being carried bound into Babylon, (as we see the like in Gershom, Exod. 2.22.) as also because Salathiel is named as the son of Jeconiah, Matth. 1.12. And after they were brought to Babylon, Jeconias begat Salathiel. Indeed some conceive that Salathiel came of the stock of Nathan, and is here only mentioned as a son of Jeconiah, because he succeeded in some kind of government after Jeconiah, and that he was of the stock of Nathan: But me thinks it is far more probable that this Salathiel here mentioned, and so again, Matth. 1.12. was indeed the true son of Jeconiah, and that both Salathiel and Zerubbabel mentioned by Luke, chapter 3.27. are diverse from these mentioned here, and in Matthew.
Vers. 19. And the sons of Pedaiah were, Zerubbabel and Shimei.] Pedaiah is mentioned in the former verse, as a son of Jeconiah, and made here the father of Zerubbabel; evident indeed it is, that Salathiel had also a son called Zerubbabel, Matth. 1.12. and Salathiel begat Zerubbabel. Hag. 1.1. In the second year of Darius — came the word of the Lord by Haggai the prophet, unto Zerubbabel the son of Shealtiel. But this Zerubbabel was it seems the son of Pedaiah, who was the brother or uncle of Salathiel.
And the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister.] Probable it is that these two sons of Zerubbabel are here mentioned; first by themselves, with their sister Shelomith, because these he had by one wife, and the other five mentioned in the following verse, by another.
Vers. 21. And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, &c,] That is, all these families were of the stock of Hananiel.
Vers. 22. And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six.] That is, the sons of Shechaniah were six, to wit, reckoning his son Shemaiah, and his five grand-children, the sons of Shemaiah.
CHAP. IIII.
Vers. 1. THe sons of Judah; Pharez, Hezron, &c.] That is, the posterity of Judah: for only Pharez was Judah's son immediately, and Hezron was the son of Pharez, and Carmi called also Chelubai and Caleb was the son of Hezron, chap. 2.9, 18. and Hur was the son of Carmi or Caleb, chap. 2.19. and Shobal was the son of Caleb, the son of Hur, chap. 2.50. and Reaiah, or Haroe, chap. 2.52. was the son of Shobal; and because this Shobals posterity were here to be more fully expressed, verse. 2. therefore in the first verse it is shown briefly, how he was lineally descended from Judah; from hence unto the tenth chapter the families of all the several tribes are expressed besides Zebulon and Dan; and Dan some say is omitted, because there was but one family of that tribe, to wit, the family of Hushim, Gen. 46.23. But why the genealogies of these two tribes are omitted, I conceive we cannot certainly say; yet see what is noted afterwards, chap. 7.6.
Vers. 3. And these were of the father of Etam, &c.] It is not expressed who was this father of Etam, that is, this father of the inhabitants of Etam; only by the last words of the fourth verse it is clear, that both he and his sons were of the posterity of Hur, and perhaps by Shobal the son of Caleb, the son of Hur, as those were, mentioned in the former verses; for in the latter end of the fourth verse, with reference to that which went before, it is said, These are the sons of Hur the first-born of Ephratah, that is, the first born of Caleb by his wife Ephratah, chap. 2.19. the father of Beth-lehem for he was the grandfather of Salmah, who was the father of the inhabitants of Beth-lehem, chap. 2.50, 51.
Vers. 5. And Ashur the father of Tekoa, had two wives, &c.] This Ashur was the posthumus son of Hezron, born of his wife Abiah after Hezron was dead, chap. 2.24.
Vers. 8. And Coz begat Anub, and Zobebah, and the families of Aharhel, &c.] It is not expressed here who was the father of this Coz; but by the joining of these words to those that went before, it may seem that he was the son of Helah or Ethnan, the last mentioned in the former verse, and so of the posterity of Ashur.
Vers. 9. And Jabez was more honorable then his brethren, &c.] Jabez is here mentioned as the father of one of the forenamed families of Aharhel.
Vers. 11. And Chelub the brother of Shuah, begat Mehir, &c.] This Chelub is, (as I conceive) added as another head of the families of Aharhel, mentioned verse. 8.
Vers. 12. These are the men of Recah.] That is, these sons of Chelub were the inhabitants of Rechah.
Vers. 13. And the sons of Kenaz; Othniel, &c.] It is not expressed whose son Kenaz was, but probably it may be thought by the adding of this to that which went before, that he was the son of Chelub, verse. 11.
Vers. 14. And Meonothai begat Ophrah.] Who was also (as it seems) the son of Othniel, as was also Hathath, mentioned in the former verse.
And Seraiah begat Joab, the father of the valley of Charashim, &c.] Or craftsmen; which stood in the confines of Judah and Benjamin. See Neh. 11.31 35.
Vers. 15. And the sons of Caleb the son of Jephunneh, &c.] Who was the son of Kenaz, or at least of his posterity, and therefore called the Kenezite, Numb. 32.12.
Vers. 16. And the sons of Jehaleleel; Ziph, and Zipha, Tyria, and Asareel.] And Jehaleleel was also it seems the son of Kenaz, mentioned the last in the foregoing verse.
Vers. 17. And the sons of Ezra were, Jether, &c.] The son (as it seems) of Asareel.
And she bare Miriam, &c.] To wit, the wife of Ezra.
Vers. 18. And his wife Jehudijah bare Jered, &c.] This was a second wife of Ezra.
And these are the sons of Bithiah the daughter of Pharaoh, which Mered took, &c.] The sons of Ezra being named, here we have next expressed the sons of Mered, who was one of Ezra's sons, verse. 17. He had it seems also two wives, the first Bithiah the daughter of Pharaoh, as here it is expressed; the second Hodiah the sister of Maham, verse. 19. and by these Mered had the father of Keilah the Garmite, and Eshtemoa the Maachathite, verse. 19. This I conceive is the plainest exposition of this intricate place.
Vers. 20. And the sons of Shimon were, Amnon, and Rinnah, Ben-hanan, and Tilon.] It is not expressed whose son this Shimon was, only it is generally thought that he is reckoned as one of Chelubs posterity, mentioned verse. 11.
And the sons of Ishi were, Zoheth, and Ben-zoeth.] This Ishi was happily the son of Filan before mentioned.
Vers. 22. Who had the dominion in Moab, &c.] It seems that in the times when the Moabites were tributaries to the kings of Judah, these sons of Shelah before mentioned, were by their appointment governors in Moab.
Vers. 23. These were the potters and those that dwelt amongst plants and hedges: there they dwelt with the king for his work.] That is, of these sons of Shelah came also those that were potters, and those that dwelt amongst plants and hedges; that is, those that were gardiners and husbandmen to the kings of Judah.
Vers. 24. The sons of Simeon were, Nemuel, &c.] Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah, Josh. 19.1. therefore is their genealogy here joined with Judah's. Here are but five sons of Simeon mentioned, whereas Gen. 46.10. there are six mentioned, which may be, because happily one of them never came to be reckoned, as the head of a family; yea happily died without issue: nor need we be troubled that their names are not the same, since the Israelites had usually two or three several names.
Vers. 31. These were their cities, unto the reign of David.] Either this is added, because there was in the cities of Simeon some alteration in David's time, to wit, because one of these cities, namely Ziklag, having been in the possession of the Philistines, was by Achish given to David, and thenceforth being a part of the crown land of the kings of Judah, it was ordinarily reckoned one of Judah's cities; or else only to express, that even unto David's time (not excluding the times following) they were esteemed the inheritance of Simeon, as here is said. Yet some understand this clause thus; These were their cities, unto the reign of David, that is, so long as the kingdom of Judah remained in David's posterity, to wit, until the captivity of Babylon.
Vers. 32. And their villages were, &c.] That is, their towns or cities unwalled.
Vers. 34. And Meshobab, and Jamlech, &c.] These are mentioned because they were in their time great men, and because of that particular exploit they did, verse. 39, 40, &c. though it be not expressed from which of his sons they descended.
Vers. 41. And these written by name, came in the days of Hezekiah king of Judah, and smote their tents, &c.] To wit, the tents of the children of Ham; that is, the Canaanites that dwelt there before, verse. 40. and so the posterity of Simeon dwelt in their room. This must needs be done in the beginning of Hezekiah's reign, for in the sixth year of his reign, the ten tribes were carried away captive, 2. Kings 18.10, 11. And at the end of three years they took it: even in the sixth year of Hezekiah (that is the ninth year of Hoshea king of Israel) Samaria was taken. And the king of Assyria did carry away Israel unto Assyria. So that it seems they did not long enjoy these their new conquests, unless happily this new colony of the tribe of Simeon, were part of that small remnant of the ten tribes that were not carried away (and that happily because they dwelt far up in the kingdom of Judah) but remained in the land even in the days of Josiah, Hezekiah's grandchild; whence is that. 2. Chron. 24 9. And when they came to Hilkiah the high Priest, they delivered the money that was brought into the house of God, which the Levites that kept the door had gathered of the hand of Manasseh, and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin, and they returned to Jerusalem.
CHAP. V.
Vers. 1. HE was the first born, but forasmuch as he defiled his fathers bed, his birth-right was given unto the sons of Joseph, &c.] Because it might be questioned why the genealogy of Reuben was not first set down, who was Jacob's first-born son, this clause is inserted, wherein two reasons are given why Judah's genealogy was first set down, and not Reuben's; the first, because though Reuben was Jacob's first-born, yet for his incest with his fathers concubine, he lost his birth-right, and it was given to the sons of Joseph▪ Gen. 48.5. who was the eldest son of Rachel, that should have been his first wife, concerning which see the note there: the other, because the genealogy was not to be reckoned after the birth right; that is, either as it was Reuben's by nature, or as it was the sons of Joseph by Jacob's gift (to wit, in regard of a double portion of inheritance) but Judah's genealogy was to have the preeminence, because the tribe of Judah had always the honor of being esteemed the chief of the tribes, Judah prevailed above his brethren, and of him came the chief ruler, to wit, David and his successors kings of Judah; yea, at last Christ also the promised Messiah, of whom David was a type.
Vers. 4. The sons of Joel; Shemaiah his son, &c.] Amongst the posterity of Reuben Joel is here particularly mentioned, because of him Beerah descended, v. 6. who was the prince of the Reubenites at the time of the captivity, and then amongst others carried away captive. Whose son Joel was it is not expressed, only it is thought most probable, that he was of the stock of Hanoch Reuben's eldest son; because Beerah who descended from him, was Prince of the Reubenites at the time of the captivity.
Vers. 7. And his brethren by their families, (when the genealogy of their generations was reckoned) were the chief, Ieiel, and Zechariah, &c.] That is, the chief of the rest of the Reubenites his brethren (when the genealogy of their generations was reckoned, to wit, either in the days of Jotham, verse. 17. or rather at the captivity) were Jeiel, and Zechariah, and Bela, the three heads happily then living of the other three families of the Reubenites, descended of Pallu, Hezron, and Carmi.
Vers. 8. Who dwelt in Aroer, &c.] That is, the Reubenites before mentioned.
Vers. 10. And in the days of Saul they made war with the Hagarites, &c.] That is, the Ishmaelites, the posterity of Abraham by Hagar: and the Gadites and half tribe of Manasseh, joined with them in this war, verse. 18, 19. The sons of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skillful in war, were four and forty thousand seven hundred and threescore that went out to the war. And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.
Vers. 12. Joel the chief, and Shaphan the next, &c.] These were heads either of several families or houses in the tribe of Gad, either at the time of the captivity, or in the days of Jotham, ver. 17. when they were reckoned by their genealogies.
Vers. 14. These are the children of Abigail the son of Huri, &c.] That is, the seven before mentioned were of the stock of Abigail, who was the son of Huri, &c.
Vers. 16. And they dwelt in Gilead in Bashan, &c.] But how then was all Bashan given unto the half tribe of Manasseh, Deut. 3.13. And the rest of Gilead and all Bashan being the kingdom of Og gave I unto the half tribe of Manasseh: all the region of Argob, with all Bashan, which was called the land of giants. I answer, that it was all that Bashan that was the kingdom of Og that was given to them; but it seems some other part of the country adjoining, which was not of Ogs kingdom, was also called Bashan, wherein the Gadites dwelt; or, the Manassites had all Bashan, that is, all in a manner.
Vers. 17. All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.] That is, towards the latter end of the reign of Jeroboam the second, when Jotham the son of Uzziah governed the kingdom, because his father was stricken with leprosy, 2. Kings 15.1, 5. or else the words may be meant of two several times when the genealogies of the Israelites were taken and reckoned, one in the days of Jeroboam, the other in the days of Jotham.
Vers. 19. And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.] Which were several families or plantations of the Ishmaelites or Hagarites, as is evident Gen. 25.15.
Vers. 24. And these were the heads of the house of their fathers, even Epher, &c.] See the note above, ver. 12.
CHAP. VI.
Vers. 1. THe sons of Levi; Gershon, &c.] Levi was next in age to Reuben (Simeon only excepted, whose genealogy was joined with Judah's, chap. 4.24. because they dwelt amongst the tribe of Judah) and therefore is Levies genealogy next recorded: for the genealogy of Gad, and the half tribe of Manasseh is only inserted with Reuben's in the former chapter, because they dwelt together with the Reubenites without Jordan.
Vers. 4. Eleazar begat Phinehas, Phinehas begat Abishua, &c.] Eleazar succeeded his father Aaron in the high priesthood, in the fortieth year after their coming out of Egypt, Numb. 20.25, &c. and 33.18. and was high priest all the time of Joshua, and died immediately after him, as may seem by the relation of their deaths together, Josh. 24.29, 33. Phinehas his son that succeeded him, was he that slew Zimri and Cozbi in the wilderness, and had thereupon a promise from God, that the high priesthood should be settled upon him and his seed forever: see Numb. 25.7.—13. He succeeded his father Eleazar about the death of Joshua, Josh. 24.29, 33. How long he lived high priest it is nowhere expressed; but probable it is he was high priest all the time that the people served the Lord after Joshuas death, in the days of the elders that out-lived Joshua, Judge. 2.7. and perhaps in the time of the first revolting of the people in the time of the Judges (which must needs then be a matter of much grief to a man of such zeal as he was) for it is evident that when the Israelites made war against Benjamin, he was high priest, Josh. 20.28. And Phinehas the son of Eleazar, the son of Aaron stood before it in those days. As for the next three that follow, Abishau, & Bukki his son, and Uzzi his son, they were it seems high priests in those corruptest times of Israel under the Judges: whereto agrees that which is by some said, that in the days of Uzzi it was that Eli (and so his posterity after him) got the high priests office, not being of Eleazars stock, but of the stock of Ithamar: and if so it were, then the four next following of the stock of Eleazar were never high priests, to wit, Zerahiah, and Meraioth, and Amariah, and Ahitub; but Zadok the son of Ahitub, verse. 8. was the first that recovered that dignity again, which was in the days of Solomon, who thrust out Abiathar of the posterity of Eli, and of the stock of Ithamar, from being high priest, and put Zadok the son of Ahitub in his room, 1. Kings 2.27, 35.
Vers. 10. And Johanan begat Azariah, (he it is that executed the priests office in the temple that Solomon built in Jerusalem.] That is, this is that Azariah of whom such honorable mention is made in the book of the Chronicles, 2. Chron. 26.16. &c. who did so worthily execute & maintain the honor and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah; and it is expressly noted that it was in the temple which Solomon built in Jerusalem, because at the time when this was written, there was another Temple in Jerusalem built by Zerub-babel. Yet some understand these words of Johanan the father of Azariah, that he was that Jehoiada that was high priest in the days of Athaliah, by whom both the Temple and Common-wealth were preserved, when they were in danger to be ruined by her.
Vers. 13. And Shallum begat Hill • iah.] Who found the book of the Law in the days of Josiah, 2. Kings 22.8.
Vers. 14. And Azariah begat Seraiah, &c.] Seraiah was the high priest whom Nebuchadnezzar slew: see 2. Kings 25.18,—21. He was also the father or grand-father of Ezra, Ezra 7.1. Now after these things in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, &c. and then Jehozadak his son was the father of Joshua, who was so famous at the return of the Jews, and the rebuilding of the Temple, Hag. 1.1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the Prophet, unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech the high priest.
Vers. 19. And these are the families of the Levites according to their fathers.] That is, of these before named were the several families of the Levites called, to wit, the family of the Libnites, &c.
Vers. 20. Of Gershom; Libni his son, Jahath his son, Zimmah his son, &c.] Here follows a catalogue of those that were successively the Heads both of the Gershonites, Kohathites, and Merarites; perhaps unto the days of David, who did dispose of the Levites into new orders: and whereas Zimmah is here said to be the son of Jahath, thereby is meant that he was his grandchild: for Shimei was the son of Jahath, and Zimmah the son of Shimei, verse. 42, 43.
Vers. 25. And the sons of Elkanah; Amasai, and Ahimoth.] The sons of Elkanah are here more particularly expressed, because from him descended that Elkanah, who was the father of Samuel.
Vers. 26. As for Elkanah, the sons of Elkanah; Zophai his son, &c.] This is another Elkanah, who was the son of Mahath, and grandchild of Amasai, mentioned in the former verse, as is evident, verse. 35, 36.
Vers. 27. Jeroham his son, Elkanah his son.] The father of Samuel.
Vers. 31. And these are they whom David set over the service of song in the house of the Lord, &c.] That is, these are they that David made chief in the three quires of singers after the Ark had rest, that is, after it was brought to David's house (for before it was removed from one place to another) to wit, these mentioned in the sequel of this chapter; Heman of the Kohathites, ver. 33. who was the chief, and therefore had the middle quire, and Asaph (who stood on Hemans right hand) v. 39. and was of the Gershonites; and Ethan, who was also called Jeduthun, chap. 25.1. and was of the Merarites, and stood on Hemans left hand, ver. 44. These were in their times famous men, as being the chief singers, and withal Prophets, and penmen of some of the Psalms; 2. Chron. 29.30. Moreover, Hezekiah the king, and the princes commanded the Levites to sing praise unto▪ the Lord with the words of David, and of Asaph the seer.
Vers. 33. Heman a singer, the son of Joel, the son of Shemuel.] That is, Samuel; for Heman was Samuel's grandchild.
Vers. 50. And these are the sons of Aaron; Eleazar his son, Phinehas his son, &c.] By occasion of the mention that is made of the several offices and employments of the priests in the foregoing verse, the catalogue of the sons of Eleazar is here again set down unto the days of David, by whom the priests were divided into four several orders.
Vers. 57. And to the sons of Aaron they gave the cities of Judah, &c.] And Simeon, Josh. 21.9. And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name.
Vers. 60. All their cities throughout their families, were thirteen cities.] To wit, the eleven here mentioned, and Ain in Judah's portion, and Gibeon in Benjamins, which are reckoned amongst the rest, Josh. 21.16, 17. but are not here mentioned.
Vers. 61. And unto the sons of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, &c.] That is, to the rest of the sons of Kohath, to wit, those that were not of the priests the sons of Aaron, there were cities given out of the half tribe of Manasseh, that was placed within Jordan; yea, and by lot there were given them in all ten cities, to wit, four out of the tribe of Ephraim, and four out of the tribe of Dan, and two out of the half tribe of Manasseh, most of which are expressed by name, verse. 67, &c. and more fully, Josh. 21.21.
Vers. 65. And they gave by lot—these cities which are called by their names.] To wit, above, ver. 57, &c.
Vers. 66. And the residue of the families of the sons of Kohath, had cities, &c.] Here the cities that were given to the rest of the Kohathites are expressed also by name, which were before spoken of, ver. 61. as they are also Josh. 21.20. though indeed many of the names there and here differ; concerning which see the notes there.
Vers. 69. And Aijalon with her suburbs, &c.] These were given them out of the tribe of Dan; as also Eltekeh and Gibbethon, which are not here mentioned, Josh. 21.23, 24.
CHAP. VII.
Vers. 1. NOw the sons of Issachar were, Tola, and Puah, Jashub, &c.] This Puah and Jashub we called Phuvah and Job, Gen. 46.13. Having before set down the genealogies of Reuben, Simeon, Levi, and Judah, Issachar’s is next here related, because Issachar was Jacob's next son by Leah.
Vers. 2. Whose number was in the days of David two and twenty thousand and six hundred.] To wit, when he appointed Joab to number the people, 2. Sam. 24.1.
Vers. 3. And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five.] That is, there were five descended of Uzzi, to wit, Izrahiah, and his four sons.
Vers. 4. And with them, by their generations, after the house of their fathers were bands of soldiers, &c.] Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone; so that the two and twenty thousand six hundred, mentioned before verse. 2. was the number of the posterity of Tola by his other sons, Uzzi being excepted, whose posterity are here numbered by themselves, as being more then all the rest together.
Vers. 5. And their brethren among all the families of Issachar, were men of might, &c.] That is, all the children of Issachar together, were fourscore and seven thousand men of might when Joab numbered them.
Vers. 6. The sons of Benjamin; Bela, and Becher, and Jodiael, three.] Jediael is called Ashbel, Gen. 46.21. Zebulun was the sixth son of Leah, born next after Issachar; but neither Zebuluns nor Dans genealogy is at all here mentioned; perhaps because at the return of the people out of Babylon, (when it is thought that Ezra wrote this book) their genealogies were not found. Benjamins genealogy is therefore next inserted, who was the son of Rachel; yet here are but only three of Benjamins ten sons mentioned, perhaps because the posterity of these only were numbered, when Joab numbered the people, verse. 2.
Vers. 12. Shuppim also, and Huppim, &c.] That is, these also were of Benjamins posterity.
Vers. 13. The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.] That is, the grand-children; for Bilhah Rachel's handmaid was the mother of Naphtali, whose sons these were.
Vers. 14. The sons of Manasseh; Ashriel whom she bare, &c.] There was an Ashriel that was the son or one of the posterity of Gilead, Numb. 26.30, 31. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites: either therefore this was another Ashriel, the immediate son of Manasseh by his wife; whereas Machir was Manasseh's son by his concubine the Aramitesse: or else Ashriel is here reckoned only as one of the posterity of Manasseh; whom she bare, that is, either the wife of Gilead, or the wife of Hepher, the mother of Zelophehad, and thence it follows, verse. 15. that Zelophehad (who was the son of Hepher, the son of Gilead, Num. 27.1.) was the second, that is, the second son of Hepher, the younger brother of Ashriel. And if we thus take Ashriel for one of the posterity of Gilead the son of Machir, then we must understand that the following words, But his concubine the Aramitesse bare Machir, &c. are only added, to show that this Ashriel, and the rest afterward mentioned, were not the posterity of Manasseh by his wife, but by his concubine the Aramitesse:
Vers. 17. These were the sons of Gilead, &c.] To wit, Ashriel and Zelophehad above mentioned; but not Peresh, and Sheresh, and his posterity the last here mentioned: for they were the sons of Machir by Maachah, and so the brethren of Gilead.
Vers. 18. And his sister Hammoleketh bare Ishhad, &c.] That is, Gileads sister.
Vers. 19. And the sons of Shemida were Ahian, &c.] And Shemida was also the son (or of the stock) of Gilead: see Numb. 26.30, 32.
Vers. 21. Whom the men of Gath that were born in that land slew, &c.] Either this must be referred to all those before named, verse. 20. the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, &c. to wit, as taking them all to be the several sons of Ephraim; namely that Shuthelah, verse. 20. was the son of Ephraim, and so also Bered (who seems to be mentioned as the son of Shuthelah) was another son of Ephraim, and Tahath another, and so on forward: who were all slain by the men of Gath, when the Israelites were in Egypt: or else (if this seems not so probable, because then Ephraim should have two sons called Shuthelah, and two called Tahath) then though those in the twentieth verse be taken as several generations, to wit, that Shuthelah was the son of Ephraim, and Bered his grandchild, and Tahath his grandchild, and so forward, yet Zabad the first mentioned verse. 21. must be reckoned another son of Ephraim, and Shuthelah, and Ezer, and Elead his grandchildren, whom the men of Gath slew: or thirdly, if all those before mentioned be reckoned as several succeeding generations, to wit, that Shuthelah the son of Ephraim begat Bered, and Bered Tahath, and Tahath Eladah, and Eladah Tahath, and Tahath Zabad, and Zabad Shuthelah, and Ezer, and Elead, then the words ( whom the men of Gath slew, &c.) must be referred only to some of the former of these here mentioned: or fourthly, that which follows, verse. 22. And Ephraim their father mourned many days, and his brethren came to comfort him, must be meant of Zabad, who was called also Ephraim, perhaps only because he was the head of that tribe; for it is not possible, that Ephraim should live to see these last here mentioned, if they be all taken as several succeeding generations, to wit, seven generations. However, though this which is said concerning the cause why the men of Gath slew them; to wit, because they came down to take away their cattle, may be meant of the Philistines of Gath, that coming upon the Israelites dwelling then in Egypt, to take away their cattle, they slew these sons of Ephraim, that armed themselves to resist them; yet rather I think it is meant of the sons of Ephraim, to wit, that there being usually war betwixt Egypt and the Philistines their neighbors (to which those places may have reference, Exod. 1.10. Come on, let us deal wisely with them, lest they multiply, and it come to pass, that when there fall out any war, they join also unto our enemies, and fight against us, and so get them up out of the land, and 13.17. And it came to pass when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near: for God said, Lest peradventure the people repent when they see war, and they return to Egypt. ) the sons of Ephraim at a certain time armed themselves to make an inroad upon the land of the Philistines, and were slain by the men of Gath; for why is it said, the men of Gath that were born in that land, but to intimate, that they inhabited the land that was invaded by the sons of Ephraim? and of this slaughter of the Ephraimites, some understand that place, Psal. 78.9. The children of Ephraim being armed and carrying bows, turned back in the day of battle.
Vers. 24. And his daughter was Sherah, who built Beth-horon the nether, and the upper, &c.] That is, Sherah famous in her time for building, that is, rebuilding, beautifying, and fortifying these cities, (for the upper and nether Beth-horon were cities in Canaan before the Israelites possessed them, Josh. 16.6.) she was also of the stock of Beriah: for had she been the immediate daughter of Beriah, the son of Ephraim, she could not have lived to enter the land of Canaan.
Vers. 26. Ammihud his son, Elishama his son.] Who was prince of the children of Ephraim at their going down out of Egypt. Numb. 7.48. On the seventh day, Elishama the son of Ammiud, prince of the children of Ephraim, offered.
Vers. 35. And the son of his brother, Helem.] That is, Helem was the son of Shomers brother, called before verse. 32. Hotham.
Vers. 38. And the sons of Jether, &c.] This Jether is called Ithran in the former verse, as most conceive.
Vers. 39. And the sons of Ulla, &c.] Who was happily another son of Jether, or else his grandchild the son of Ara before mentioned.
Vers. 40. And the number throughout the genealogy of them that were apt to the war and to battle, was twenty and six thousand men.] To wit, happily when they were numbered in the days of David, as above verse. 2.
CHAP. VIII.
Vers. 1. NOw Benjamin begat Bela his first-born, &c.] Some thing was before said concerning three of Benjamins sons, chap. 7.6. but here the genealogy of Benjamin is more fully expressed. 1. Because the tribe of Benjamin did always most constantly adhere to the house and kingdom of David. And secondly to discover the stock of Saul the first king of Israel. Indeed Gen. 46.21. there are ten sons of Benjamin named, but the genealogy of five of them only is here recorded; because happily of the others there were no men of any great renown, or perhaps because their genealogies were lest, Ashbel the second, is called also Jediael, chap. 7.6. and Aharah Ahiram. Numb. 26.38. and Ehi, Gen. 46.21. and Nohah Naaman, Gen. 46.21. and Rapha Rosh, Gen. 46.21.
Vers. 3. And the sons of Bela were, Addar, and Gera, &c.] Five other sons of Bela are mentioned, chap. 7.7. to which here are added nine more, neither is it necessary that we should think that all these were the immediate sons of Bela; (for here we see are two Geraes mentioned, and men do not use to call two sons by one name) but only that they were men of renown of his posterity.
Vers. 6. And these are the sons of Ehud, &c.] The meaning of this place (I conceive) is, that some of these before mentioned that were of the posterity of Bela, were more immediately the sons of Ehud, chief of the fathers of the inhabitants of Geba, who finding that place too strait for them, removed themselves to Manahath, together with Naaman, and Ahiah called Ahoah verse. 4. and Gera, and dwelt there.
Vers. 7. He removed them, and begat Uzzah, and Ahihud.] That is, Ehud or Gera removed them, and being seated in Manahath, he begat Uzzah and Ahihud.
Vers. 8. And Shaharaim begat children in the country of Moab, after he had sent them away.] That is, after Ehud or Gera had sent away this colony from Geba to Manahath, Shaharaim (who was it seems one of them) begat children in the land of Moab, whither it seems upon some occasion he was removed.
Hushim and Baara were his wives.] Hushim called also Hodesh, verse. 9.
Vers. 12. The sons of Elpaal; Eber, &c.] To wit, besides those that dwelt in Jerusalem mentioned, verse. 17, 18, 28.
Vers. 13. Beriah also and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath.] To wit, that they might dwell in their room; yet some understand it, that they came upon the men of Gath, when they had slain the sons of Ephraim, and put them to flight, so revenging the death of their brethren.
Vers. 14. And Ahio, Shashak, and Jerimoth, &c.] Here begins the catalogue of the heads of the several families of Benjamin that inhabited Jerusalem. First, the sons of Beriah the son of Elpaal, verse. 14, 15, 16. Secondly, the sons of Elpaal, verse. 17, and 18. Thirdly the sons of Shimhi, or verse. 13. Shema the son of Elpaal, verse. 19, 20, 21. Fourthly, the sons of Shashak, verse. 22, 23, 24, 25. who was a son of Beriah, verse. 14. And fifthly, the sons of Jeroham, who is nowhere else mentioned, verse. 26, and 27.
Vers. 33. And Ner begat Kish, &c.] This Ner the grandfather of Saul, was also called Abiel, 1. Sam. 9.1. Now there was a man of Benjamin whose name was Kish, the son of Abiel, the son of Zeror, &c. and he had (besides Kish) a son also called Ner, the father of Abner, 1. Sam. 14.50.51.
Vers. 36. And Ahaz begat Jehoadah.] Called also Jarah, chap. 9.42.
Vers. 37. Rapha was his son.] Called also Rephaiah, chap. 9.43.
CHAP. IX.
Vers. 2. NOw the first inhabitants, &c.] In the former chapters we had the genealogies of those that were before the Babylonian captivity; but here now we are told who they were that returned out of Babylon, Now the first inhabitants that dwelt in their possessions in their cities were the Israelites; that is, those who first returned from Babylon, and were again settled in their several possessions were the children of Israel (for not only those of Judah and Benjamin, but some also of the other tribes returned thence, verse. 3. to wit, such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser; and such as did at first leave the land of Israel, when Jeroboam did first set up his golden calves there: the priests also, the Levites and the Nethinims, that is, (as the word signifieth) men given, to wit, to God and to the service of the Temple, and it is meant of the Gibeonites; see the note Josh. 9.21.
Vers. 3. And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, &c.] To wit, every tenth man amongst them chosen by lot, and such as did besides voluntarily offer themselves to dwell there, Nehem. 11.1, 2. And the rulers of the people dwelt at Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem, the holy city, and nine parts to dwell in other cities. And the people blessed the men, that willingly offered themselves to dwell at Jerusalem.
Vers. 5. And of the Shilonites; Asaiah the first born, &c.] That is, the sons of Shiloni, Neh. 11.5. and he that is here called Asaiah, is in likelihood the same that is there called Maaseiah.
Vers. 7. Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah, &c.] Nehem. 11.7. Meshullam is said to be the son of Joed, the son of Pedaiah; either therefore Meshullams father was called both Joed and Hodaviah, and his grandfather both Pedaiah and Hasenuah; or else these here mentioned were his father and grandfather, and those mentioned in Nehemiah were his progenitors farther off.
Vers. 9. And their brethren, according to their generations, nine hundred and fifty and six.] Nehem. 11.8. they are said to have been nine hundred twenty and eight; but there (it may seem) only those are numbered that were chosen by lot to dwell in Jerusalem, here those also that did voluntarily proffer themselves to dwell there. Nehem. 11.2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem.
Vers. 11. And Azariah the son of Hilkiah, &c.] Called also Seraiah, Neh. 11.11. and it is said here that this Azariah or Seraiah was the ruler of the house of God, to wit, at the return of the people from Babylon: whereby is not meant that he was high priest, (for Joshua was then high priest, Hagg. 1.1.) but that he was the chief, or one of the chief of the inferior priests, who were called the second priests, Numb. 3.32. And of his brethren there were when they returned from Babylon, eight hundred twenty and two, Nehem. 11.12.
Vers. 12. And Adaiah the son of Jeroham, the son of Pashur, &c.] Neh. 11.12. it is evident that there were three descents between Pashur and Jeroham; and there also, verse. 13. it is expressed, that of his brethren there were two hundred forty and two.
And Maasiai the son of Adiel, the son of Jahzerah, &c.] Nehem. 11.13. he is called Amashai, the son of Azareel, the son of Ahasiai, the son of Meshilemoh, the son of Immer: and of this family it is said that there were, verse. 14. an hundred twenty and eight.
Vers. 14. And of the Levites, Shemaiah, &c.] Having formerly set down the chief of the priests that returned from Babylon, here he also adds who were the chief of the Levites that returned; of whom there were at Jerusalem (besides those that were seated elsewhere, and the porters, and others afterwards mentioned) two hundred fourscore and four, as is noted Nehem. 11.18.
Vers. 15. Mattaniah the son of Micah, the son of Zichri.] Called also Zabdi. Nehem. 11.17.
Vers. 16. And Obadiah the son of Shemaiah, that dwelt in the villages of the Netophathites.] Who were of the tribe of Judah, amongst whom the Levites were seated at first, till their cites could be assigned them.
Vers. 17. And the porters were Shallum and Akkub, &c.] That is, these were the chief; for of them in all there were an hundred seventy and two, Nehem. 11.19. besides those that were porters in the inner entries, verse. 21, 22.
Vers. 18. Who hitherto waited in the kings gate eastward.] That is, Shallum the chief of them, and those of his course or family, unto the time of the writing of this book, waited in the east gate, which was called the kings gate, because formerly the kings of Judah used to go into the Temple at that gate.
Vers. 19. And Shallum the son of Kore and his brethren: (of the house of his father) the Korahites were over the work of the service, keepers of the gates of the Tabernacle.] That is, he and the rest of the Korahites, were keepers of all the outer gates of the tabernacle or Temple; for even the Temple is sometimes called the tabernacle.
And their fathers being over the host of the Lord, were keepers of the entry.] That is, and the fathers of them, the heads and chief of them kept the entry, that is, the entry by which they passed from the outer court into the court of the priests, the inward gate: or else it may be meant of the fathers of these Levites, who waited upon the tabernacle before the Temple was built, and so is added only to show, that these Levites were now keepers of the gates of the temple, as their fathers in former times had waited at the entry of the Tabernacle; and were over the host of the Lord, that is, over the Levites, when after the manner of an host or army they pitched about the Tabernacle, when the Israelites went through the wilderness. And indeed this exposition seems the more probable, because of that which follows in the next verse.
Vers. 20. And Phinehas the son of Eleazar was the ruler over them in time past.] That is, Phinehas the son of Eleazar, the son of Aaron, had the chief command over the Levites in time past.
Vers. 21. And Zechariah the son of Meshelemiah, was porter of the door of the Tabernacle of the congregation.] That is, he (and perhaps his brethren) was porter of the door that led out of the priests court into the Temple, so that his was of all the chief place; see chap. 26.1, 2.
Vers. 22. All these which were chosen to be porters in the gates, were two hundred and twelve.] See the note above, verse. 17. and Nehem. 11. and chap. 23.5.
These were reckoned by their genealogies in their villages: whom David and Samuel the seer did ordain in their set office.] That is, whereas before the days of Samuel, the Levites did all promiscuously intend the whole service of the Tabernacle, when Samuel judged Israel, 1. Sam. 7.6. he it seems began to divide the work amongst them, and to appoint them their several charges and employments, which David afterward did much perfect, appointing so many several courses for the several services of the Temple, and so by their turns they attended, in their several places, the work of God's house.
Vers. 23. So they and their children had the over sight of the gates of the house of the Lord, namely, the house of the Tabernacle, by wards.] Some at one gate, and some at another.
Vers. 25. And their brethren, which were in their villages, were to come after seven days from time to time with them.] That is, the brethren of the four chief porters mentioned, verse. 17. served by turns; and every week one company went out, and another company came in.
Vers. 31. And Mattithiah, one of the Levites (who was the first born of Shallum the Korahite,) had the set office over the things that were made in the pans.] That is, to look to the provision of flower and such things as were kept in the treasuries and store-chambers requisite for these uses, and to deliver them at times convenient to the priests, by whom they were made ready, and offered to the Lord.
Vers. 33. And these are the singers, chief of the fathers of the Levites, who remaining in the chambers, were free.] That is, the Levites; they were also the singers in the Temple, who were freed from all other employments, because they were continually employed in that work.
Vers. 35. And in Gibeon dwelt the father of Gibeon, &c.] The stock of Saul is here again repeated, to make way to the story of the kings, which is begun with the death of Saul in the following chapter.
Vers. 37. And Gedor, and Ahio, and Zechariah.] Called Zacher, chap. 8.31.
Vers. 39. And Ner begat Kish, and Kish begat Saul, &c.] See the note, chap. 8.33.
CHAP. X.
Vers. 2. ANd the Philistines slew Jonathan, &c.] See the note 1. Sam. 31.2. in which chapter many other passages of this chapter are explained.
Vers. 6. So Saul died and his three sons, and all his house died together.] That is, all his servants and attendants that accompanied him in this war, 1. Sam. 31. 6.
Vers. 10. And they put his armor in the house of their gods, &c.] That is, in the house of Ashtaroth. See 1. Sam. 31.10.
Vers. 12. And buried their bones under the oak, &c.] Having first burnt their bodies. See 1. Sam. 31.12, 13.
Vers. 13. So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, &c.] To wit, both in not staying Samuel's coming, as he was appointed, seven days, when he warred against the Philistines, and also in sparing Agag and the best of the spoil, contrary to the Lord's command, in his war against Amalek.
Vers. 14. And inquired not of the Lord.] See 1. Sam. 28.6.
CHAP. XI.
Vers. 1. THen all Israel gathered themselves to David unto Hebron, &c.] To wit, Ishbosheth being slain, when David had already reigned seven years in Hebron: for betwixt the death of Saul and this anointing of David by all the tribes of Israel, many things are recorded in the four first chapters of the second of Samuel, which are here omitted: now what needs explanation in these three first verses, see in the notes upon 2. Sam. 5, 1, 2, 3.
Vers. 4. And David and all Israel went to Jerusalem, &c.] To wit, to take the strong hold of Zion, a part of Jerusalem which was still in the Jebusites possession; see 2. Sam. 5.6.
Vers. 5. And the inhabitants of Jebus said to David, Thou shalt not come hither.] Adding withal by way of derision, except thou take away the blind and the lame; of which see 2. Sam. 5.6.
Vers. 6. So Joab the son of Zeruiah went first up, and was chief.] Joab was before one of David's chief captains, 2. Sam. 3.22, 23. but not the General over all his forces, or if he were, it was not over all the forces of Israel, but only over the forces of Judah (for till now the other tribes had not taken them for their king:) that honor was now conferred upon him for this service of his, in taking the fort of Zion.
Vers. 8. And he built the city round about, even from Millo round about, &c.] See 2. Sam. 5.9.
Vers. 10. These also are the chief of the mighty men whom David had, &c,] See 2. Sam. 23.8.
Vers. 11. Jashobeam an Hachmonite, the chief of the captains, he lift up his spear against three hundred, &c.] Called also Adino the Eznite, and the Tachmonite, 2. Sam. 23.8, 9.
Vers. 12. And after him was Eleazar the son of Dodo the Ahohite, who was one of the three mighties, &c.] The second of the first three; see 2. Sam. 23.9. the third was Shammah, 2. Sam. 23.11. whose name is not here expressed; concerning whom, and the brave exploit here mentioned of this Eleazar and Shammah, see 2. Sam. 23.11. Eleazar when he had done slaying them, was not able to take his hand from his sword
Vers. 15. Now three of the thirty captains went down to the rock to David, &c.] See 2, Sam. 23.13.
Vers. 17. And David longed, and said, Oh that one would give me drink of the water of the well of Beth-lehem, &c.] See the notes concerning this passage, 2. S •• . 23.15, 16.
Vees. 19. These things did these three mightiest.] That is, David's three chief worthies; yet some conceive that it is meant of the second three, whereof Abishai was the chief. 1. Because the words immediately following, verse. 20. And Abishai the brother of Joab he was chief of the three, &c. seem to have respect to that which went before. 2. Because this is only expressed thus, 2. Sam. 13.17. These things did these three mighty men, whence they infer that they are here called the mightiest only with respect to the thirty; of whom, or in regard of whom, they were the mightiest, not that they were the three chief of his worthies: but the first exposition I conceive most probable, see 2. Sam. 23.13.
Vers. 20. And Abishai the brother of Joab, he was chief of the three.] See 2. Sam. 23.18.
Vers. 22. Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, &c.] See 2. Sam. 23.20.
Also he went down and slew a lion in a pit in a snowie day.] This may be added to intimate how the lion came to be shut up in a pit, to wit, the pits mouth being covered with snow, as he was going over it he fell into it.
Vers. 24. These things did Benaiah the son of Jehoiada, and had the name among the three mighty.] See 2. Sam. 23.22.
Vers. 27. Shammoth the Harorite.] 2. Sam. 23.25. he is called Shammah the Harodite. So also are many other of the following names much different from those in Samuel, as may be observed by comparing both places together,
Vers. 34. The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite.] And Shammah the other son of Hashem, or Jashen, as is expressed, 2. Sam. 23.32, 33. though here omitted.
Vers. 41. Uriah the Hittite, Zabad the son of Ahlai, &c.] 2. Sam. 23. Uriah is the last mentioned; but to those some other are here added, because though they were not of the thirty, yet they were captains of great note and esteem in David's armies.
CHAP. XII.
Vers. 3. THe chief was Ahiezer, &c.] To wit, of the children of Benjamin that came to help David, as is said in the foregoing verse.
Vers. 4. And Ishmaiah the Gibeonite, a mighty man among the thirty, and over the thirty.] That is, among and over the thirty warriors of the tribe of Benjamin here mentioned, that came to David to Ziklag, whose colonell he was.
Vers. 8. And of the Gadites there separated themselves unto David into the hold to the wilderness, &c.] This may be meant of the hold at Ziklag, which was in the wilderness of Judea, whither these Gadites came, men whose faces were like the faces of lions, that is, undaunted, fierce and terrible to their enemies.
Vers. 14. One of the least was over an hundred, and the greatest over a thousand.] That is, they were all captains of bands, (to wit, before they came to David, or after David began to reign in Hebron) some of them over an hundred, some over a thousand.
Vers. 15. These are they that went over Jordan in the first month, when it had over-flown all his banks.] Jordan did usually in the first month overflow all his banks; see Josh. 3.15. and 4.19. yet these Gadites (that must necessarily pass the river to come to the help of David, because they dwelt in the land of Sihon and Og beyond Jordan) would not hereby be kept from the succor of David, but made some shift to get over, either by swimming, or by boats, &c. and this is here noted, to show how zealous they were in David's cause: yet were there any enemies appointed to hinder their passage, happily this inundation of Jordan was an advantage to them, as making the enemy secure, when they thought because of the flood there was no danger of their coming over, and to that end happily it is expressed.
And they put to flight all them of the valleys, both toward the east, and toward the west.] This is either meant of such of Saul's soldiers as were in these troublesome times appointed to be in the valleys, that lay upon the banks of Jordan, to guard the foords and passages of Jordan, lest any well-affected to David should from those parts come over to his aid, upon whom these Gadites came suddenly, and scattered them, some flying one way, and some another; or rather (as some conceive) it is meant of the Philistines and others, who prevailing in the last war wherein Saul was slain, had seised upon certain towns and villages in the valleys, whence they were immediately driven by these war-like Gadites.
Vers. 18. Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we David, &c.] That is, God by his spirit moved him to answer with such confidence, and detestation of all thoughts of treachery, as is afterward expressed, and that in the name of them all, that all jealousies concerning those of the tribe of Benjamin that were in their company, verse. 16. might be removed.
Vers. 21. And they helped David against the band of the rovers, &c.] To wit, the Amalekites that had burnt Ziklag, 1. Sam. 30.1, 2. whom David with his four hundred men pursued, verse. 10. taking these seven captains of Manasseh along with him that at that time were newly come to him for his help.
Vers. 22. For at that time day by day, there came to David to help him, until it was a great host, like the host of God.] That is, innumerable as the Angels; Dan. 7.10. A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. Besides, the Hebrews say a thing is of God when it is excellent, as Cedars of God, &c.
Vers. 24. The children of Judah that bare shield and spear, were six thousand and eight hundred, &c.] In many of the other tribes there are many more, yet was the tribe of Judah the greatest of all, and most zealous for David; but they had formerly anointed David to be their king, neither was it therefore necessary that they should now approve their desire of him, by coming in such multitudes to be present at Hebron, at this solemnity of his being anointed king there over all Israel, as the other tribes did.
Vers. 27. And Jehoiada was the leader of the Aaronites.] The meaning of this is not, that Jehoiada was the high priest (for certainly Abiathar that came to David in his troubles, and brought the Ephod with him, 1. Sam. 23.6. was at this time high-priest) but the meaning is, that he was the chief of those of Aaron's family that came now with the tribes of Israel to Hebron, to submit themselves to David's government, and to attend the solemnity of his inauguration there.
Vers. 28. And Zadok, a young man mighty of valor, &c.] That is, he was another chief man, and leader amongst these sons of Aaron, in bringing them in to submit themselves to David's government. And the rather, as I conceive, is he and the two and twenty captains of his fathers house here particularly mentioned, because he was afterward the high priest in the days of Solomon; 1. Kings 2.35, Zadok the priest did the king put in the room of Abiathar.
Vers. 29. For hitherto the greatest part of them had kept the ward of the house of Saul.] That is, unto this time the greatest part of this tribe of Benjamin, had sought to keep the kingdom in Saul's family, and so could not yet be from their hearts contented with settling David in the throne, and therefore there came but a few (in comparison) of this tribe to David.
Vers. 31. And of the half tribe of Manasseh, eighteen thousand, &c.] That is, of that half of Manasseh which was seated within Jordan (for the other half are spoken of afterward verse. 37.) there were eighteen thousand which were expressed by name, that is, which were chosen by name to be employed in this service.
Vers. 32. And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do, &c.] Some refer this to their knowledge in Astrology, by which they might be able to foresee the air and seasons, a matter of great consequence in many affairs; and this they judge the more probable, because the children of Issachar were for the most part much exercised in husbandry, as is noted upon Gen. 49.14. and Deut. 33.18. and such men in old time were very skillful in the knowledge of the stars, &c. But I rather think it is meant of men that were singularly prudent, and able to give advice for the doing of everything that was to be undertaken, in the fittest time and season; and that, first, because we find the like phrase used concerning Ahasuerus his counselors, Esth. 1.13. to wit, that they were wise men which knew the times; and secondly, because it is said in the next words, that all their brethren were at their commandment, that is, that out of the high esteem they had of these men's wisdom and singular prudence, they were still willing to be directed and ordered by them.
Vers. 38. All these men of war, that could keep rank, &c.] To wit, all those before mentioned, which are in all three hundred twenty two thousand two hundred twenty two.
Vers. 39. And there they were with David three days, eating and drinkinge for their brethren had prepared for them.] That is, the rest of the Israelites.
CHAP. XIII.
Vers. 1. ANd David consulted with the captains of thousands, &c.] See 2. Sam. 6.1.
Vers. 2. And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the Lord our God, &c.] That is, if it shall appear to you that this counsel which I give is of the Lord our God; or if you like of it, and God shall also approve of it by blessing and assisting us therein, and that he doth not by any oracle or rub laid in our way cross us herein, let us send for the people from all places (it is in the text, our brethren everywhere that are left in all the land of Israel, to wit, because the Philistines had lately slain and driven away many of them,) that we may remove the ark to Jerusalem; for thither they were now removed from Hebron, and had vanquished the Jebusites there, as is noted before, chap. 11.4.
Vers. 3. And let us bring again the ark of our God to us; for we inquired not at it in the days of Saul.] That is, from the days of Saul hitherto, we have suffered the ark to continue in a private house, no man regarding it, and have contented ourselves to worship God in the Tabernacle at Gibeah, though the ark, the testimony of God's presence were not in it. But why doth he not also say in the days of Samuel, since ever since his days the ark had been in the house of Abinadab? Surely, first, because he desired to accuse themselves that were then living, rather then their forefathers: And secondly, because in the days of Samuel by reason of the continual wars they had with the Philistines, they had not so good opportunity to remove the ark, as they had afterward.
Vers. 6. And David went up, and all Israel to Baalah, &c.] The several passages that need any light of explication concerning this removal of the ark; see in the 1. Sam. from verse. 2. to verse. 10.
CHAP. XIIII.
Vers. 1. NOw Hiram king of Tyre sent messengers to David, &c.] See the notes of this chapter in 2. Sam. 5.11, 12. &c.
CHAP. XV.
Vers. 1. ANd prepared a place for the ark of God, and pitched for it a tent.] To wit, before he fetched the ark from Kiriath-jearim, or Baalah, chap. 13.6. for then his purpose was (verse. 12.) to have brought it home to his own house, where he had prepared a tent for it, see 2. Sam. 6.17.
Vers. 2. Then David said, None ought to carry the ark of God but the Levites, &c.] See 2. Sam. 6.12.
Vers. 5. Of the sons of Kohath: Uriel the chief, &c.] Those mentioned afterwards, verse. 8, 9, 10. were also the posterity of Kohath; but these Kohathites of whom Uriel was the chief were of other families then those there mentioned, perhaps of the family of Amram and Izehar, Numb. 3.27.
Vers. 8. Of the sons of Elizaphan: Shemaiah the chief, and his brethren two hundred.] This Elizaphan is thought to be the same that is called Elzaphan the son of Uzziel, Lev. 10.4. the rest of the sons of Uzziel are mentioned verse. 10. but the Levites of Elzaphans posterity are here particularly mentioned, happily because they were so many of them.
Vers. 11. And David called for Zadok and Abiathar the priests, &c.] Some conceive that Abiathar here mentioned was the high priest, and Zadok his great deputy, the same that is called the second priest, 2. Kings 25.18. and indeed certain it is that Abiathar was at this time the high priest, and so continued till Solomon's reign, 1. Kings 2.27. But I rather conceive that these two were the two heads (under the high priest) of the two families of Eleazar and Ithamar, even the same that are elsewhere called Zadok and Ahimelech, 2 Sam. 8.27.
Vers. 17. Ethan the son of Kushaiah.] Or Kishi. chap. 6.44.
Vers. 18. And with them their brethren of the second degree, Zachariah, &c.] These Levites here mentioned are said to be of the second degree, either only because they were inferior in dignity to those three before mentioned, verse. 17. that were the chief of the quire; or happily because those three of the first degree went before the ark, and these followed after it; or those three of the first degree began the music, and then these of the second degree answered them. Ben the second of those here mentioned seems to be left out, verse. 20, 21. where the rest are named again. But I conceive rather, that he it is, that is there also called Azariah, verse. 21. And whereas it is added in the close of this verse, that all these that were thus now appointed to play on several instruments, at least the two last of them, were such of the Levites, as were also the porters; hereby I conceive is meant, not only that their office was to keep the doors at other times; to wit, either in the Tabernacle of Moses that was at Gibeon, chap. 16.39. or in the tent which David had prepared at his house, to which they were now carrying the ark; but also that at present they had the charge of keeping off those that might otherwise have pressed in upon the ark.
Vers. 19. So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass.] Here is expressed what instruments they were severally to play upon.
Vers. 20. And Zachariah, and Aziel—with psalteries on Alamoth.] By Alamoth is meant either some musical instrument, or tune so called; or else, as most Expositors hold, that part in music which we call the treble, we find it in the title of the forty sixth Psalm, To the chief musician for the sons of Korah. A song upon Alamoth. The word in the original signifieth young maidens, or virgins, and so Expositors do therefore the rather think it is meant of the treble, because their voice is shrill, and fittest for that part in music.
Vers. 21. And Mattithiah, and Eliphaleh—with harps, on the Sheminith to excel.] Hereby is meant a several tune also, or instrument of eight strings: for the original word signifieth the eight, it is mentioned in the title of the sixth Psalm, To the chief musician on Neginoth, upon Sheminith, a Psalm of David; but most hold that it was the base which being the most graceful part of music, is therefore said to excel.
Vers. 23. And Berechiah, and Elkanah were door-keepers for the ark.] That is, they were appointed to keep the door of the tent where the ark was afterwards kept, and accordingly were employed now in observing that nobody should press in upon the ark; the like is again said verse. 24. of Obed-Edom, and Jehiah; and happily two went before the ark, and two came after it.
Vers. 26. And it came to pass when God helped the Levites that bare the ark, &c.] That is, so soon as they perceived that God was with them in the business, and did not strike them with death as Uzzah was, by way of thankfulness they offered up sacrifices, and this was so soon as they had gone six paces, 2. Sam. 6.13. yet others very probably understand this place thus, that when the Levites that had carried the ark, did by the Lord's appointment set it down, that so others might take it up, and they might be eased, at every such resting place, they offered seven bullocks and seven rams.
Vers. 27. David also had upon him an ephod of linen,] See 2. Sam. 6.14.
CHAP. XVI.
Vers. 1. SO they brought the ark of God, and set it in the midst of the tent, &c.] See 2. Sam. 6.17.
Vers. 5. Asaph the chief, &c.] Heman is named in the first place as chief of the three principal singers, chap. 6.33. but Asaph it seems was the chief of those that were deputed to this service in the house of David, where the ark was now placed; the rest being employed at present in the Tabernacle at Gibeon, verse. 39, 40. And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place that was at Gibeon, to offer burnt offerings unto the Lord, upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the Lord which he commanded Israel:
Vers. 7. Then on that day David delivered first this Psalm to thank the Lord &c.] That is, this was the first Psalm he delivered them to sing, the several parts whereof were afterward much enlarged by David, and reduced into several Psalms, as we may see Psal. 105. and Psal. 96.
Vers. 8. Give thanks unto the Lord, &c.] From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalm, and the sum of it is, to praise God for the public benefits afforded to his Church and people, the children of Israel; in regard whereof in times of any great joy God's people used to sing this Psalm, as may be probably gathered from that which we read, Isa. 12.4. And in that day shall ye say, Praise the Lord, call upon his name, &c.
Vers. 11. Seek the Lord and his strength, seek his face continually.] That is, seek to know and to assure unto yourselves the Lord and his strength, (by which you can only hope to be strengthened, defended, and delivered in times of trouble) and his favorable presence; and that by resorting to the ark, which is the outward sign of his presence amongst you, to counsel and instruct you (and therefore from thence he used to give his oracles, Exod. 25.22.) and to be your strong fortress and defense; in regard whereof the ark is elsewhere called, the strength of God, Psal. 78.61. And he delivered his strength into captivity; and the ark of his strength, Psal. 132.8. Arise O Lord into thy rest, thou and the ark of thy strength; yea, and this must be done with perseverance, and therefore is the word continually added, seek his face continually.
Vers. 12. Remember his marvelous works that he hath done, his wonders, and the judgments of his mouth.] That is, his law and statutes given on mount Sinai, or rather, the judgments which he executed upon the adversaries of his people, called the judgments of his mouth, because they came by his decree and appointment, and because of many of them he spake beforehand to Moses, and Moses as God's herald threatened Pharaoh and his people, Exod. 7.1.
Vers. 13. O ye seed of Israel his servant, &c.] Psalm. 105.6. it is O ye seed of Abraham, and then, O ye children of Jacob his chosen ones, that is, his adopted and peculiar people, and that merely of God's free grace and election.
Vers. 15. Be ye mindful always of his covenant.] Psal. 105.8. it is, He hath remembered his covenant forever.
The word which he commanded to a thousand generations.] That is, the conditions of the covenant, which on Israel's part was the law of faith and obedience, & on God's part the promises, which for the greater certainty may be also said to be commanded, Psal. 133.3. There the Lord commanded the blessing, even life for evermore.
Vers. 19. When ye were but few even a few, &c.] Psal. 105.12. it is, when they were but few: & this is expressed, first, to imply the freedom of God's grace in choosing them to be his people, Deut. 7.7. secondly, to magnify the more the Lord's protecting them.
Vers. 20. And when they went from nation to nation, &c.] To wit, when they went up and down in the land of Canaan, where were seven mighty nations, Deut. 7.1. and sometimes removed thence to other kingdoms, as to Egypt, Gen. 12.10. and Gerar, Gen. 20.1. for under this clause all the travels of the Patriarchies are comprehended.
Vers. 21. Yea, he reproved kings for their sakes.] As Pharaoh, Gen. 12.17. and Abimelech, Gen. 20.3.
Vers. 22. Saying, Touch not mine anointed, and do my prophets no harm.] That is, wrong not those whom I have consecrated to myself by the anointing of my holy spirit (my Christians) according to that 1. John 2.20. But ye have an unction from the holy one, &c. and verse. 27. But the anointing which ye have received of him abideth in you, &c. to whom therefore I do familiarly reveal my will, that they may teach & instruct others, Gen. 20.7. Restore therefore to the man his wife, for he is a prophet, and he shall pray for thee, and thou shalt live, &c. and thus the Prophet implies that the Lord did thus defend them, not only because they were poor helpless miserable men, unjustly oppressed; but also because by special covenant God had taken them into his protection.
Vers. 23. Sing unto the Lord all the earth, &c.] From hence to the 34. verse is the ninety sixth Psalm, and the chief drift of it is to stir up all nations to praise the Lord, and consequently it includes a prophesy of Christ, and of the gathering of all nations into the Church by the preaching of the Gospel: and therefore Psal. 96.1. to express the strange and unlooked for change that should be then in the Church, these words, a new song, are added, and sing unto the Lord a new song.
Vers. 27. Glory & honor are in his presence, strength & gladness are in his place.] That is, God is a king of infinite majesty, glory, and honor, most strong and mighty, and the fountain of all strength and gladness to his people; such his people find him in his sanctuary where he reveals himself unto them, and such therefore with glad hearts they acknowledge him to be, Psal. 96.6. Honor and majesty are before him, strength and beauty are in his Sanctuary.
Vers. 29. Bring an offering and come before him, worship the Lord in the beauty of holiness.] Thus the Prophet speaks of the worship of God in the days of the Gospel, under these figurative expressions of the Legal worship; for his meaning is only this, that in those days the Gentiles, should have as free access to the worship of God as the Jews, as being then one people with them, fellow citizens of the Saints, and of the household of God: and so equally admitted with them to offer unto God in the assemblies of his people (the beauty of holiness) those Evangelical sacrifices which should be acceptable to God, as were these legal offerings under the Law.
Vers. 30. Fear before him all the earth.] To wit, especially when you present yourselves before him in the assembly of his Saints.
The world also shall be stable that it be not moved.] That is, this is the benefit that shall follow upon men's subjecting of themselves to the government of God in Christ, that whereas by rebellion against God, the whole world tends to confusion and ruin, by submitting themselves to God's Sceptre all shall be established, and the state of the Church shall be immovable and eternal.
Vers. 31. Let the heavens be glad, and let the earth rejoice?] So blessed and happy shall those times be, and shall yield such abundant matter of exceeding great joy, that if the very senseless creatures could shout and rejoice it were well: for this is an hyperbolical expression of the bliss and joy of these times.
And let men say among the nations, the Lord reigneth.] That is, the happiness of those times shall be that men shall stoop to God's Sceptre: which therefore it is fit men should confess to God's glory; yea, and by publishing it to seek the drawing in of others, and so to enlarge the kingdom of God.
Vers. 35. And say ye, Save us, O God of our salvation, and gather us together, &c.] This may have respect, first, to the firm knitting together of the people that had been divided, some favoring Saul's posterity, and some David's: secondly, to the reducing of the captived Israelites to their own land, if at any time carried away (and so it is prophetically spoken) or thirdly, to the gathering of God's elect out of all nations to be his people in the days of the Gospel; and then the reason of this request is added in the following words, that we may give thanks to thy holy name, and glory in thy praise, that is, in thy praise-worthy-works, or in our praising of thee: for indeed the faithful servants of God do count it their happiness that they may praise God, and do therefore glory in it.
Vers. 41. And with them Heman, and Jeduthun, &c.] See the note before verse. 5.
To give thanks to the Lord, because his mercy endureth forever.] This last clause (because his mercy endureth forever) is therefore added, because in many of their Psalms of praise, this was still the foot of the song, as is evident, 2. Chron. 5.13. and 7.3. Ezra 3.11. Jer. 33.11. and in many other places.
Vers. 42. And with musical instruments of God.] That is, with holy musical instruments, such as were set apart for the service of God.
Vers. 43. And David returned to bless his house.] See 2.6.20:
CHAP. XVII.
Vers. 1: NOw it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, &c.] See the notes upon these four first verses in the 2. Sam. 7.1. &c.
Vers. 5. For I have not dwelt in an house since the day that I brought up Israel, unto this day.] That is, I have never caused a house to be built to my dwelling place: so that though the ark, the sign of God presence had been a while in the house of Obed-Edom, chap. 13.13. that doth not imply any contradiction to this which God here saith, see other things noted concerning this, 2. Sam. 7.6.
But have gone from tent to tent, and from one tabernacle to another.] That is, in a tent removed too and fro, and so it is expressed, 2. Sam. 7.6. Even to this day I have walked in a tent, and in a tabernacle: yet withal these words may imply the removing of the ark to several tents, at least the last removal of it, to that new tent or tabernacle which David had prepared for it.
Vers. 7. Thus saith the Lord of hosts, I took thee from the sheep cote, &c.] See 2. Sam. 7.8. where also we shall find all other passages in this chapter explained, that need any explanation.
CHAP. XVIII.
Vers. 1. NOw after this, it came to pass, that David smote the Philistines, &c.] What is to be noted in this chapter we may find in the notes upon the 2. Sam. 8.1. &c.
CHAP. XIX.
Vers. 2. I Will show kindness unto Hanun the son of Nahash, because his father shown kindness to me, &c.] See the notes for this chapter, in 2, Sam. 10
CHAP. XX.
Vers. 1. ANd it came to pass, that after the year was expired. &c.] See 2. Sam. 11.1.
But David tarried at Jerusalem.] And then he committed adultery with Bathsheba, which with other passages thereto belonging, are largely related in the 11. and 12. chapters of the second book of Samuel.
And Joab smote Rabbah, and destroyed it.] See 2. Sam. 12.26. &c.
Vers. 2. And David took the crown of their king from off his head, and found it to weigh a talent of gold, &c.] Concerning this crown of the king of the Ammonites, and the severity which David used in punishing the people. See 2. Sam. 12.30.31.
Vers. 4. And it came to pass after this, that there arose war at Gezer with the Philistines, &c.] In the 2. Sam. 21.15. there is mention made of another battle with the Philistines together with these three here expressed, wherein Abishai slew Ishbybenob a giant that was likely to have slain David: but that is here omitted, and that happily, because only in these three there was something to be added, which was not there expressed.
CHAP. XXI.
Vers. 1. ANd Satan stood up against Israel, and provoked David to number Israel.] He provoked David to this sin, whereby wrath came upon all Israel. See also 2. Sam. 24.1.
Vers. 2. And David said to Joab, and to the rulers of the people, Go, number Israel, &c.] See 2. Sam: 24.1.
Vers. 3. But my lord the king, Are they not all my lords servants?] That is, there is no need therefore to make enquiry how many are thy people, and how many are not, since they are all my lords servants, and ready always to be employed in thy service.
Vers. 4. Joab departed, and went throughout all Israel, and came to Jerusalem.] To wit, after nine months and twenty days, 2. Sam. 24.8.
Vers. 5. And all they of Israel were a thousand thousand, and an hundred thousand, &c.] See 2. Sam. 24.9.
Vers. 6. But Levi and Benjamin counted he not among them: for the kings word was abominable to Joab.] That is, because what Joab did in this business, he did it altogether against his mind and in a manner was forced to do it: therefore these two tribes he left unnumbred, emboldened herein by the pretences he might make for it: as for Levi, that the enquiry being only to know the numbers of those that were fit for war, there was no need of taking the number of that tribe: and for Benjamin, Jerusalem being the chief city of that tribe, the number of them might be taken there, and that afterward at more leisure; as likewise because the plague was begun, c. 27.24.
Vers. 7. And God was displeased with this thing, therefore he smote Israel.] Concerning these following passages unto the 18. verse, see the notes 2. Sam. 24.10. &c.
Vers. 18. Set up an altar unto the Lord, in the threshing floor of Ornan the Jebusite.] See 2. Sam. 24.17. and thus the Lord did both begin the discovery of his purpose to David, that this was the place wherein he would have the Temple built, see chap. 22.1. and also brought the people to make the more precious account, and the more reverently to esteem of that place, by causing that sacrifice to be offered there whereby this grievous plague was stayed, in which so many thousands in so short a time had been taken away: yea, happily at this very time the Lord made known to David by Gad, that in that place the Temple should be built; which seems the more probable, because David would needs purchase the threshing floor of Ornan, which he needed not have done, if he had not intended to set it apart for God's service in future times also.
Vers. 25. So David gave to Ornan for the place, six hundred shekels of gold by weight.] See 2. Sam. 24.24.
Vers. 26. And he answered him from heaven by fire upon the altar of burnt-offering.] A sign both of God's accepting of his sacrifice, and granting his desire for the staying of the plague, and likewise of his purpose to have that place set apart for the building of the Temple.
Vers. 30. But David could not go before it to inquire of God, &c.] This is added, to show the reason both why David did not of himself go presently to Gibeon, when he saw the Angel of the Lord stand with a drawn sword threatening Jerusalem, that there he might offer up sacrifices to appease his wrath, but only fell down and prayed unto him; and also why the Lord did not send him to Gibeon to sacrifice, when he meant to accept a sacrifice for the staying of the plague. Concerning which see the notes 1. Sam. 24.18.
CHAP. XXII.
Vers. 1. THen David said, This is the house of our Lord God, and this is the altar, &c.] That is, this is the place of which God spake long since by his servant Moses, where he intended to have a house built which must be the settled place of his worship and service, and where there must be an altar instead of this I have now set up; wherein only they must offer up sacrifices unto him, Deut. 12.11. There shall be a place which the Lord your God shall choose to cause his name to dwell there, thither shall you bring all that I command you, your burnt offerings and your sacrifices, &c. And this David knew, either by the discovery of the prophet Gad, who happily acquainted him with God's purpose herein, or else thorough the special instinct of God's spirit, himself gathered so much from God's sending him to sacrifice there, and from God's miraculous testifying his acceptance of the service there done him, by sending fire from heaven to consume the sacrifice, chap. 21.26, 28.
Vers. 2. And David commanded to gather together the strangers that were in the land of Israel, and he set Masons to hew, &c.] And the building of the Temple by the help of strangers, was a notable type of the calling of the Gentiles: As for David that set them on work, he had received from God the pattern whereby the Temple was to be built, and every part thereof, chap. 28.11, 12, 19. and accordingly therefore he prepared many materials, and set these workmen on work about them, to which Solomon afterward added what was not done, when he came to enter upon the work, 1. Kings 5.17, 18.
Vers. 3. And brass in abundance without weight.] So much that they weighed it not; it would have been too great a trouble and charge to receive it in, and deliver it out by weight.
Vers. 5. And David said, Solomon my son is young and tender, &c.] See 1. Kings 3.7.
Vers. 8. Thou hast shed blood abundantly, and hast made great wars; thou shalt not build an house unto my name, &c.] Because the Temple was to be a type of Christ, and of the Church, and Christ is the king of peace, Heb. 7.2. and the Church was to be gathered not by war and blood-shedding, but by the preaching of the Gospel the tidings of peace, therefore the Lord would not have the Temple built by David but by Solomon, who was a peaceable prince; this is doubtless the principal ground of this reason given why David might not build the Temple, as is evident, because there is mention of the wars of David, in the prosecution whereof David did God good service; yet withal, because David was the cause of shedding the blood of Urijah and those that were slain with him, the Lord might also have respect to that, and by way of correction for it, to show how displeasing it was to him, might take in that amongst the reasons, why David might not have the honor to build the Temple.
Vers. 10. He shall build an house for my name, &c.] See the notes upon 2. Sam. 7.13, 14.
And I will establish the throne of his kingdom over Israel forever.] A great question may be made how this promise made to David concerning his son Solomon, was accomplished in Solomon's posterity, especially if we hold that which many eminent Divines do with much earnestness maintain; namely, that Christ was not the son of David by Solomon, but by Nathan: It is most probable, that none of the posterity of Solomon did ever sit in the throne of David, after Zedekiah was carried captive into Babylon; nor yet ever had the supreme power of government, after they returned from Babylon again: now therefore if this promise were not made good in the eternity of Christ's kingdom, then it seems it was not made good at all: but to this I answer; First, that by the Hebrew word, which is here translated forever, there is no more intended in many places, then a continuance for a long time, as here happily, that so long as the kingdom of Judah should continue, one of Solomon's posterity should sit in the throne: Secondly, that this promise might be conditional; to wit, that if his posterity should keep covenant with God, then they should forever sit in the throne of David: And thirdly, that the promise might be made good in the eternity of Christ's kingdom, in that Christ was that king of whom Solomon was a type; though he was not lineally descended out of the loins of Solomon.
Vers. 12. Only the Lord give thee wisdom and understanding, and give thee charge concerning Israel, &c.] That is, and the Lord instruct thee, and direct thee how thou oughtest to govern his people Israel; and in remembrance of this we see Solomon begged wisdom of God, 1. Kings 3.9.
Vers. 14. Now behold, in my trouble I have prepared for the house of the Lord, &c.] That is, I have prepared materials for the building of the house (that when thou comest to the crown, thou mayest the more readily set upon the work) not according unto my desire, nor according to that which the transcendent Majesty of God might require, but according as I was able, by reason of my continual troubles.
Vers. 18. And the land is subdued before the Lord, and before his people &c.] The Lord is here joined with Israel, as the king with his people; and that the rather, because by the subduing of the land the people enjoyed their possessions and dwellings, and the Lord his worship and service.
CHAP. XXIII.
Vers. 1. SO when David was old and full of days, he made Solomon his son king over Israel.] That is, he declared his mind to his people and princes, that after his death, his will was that Solomon should be king, and that because the Lord had so appointed, as is more fully expressed, chap. 28—1—6. where also it is evident, that this was done before David was bedrid, verse. 2. Then David the king stood up upon his feet, and said, Hear me my brethren, &c. and consequently, that Adonijah's attempt 1. Kings 1.5. was against the express command of David, emboldened therein only by David's weakness, and the encouragement of such princes of his faction, as misliked David's preferring Solomon before his elder sons; and therefore we see that David caused Solomon to be actually anointed king, 1. Kings 1.33.34.
Vers. 2. And he gathered together all the princes of Israel, with the priests and the Levites.] To wit, to make known unto them that Solomon by the Lord's express appointment was to succeed him in the throne: Secondly, to persuade the princes to assist Solomon in the building of the Temple: Thirdly, to establish a settled order for the attendance and service of the priests and Levites in the Temple; for the number of the Levites being exceedingly increased, and they being then to serve not in several places as before, some at the Tabernacle in Gibeon, some before the ark in David's tent, chap. 16.37. &c. but altogether in the Temple, as the Lord was pleased to appoint an order for their service to prevent confusion, so it was requisite the princes and people should be informed of God's will herein, and that David did nothing herein without direction from the Lord, chap. 28.11, 12, 13—19.
Vers. 3. Now the Levites were numbered from the age of thirty years and upward, &c.] David's numbering of the Levites from the age of thirty years, was according to the directions that God gave to Moses when they were first numbered, only then they numbered not any above fifty years, Numb. 4.2, 3. Take the sum of the sons of Kohath, &c. from thirty years old and upward, even until fifty years old; but now it seems they numbered all from thirty years and upward, not staying at those that were above fifty years; and that because they were not now to carry the holy things as they did in Moses time; and therefore even those above fifty years though weakened with age, might serve in the Temple, as well as those that were younger: and for the same cause also it seems when he had distributed the thirty eight thousand, that were numbered from thirty years old and upward, to their several employments; to wit, four and twenty thousand for the ordinary service of the Temple, and six thousand for officers and Judges, verse. 4. four thousand for porters, and four thousand for the quire, verse. 5. afterward he gave order that all their posterity from twenty years old and upward, should in each rank be taken in verse. 24. First, because they were not any longer to carry the tabernacle and the vessels thereof; and therefore such strength of body was not now necessarily requisite as before: as is expressed, verse. 24, 25. And secondly, because now when they were to serve only in their courses, the service of the Temple, would employ them all, even those from twenty years being taken in.
Vers. 4. And six thousand were officers and Judges.] And these were dispersed in several places of the land, to judge of causes that were brought before them (for having no other civil and judicial laws, but those of Moses, the Levites were always joined with the other elders of the people in this work) and happily to train up the young Levites and other officers belonging thereto, of which see what is further added in note, chap. 26.29.
Vers. 5. Moreover, four thousand were porters.] So many were at this time set a part by David to this employment; yet of these it seems there were found at their return from Babylon, only two hundred and twelve, chap. 9.22.
And four thousand praised the Lord with the instruments, &c.] Whereof two hundred eighty eight were eminent men for cunning, and happily teachers of the rest, see the note, chap. 25.7.
Vers. 6. And David divided them into courses, &c.] To wit into twenty four courses, as were also the priests, according to the command of the Lord by Gad and Nathan the prophets, 2. Chron. 29.25. And he set Levites in the house of the Lord, &c. according to the commandment of David, and of Gad the kings seer, and Nathan the prophet; for so was the commandment of the Lord.
Vers. 8. The sons of Laadan, the chief was Jehiel, &c.] That is, the chief of the posterity of Laadan, heads of families at this time when David divided them to their several employments and their several courses, were Jehiel, and Zetham and Joel, and so this word sons must be understood hereafter in this chapter.
Vers. 9. The sons of Shimei; Shelomith, &c.] This is not Shimei the son of Gershon, verse. 7. (for his posterity are spoken of afterward in the following verse,) but another that was it seems the head of a family amongst the sons of Laadan, perhaps one of those mentioned also in the foregoing verse, though called there by another name.
Vers. 11. But Jeush and Beriah had not many sons: therefore they were in one reckoning, &c.] That is, they were joined together and counted as one family, and that because there were not many of their posterity.
Vers. 13. Aaron was separated, that he should sanctify the most holy things, he and his sons forever, &c.] That is, he and his posterity were set apart to the work of the priesthood, to be employed about the most holy things, according to the holy ordinances which God had appointed.
Vers. 24. These were the sons of Levi, &c. from the age of twenty years and upward.] To wit, when they came to serve in the Temple: for though at this time when they were assigned to their several employments, they were only numbered that were thirty years old and upward, verse. 3. yet before his death David gave order that in each family and office of the Levites, all of twenty years old and upward should be taken in to the service of the Temple, verse. 27. For by the last words of David the Levites were numbered from twenty years old and above; and the reason is prefixed; verse. 25, 26. For David said, The Lord God of Israel hath given rest unto his people, that they may dwell in Jerusalem forever; and also unto the Levites, they shall no more carry the tabernacle, nor any vessels thereof, &c. see the note, ver. 3.
Vers. 28. Because their office was to wait on the sons of Aaron, for the service of the house, &c. and in the purifying of all holy things, &c.] That is, the washing and cleansing both of the holy places and vessels, yea, and the sacrifices before they were offered by the priests upon the altar.
Vers. 29. And for all manner of measure and cise.] That is, the Levites also took care to see that those things that were employed in the service af the Temple, as fine flour, and wine, and oil, for the meat offerings, &c. should be given to the priests according to that weight and measure appointed by the law; for to some sacrifices there was a greater measure of these required, and to some less, see Numb. 15.4, 6, 9. and Levite. 23.13. and the Levites were to look that the just measures was observed in all these things: yea, many Expositors conclude from hence, that the Levites had the overseeing of all public measures, and kept the patterns or standard of them in the Temple, whence they say it is, that the just shekel is called the shekel of the sanctuary, Exod. 30.31.
CHAP. XXIIII.
Vers. 3. ANd David distributed them, both Zadok of the sons of Eleazar, &c.] That is, David distributed all the priests the sons of Aaron into two parts; all that were of the sons of Eleazar in one, over whom Zadok was the chief; and all that were of the sons of Ithamar in the other, over whom Ahimelech was chief, to wit, under the high priest, who accordingly attended in the Temple, according to their offices in their service.
Vers. 4. And there were moe chief men found of the sons of Eleazar, then of the sons of Ithamar, &c.] That is, there were more heads of families found among the sons of Eleazar, then among the sons of Ithamar; and consequently being to divide the priests into twenty four orders or courses, in each of which there was one to be the chief and head of the rest, he appointed sixteen of these courses among the sons of Eleazar, and but eight among the sons of Ithamar.
Vers. 5. Thus were they divided by lot, one sort with another, &c.] That is, having divided the priests into twenty four parts, those of Eleazar into sixteen parts, and those of Ithamar into eight, there were lots cast amongst these divisions promiscuously, not preferring those of one Image before those of another, to determine both which of these companies should serve first, and which second, and so in order, each company being to serve a week, and then to go out, and also which of those that were heads of families in each company, should be the chief of that company: and so the first company was chosen by lot, and the lot fell upon Jehoiarib to be the head of that company, which was thenceforth called the course of Jehoiarib, and so after the same manner in all the rest.
Vers. 10. The eighth to Abijah.] Of this course was Zachariah the father of John the Baptist, Luke 1.5.
Vers. 19. These were the orderings of them in their service to come into the house of the Lord, according to their manner, under Aaron their father, &c.] That is, as Eleazar and Ithamar did in former times discharge the work of the priesthood in the house of God under Aaron their father; so did these sons of Eleazar and Ithamar now in their courses discharge the same work, after the same manner: or else the meaning of these words is only this, that after their manner, that is, week by week, chap. 9.25. or after the manner appointed in the Law, these priests in their several courses did all discharge the work of the inferior priesthood, being all of them under the command of the high priest, who is here called Aaron, because he held the same place that Aaron formerly did.
Vers. 20. And the rest of the sons of Levi were these, &c.] Having in the former part of the chapter expressed the several courses of the priests, here now are added the several families of the rest of the sons of Levi, that were not priests, to wit, the Levites, and (as some conceive) who they were of those families that were heads of the several companies of the Levites, that were to serve in the Temple in their turns and courses, as the priests also did: or rather, because the Gershonites were set down before, chap, 23.7. these that are here added, are said to be the rest of the sons of Levi, to wit, the Kohathites and Merarites, who especially attended upon the Priests.
Vers. 31. These likewise cast lots over against their brethren the sons of Aaron.] That is, as the priests being divided into twenty four companies, there were lots cast for them, as is above-said, verse. 5. so was it on the other side with the Levites too, according to the several employments whereto they were set a part; they were divided into twenty four divisions, and lots were cast who should attend the service in the first course, coming in and going out with the first course of the priests, and so who should be in the second course, with the second course of priests, &c. This is expressed concerning the singers in the next chapter; and the like it seems therefore was done both for the porters, and those that attended upon the priests, and did the other work of the Lord, chap. 23, 4, 5.
In the presence of David the king, and Zadok and Abimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.] There may be a double sense of these last words, to wit, either that as the principal fathers sat with David, and Zadok, and Abimelech to see this work done, so on the other side their younger brethren stood to be distributed to their several courses, as the lot fell amongst them; or rather, that as the chief of the fathers were chosen by lots, as heads over the rest, so were their young brethren also.
CHAP. XXV.
Vers. 1. DAvid and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophecy with harps, &c.] By the captains of the host, here some understand the chief of that sacred host of the priests and Levites who served in the Temple: but the most of Expositors understand it of those princes of Israel mentioned chap. 23.2. whom David called together when he went about this work of establishing an order for the service of the priests and Levites, who are here called captains of the host; because indeed the chief Nobles and Princes of Israel, were captains of David's host. However, that which is said of these captains is, that they separated to the service of the sons of Asaph, and of Heman, and of Jeduthun who should prophecy with harps, &c.] That is, that having appointed the four and twenty sons of Asaph, Heman, and Jeduthun (called also Ethan, chap. 15.17.) to be the chief in the four and twenty quires of singers, that were to perform that service in their several courses (which is here called prophesying with cymballs, &c. of which see the note 1. Sam. 10.5.) after that they also separated such other of their brethren the Levites here after mentioned, as were to be instructed by them, and to join in that service under them in their several courses.
Vers. 2. The sons of Asaph under the hands of Asaph, which prophesied according to the order of the king.] For he gave order for the several courses of the singers, yea and happily too for the tunes and times of singing, and withal the most of the Psalms they sung were penned by David, and by him were assigned some for the sons of Asaph, others for the sons of Jeduthun and Heman, as by the title of many Psalms is evident.
Vers. 3. The sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, and Hashabiah, and Mattathiah, six, &c.] That is, there were six of Jeduthuns posterity that were heads of several courses of the singers. Indeed here are but five named (unless, as some think, Jeduthun the father be reckoned into the number) but the sixth was Shimei, mentioned ver. 17. who is omitted here, happily because he was not the son, but the grand-child of Jeduthun, and this is indeed the more probable, because that Shimei mentioned verse 17. is nowhere here named.
Vers. 5. All these were the sons of Heman the kings seer in the words of God, to lift up the horn.] By the kings Seer may be meant, either that he was a Prophet, as Na •• an and Gad were; or at least that he was employed in that prophetical work of setting forth the praises of God, as the other in Psalms, and Hymns, and spiritual songs, composed by men that were inspired by God, and therefore called here the words of God, and that to lift up the horn, whereby some musical instrument is meant; or else the meaning is, that these sons of Heman were chiefly employed in singing those Psalms which concerned some glorious victories that God had given his people or the exalting and strengthening of David's kingdom, which was especially accomplished in Christ, and consequently contained many glorious promises concerning the kingdom of Christ the promised Messiah.
Vers. 7. So the number of them, with their brethren that were instructed in the songs of the Lord, even all that were cunning, &c. That is, the numbers of these sons of Asaph, Jeduthun, and Heman, together with their brethren which were cunning and expert in music, leaders and teachers of others, was two hundred eighty eight. It is manifest that there were four thousand Levites set apart for singers, chap. 23.5. If all these therefore served in the Temple (as is most probable, though some Expositors hold indeed that some of them were employed in the Synagogues) being divided into twenty four courses, there must needs be about eight score in every course: but under each of the twenty four sons of Asaph, Jeduthun, and Heman, there were appointed eleven that were cunning men of the sons and brethren of these chief singers, to be leaders end instructors of the rest, which indeed with the twenty four heads of each courses, do make two hundred eighty eight: for twenty four times twelve amounts to two hundred eighty eight.
Vers. 8. And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar.] That is, for every course of the Priests there was also a course of the Levites that were singers and so all were assigned to their several courses by lot, as well the chief of them that were of the sons and brethren of Asaph, Jeduthun, and Heman, and teachers of the rest, as those that were of an inferior rank, the Levites that served under them, and were instructed by them.
Vers. 9. The second to Gedaliah, who with his brethren and sons were twelve.] And the like must be understood of Joseph, who had the first lot. See the note upon verse. 7.
CHAP. XXVI.
Vers. 1. OF the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.] This was not Asaph the chief musician, but another Levite of the same name, called also Ebiasaph, chap. 6.37.
Vers. 2. And the sons of Meshelemiah were, Zechariah the first-born, &c.] Here are named seven sons of Meshelemiah, verse. 2, 3. and of Obed Edom also seven sons (besides Shemaiah) verse. 4, 5. and six grand-children the sons of Shemaiah, verse. 7. and four sons of Hosah, verse. 10, 11. which together make twenty four; and therefore I conceive they are here named, because they were the heads of the twenty four orders and courses of the porters that came up in their turn to do their service, together with the twenty four courses of the priests and singers: though it be not noted which had the first course, and which the second, as is before noted of the priests and singers.
Vers. 5. For God blessed him.] That is, Obed-edom, because he received the ark into his house, therefore the Lord blessed him, as is noted before, chap. 13, 14. to wit, not only with a numerous issue, but with great prosperity in all other regards, and hence it was, that eight of his sons (besides his grandchildren by Shemaiah) were heads in the four and twenty courses of the porter or guard of the Temple.
Vers. 6. For they were mighty men of valor.] The work of the porters was not only to keep all unclean persons from entering into the holy place; but also to prevent all confusion at the resorting of the people on their solemn festivals to the Temple, when they came in great multitudes, as also to be a guard to the holy place upon all other occasions; and therefore it was requisite that they should be men of might and valor: and the sons of Shemaiah being men eminent this way, they were appointed to be heads of the several divisions and courses of the porters.
Vers. 8. Threescore and two of Obed-Edom] The number of these, as also of those, verse. 9, 11. is expressed I conceive, because in every division they were the chief; for there were in all of the porters four thousand, chap. 23.5.
Vers. 12. Among these were the divisions of the porters, even among the chief men, having wards one against another.] That is, amongst these chief men of these families, were their several courses of porters, divided ward against ward, answerable to those of the singers and other Levites, to wit, in four and twenty courses.
Vers. 13. And they cast lots as well the small as the great, according to the house of their fathers for every gate.] Being divided into twenty four divisions (which were to come up in their several courses and orders for the service of the Temple, and having waited a week, to depart to their dwellings, and another to come in their steads) they did also cast lots to know how the service should be divided amongst them, and in particular, which of them should have the charge of the several gates of the Temple. But may some say, being there were but eighteen of the sons and brethren of Meshelemiah verse. 9. to whom by lot the charge of the east gate fell, verse. 14. how could there be in each of the twenty four courses some of the sons and brethren of Meshelemiah to take the charge of the east gate: I answer; first, that those eighteen of Meshelemiahs sons and brethren, verse. 9. were happily the chief, and besides these there were many more: yea, secondly, happily under the lot of Meshelemiah many other Levites were comprehended, besides his sons and brethren, for there were of these porters four thousand in all, chapter 23.5.
Vers. 14. And the lot eastward fell to Shelemiah, &c.] That is to Shelemiah or Meshelemiah, verse. 1. and his company, there fell the custody of the east gate, which was the chief gate, as being in the front of the Temple, and to Zechariah his son the custody of the north-gate.
Vers. 15. To Obed-Edom south-ward, and to his sons, the house of Asuppim.] That is, the house of gatherings, so called, either because this, was the house where the seventy Elders did use to assemble and gather themselves together, and sit in council; or else because here the gifts of the people were gathered and laid up: this house was also in or at the south gate, and so Obed-edom and his sons had also the charge thereof; and indeed that here in following times the greatest part of the Temples treasures were laid up, may be probably gathered from that which is said, 2. Chron. 25.24. And he took all the gold and silver, and all the vessels that were found in the house of God with Obed-edom.
Vers. 16. To Shuppim and Hosah, the lot came forth west-ward, with the gate Shalleeheth, by the causes of the going up, ward against ward.] The families of these two, were it seems joined together under one head. It is generally held that there was no gate west-ward either into the court of the priests or the people; but yet out of the court of the Gentiles it seems there was a gate west-ward, and therefore it is expressly said, chap. 9.24. In four quarters were the porters toward the east, west, north, and south; and here that Shippim and Hosah were designed by lot to be porters west-ward: we find no mention of this gate Shallecheth elsewhere in the Scripture: but that it was on the west side is clear by the words in this place, and that it was by the causey of the going up, which needs must be some causey on the west side whereby they went up to the Temple, and therefore could not be, as some think it was, that ascent mentioned 1. Kings 10.5, which was doubtless on the east side towards the frontispice of the Temple, and because the word Shallecheth signifieth casting out, therefore it is held that out of this gate they used to cast forth all their ashes and sweepings, &c. out of the Temple. However, it seems clear by the words, that there was another gate west-ward, besides this that was called Shallecheth, because it is said that the lot west-ward fell to Shuppim and Hosah with the gate Shallecheth, ward against ward, whereby I conceive is meant that whilst one company waited at the gate Shallecheth, another company waited at the other west gate, and this I take to be that which verse. 18. is called Parbar, for there it is said that Parbar was west ward, and that of these porters there still waited four at the causey, that is the gate Shallecheth which was by the causey, and two at Parbar.
Vers. 17. South-ward four a day, and toward Asuppim two and two.] That is, at the house of Asuppim were still successively two waiting, besides the four that were at the south-gate where this house of Asuppim was; or else the meaning is, that of the four that waited south-ward, two were still at the south gate, and two at the house of Asuppim.
Vers. 18. And Parbar west-ward, &c.] See the note above, verse. 16.
Vers. 20. And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicate things.] Even those that had the custody of the treasures were comprehended under the four thousand that were called porters, chap. 23.5. and having therefore expressed who were the chief porters, that had the custody of the several gates and doors of the Temple, in these following verses is expressed, to whom by lot it fell to be the porters for the custody of the sacred treasures, and there being two divisions of them, some that had the charge of the treasures of the Temple, to wit, the holy vessels, and vestments, &c. and some that had the custody of the dedicate things, to wit, the free will gifts that were given, and the money that at certain times for the repairing of the Temple and for the daily sacrifices, was collected amongst the people; first in these words is expressed who was chosen to have the oversight of those that were employed in both these services, to wit, Ahijah.
Vers. 22. Zetham, and Joel his brother, which were over the treasures of the Lord.] That is, which had the custody of the holy vessels and vestments, and such other things as were used in the Temple. See the former note.
Vers. 23. Of the Amramites, and the Izharites, &c.] That is, these that are mentioned in the sequel of the chapter were of these families, and were employed, as is afterward expressed.
Vers. 24. And Shebuell the son of Gershom, the son of Moses, was ruler of the treasures.] That is, the treasures of the dedicate things, not the treasures of the house of God, to wit, the holy vestments, and vessels, &c. which were in the custody of Jehiel and his sons, as is before noted verse. 21, 22. but the treasures of the dedicate things which were in the custody of Shelomith and his brethren, verse. 25, 26. over whom this Shebuell was the ruler.
Vers. 25. And his brethren by Eliezer: Rehabiah his son, and Jeshaiah his his son, &c.] The meaning is, that all these were the sons of Eliezer.
Vers. 29. Of the Izrahites, Chenaniah and his sons were for the outward business over Israel, &c.] Besides those Levites that attended on the priests in their service, and the porters and singers, there were six thousand that were dispersed throughout the land for Officers and Judges, chap. 23.4. whose charge was for the outward business over Israel; that is, to take care of those things that were to be done abroad out of the temple; as to give judgments in matters of doubt concerning the Law, to train up the younger Levites in the knowledge of the Law, to look to the gathering, and receiving of such monies as was to be collected amongst the people for the service of the Temple (as when they were numbered, and upon other occasions) and to make provision throughout the land for wood, and all other provision necessary for the sacrifices, and all other services for the Temple: and these were some of the family of the Izharites, and some of the Hebronites, verse. 30.31. and because there the number of the Hebronites is expressed, and where there charge lay, to wit, that seventeen hundred were Officers among them of Israel, on this side Jordan westward, verse. 30. and two thousand seven hundred without Jordan eastward, verse. 31, 32. It may be probably inferred that there were of the Izharites sixteen hundred (which makes up the just number of the six thousand Judges and Officers, mentioned chap. 23.4.) and that all these were employed (under Chenaniah the chief of them) within Jordan westward, because otherwise there would be far more employed amongst the two tribes and a half without Jordan, then in all the land of Israel besides.
Vers. 30. A thousand and seven hundred, were officers among them of Israel on this side Jordan westward, in all business of the Lord, and in the service of the king.] That is, in providing such sacrifices as the king offered (which were indeed many, upon many occasions) or by the service of the king, may be meant the service they did for the Temple, only with respect to the kings command and jurisdiction, or the putting of the kings decrees in execution for the observing of God's Laws; for other Officers the king had that were employed in the kings civil affairs.
Vers. 31. Among the Hebronites was Jerijah the chief, &c.] That is, amongst those Hebronites that were without Jordan.
And there were found among them mighty men of valor, at Jazer of Gilead.] Where there number was taken.
Vers. 32. And his brethren, men of valor, were two thousand and seven hunred chief fathers, whom king David made rulers over the Reubenites, &c.] There were in all of these judges and officers but six thousand, chap. 23.4. so that though all the Isharites ver. 19. were employed within Jordan; (as is probable they were) yet there were almost as many in the two tribes and an half without Jordan, as were amongst the other nine tribes and an half within Jordan. To wit, because being divided (as it were) from God's people by the river Jordan, there was the more care requisite to retain them in their obedience to the Law, and to prevent any backsliding or remissness in the worship of God at Jerusalem, whither with the other Israelites they were bound at certain times to resort.
CHAP. XXVII.
Vers. 1. NOw the children of Israel after their number, &c.] As in the former chapters is shown, how David distributed the Priests and Levites into twenty four courses, so here we are told how the Militia of the kingdom were also divided into twelve courses, twenty four thousand in each course, who in their turns one month in the year, were still in arms ready to be employed in any service for the State, as the king should appoint them: by which means all the able men of the kingdom were still trained up to be expert in the use of their arms, and there was always a sufficient number ready in arms, if on a sudden there should be any occasion to make use of them: neither was it any great burden to the people though for that month they bore their own charges, because all the rest of the year they were free to follow their own employments.
Vers. 3. Of the children of Perez, was the chief of all the captains of the host for the first month.] To wit, Jashobeam of whom in the former verse, who was also chief of David's Worthies. See chap. 11.11. It seems he was of the posterity of Perez or Pharez the son of Judah, Gen, 46.12. and therefore he had the preeminence of being commander in chief over the first course, and it may be had some command over the captains in the other courses.
Vers. 4. And of his course was Mikloth also the ruler.] To wit, after the death of Dodai. Some understand that he was Dodai his Lieutenant; but why then is not the Lieutenant of every course and company likewise named? Rather therefore I conceive, that Mikloth was the captain of this course after Dodai, as is said of Zebadiah, verse. 7. that he was captain the fourth month after his father Asahel was dead, who died in the beginning of David's reign.
Vers. 5. The third captain of the host for the third month, was Benaiah the son of Jehoiadae a chief priest.] If the words be read as it is in the margin (the son of Jehoiada a principal officer) there is no difficulty at all in them; but if we read them as in our text (the son of Jehoiada a chief priest) by the son of Jehoiada, must be meant the son in law of Jehoiada: for it is not likely that the priests were in ordinary course captains and commanders of David's bands of soldiers, though sometimes indeed upon extraordinary occasions it is evident that the priests did arm themselves.
Vers. 22. These were the princes of the tribes of Israel.] That is, these were the heads of the tribes, who had chief power in the civil government. The Princes of Gad and Asher are not here expressed, perhaps because the Gadites and the Reubenites, or the half tribe of Manasseh without Jordan, had but one Prince over them both, and so likewise the children of Asher might be joined with some tribe that bordered upon them.
Vers. 23. But David took not the number of them from twenty years old and under.] Having set down the Princes of the tribes, it might be expected that in the next place should be set down the number of each tribe that were under these Princes: especially because the people had been so lately numbered by David. In answer whereto therefore this clause is inserted, and two things concerning this are affirmed: First, that David gave order to number only those of twenty years old and upwards; and that because the Lord had said he would increase Israel like to the stars of the heavens, and so David would not attempt to have them so numbered, to wit, because he would not seem to question the truth of that promise; and withal because he did indeed think it would be an endless and tedious work. And secondly, verse. 24. Joab the son of Zeruiah began to number, but finished not, because there fell wrath for it against Israel, to wit, because the plague being begun, he saw the work was displeasing to God, and so gave it over, chap. 21.6. But Levi and Benjamin counted he not: for the kings word was abominable to Joab.
Vers. 24. Neither was the number put in the account of the Chronicles of king David.] To wit, both because the work was not finished, and because their proceeding so far in it, had brought so great wrath upon Israel.
Vers. 32. And Jehiel the son of Hachmoni was with the kings sons.] That is, their tutor, one that was to see that they were in all things trained up and instructed as beseemed the princes of Israel.
Vers. 33. And Hushai the Archite was the kings companion.] That is, his chief favourite, in whose company he most delighted.
Vers. 34. And after Ahithophel, was Jehoiada the son of Benaiah, and Abiathar.] That is, after Ahithophels death, Jehoiada and Abiathar were his chief counselors.
CHAP. XXVIII.
Vers. 1. ANd David assembled all the Princes of Israel.] Here is repeated what was said before, chap. 23.2. for both that and this are meant of the same assembling of the princes.
Vers. 2. Then David the king stood up upon his feet, and said, &c.] This phrase here used for David's standing up upon his feet, may seem to imply, that though he were now in the general assembly of the princes and people, yet even now he began to be so far enfeebled with age, that he used to lie along upon a bed or couch; only being now to be speaker in the assembly, to make known the will of God concerning Solomon his son, he strengthened himself (being happily assisted therein by his nobles or servants) to stand up upon his feet. And indeed within a while after this, we see he lay bedrid in great extremity of weakness. 1. Kings 1.1.
I had in my heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God.] That is, the ark, or the propitiatory, or mercy-seat wherewith the ark was covered: for elsewhere also we find the ark termed God's footstool, as Psal. 99.5. Exalt ye the Lord our God, and worship at his footstool: and Psal. 132.7. We will go into his tabernacle, we will worship at his footstool. And the reasons why the ark is so called, may be first, because the Lord being represented as sitting between the wings of the Cherubims as in a throne, the body of the ark was in that respect instead of a footstool to him: and secondly, to intimate how they ought to judge of God's presence there in a spiritual manner; that the people might not entertain any carnal and earthly conceits of God's presence there, not consonant to the infinite glory and majesty of God: the ark is called God's footstool, so to raise their thoughts of God above the world, and to teach them so to conceive of God's presence in the ark, as withal to acknowledge that he dwelleth on high, and filleth heaven and earth with his glory; yea, that the heaven and heaven of heavens cannot contain him, 1. Kings 8.27.
Vers. 4. Howbeit, the Lord God of Israel chose me before all the house of my father, to be king over Israel forever.] To wit, in my posterity: and this was accomplished in Christ. See Luke 1.32, 33.
Vers. 14. He gave of gold by weight, for things of gold, for all instruments of all manner of service, silver also for all instruments of silver, &c.] To wit, the golden vessels for the service of the holy place, the silver vessels for the Priests court.
Vers. 15. Even the weight for the candlesticks of gold.] For the holy place were these candlesticks made: for though there was but one candlestick in the tabernacle of Moses, yet in the Temple there were ten candlesticks of pure gold for the holy place, 1. Kings 7.49. As for the candlesticks of silver here also mentioned, they were doubtless for the porch of the courts, and happily also for the chambers that were about the courts.
Vers. 16. And by weight he gave gold for the tables of show-bread, &c.] For in the temple there were several tables of show-bread, 2. Chron. 4.19. As for the silver tables here mentioned also, they were for the chambers of the Priests, and other places of the temple.
Vers. 18. And gold for the pattern of the chariot of the Cherubims, &c.] This must needs be meant, not of the two Cherubims that were upon the Mercy-seat, one at each end (for they were made in Moses time, and now carried by Solomon into the Temple▪) but of those two greater Cherubims made by Solomon's appointment of Olive wood, and covered over with plates of gold, and that to stand before the ark, to hide and cover it even from the eyes of the high Priest, when he came into the most holy place, 1. Kings 6.23. And it is called the chariot of the Cherubims, not only because it was the representation of God's presence there attended with his holy Angels, who are called the Lord's chariots: Psal. 68.17. The chariots of God are twenty thousand, even thousands of Angels: but also happily because there was in these Cherubims thus standing before the ark, some resemblance of the chariots used in those times; yea and some add, that hereby was signified also that God's presence in the ark was not so fixed amongst them, but that he would leave them if his people should too far provoke him by their sins.
CHAP. XXIX.
Vers. 1. SOlomon my son, whom alone God hath chosen, is yet young and tender, &c.] See 1. Kings 3.7.
Vers. 4. Three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the house withal.] To wit the gold to overlay the walls of the Temple; and the silver to overlay the walls of the other houses and buildings adjoining to the Temple: and as ordinarily we account the value of the talents there was prepared by David of gold, eleven millions two hundred and fifty thousand pound sterling, and of silver two millions six hundred twenty five thousand pound sterling; and accordingly we may compute what the Princes gave, verse. 7.
Vers. 11. Thine, O Lord, is the greatness, and the power, and the glory, &c.] That is, thou art great, and powerful, and glorious, &c. And all greatness and power and glory that is conferred upon any man comes from thee, and therefore ought to be employed to thy service at thy command.
Vers. 15. For we are strangers before thee, and sojourners, as were all our fathers, &c.] As if he should have said, even the land wherein we live, it is but lent to us for a time, and but a short time do we continue in it, being all as a shadow that passeth suddenly away, and continueth not: so that the very land being thine, and we but as wayfaring men, that only make use of it for a while; consequently, all that we enjoy is thine, and not ours, and of thine own have we given thee. But besides, the drift of this clause may be also to show another motive that made them willing to give so freely to the building of the Temple; to wit, because they by reason of the brevity of their lives, could not hope long to enjoy these things, and therefore could not but think them better bestowed upon this service of God, then kept for themselves.
Vers. 18. Keep this forever in the imagination of the thoughts of the heart of thy people.] That is, this readiness to consecrate themselves, and all that they have to thy service.
Vers. 21. And they sacrificed sacrifices unto the Lord, &c.] To wit, before the ark which which was now in David's house, in the tent which there he had prepared for it: and therefore it is said, verse. 22. that the people did eat and drink before the Lord on that day.
And sacrifices in abundance for all Israel.] That is, the sacrifices were offered in the name of all the people, and in such abundance, that all the Israelites present might eat of the peace-offerings that were then offered to the Lord.
Vers. 22. And they made Solomon the son of David king the second time, &c.] This, though subjoined immediately to that which went before, concerning their sacrificing the next day after that David had made known his mind to the people, is yet to be understood of the annointing of Solomon after David's death, as is evident: first, because the making of Zadok the sole high priest instead of Abiathar, is here joined with it, and it cannot be denied but that was done after David's death, 1. Kings 2.35. secondly, because it followeth in the next verse, that Solomon sat on the throne as king instead of his father David: thirdly, because when David made these things known in a public assembly of his Princes, he was not yet bed-rid, chap. 18.1, 2. so that Adonijah's attempting to make himself king (at which time Solomon was first anointed, 1. Kings 1.33, 34.) was after this. And last of all, because it followeth verse. 24. that the other sons of David submitted themselves to Solomon, which was not till Adonijah's usurpation was defeated, 1. Kings 1.9.49.50.
Vers. 23. Then Solomon sat on the throne of the Lord.] All kingdoms and thrones are the Lord's, because all kings are the Lord's vice-gerents, and have their power from him; but the throne of the kingdom of Israel is upon more peculiar grounds called the throne of the Lord; to wit, first, because the disposing of this throne the Lord wholly challenged to himself, Deut. 17.15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose: and secondly, because the kings of Judah were figures of Christ the true anointed, to whom the throne of David was promised, that is, that he should be king of the Israel of God forever, Luke 1.33. And he shall reign over the house of Jacob forever, &c.
Vers. 28. And he died in a good old age.] To wit, when he was seventy years old; for David was thirty years old when he began to reign, and he reigned forty years, 2. Sam. 5.4.
Vers. 29. Now the acts of David the king, first and last, Behold, they are written in the book of Samuel the Seer, and in the book of Nathan, &c.] Some understand this thus, that the acts of David were related in the history or books of Samuel, which are written by Nathan the prophet, and Gad the Seer.
ANNOTATIONS Upon the second book of the CHRONICLES.
CHAP. I. Vers. 3.
S O Solomon and all the congregation with him, went to the high place that was at Gibeon, &c.] To wit, because being now settled in his kingdom, maugre the opposition of those that favored not his cause, he desired now in a solemn manner to praise God for his mercies, and to seek unto the Lord for wisdom, that he might be the better able to govern the people committed to his charge.
Vers. 5. The brazen altar that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the Lord.] That is, Moses: of whom mention was before made verse. 3.
Vers. 7. In that night did God appear unto Solomon.] To wit, in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse; (for it is not likely they offered a thousand burnt offerings in one day upon one altar) and that in a dream, as is expressed, 1. Kings 3.6. where see also what is to be noted, either in Solomon's prayer, or God's answer to him.
Vers. 14. And he had a thousand and four hundred chariots, &c.] See 1. Kings 10.26. and 1. Kings 4.26.
Vers. 16. And Solomon had horses brought out of Egypt, and linen yarn, &c.] See 1. Kings 10.28, 29.
CHAP. II.
Vers. 2. ANd Solomon told out threescore and ten thousand men to bear burdens.] See 1. Kings 5.15, 16.
Vers. 3. And Solomon sent to Hiram the king of Tyre, saying, As thou didst deal with David my father, &c.] In the 1. Kings 5.3. it is said also that he alleged to Hiram, that he knew that David could not build an house for the worship of God by reason of his continual wars, whereof himself being eased, he was now resolved to undertake the work; where also such other passages in this message of Solomon to Hiram, as need any exposition, are already explained.
Vers. 8. For I know that thy servants can skill to cut timber in Lebanon.] That is, excellently; better than any of my servants, see 1. Kings 5.6.
Vers. 10. I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, &c.] Or if this did not like him, whatsoever hire himself did appoint, 1. Kings 5.6.
Vers. 12. Hiram said moreover, Blessed be the Lord God of Israel, &c.] See 1. Kings 5.7.
Vers. 13. And now I have sent a cunning man, &c.] His name was Hiram, chap. 4.16. or Hiram 1. Kings 7.13. concerning which, and what is further herein to be noted, see the note there.
Vers. 15. The wheat, and the barley, the oil, and the wine which my lord hath spoken of, let him send unto his servants.] Thus he accepts of the hire for his servants, which Solomon had proffered, verse. 10. but withal he made a request to him for a certain yearly provision for his own household, which Solomon granted him also, 1 Kings 5.9, 11. Of which, and some other passages in the king of Tyres answer, see the note there.
Vers. 17. And Solomon numbered all the strangers that were in the land of Israel.] See 1. Kings 5.15, 16.
CHAP. III.
Vers. 1. THen Solomon began to build the house of the Lord at Jerusalem in mount Moriah, &c.] See the notes for the first part of this chapter, in the sixth chapter of the first of Kings.
Vers. 14. And he made the veil of blew and purple, &c.] Which was hung upon chains of gold, betwixt the holy and the most holy place, see 1. Kings 6.21.
Vers. 15. Also he made before the house two pillars, &c.] Concerning these two pillars, see the notes, 1. Kings 17.15. &c.
Vers. 16. And he made chains, as in the oracle, and put them on the heads of the pillars.] That is wreaths of chain-work. See 1. Kings 7.17.
And made an hundred pomegranates, and put them on the chains.] That is, an hundred in each of the two rows that went round about upon the net-work of each chapiter, see 1. Kings 7.18.
CHAP. IIII.
Vers. 1. ANd ten cubits the height thereof.] If their cubits contained a foot and an half, as is usually held, then according to our measures this altar was five yards high, and consequently there was some way for the priests to ascend up to offer their sacrifices on this altar, though they might not ascend by such steps as are in a ladder, lest their nakednesses should be thereby discovered, Exod. 20.26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon, See the notes, Exod. 27.1. &c.
Vers. 2. Also he made a molten sea of ten cubits, &c.] Concerning this sea, see the notes, 1. Kings 7.23. &c.
Vers. 6. He made also ten lavers, and put five of them on the right hand, &c.] See the notes, 1. Kings 7.39. &c. they were set upon so many several bases, which are there also largely described.
Vers. 7. And he made ten candlesticks of gold according to their form, &c.] To wit, which the Lord made David to understand in writing, much alike to that in the Tabernacle, as it seems by the description which is given of them, 1. Kings 7.49. And the candlesticks of pure gold, five on the right hand, and five on the left, before the oracle, with the flowers, and the lamps, and the tongues of gold; concerning which, see the note there.
Vers. 9. Furthermore, he made the court of the priests.] Called the inner court, 1. Kings 6.36.
Vers. 16. All their instruments did Hiram his father make to king Solomon, &c.] To wit, Solomon's father: so Solomon it seems called him out of the great respect he bare him for his singular wisdom and skill, and the good service he did him in making all these things for the Temple.
CHAP. V.
Vers. 2. THen Solomon assembled the elders of Israel, &c.] What needs explanation in this chapter is already explained in the nine first verses of the eight chapter of the first book of the Kings.
CHAP. VI.
Vers. 1. THen said Solomon, The Lord hath said that he would dwell in the thick darkness.] The annotations of this chapter unto the 41. verse, see 1. Kings 8.12. &c.
Vers. 41. Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength.] In these words Solomon doth as it were invite the Lord in the ark, the sign of his presence, to enter and take possession of the Temple as his resting place, that is, the place of his settled abode; and that because the ark was now no longer to be removed from place to place, but to continue there: and herein he seems to allude to the prayer which Moses used at the removal of the ark, as they travelled through the wilderness, Numb. 10.35. Rise up, O Lord, and let thine enemies be scattered, &c. And he calls the ark, the ark of God's strength, as elsewhere it is called God's strength and glory, Psal. 78.61. He delivered his strength into captivity, and his glory into the enemies hand, because it was the sign of God's presence amongst them, as their strength and defense, which had been manifested by many mighty works which the Lord had wrought, as it were by the presence of the ark; as the dividing of Jordan, and the fall of the walls of Jericho, &c. Now because we find this last clause of Solomon's prayer, Psal. 132.8, 9, 10. that Psalm it may well be was composed by Solomon upon this occasion of the dedication of the Temple. See the note, 1. Kings 8.54:
Let thy priests, O Lord, be clothed with salvation, and let thy saints rejoice in goodness.] The first clause may be understood two several ways, either of God's saving and preserving the priests, Let thy priests, O Lord, be clothed with salvation, that is, let thy salvation be as a garment to defend them, or as a robe to adorn them, (for it is indeed an honor and glory to men, that the great God of heaven and earth should make such precious account of them, as to be always watchful over them to preserve and save them) or else of the preservation and salvation of the whole people, this being a decking and glorious ornament to the priests, that they stood as typical mediators betwixt God and them, and were the instrumental means of their preservation and, salvation; even as it is now the glory of the ministers of the Gospel, that they are the means of saving souls: whence it is, that S. Paul saith of the converted Thessalonians, that they were his joy, his glory, and crown of rejoicing, 1. Thes. 2.19.20. Indeed in Psal. 132.9. this clause is expressed thus, Let thy priests be clothed with righteousness; but even that also the most Expositors understand of God's righteousness in saving and defending his priests: as for that last clause of this verse, it is meant doubtless of the goodness of God▪ let thy saints rejoice in goodness, that is, let thy holy people rejoice in thy goodness and bounty to them in all regards; yet because the goodness of God to his people consists chiefly in his making them good, even this may be also comprehended in this request of Solomon's, that God's people may rejoice in goodness and grace, rather then in outward blessings.
Vers. 42. O Lord God, turn not away the face of thine anointed.] That is, deny not the request of me thine anointed; because when petitioners are denied their requests, their faces are turned away with shame and confusion: hence is this phrase, turn not away the face of thine anointed.
Vers. 42. Remember the mercies of David thy servant.] That is, the mercies which thou hast promised to David.
CHAP. VII.
Vers. 1. NOw when Solomon had made an end of praying, the fire came down from heaven, &c.] See the notes, Levite. 9.24. and 1. Kings 8.54.
Vers. 3. And praised the Lord, saying, For he is good, for his mercy endureth forever.] That is, they sang Psalms of praise, the burden and foot whereof was this, for he is good, for his mercy endureth forever. And such we see the 136. Psalm was, and therefore happily that was sung at this time: the like expression we have again, verse. 6.
Vers. 6. David praised by their ministry.] That is, the Levites sung the Psalms which David composed and appointed to be sung.
Vers. 7. Moreover, Solomon hallowed the middle of the court, &c.] See 1. Kings 8.64.
Vers. 8. Also at the same time Solomon kept the feast, &c.] Concerning this feast, see also the notes. 1. Kings 8.65.66.
Vers. 12. And the Lord appeared to Solomon by night, &c.] See 1. Kings 9.1, 2.
CHAP. VIII.
Vers. 2. THe cities which Hiram had restored to Solomon, Solomon built them, &c.] Solomon had given them to Hiram, and Hiram not liking them had restored them to Solomon, and so Solomon built them. See 1. Kings 9.11, 12. In which chapter we have also most of the other passages of this chapter; and therefore I must refer the reader to the annotations there.
Vers. 11. For he said, My wife shall not dwell in the house of David, &c.] In the foregoing words it is said, that Solomon brought up the daughter of Pharaoh out of the city of David, unto the house that he had built for her: and here the reason given for this is, for he said, My wife shall not dwell in the house of David king of Israel; and why so? Because the places are holy whereunto the ark of the Lord hath come: Concerning which, a question of great difficulty may be moved, to wit, why the house of David should be counted so holy, that Solomon's wife might not be suffered to dwell there? and that even after the ark was already removed thence into the Temple: we read not anywhere else that the presence of the ark made any place holy any longer then it continued there; (for was the house of Obed-edom holy after the ark was carried from thence?) yet here thirteen years after the ark was carried into the Temple, (for so long it was after the finishing of the Temple, ere Solomon had built his own house, and the queens house, 1. Kings 7.1.) Solomon refused to let his wife dwell in David's house, because the ark had been there; yea, the words seem to imply, that all places were esteemed holy where the ark had been, the places are holy saith Solomon, whereunto the ark of the Lord hath come. But for resolving of this, two answers may be given: First, that those words, for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, &c. contain the reason why Solomon resolved to build an house for his wife (at which time the ark was yet in the house of David) not why he brought up his wife into the house he had built for her, when indeed the ark had been long before removed into the Temple, and so must be referred to the words immediately foregoing (the house that he had built for her) Solomon brought up the daughter of Pharaoh out of the city of David, unto the house that he had huilt for her: and then to show, what moved him to build an house for her, this clause is added, for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy whereunto the ark of the Lord hath come. Or secondly, that Solomon resolved that because the places were holy, whereunto the ark was brought, therefore it was not fit that his wife who was born of heathen parents, and had not herself perhaps at that time, embraced the faith of Israel, should dwell in the house which had been holy in this regard: though David's house ceased to be holy after the ark was removed thence, in regard of the Symbolical sign of God's presence, yet out of his superabundant respect unto that sign of God's presence, he thought it not fit to make that a dwelling place for her and her followers, that were aliens and strangers to the house of Israel, which had been the holy dwelling place of the most high God: and this I conceive to be the best and most satisfying answer.
CHAP. IX.
Vers. 1. ANd when the Queen of Sheba heard of the fame of Solomon, &c.] See 1. Kings 10.1. where also many other passages of this chapter are explained in the Annotations upon the several passages there.
Vers. 8. Which delighted in thee to set thee on his throne.] That is, the throne of Israel, 1. Kings 10.9. All thrones are God's, because all power is of God, and he disposeth all the kingdoms in the world to whom he pleaseth, Daniel 4.32. The most high ruleth in the kingdom of men, and giveth it to whomsoever he will. But the throne of Israel was the Lord's in a more special respect, because there was a special covenant betwixt God and Israel, in regard whereof he was more peculiarly their God and king, and their kings his deputies, and types of Christ, Psal. 2.6. I have set my king upon my holy hill of Zion.
Vers. 10. And the servants of Hiram, &c.] See 1. Kings 10, 11, 12.
Vers. 12. And king Solomon gave to the Queen of Sheba, all her desire, whatsoever she asked, besides that which she had brought unto the king.] That is, besides what he gave her of his own royal bounty, 1. Kings 10.13. in lieu of those gifts which she had brought to him; or rather, besides what he gave her in gifts of the same kind with those which she had given him, to wit, gold, and spices, and precious stones, he gave her also other things that were greater rarities to her, because she had them not in her own country.
Vers. 13. Now the weight of gold that came to Solomon, &c.] See 1. Kings 10.14. &c.
Vers. 25, And Solomon had four thousand stalls for horses, and chariots, &c.] See 1. Kings 4.26.
Vers. 28. And they brought unto Solomon horses out of Egypt, &c.] See 1. Kings 10.28.
Vers. 29. Now the rest of the acts of Solomon first and last, are they not written in the book of Nathan, &c.] See 1. Kings 11.41.
CHAP. X.
Vers. 1. ANd Rehoboam went to Shechem.] This story is related as here in 1. Kings 12.1. Concerning which therefore see the Annotations there.
CHAP. XI.
Vers. 4. ANd they obeyed the words of the Lord, &c.] See 1. Kings 12.24.
Vers. 11. And he fortified the strong holds, and put captains in them, &c.] That is, many places that were by situation and nature strong, he fortified also by art, and made them castles, and put captains in them, some of which were perhaps his sons whom he dispersed unto every fenced city throughout Judah and Benjamin, verse. 23. And he dealt wisely, and dispersed all his children throughout all the countries of Judah and Benjamin, unto every fenced city,
Vers. 12. And in every city he put shields and spears.] That is, weapons both for defense and offense.
Vers. 14. For Jeroboam and his sons had cast them off from executing the priests office unto the Lord.] To wit, by forbidding them to go up to Jerusalem to execute the priests office in the Temple, as by the Law they were enjoined: and this is ascribed not only to Jeroboam, but also to his sons, because he used them as his instruments in restraining them from going up to sacrifice at the Temple, having happily given them the charge and command of the fenced cities, as Rehoboam did his sons, verse. 23.
Vers. 15. And he ordained him priests for the high places, and for the devils, and for the calves which he had made.] Hereby it appears that Jeroboam set up other idols besides his golden calves, in which he pretended the worship of the true God, and why he said in them to have served devils, see Levite. 17.7.
Vers. 17. So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years.] That is, by the access of these Levites and others of the ten tribes the kingdom of Judah was strengthened, and so continued three years. Indeed till the fifth year Shishak invaded not the land of Judah, chap. 12.2. But in the fourth year they began to corrupt themselves; and because so soon as they forsook God, God also forsook them, therefore even then are they counted as a weakened people, their defense being then departed from them: as was evident in the preparations which Shishak immediately made against them.
For three years they walked in the way of David and Solomon.] To wit, before his fall, and after his repentance: for by this place amongst others, it appears that Solomon before his death repented him of his idolatry, and turned unto the Lord, though he could not so soon purge the land of those idolatrous monuments which himself had raised; as it was with Manasseh, chap. 33.18. For it is not likely that the beginning of Rehoboams reign would have been David-like, if Solomon had died and left the kingdom in so corrupt a condition. Yet some conceive that Solomon is here joined with David, because himself continued incorrupt from idolatry, though he suffered high places to be set up for his wives.
Vers. 18, And Rehoboam took him Mahalath the daughter of Jeremoth, &c.] Though Rehoboam had eighteen wives, verse. 21. yet three of them only are expressed by name: the third, because he had by her Abijah who succeeded him in the throne, and the first two only to make way to the mention of the third, because he married them first, and then afterward took the third to wife, to wit, Maachah the daughter of Abishalom the mother of Abijah. Concerning whom, see the notes, 1. Kings 15.2.
Vers. 22. And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren, &c.] That is, he gave him the preeminency in all respects above his brethren, as intending that he should succeed him in the throne. Now if he were not his eldest son, unless, he had express direction for this from God, it was doubtless against that Law, Deut. 21.15.
Vers. 23. And he dealt wisely, and dispersed all his children throughout all the countries of Judah and Benjamin, unto every fenced city.] The wisdom and policy of Rehoboam in dispersing his other sons into the several fenced cities in the out-skirts of his kingdom was this, that hereby they were kept, either from variance amongst themselves, or from consulting together against their brother Abijah, and perhaps under a pretence of honoring them with the charge of those places, were little better then prisoners there, under the eye of some that were appointed to watch over them; (for indeed otherwise there would have been little policy in putting the strong places of the kingdom into their hands) to which purpose also it was (as I conceive) that the better to content them, he allowed them most liberal and princely maintenance in all regards, which is implied in the following clause, he gave them victuals in abundance.
CHAP. XII.
Vers. 1. ANd it came to pass when Rehoboam had established the kingdom,