ANNOTATIONS ON THE FIRST BOOK OF CHRONICLES

THE GENERAL ARGUMENT OF THE TWO BOOKS OF CHRONICLES

The two books of Chronicles, of old compiled in one, contain an history of three thousand four hundred fifty and seven years at least, even from Adam, 1 Chr. 1:1, to the return of the Israelites from the Babylonish captivity, 2 Chr. 36:23. Yea, the genealogy of David’s posterity is extended far further, 1 Chr. 2:19, etc. The penman of these books penned also that of Ezra, as appears by the two last verses of the second book of Chronicles, and the three first of Ezra, which are almost the same word for word. By which also it appears that they were penned after the captivity. And it is probable that the genealogies here set down, and a great part of the histories were taken out of records kept by some of the priests or Levites all the time of the captivity.

THE SPECIAL ARGUMENT OF THE FIRST BOOK OF CHRONICLES

An history of two thousand nine hundred fourscore and seven years is registered in the first book: of which two thousand nine hundred forty and seven are passed over in reciting genealogies, a few brief historical passages being here and there inserted, and the death of Saul added thereto, ch. 10. The genealogies are an evidence of God’s providence in preserving his church generation after generation, and memorials thereof being for the most part of such as appertained to the church. Forty years more are added about the acts of David in the time of his reign, with whose death the first book is concluded, ch. 29:27, etc.

THE TITLE

{The first Book} This distinction is expressed by reason of that division of the Chronicles which the church has used for many generations. See the general argument.

{Of the Chronicles} A chronicle is a register of acts done time after time. The Hebrew title, Words of days, or, Deeds of days, imports the same that the title Chronicles does. The Greek title, Παραλειπόμενα, Remainders, has relation to the books of the Kings, as if the Chronicles had gathered up what the books of the Kings had left out. True it is, that in the books of the Kings there are frequent references to the book of the Chronicles; but these books of sacred Chronicles cannot be there meant, because not then penned. See the general argument. Besides, many things there referred to the books of the Chronicles are not found in these books.

CHAPTER 1

Verse 1. {Adam} This was the proper name of the first man, given to him by reason of the matter out of which his body was framed, the earth, Gen. 2:7. It sometimes comprises under it both man and woman, Gen. 1:27; 2:23; 3:22, 24, yea, and all mankind, Gen. 9:5, 6; Ps. 82:7.

{Sheth} In this first genealogy the names only of men are set down for brevity’s sake, but in such order as the son succeeds his father. Some, to make up the full sense, would add this phrase, is born, as it had been said, Of Adam Sheth is born. Some thus, Adam begat Sheth. Others thus, Adam, Sheth his son, and so in the rest. Sheth was not Adam’s first son, but Cain, Gen. 4:21. But Cain and his posterity were an impious generation, and belonged not to the church. Abel was Adam’s next son: but he, before he had any children, was slain by Cain, Gen. 4:8. After Abel’s death Sheth was born, and called Sheth, because put or appointed instead of Abel, Gen. 4:25.

{Enosh} The eldest son of Sheth called Enosh in memorial of the miserable and mortal condition whereunto man was brought. For Enosh signifies miserable or mortal. The posterity of Cain having filled a great part of the world, with an impious and profane brood, Enosh gathered such as came from him into a church, and brought them to worship God publicly, he himself being as a priest unto them in the room of Abel. In this respect it is said of Enosh his time, Then began men to call upon the name of the Lord, Gen. 4:26. These three first names, Adam, Sheth, Enosh, according to their signification import thus much, Man is made mortal.

V. 2. {Kenan, Mahalaleel, Jered} Of these three there is nothing registered, but their names, their long life, and that they begat sons and daughters. See Gen. 5:12, etc.

V. 3. {Henoch} This man is expressly said to be the seventh from Adam; and this genealogy declares it so to be. He prophesied in his time of Christ’s coming unto judgment, Jude 14, 15. There is an excellent commendation given of him, that he walked with God, Gen. 5:24. The Hebrew word there used implies a continual walking with God. To walk with God is all one as to walk before God, whereof see 1 Kings 2:4. In that respect Henoch is said to have pleased God, Heb. 11:5. And as an evidence of God’s gracious acceptance of him it is said that he was not: for God took him, Gen. 5:24. He was not on earth after the three hundred and sixty and five years of his life: for God had translated him that he should not see death. That translation was both from one place to another, namely, from earth to heaven; and also from one condition to another, namely, from mortality to immortality. Thus was he translated as Elijah was afterward, 2 Kings 2:11, and as the saints which shall be living on earth at Christ’s last coming, 1 Cor. 15:51, 52, 53, and in this respect he never saw death, Heb. 11:5. Though he were one of the best patriarchs before the flood, yet he lived the shortest time of them all: so as the best men may be soonest taken out of this world. Enoch’s continual walking with the Lord well answers the notation of his name, which is, dedicated. By his parentage and pious carriage he is distinguished from Cain’s son, who gave his own name to a city that he built, Gen. 4:17, and from Abraham’s grandchild by Keturah, Gen. 25:4, and from Reuben’s son, Gen. 46:9. Though there be in our English translation a little difference in these names, yet in Hebrew they are the same.

{Methuselah} This man lived the longest of all the patriarchs before the flood, Gen. 5:27, yea, we may well say, the longest of all that ever were on earth. Some imagine that Adam may be accounted elder than he, because he was of man-age when first created. But Methushelah lived thirty-nine years longer than Adam; and it is to be supposed Adam was created in the stature of a young man. Now grant him to be of such a seeming age when he ate of the forbidden tree as Christ was when he died upon the tree, and add so many years (which were betwixt XXXIII and XXXIV), yet they will not make up the full years of Methushelah. Methushelah died about the time of the coming of the flood.

{Lamech} This Lamech the son of Methushelah is distinguished from that impious and cruel Lamech which was of Cain’s posterity, Gen. 4:18, 19. He had the gift of prophecy as appears by the name Noah which he gave to his son, and the reason rendered thereof, Gen. 5:29. He died about five years before the flood.

V. 4. {Noah} This was the tenth and last great patriarch before the flood. For his son Shem is reckoned among the patriarchs after the flood. His name signifies rest; and he brought comfort, rest and refreshing to the world. He was a lively type of Christ, who is the comfort, rest and peace of man. In the ark which he built was the seminary of the world and the church preserved; a matter of great comfort and rest. In the sacrifice he offered up when he came out of the ark God smelled a savour of rest, Gen. 8:2. To him God renewed a covenant of peace and rest, no more to drown the world, Gen. 9:9. The history of this man is set down Gen. 6, and 7, and 8, and 9. From the beginning of the world to the flood, which fell out in Noah’s days, were a thousand six hundred fifty and six years.

{Shem} Though this man be here and in sundry other places set before Japheth, yet is Japheth said to be the elder, Gen. 10:21. And thus it appears to be so: Noah is said to beget Shem, Ham, and Japheth when he was five hundred years old, Gen. 5:32. And again it is said, Shem was an hundred years old two years after the flood, Gen. 11:10. Now the flood was in the sixth hundredth year of Noah, and continued about one year. Compare Gen. 7:11 with Gen. 8:13, 14. If then Shem had been born in the five hundredth year of Noah, he would have been a hundred years old about the time of Noah’s entering into the ark. But it being two years after the flood before he was a hundred years old, he must by this computation be born when Noah was five hundred and three years old. Whereas it is said that Noah was five hundred years old, and begat Shem, Ham and Japheth, we are not to think that he begot all these three sons in that year, but, according to the meaning of the Hebrew phrase, he then began to beget them. In that year he begot Japheth, two or three years after he begot Shem, and after these he begot Ham; for Ham was his younger son, Gen. 9:24. Shem therefore is put in the first place for dignity’s sake, as, Isaac and Ishmael, Gen. 25:9; Jacob and Esau, Gen. 28:5; Ephraim and Manasseh, Gen. 48:20. Shem was the father and head of all those patriarchs that were born after the flood, and were in their order progenitors of Christ. He lived about thirty years after Abraham’s decease. And by reason of the many years he had lived before Abraham’s time, his father, his mother, his descent, and beginning of his days were not known to Abraham and those that then lived. In this respect he is reputed both by many of the Jewish rabbins and also by ancient and later divines of the Christian church to be that Melchisedec who met Abraham, Gen. 14:18; Heb. 7:1, etc.

{Ham} This was the youngest of Noah’s three sons; one of those that were in the ark, but after he came out of the ark, he was cursed for scoffing at his father’s infirmity, Gen. 9:22, 24, 25. The land wherein his posterity was to dwell was adjudged to the posterity of Shem, Gen. 12:7, which may be one reason why he is set next to Shem, before his brother Japheth.

{and Japheth} He was the father of such Gentiles as should in process of time be converted to the Christian faith: in which respect his father thus prophesies of him, He shall dwell in the tents of Shem, Gen. 9:27. He is here set in the last place, because his posterity was to be reckoned up in the next verses. These three, Shem, Ham and Japheth, though they did not succeed one another in a right line, are set down together, because by them the nations were divided in the earth after the flood, Gen. 10:32. The sons of Shem possessed the eastern parts, the sons of Cham the southern, the sons of Japheth the northern.

V. 5. {The sons of Japheth} Gen. 10:2. He begins with the last that was named, and ends with the first, that he might the more fitly continue the pedigree of Shem, from whom the Jews, who were the peculiar people of God, descended.

{Gomer, etc.} This and other names following were given not only to men, but also to the countries where those men lived. Of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras, see on Gen. 10:2.

V. 6. {And the sons of Gomer, Ashchenaz, etc.} These three sons of Gomer were also heads of distinct nations. See on Gen. 10:3.

{and Riphath} Or, Diphath, as it is in some copies. If we diligently compare divers parts of Scripture, we shall find difference in sundry names. Sometimes like letters are put one for another, as here, ר R for ד D. Compare Gen. 21:3 with Amos 7:9. Sometimes a letter or syllable is left out, as Jer. 22:28. See 2 Kings 24:6. Sometimes letters or syllables are transposed, as Salathiel, Matt. 1:12, for Shealtiel, Ezra 3:2. Sometimes a letter or syllable is added, as v. 17, Meshec for Mash, Gen. 10:23. Sometimes two or three names be given to one and the same person, as 2 Kings 23:30. Sometimes the same name is given to the male and female sex, as v. 36. Sometimes a name may be taken either as proper or appellative. See 2 Kings 25:19. Sometimes the same name is put for a man and for a country. See v. 5.

{and Togarmah} Ezek. 27:14; 38:6.

V. 7. {And the sons of Javan} This was the fourth son of Japheth, v. 5. His sons were four which follow in order.

{Elishah, and Tarshish, Kittim} See on Gen. 10:4. Some suppose the Macedonians descended from Kittim.

{and Dodanim} Or, Rodanim, according to some copies. There is a city in Europe called Dodona, the inhabitants whereof are supposed to come from Dodanim. These names Kittim and Dodanim, being of the plural number, comprise both the particular persons here said to be the sons of Javan, and also their posterity. The like may be said of other names of the plural number in these genealogies; yea, and of such names as consist of collective words, as Tarshish.

V. 8. {The sons of Ham} Of Ham see v. 4.

{Cush, and Mizraim, Put and Canaan} Of these see Gen. 10:6.

V. 9. {And the sons of Cush, Seba} See Gen. 10:7.

{and Havilah} There were questionless as two men at least, so also two countries of this name: for one of the posterity of Shem was called Havilah, Gen. 10:29. The country where the posterity of Ishmael dwelt is called Havilah, Gen. 25:10, as also that where the Amalekites dwelt, 1 Sam. 15:7. See Gen. 2:11.

{and Sabta} The people called Sabateans are supposed to descend from this Sabta.

{and Raamah, and Sabtecha} Sundry people of Arabia are thought to come from these.

{and the sons of Raamah, Sheba, and Dedan} These also were two countries in Arabia. And two sons of Keturah were of these names, Gen. 25:3. These people and places long continued. Mention is made of them about the time of the captivity, Ezek. 38:13.

V. 10. {And Cush begat Nimrod} Gen. 10:8.

{he began to be mighty upon the earth} See on Gen. 10:8.

V. 11. {And Mizraim} Of such words in the plural number see v. 7. See on Gen. 10:6.

{begat Ludim} See Gen. 10:13.

{and Anamim, and Lehabim, and Naphtuhim} These names are nowhere read but in Gen. 10:13 and in this place.

V. 12. {And Pathrusim, and Casluhim, (of whom came the Philistines)} See on Gen. 10:14.

{and Caphthorim} They who are comprised under this name are said to come forth out of Caphtor, Deut. 2:23. These were also of the Philistims.

V. 13. {And Canaan begat Zidon his firstborn, and Heth} See on Gen. 10:15.

V. 14. {The Jebusite also} These were those Canaanites which dwelt in that part of Canaan where Jerusalem was afterwards built, Josh. 18:28.

{and the Amorite} This people dwelt in the land beyond Jordan, which was given to Reuben, Gad, and half the tribe of Manasseh, Deut. 2:32, 33.

{and the Girgashite} These inhabited that place which in the New Testament is called the country of the Gergesenes, Matt. 8:28.

V. 15. {And the Hivite} These inhabited that land where afterwards the Gibeonites were, Josh. 9:17.

{and the Arkite} The people here intended were in Phoenicia, not far from Libanus. The chief city in the nation is called Arca.

{and the Sinite} These people are taken to be in Idumea, not far from the Jebusites.

V. 16. {And the Arvadite} The posterity of these are said to be mariners, and called men of Arvad, Ezek. 27:8, 11.

{and the Zemarite} These dwelt in that part of Canaan which fell to the lot of Benjamin, and are called Zemaraim, Josh. 18:22. In their region was that mount whereon Abijah stood when he began the battle against Israel, called mount Zemaraim, 2 Chr. 13:4.

{and the Hamathite} The region where these inhabited was called Chamatha, and extended itself from Libanus to Arabia.

V. 17. {The sons of Shem} Gen. 10:23. The two former genealogies of Japheth and Cham are inserted, because by them a great part of the world is replenished with people. Now he returns to the church, in which respect this verse depends upon the fourth. Of Shem see v. 4.

{Elam} From him came the Elamites, Ezr. 4:9. Acts 2:9, Jer. 25:22, Dan. 3:2. within the confines of Persia.

{and Asshur} This man was the head of the Assyrians, from whom they received their name. See on Gen. 10:11.

{and Arphaxad} Though he had two elder brothers, Elam and Ashur, yet the blessing of being a head of the church fell upon him, as afterwards upon Abraham, Gen. 12:1, 2, and Isaac, Gen. 21:12, and Jacob, Gen. 27:29.

{and Lud} Of him came those who are called Lydians, Jer. 46:9.

{and Aram, and Uz} See Gen. 10:22.

{and Hul} His progeny inhabited certain deserts reaching to Euphrates. There is a certain famous city called Cho.

{and Gether} His posterity inhabited a part of Syria where was a city called Gindarus.

{and Meshech} Or, Mash, Gen. 10:23. His posterity inhabited another part of Syria, where was a place called Masius, betwixt Cilicia and Mesopotamia.

V. 18. {And Arphaxad begat Shelah} This Shelah was one of the direct line from whom Abraham, and after him Christ, came. The Septuagint do here put in Cainan, thus, Arphaxad begat Cainan, and Cainan begat Shelah. But though this genealogy be twice set down by Moses, namely, Gen. 10:24 and 11:22, yet is it in neither place expressed. Indeed in the genealogy of Christ set down by Luke, Cainan is also inserted, Luke 3:36. For the Greek translation of the Septuagint being in use among the Gentiles then converted, the evangelist would not alter it, it being but a mere addition of a name.

{and Shelah begat Eber} From him came the name of Hebrews. See Gen. 14:13. This Eber lived the longest of any registered to be born after the flood, Gen. 11:16, 17. He lived many years in Abraham’s days. He retained the original Hebrew language, and likewise the true worship of God; and in this respect might Abraham retain his name, rather than any others after him.

V. 19. {And unto Eber were born two sons} These two sons had a different posterity: from one of them descended the holy seed; from the other impious generations.

{the name of the one was Peleg} i.e. division.

{because in his days the earth was divided} See on Gen. 10:25.

{and his brother’s name was Joktan} See on Gen. 10:25.

V. 20. {And Joktan begat Almodad, etc.} There are thirteen sons of this Joktan set down in order, of whom no mention is made but here and Gen. 10:26, etc. so that it is supposed that their posterity was not very great, and that many of them had no children, and that they which had are all comprehended under the family of their father, as if he had had but one son, Of as many of them as in their generations remained on earth it is said Gen. 10:30. that their dwelling was from Mesha, (whereof see v. 17.) as thou goest unto Sephar, which is a city in Mesopotamia near Euphrates.

V. 23. {And Ophir} See 1 King. 9:28.

{and Havilah} See v. 9.

V. 24. {Shem, etc.} Luk. 3:36. There are, with Abraham, ten patriarchs here set down that in a direct line descended one from another, and in their order and time were heads of the church, and progenitors of Jesus Christ. Their names only are set down, as the ten patriarchs before the flood were. Of the manner of setting them down see v. 1. In relation to the church this genealogy may be added to v. 4. thus, Noah, Shem, Arphaxad, etc., Of Shem see v. 4.

{Arphaxad} See v. 17.

{Shelah} See v. 18.

V. 25. {Eber} See v. 18.

{Peleg} See v. 19.

{Reu} Of Rehu and Serug v. 26, there is no other mention made but here and Gen. 11:18, 20; Luke 3:35, in all which places the progenitors of Christ are set down. And this was honor enough, to be of his progenitors, and in sacred Scripture so to be recorded.

V. 26. {Serug} See on v. 25.

{Nahor} See Gen. 11:25. He was Isaac’s grandfather, Gen. 24:47.

{Terah} See on Gen. 11:27, 31, 32.

V. 27. {Abram, the same is Abraham} See on Gen. 17:5. This Abraham of all that were born after the flood was most famous; being the head and father of the church from his own days to Christ’s coming in the flesh, and also of all that believe to the end of the world, by reason of the promises made to him, and extended to his seed, not only after the flesh, but also after the faith, Rom. 4:12, Gal. 3:7, 29. His history is very largely set down from Gen. 12:1 to Gen. 25:11.

V. 28. {The sons of Abraham, Isaac} See v. 34. Isaac was younger than his brother after named: but he was the son of Abraham by his first wife, the other by a bond-woman; and he was in his order an head of the church, and a progenitor of Christ; and therefore for dignity’s sake he is first mentioned. See v. 4. Josh. 24:4.

{and Ishmael} Gen. 16:11. Because he was the son of Abraham, he was blessed with a numerous and mighty posterity, and is put into the public and sacred record, Gen. 17:20.

V. 29. {These are their generations} This relative their has reference to Isaac and Ishmael mentioned v. 28. Ishmael’s generation is first set down, because but few are to be named of them; but Isaac’s generation is set down to many multitudes.

{The firstborn of Ishmael, Nebaioth} Gen. 25:13. From him descended the people called Nabatheans in Arabia Petrea; and Napateans in Arabia the Happy.

{then Kedar} From him came the people called Kedarens, bordering near the Nabatheans.

{and Adbeel} The Adabeni or Agabeni came from this man.

{and Mibsam} The people called Mnasemanenses, at the hill Thamathum in Arabia, descended from Mibsam.

V. 30. {Mishma} People called Raabeni near the border of Persia sprung from Mishma.

{and Dumah} From him descended the people called Dumei, who possessed the city Dumetha.

{Massa} His posterity were called Masani, near to the Raabeni before mentioned.

{Hadad} Or, Hadar. Gen. 25:14. The Athrite near to the Napateans before mentioned, came from Hadad.

{and Tema} From him came the people called Themaneans, who possessed a city called Them, by the hills of Arabia the Happy.

V. 31. {Jetur} From him came the Itureans, inhabiting the borders of the desert of Arabia.

{Naphish} From him descended the Nabeans, whose borders reached to Mount Libanus. They inhabited a city called Niceta.

{and Kedemah} From him descended the people called Cadmoneans, bordering upon the Babylonians.

{These are the sons of Ishmael} Twelve in all. Where these are first reckoned up, it is said that these are their names by their towns and by their castles, Gen. 25:16, so as these towns or cities and forts had their names from their first builders. It is further added that they were twelve princes according to their nations: whereby is expressly verified the promise made to Abraham concerning his son Ishmael’s posterity, Gen. 17:20.

V. 32. {Now the sons of Keturah Abraham’s concubine} After the death of Sarah Abraham took Keturah to be his wife. Of the difference betwixt wives and concubines see 1 King. 11:3; Gen. 25:1.

{she bare} It is probable that she was of such an age as according to the course of nature she might bring forth many children; but Abraham many years before this was so old as Sarah thought it impossible he should beget children, Gen. 18:12. And the apostle says of Abraham’s body at that time, that it was dead, Rom. 4:19. But God bestowed upon him an especial blessing beyond the course of nature, whereby he did not only beget Isaac, Gen. 21:2, but also six other sons of Keturah here mentioned, Gen. 25:1, 2.

{Zimran, etc.} These six sons of Keturah were all inhabitants of Arabia, bordering on Syria. The posterity of Zimran inhabited the region called Zaaram or Zamram.

{and Jokshan} His posterity were called Catanians, bordering on Syria, who inhabited the city called Casaman.

{and Medan} His posterity inhabited Madiania or Madania, in the borders of Arabia the Happy.

{and Midian} From him descended the Midianites in the borders of Arabia Petraea.

{and Ishbak} A place called Scabiota near Laodicea in Syria was inhabited by the posterity of Ishbak.

{and Shuah} From him came people called Sacceans, which inhabited the eastern parts of Syria.

{And the sons of Jokshan} This was the second son of Keturah. It may be Zimran and Medan and Ishbak had no posterity; for they are not here set down.

{Sheba and Dedan} See v. 9. In Gen. 25:3. is added, And the sons of Dedan were Ashurim, and Letushim, and Leummim. Of names of the plural number see v. 7.

V. 33. {And the sons of Midian} This was Keturah’s fourth son.

{Ephah} We read of a region of this name, Isa. 60:6.

{and Epher, and Henoch, and Abida, and Eldaah} The five sons of Midian were the fathers or founders of five kingdoms; for we read of five kings of Midian, Numb. 31:8.

{All these were the sons of Keturah} By sons he means posterity, sons, and sons’ sons.

V. 34. {And Abraham begat Isaac} Of his first wife, after she had been many years barren and grown to old age, Gen. 18:11; 21:1, 2; Rom. 4:19.

{The sons of Isaac, Esau, and Israel} These two were twins, but Esau came first out of his mother’s womb, and so was by nature the elder, Gen. 25:24, 25. Of this name Israel see Gen. 32:28.

V. 35. {The sons of Esau} Gen. 36:9, 10. Though Esau were the elder, yet God loved Jacob, Mal. 1:2, and Jacob obtained both the birth-right, Gen. 25:33, and the blessing, Gen. 27:29.

{Eliphaz} This was the son of Esau by Adah his first wife, Gen. 36:10.

{Reuel} This was Esau’s son by Bashemath, another wife, Gen. 36:10.

{and Jeush} This was Esau’s son by Aholibamah, a third wife, Gen. 36:14.

{and Jaalam and Korah} These were brothers to Jeush by father and mother, Gen. 36:14.

V. 36. {The sons of Eliphaz, Teman, and Omar, Zephi} Or, Zephon. Gen. 36:11, these among others are said to be dukes; i.e., heads of great families. Dukes had a sole and supreme authority, as kings in their own dominions: as the dukes of Venice and of Savoy are supreme in their places: but in royal dignity and sundry prerogatives they were inferior to kings.

{and Gatam, Kenaz} Kenaz is put before Gatham, Gen. 36:15, 16.

{and Timna} For Timna Korah is named. It may be these were two names of one and the same person.

{and Amalek} Amalek was the son of Eliphaz by his concubine Timnah, Gen. 36:12. Timna was the name of a woman and of a man: for Amalek’s mother was of this name; so was one of Eliphaz his sons, here set down immediately before Amalek. There was also another man of this name, v. 51. This Amalek was the father of those Amalekites who were mortal enemies of the Israelites, and devoted by God himself to destruction, Exod. 17:14; Deut. 25:19; 1 Sam. 13:2, 3. See on Ezek. 3:1.

V. 37. {The sons of Reuel} This was Esau’s second son.

{Nahath, Zerah, Shammah, and Mizzah} The three former of these names are also given to sundry of the children of Israel at several times: the fourth we read not of but here, and Gen. 36:13. So these four, as coming from the stock of Esau, being not elsewhere mentioned cannot be set forth by their posterity.

V. 38. {And the sons of Seir} Seir possessed the land wherein Esau and his posterity afterwards dwelt, Deut. 2:12, 22, by reason whereof both the land and a famous mountain therein is called Seir, Gen. 32:3; 36:8, 9. Esau and Eliphaz made affinity with the posterity of Seir, and therefore the genealogy of Seir is here mixed with that of Esau. The affinity was this: Esau married Aholibamah daughter of Seir’s grandchild, Gen. 36:2, 20, 24, 25, and Eliphaz Esau’s son had Timna for his concubine, who was sister to Lotan Seir’s son, Gen. 35:12, 20, 22.

{Lotan, and Shobal, and Zibeon} The genealogy of these is set down in the verses following. Zibeon had also a son of his name, v. 40.

{and Anah, and Dishon} Anah had a son called Dishon, v. 41.

{and Ezer, and Dishan} There is but little difference betwixt the names of the fifth and seventh sons of Seir, Dishon and Dishan. Sometimes the very same name is given to two brothers.

V. 39. {And the sons of Lotan, Hori, and Homam} Or, Heman, Gen. 36:22.

{and Timna was Lotan’s sister} She was also Eliphaz his concubine, Gen. 36:12.

V. 40. {The sons of Shobal, Alian} Or, Alvan, Gen. 36:23.

{and Manahath, and Ebal, Shephi} Or, Shepho, Gen. 36:23.

{and Onam} There was one of the posterity of Judah who also had this name, ch. 2:26.

{And the sons of Zibeon, Aiah, and Anah} See Gen. 36:24.

V. 41. {The sons of Anah, Dishon} See v. 38.

{And the sons of Dishon, Amram} Or, Hemdan, Gen. 36:26.

{and Eshban, and Ithran, and Cheran} Nothing elsewhere is spoken of these men.

V. 42. {The sons of Ezer, Bilhan, and Zavan, and Jakan} Or, Achan, Gen. 36:27.

{The sons of Dishan, Uz, and Aran} The land where Job dwelt was called Uz, Job 1:1.

V. 43. {Now these are the kings} Gen. 36:40. Kings were such as had a sole and supreme authority. The relative particle these has reference, not to the sons of Seir mentioned in the former verses, but to those that follow.

{that reigned in the land of Edom} Namely, after the posterity of Esau were possessors thereof.

{before any king reigned over the children of Israel} The children of Israel were in Canaan and Egypt about four hundred years, Exod. 12:40, and it was four hundred after that before they had a king, 1 Kings 6:1. Now Moses sets down such things of Edom as had been before his time, which was above four hundred years before there was a king in Israel. The Edomites were the sooner raised up to the height of their dignity, because God intended to pull them down again from the same. See 2 Sam. 8:19.

{Bela, the son of Beor} The city Zoar, which was saved for Lot’s sake, Gen. 19:21, 22, was called Bela, Gen. 14:2.

{and the name of his city was Dinhabah} This was the place which Bela chose to set his royal palace in.

V. 44. {And when Bela was dead, Jobab, etc.} See Gen. 36:33.

V. 45. {And when Jobab was dead, Husham of the land of the Temanites, etc.} See Gen. 36:34; Jer. 49:7, 20; Amos 1:12.

V. 46. {And when Husham was dead, Hadad, etc.} This name Hadad was afterwards given to those who were of the king’s seed in Edom, 1 Kings 11:14.

{which smote Midian} The Midianites bordered upon the Edomites, which was an occasion of quarrels betwixt them.

{in the field of Moab} The Midianites and Moabites bordered one upon another, and were confederates, Num. 22:4.

{reigned in his stead: and the name of his city was Avith} The several cities where the several kings of Edom had their distinct courts imply that they did not succeed one another by a natural descent, but rather by election, or by force.

V. 47. {And when Hadad was dead, Samlah of Masrekah, etc.} This might be the name of the place where Shamlah was born, or where he kept his court; as the names of the cities before mentioned.

V. 48. {And when Samlah was dead, Shaul of Rehoboth} See Gen. 36:37.

{by the river, etc.} Some take this river to be Tigris, some Euphrates, both which come from the same head or spring, Gen. 2:10. The river called Hiddekel, Gen. 2:14, some take to be Tigris, and Euphrates is there joined to it.

V. 49. {And when Shaul was dead, Baal-Hanan the son of Achbor, etc.} The place where this king kept his court is not named.

V. 50. {And when Baal-Hanan was dead, Hadad, etc.} Or, Hadar, Gen. 36:39. The fourth king of Edom was also of this name, v. 46.

{and the name of his city was Pai} Or, Pau, Gen. 36:39.

{and his wife’s name was Mehetabel the daughter of Matred, the daughter of Mezahab} Matred was the name of a man: therefore the word daughter in the second place is put for grandchild. And grandchildren are oft styled sons or daughters, Exod. 2:20.

V. 51. {Hadad died also} This was the last of the eight kings of Edom here mentioned. It may be they ruled so tyrannically as the people would no longer endure that kind of monarchical regiment.

{And the dukes of Edom were} Of dukes see v. 36.

{Duke Timnah} This was also the name of a woman, Gen. 36:12.

{Duke Aliah} Or, Alvah, Gen. 36:40.

{Duke Jetheth} Gen. 36:40.

V. 52. {Duke Aholibamah} This also was a woman’s name, Gen. 36:2.

{Duke Elah, etc.} There were eleven of them in all.

{These are the dukes of Edom} Which succeeded the kings before mentioned. Many of these, if not all, lived after Moses his time. But yet he who set down sundry things before his time by a prophetical spirit might by the same spirit make known what was also to fall out after his time.

CHAPTER 2

Verse 1. {These are the sons of Israel} Jacob was his first name: of which see Gen. 25:26. The name Israel was given him as an evidence of his fervency and faith in prayer, Gen. 32:24, etc.; Hos. 12:4. See Gen. 32:28. Not only Jacob himself was styled Israel, but also the church both under the law, Exod. 4:22; Deut. 4:1, and under the gospel, Gal. 6:16. All the genealogies following from this man are of such as were of the church. For though Jacob had twelve sons, yet were they all true believers and heads of the church, and therefore styled the twelve patriarchs, Acts 7:8, 9. Abraham and Isaac had each of them but one such son.

{Reuben} He committed a very foul sin, Gen. 35:22, for which he lost his birthright, ch. 5:1; Gen. 49:3, 4.

{Simeon} He executed a cruel act, Gen. 34:25, for which he received a curse, Gen. 49:5, 6, 7.

{Levi} He joined with his brother Simeon in the foresaid cruel act. But the curse denounced against him, which was to be divided in Jacob, and scattered in Israel, Gen. 49:7, proved a great blessing. For the Levites having no entire inheritance by themselves, had their cities and land in the choicest places of the other tribes, and so became the greater means of instructing their brethren.

{and Judah} He also committed a great sin; but temptation and ignorance of the person much extenuated it, Gen. 38:13, etc. The royal dignity is conferred on him, ch. 5:2; Gen. 49:8, etc. These four first were born of one mother immediately one after another, Gen. 29:32, etc.

{Issachar and Zebulun} These two were of the same mother that the other four were, but after their mother had left bearing for a time, Gen. 29:35; 30:17, etc.

V. 2. {Dan} He was the son of Bilhah Jacob’s maid, Gen. 30:5, and concubine, Gen. 35:22.

{Joseph} He was an especial preserver of his father’s house, Gen. 45:7.

{and Benjamin} Joseph and Benjamin were the children of Rachel, whom Jacob most loved, Gen. 29:18. She died in bringing forth Benjamin, Gen. 35:16, 17, 18.

{Naphtali} He was also the son of Bilhah, Gen. 30:7, 8.

{Gad and Asher} These two were sons of Zilpah Jacob’s other maid, Gen. 30:10, etc. She also was his concubine. All these had their faults, and some more heinous than others, yet none of them clean fell from the faith, but remained heads of the church. Of the reasons and notations of each and every of these patriarchs’ names see Gen. 29:32, etc.; 30:6, etc.; 35:18.

V. 3. {The sons of Judah} Judah was Jacob’s fourth son, v. 1, yet his genealogy is first set down by reason of the royal dignity settled on him, Gen. 49:10, and the descent of the Messiah from him, Luke 3:33.

{Er, and Onan, and Shelah} Gen. 38:3, 4, 5; 46:12.

{which three were born unto him of the daughter of Shua the Canaanitess} This epithet has relation to the word daughter. For Shuah was a man. See Gen. 38:2.

{And Er the firstborn of Judah} His dignity is here mentioned to aggravate the evil he did. Being the firstborn, he might have been progenitor of the royal stock, and of the Messiah king of kings.

{was evil in the sight of the LORD} See 1 Kings 14:2 and Gen. 38:7.

{and he slew him} By a sudden and extraordinary death. The like is noted of Onan, Gen. 38:9, 10.

V. 4. {And Tamar} Gen. 38:29, 30. Tamar is put into the catalogue of Christ’s ancestors, as Rahab and Ruth, Matt. 1:3, 5, to show that Christ came both of Jews and Gentiles (for these three women were Gentiles) and that notorious sins repented of hinder not salvation; for Christ came to save all sorts of sinners, Matt. 21:31.

{his daughter in law} See Gen. 38:12, etc.

{bare him Pharez and Zerah} These two were born of incest, yet through the mercy of God that was no prejudice to their prerogative. Of their names see Gen. 38:29, 30. Pharez first came out of the womb, and so was counted the firstborn, but it was by a kind of struggling with his brother.

{All the sons of Judah were five} The two eldest of the five died without children, so as no genealogy could be made; and Shelah’s genealogy is set down ch. 4:20. That God who of his free grace chose Jacob before Esau, Mal. 1:2, chose Pharez before Shelah and Zerah.

V. 5. {The sons of Pharez} God so blessed Pharez as among the posterity of Judah it was said, in craving a blessing on a family, Let thy house be like the house of Pharez, whom Tamar bare unto Judah, Ruth 4:12.

{Hezron} Gen. 46:12. This Hezron was reckoned in the right line among the progenitors of Christ, Matt. 1:3; Zach. 3:33.

{and Hamul} Of him came the Hamulites, Num. 26:21.

V. 6. {And the sons of Zerah} This was Judah’s youngest son, v. 4.

{Zimri} Or, Zabdi, Josh. 7:1. Zimri was the only son, properly so called, of Zerah, and grandfather to Achar, v. 7.

{and Ethan, and Heman, and Calcol, and Dara} Or, Darda. See 1 Kings 4:31.

{five of them in all} The four latter are counted to be of the posterity of Zerah. But they were not immediately born of him; for they were the sons of Mahol, 1 Kings 4:31.

V. 7. {And the sons of Carmi, Achar} Or, Achan. See on Josh. 7:1.

{the troubler of Israel} This is added to show the reason of putting Achar instead of Achan. For Achar signifies a troubler.

{who transgressed in the thing accursed} See Josh. 6:19 and 7:1, 25.

V. 8. {And the sons of Ethan, Azariah} It is supposed from the word sons that Ethan had more sons than Azariah, and that he only as the chiefest is named. A like instance is given v. 31. But the plural number may here synecdochically be put for the singular, as Gen. 46:23.

V. 9. {The sons also of Hezron that were born unto him} This is added, because many of the persons following, though of his posterity, came not immediately from his loins.

{Jerahmeel} Though this were the eldest son, yet Ram was preferred before him, and was one of the progenitors of the royal stock. See v. 4.

{and Ram} Or, Aram, Matt. 1:3; Luke 3:33.

{and Chelubai} Or, Caleb. His pedigree is set down v. 18.

V. 10. {And Ram begat Amminadab} Ruth 4:19; Matt. 1:4; Luke 3:33.

{and Amminadab begat Nahshon prince of the children of Judah} See Num. 1:7 and 2:3. This phrase of dignity has relation to the state of the Israelites in the wilderness.

V. 11. {And Nahshon begat Salma} Or, Salmon, Ruth 4:20; Matt. 1:4; Luke 3:32. There was a mountain called Salmon, Ps. 68:14; Judg. 9:48. This Salma married Rahab, Matt. 1:5. See v. 4.

{and Salma begat Boaz} Read his history in the book of Ruth.

V. 12. {And Boaz begat Obed} Of Ruth the Moabitess, Matt. 1:5.

{and Obed begat Jesse} Jesse’s name was famous in Israel, because he was the father of David, who is oft styled the son of Jesse; sometimes indeed by way of disgrace by Saul and his flatterers, as 1 Sam. 22:7, 8, 9. If we consider the years that passed betwixt Salma and David, we shall find that Salma, Boaz, Obed and Jesse must all be very old when they begot children, seeing more than four hundred years passed over in their days. It is said 1 Kings 6:1 that the fourth year of Solomon was four hundred and fourscore years from the children of Israel’s coming out of the land of Egypt. Take from them the forty years of David’s reign, and the thirty before he began to reign, and there remain to the time of his birth four hundred and ten. Now Rahab, wife to Salma, was a housekeeper when the children of Israel came into Canaan, Josh. 2:1. Not long after that Salma married her, whom we cannot in any probability account at that time under fifteen years old. Exempt then the forty years wherein the Israelites were in the wilderness from the fore-named four hundred and ten, reserving the fifteen years of Salma’s age, there will remain three hundred fourscore and five. By this account these four patriarchs must be about a hundred years apiece when they begot their children. It may be some of them might be over this number, and others under it. Some think there might be others betwixt these that are not recorded. But this genealogy being so express, not only in this place, but also Ruth 4:21, 22; Matt. 1:5, 6 and Luke 3:32, I dare not admit of any such deficiency in the sacred records.

V. 13. {And Jesse begat his firstborn Eliab} This man was of stature so high, and of countenance so comely, as when God appointed Samuel to anoint one of Jesse’s sons for king, he thought that Eliab was surely the Lord’s anointed, 1 Sam. 16:6.

{and Abinadab the second, and Shimma the third} Shimma is styled Shamma, 1 Sam. 16:9. These two, together with their eldest brother, were men of war, and went with King Saul to the battle, 1 Sam. 17:13.

V. 14. {Nethaneel the fourth, Raddai the fifth} Of these two, and of Ozem, v. 15, we have no mention elsewhere. There were others named Nathanael, as ch. 15:24 and 24:6 and 26:4. We read 1 Sam. 17:12 that Jesse had eight sons: and so much also is implied 1 Sam. 16:10, 11, but here is mention only of seven. It may be one of them died without issue, and so is not put into this genealogy. Or one of the eight there mentioned might be Jesse’s grandchild, and in that respect reputed among his sons.

V. 15. {Ozem the sixth, David the seventh} David was one of the most famous kings that ever was in the world. He was famous for integrity of heart and life (in which respect he is styled a man after God’s own heart, 1 Sam. 13:14; Acts 13:22), for wisdom, for valor, for zeal, for skill in music, and for many other excellent endowments. He was set as a pattern before all his successors, 1 Kings 3:14 and 11:38. More is registered of his praises in sacred Scripture than of any other man’s.

V. 16. {Whose sisters were} They are styled David’s sisters rather than the sisters of Eliab, or any other of the brothers, yea, rather than the daughters of Jesse, for honor’s sake. For it was a greater honor to be David’s sister than Jesse’s daughter.

{Zeruiah} A woman of great note; therefore her sons, valiant men all, are ordinarily styled by her name, 2 Sam. 2:13, 18 and 16:9, 10.

{and Abigail} She is called the daughter of Nahash, 2 Sam. 17:25. David married a wife of this name, 1 Sam. 25:42.

{And the sons of Zeruiah, Abishai} This was one of David’s worthies, 2 Sam. 23:18, and ever cleaved close to him, even before he was king, 1 Sam. 26:6. Much is spoken of his valiant deeds, but nothing of his death.

{and Joab} Though younger than Abishai, he got the preeminence above him, and was made general of David’s host, ch. 11:6.

{and Asahel, three} Asahel also was one of David’s worthies, 2 Sam. 23:24, but slain in the very beginning of his reign, 2 Sam. 2:23.

V. 17. {And Abigail bare Amasa} A valiant man; but he took part with Absalom, and was general of his army, 2 Sam. 17:25. He was treacherously slain by his cousin Joab, 2 Sam. 20:10.

{and the father of Amasa was Jether the Ishmeelite} An Ishmeelite by birth, but by profession an Israelite, 2 Sam. 17:25. Or he might be called an Ishmeelite, because he had long lived among the Ishmeelites. He is called Ithra, 2 Sam. 17:25.

V. 18. {And Caleb} Or, Chelubai, v. 9. Not that Caleb who was sent to search the land, Num. 23:7, and after entered into Canaan, Num. 14:30; Josh. 14:6, whose genealogy is set down ch. 4:15. This man’s generation was very great, and is therefore here set down to give an instance of God’s blessing of Judah by multiplying his posterity. The genealogy of David is here broken off, because, after the rest of the fathers of the tribe of Judah, it is to be set down further than any in this book, ch. 3:1, etc.

{the son of Hezron} Mentioned, v. 5. Hereby this Caleb is distinguished from the son of Jephunneh, ch. 4:15.

{begat children of Azubah his wife} This was his first wife, v. 19. Of this name was Jehoshaphat’s mother, 1 Kings 22:42. The posterity of Caleb by Azubah are set down v. 42, etc.

{and of Jerioth} This was Caleb’s second wife.

{her sons are these} This relative her has reference to Jerioth.

{Jesher, and Shobab, and Ardon} The posterity of these are nowhere mentioned. David had a son named Shobab, ch. 3:5.

V. 19. {And when Azubah was dead, Caleb took unto him Ephrath} This was his third wife. She gave the name to the city Ephratah, Ruth 4:11; Mic. 5:2.

{which bare him Hur} There was anon after the time that this Hur lived, if not in his time, another of his name, that was a great prince and governor over the children of Israel in the wilderness, Exod. 24:14 and 17:10.

V. 20. {And Hur begat Uri, and Uri begat Bezaleel} This was that Bezaleel, Exod. 31:2, 3, 4.

V. 21. {And afterward} After the foresaid sons of Hezron were born.

{Hezron went in} A modest expression of the matrimonial duty, such a one as that Gen. 4:1.

{to the daughter} This was Hezron’s third wife.

{of Machir} Manasseh’s eldest son, Gen. 50:23; Num. 32:39.

{the father} The word father is put for head or chief ruler.

{of Gilead} Gilead was the name of a mount, Gen. 31:21, 23, 25, of a land, Num. 32:1, in which were sundry cities, and Josh. 13:15. Some take it here for the proper name of a man: if so, then father is here to be taken properly. Moses seems to put Gilead here spoken of for the proper name of a man, Num. 26:29, 30.

{whom he married} Heb. took. Namely, to be his wife.

{when he was threescore years old} Heb. a son of threescore years. This age implies that the daughter of Machir was his last wife.

{and she bare him Segub} This was also the name of the youngest son of Hiel, 1 Kings 16:34.

V. 22. {And Segub begat Jair} Jair is said to be the son of Manasseh, Num. 32:41, but son is there to be taken for grandchild. He was accounted the son of Manasseh by reason of his grandmother the daughter of Machir, v. 21, for by the father’s side Hezron was his grandfather. Either Jair or Segub may be supposed to be adopted into the family of Machir: for Jair had his inheritance in the tribe of Manasseh, as the words following show.

{who had three and twenty cities in the land of Gilead} This relative who has reference to Jair and his posterity. The land of Gilead fell to Machir, whose daughter was grandmother to Jair, v. 21. The many cities here mentioned show that the land of Gilead was of a large compass.

V. 23. {And he took Geshur, and Aram, with the towns of Jair, from them} Jair by force of arms took all those places from those that inhabited them before, being of the cursed nations which God had devoted to destruction, Gen. 15:18, etc. Upon Jair’s taking of them they were called Havoth-Jair, i.e., cities of Jair. See Num. 32:42; Deut. 3:14; Josh. 13:30.

{with Kenath} It is said Num. 32:42, Nobah took Kenath, and called it Nobah, after his own name. This Nobah might be one of the posterity of Jair, and so that be said to be done by Jair, which was done by his sons, or sons’ sons. Or Nobah might be a chief commander under Jair: and that which is done in war uses to be attributed to the general.

{and the towns thereof} Heb. daughters. See ch. 7:28. Which appertained thereunto; or, whereof Kenath had a command.

{even threescore cities} It seems Kenath was a city of great consequence, in that it had command over so many other cities.

{All these belonged to the sons of Machir} No verb in this sentence being expressed in the Hebrew, translators and expositors differ thereabouts, some inserting one verb, some another; as, All these the sons of Machir took; or, All these the sons of Machir held; or, as our translators, All these belonged to the sons of Machir. All tend to one and the same end. By the sons of Machir Segub, Jair, yea and Nobah too, are meant. For though Hezron were their proper father, yet they being born of the daughter of Machir, Machir adopted them to be his sons, took them into his family, and gave them inheritances.

{the father of Gilead} See v. 21.

V. 24. {And after that Hezron was dead in Caleb-ephratah} This place might be so called in memorial of Caleb and his wife, both buried there. See v. 19.

{then Abiah Hezron’s wife} This might be another wife of Hezron; or else Abiah might be the name of that daughter of Machir, v. 21.

{bare him Ashur} This son was Posthumus; born after his father’s death.

{the father of Tekoa} I.e., the progenitor, or prince and chief governor of the inhabitants of Tekoa. Mention is made of this city 2 Sam. 14:2. It was near to Jerusalem.

V. 25. {And the sons of Jerahmeel the firstborn of Hezron} See v. 9.

{were Ram the firstborn} This also was the name of his father’s brother, v. 9.

{and Bunah, and Oren, and Ozem, and Ahijah} Ahijah is by most expositors taken for the wife of Jerahmeel, and not for one of his sons. Being taken for his wife, it is thus to be translated, Of Ahijah.

V. 26. {Jerahmeel had also another wife, whose name was Atarah} This gives evidence that Ahijah before mentioned was Jerahmeel’s first wife; and in reference thereunto Atarah is styled another wife.

{she was the mother of Onam} It seems Ahijah was the mother of those sons of Jerahmeel, mentioned v. 25.

V. 27. {And the sons of Ram the firstborn of Jerahmeel} See v. 25.

{were Maaz, and Jamin, and Eker} We read no more of these, nor of any of their posterity. One of Simeon’s sons was called Jamin, Gen. 46:10.

V. 28. {And the sons of Onam were Shammai and Jada} Of Juda’s posterity see v. 32.

{And the sons of Shammai, Nadab} Aaron’s eldest son was also of this name, Exod. 6:23.

{and Abishur} See v. 27.

V. 29. {And the name of the wife of Abishur was Abihail} Wives and mothers are oft named for honor’s sake. Rehoboam’s wife also was called Abihail, 2 Chr. 11:18, and Esther’s mother, Esth. 2:15.

{and she bare him Ahban and Molid} There was no more mention of these.

V. 30. {And the sons of Nadab, Seled, and Appaim: but Seled died without children} The best means to preserve his memory.

V. 31. {The sons of Appaim, Ishi} See ch. 5:24. Of sons see v. 8.

{And the sons of Ishi, Sheshan. And the children of Sheshan, Ahlai} By children daughters are here meant. See v. 34. Withal here is a synecdoche in the word children, as in the word sons before mentioned: for we read but of one daughter he had, Ahlai; q.d., All the daughters that he had, was Ahlai. See the like Gen. 21:7.

V. 32. {And the sons of Jada the brother of Shammai} See v. 28.

{Jether, and Jonathan: and Jether died without children} There were others called Jether, as Gideon’s son, Judg. 8:20; Amasa’s father, v. 17; Ezra’s son, ch. 4:17, and others.

V. 33. {And the sons of Jonathan, Peleth, and Zaza} No further mention of these.

{These were the sons of Jerahmeel} By sons are here meant posterity.

V. 34. {Now Sheshan had no sons, but daughters} If the word translated children, v. 31, be taken for sons, then it is to be supposed that all his sons at this time were dead.

{and Sheshan had a servant an Egyptian, whose name was Jarha} Mention is here made of that servant because of the honor done him, v. 35. He was certainly a proselyte, otherwise Sheshan might not have given his daughter to him being an Egyptian.

V. 35. {And Sheshan gave his daughter to Jarha his servant to wife} Questionless this servant was very faithful, and one whom Sheshan highly accounted of.

{and she bare him Attai} If him have reference to Sheshan, it shows that the posterity following were so accounted Sheshan’s as they kept up his name and memory; if to Jarha, it shows that wives bear children to their husbands to continue their names.

V. 36. {And Attai begat Nathan} The numerous posterity here in order set down shows that the stock of Jarha, though an Egyptian, long continued in Israel.

{and Nathan begat Zabad} This Zabad was one of David’s worthies, ch. 11:41, and is there said to be the son of Ahlai; but in relation to the third generation.

V. 37. {And Zabad begat Ephlal} Not mentioned elsewhere.

{and Ephlal begat Obed} Another Obed than he mentioned v. 12.

V. 38. {And Obed begat Jehu, etc.} Here are thirteen generations, from v. 35 to 42, that came from Sheshan by his daughter, not mentioned elsewhere.

V. 42. {Now the sons of Caleb the brother of Jerahmeel} See v. 9, 18.

{were Mesha his firstborn} By Azubah his first wife, v. 18.

{which was the father of Ziph} Ziph was a city of Judah, Josh. 15:55. It was also the name of a wilderness, 1 Sam. 23:14, 15, 24. The word father here may be taken for a planter or first establisher of a city, so v. 45, 49, or for the first head of a stock, or for the chief or prince, and so Ziph here put for the inhabitants of Ziph. See ch. 4:16.

{and the sons of Mareshah} I.e., the sons of Maresha descended from Caleb.

{the father of Hebron} Father has reference to Maresha. Hebron is the name of a place frequently mentioned in Scripture, as Gen. 13:18; Num. 13:23; Josh. 10:36 and 14:13; 2 Sam. 2:1, 3, 11.

V. 43. {And the sons of Hebron, Korah} There were divers of this name, as Gen. 36:5; Exod. 6:21. But of this Korah we read only here.

{and Tappuah} This also was the name of a place, Josh. 12:17 and 17:8.

{and Rekem} This also was the name of a king of Midian, Num. 31:8, and of a city of Benjamin, Josh. 18:27.

{and Shema} One of Reuben’s posterity, ch. 5:8, and one of Benjamin’s also, ch. 8:13, were of this name. It was also the name of a city of Judah, Josh. 15:26.

V. 44. {And Shema begat Raham, the father of Jorkoam} Raham and Jorkoam are mentioned nowhere else.

{and Rekem begat Shammai} Rekem was the third son of Hebron, v. 43. There was another Shammai mentioned v. 28.

V. 45. {And the son of Shammai was Maon} There was also a city of this name, Josh. 15:55, and a wilderness, 1 Sam. 23:24, 25 and 25:2.

{and Maon was the father of Beth-zur} Beth-zur was a city of Judah, Josh. 15:58, so as father is here to be taken as v. 42.

V. 46. {And Ephah Caleb’s concubine} Of concubines see 1 Kings 11:3. Besides the three wives, v. 18, 19, Caleb took also concubines, the more to increase his posterity.

{bare Haran, and Moza, and Gazez} Haran’s and Moza’s offspring follow; but no posterity of Gazez is recorded.

{and Haran begat Gazez} Haran’s brother and son had both one and the same name.

V. 47. {And the sons of Jahdai} Moza is supposed to be here understood out of v. 46, q.d., And the sons of Moza were Jahdai.

{Regem, and Jotham, etc.} These six were all sons of Jahdai.

V. 48. {Maachah Caleb’s concubine} See v. 46.

{bare Sheber, and Tirhanah} Nothing is elsewhere said of these.

V. 49. {She bare also Shaaph the father of Madmannah} Some understand under this relative she this word wife, q.d., The wife of Shaaph the father of Madmannah bare Shevah.

{Sheva the father of Machbenah, and the father of Gibea} In all the three places father is taken alike, for a planter, or founder, or head, or prince, as v. 42, 45. Madmannah, Machbenah, and Gibeah are cities of Judah, Josh. 15:31, 57.

{and the daughter of Caleb was Achsah} Josh. 15:17. This is taken to be the eldest daughter of the first Caleb, whose genealogy has in this chapter been set down. True it is, the other Caleb had also a daughter of this name; but it is not unusual for divers persons to have the same name.

V. 50. {These were the sons} This has relation to Shobal, etc., v. 51.

{of Caleb the son of Hur} Hur was the son of that Caleb, v. 19, so as this Caleb was the other Caleb’s grandchild. There are three Calebs famous in Israel: I. The son of Hezron, v. 18. II. The son of Hur. III. The son of Jephunneh, ch. 4:15.

{the firstborn of Ephratah} Called Ephrath, v. 19. Hur is said to be her firstborn, because Caleb had another firstborn by another wife, v. 18.

{Shobal} See another of this name ch. 1:40; Gen. 36:20.

{the father of Kirjath-jearim} Father is here to be taken as v. 43. Kirjath-jearim was one of the cities of the Gibeonites, Josh. 9:17, and afterwards fell to the lot of Judah, Josh. 18:14.

V. 51. {Salma the father of Bethlehem} Father is here taken as before. Bethlehem was also a city of Judah, and therefore called Bethlehem-Judah, Judg. 17:7 and 19:1, famous by being Christ’s birthplace, Mic. 5:2; Matt. 2:6. Salma had a right to Bethlehem by his grandfather Hur, who is also called the father of Bethlehem, ch. 4:4.

{Hareph the father of Beth-Gader} Father is here to be taken as v. 49.

V. 52. {And Shobal the father of Kirjath-jearim} See v. 50.

{had sons, Haroeh} Or, Reaiah, ch. 4:2. Haroe may be taken appellatively.

{and half of the Manahethites} Or, half of the Manuchites; or, Hatzi-Hammenucoth. Or, of those that inhabit the country of Menucoth. This is taken to be a region in the confines of Judah, Benjamin and Dan. If the word Haroe be taken appellatively, it may be thus translated, He was overseer (or governor) of half of the Manahethites.

V. 53. {And the families of Kirjath-jearim, the Ithrites, etc.} These descended from Shobal, v. 52. We read of Ira an Ithrite, and Gareb an Ithrite, two of David’s worthies, 2 Sam. 23:38; 1 Chr. 11:40. But we read not elsewhere of Puhites, Shumathites, Mishraites, Zareathites, and Eshtaulites.

{of them came the Zareathites, and the Eshtaulites} I.e., the inhabitants of Eshtaol and Zoreah in the tribe of Judah, Josh. 15:33.

V. 54. {The sons of Salma, Bethlehem} See v. 51. By sons are here meant posterity; and by Bethlehem, such as inhabited it. Some translate, Bethlehemites.

{and the Netophathites} Such as came of the city or family of Netophathi in the tribe of Judah, Neh. 12:28.

{Ataroth, the house of Joab, etc.} Or, Atarites; or, crowns of the house of Joab. Ataroth is put for the name of a place; and it was a plain in the borders of Ephraim, Benjamin and Judah, which was distinguished with divers names according to its different situation or bounds. See Josh. 16:2, 5, 7. Here the house of Joab is added thereunto, to show that the family of Joab possessed part of Ataroth. Ataroth is also taken appellatively, and signifies crowns. In which sense the Netophathites are called the crowns of the house of Joab, because by their valor and good success under his conduct they were as crowns to him; they were his glory. See Phil. 4:1.

V. 55. {And the families of the scribes that dwelt at Jabez} This verse is here inserted because the families mentioned therein, though they belonged not to the tribe of Judah, yet dwelt in the desert of Judah, where Jabez was, Judg. 1:16. By scribes are meant public notaries, such as by writing maintained themselves and their families, though they had no inheritance among the Jews. Some take scribes for such as were well exercised in the law of God, as Ezra 7:6, and instructed the people therein.

{the Tirathites, the Shimeathites, and Suchathites} These are nowhere else mentioned. Their titles may be taken from some of their predecessors. The Suchathites may be so called from dwelling in tabernacles.

{These are the Kenites} The Kenites were of the posterity of Jethro Moses his father-in-law, Exod. 3:1; Judg. 1:16, so called from the country where they dwelt.

{that came of Hemath} Hemath was an ancient progenitor of the Kenites; as also Heber was, Judg. 4:11, who also came from Moses his father-in-law. They that descended from Heber seated themselves among the Naphtalites, Judg. 4:11, but these here mentioned, among the children of Judah, Judg. 1:16.

{the father of the house of Rechab} This is added for distinction’s sake, to show what Hemath is spoken of; and also for honor’s sake, Rechab being a man of great note and name. See 2 Kings 10:15; Jer. 35:2.

CHAPTER 3

Verse 1. {Now these were the sons of David} This chapter has reference to ch. 2:15, where mention is made of David the youngest son of Jesse. David’s genealogy reaches further than any other in this book, even far beyond the captivity. David was the head of that royal progeny from whence Christ came.

{which were born unto him in Hebron} Here David was first settled in his kingdom, and here he reigned over Judah in his seven first years, 2 Sam. 5:5. We may hence infer that while Saul persecuted him from place to place he had no children.

{the firstborn Amnon} He deflowered his sister Tamar, and was slain by her brother Absalom, 2 Sam. 13:1, 14, 28, 29.

{of Ahinoam the Jezreelitess} Jezreel, whence this woman had her name, was a city of Judah, Josh. 15:56.

{the second Daniel} Or, Chileab, 2 Sam. 3:3.

{of Abigail the Carmelitess} First Nabal’s wife, and after his death married to David, 1 Sam. 25:3, 39, etc. She is called Carmelitess from Carmel, where Nabal dwelt, 1 Sam. 25:2, 40.

V. 2. {The third, Absalom} He sought to take the crown from his father, and was slain in his treason, 2 Sam. 15:1, etc., and 18:13, etc.

{the son of Maachah the daughter of Talmai king of Geshur} David, while he was in the land of the Philistims, invaded Geshur, and took all with him, 1 Sam. 27:1, 8, 9. And it may be that then he took Maachah. Or the king of Geshur, retaining his kingdom, and observing what good success David had against all his enemies, sought peace with him, and gave him his daughter to wife. We read how Absalom, after he had slain his brother Amnon, fled to his grandfather Talmai, 2 Sam. 13:37. But howsoever David took this wife, it is to be supposed that she became a proselyte.

{the fourth, Adonijah} He would have usurped the kingdom before his father was dead, 1 Kings 1:5, etc. He was slain by his brother Solomon, 1 Kings 2:25.

{the son of Haggith} See 1 Kings 1:5.

V. 3. {The fifth, Shephatiah of Abital} This name Shephatiah was given to sundry other persons, ch. 9:8; 12:5; 27:16. But of this Shephatiah and Abital we read no more than that the one was the son of David, and the other his wife.

{the sixth, Ithream by Eglah his wife} The five before mentioned were also David’s wives, so as to every of them may his wife be referred. See 2 Sam. 3:5.

V. 4. {These six were born unto him in Hebron} See v. 1.

{and there he reigned seven years and six months} After Saul’s death the men of Judah came to Hebron, and there anointed David king, 2 Sam. 2:3, 4. But many of the tribes of Israel took part with Abner, who set up Ishbosheth Saul’s son to be king, 2 Sam. 2:8, 9. Betwixt these two houses there was long war; but at length David prevailed, 2 Sam. 3:1, etc., and Ishbosheth was slain, 2 Sam. 4:7. After which all Israel took part with David, and made him king, 2 Sam. 5:3. This is the reason of the distinction of the years of his reign.

{and in Jerusalem he reigned thirty and three years} It is said 2 Sam. 5:4 that he reigned forty years; so that six months must either be added to those forty years, or taken from these thirty and three.

V. 5. {And these were born unto him in Jerusalem} After he was settled in his kingdom, and taken by all Israel to be their king. See ch. 14:3, etc.

{Shimea} Or, Shamma, 2 Sam. 5:14.

{and Shobab, and Nathan} Some think these were the sons of Uriah, whose wife David deflowered, 2 Sam. 11, and that David having adopted them his sons, they are said to be born unto him, i.e., every way accounted his, as if they had proceeded from his loins. But this will not well stand with that which is noted of Nathan, who was one of these three, Luke 3:31. If he had been Uriah’s son, then had not Christ properly descended from David. Whereas they say that Solomon, who is here set after all, was the next to him that was born in adultery, 2 Sam. 12:25, etc., I answer, The order of birth is not here observed, but rather these four are set down in a clean contrary order; the youngest first, the eldest last. That Solomon was the eldest is evident, 2 Sam. 12:24, and that Nathan was the second appears, in that Solomon’s stock failing, Nathan’s came to have the royal dignity, Luke 3:31. It being the purpose of him that wrote this genealogy to prosecute Solomon’s progeny, he sets him in the last place. Of Shimea and Shobab we read no more but that they were sons of David.

{and Solomon, four} This particle four has relation to the number of the men, not to their order. For Solomon was not the fourth, i.e., the last of the four, but one of the four, namely, the first.

{of Bath-shua} Or, Bath-sheba, 2 Sam. 11:3. This latter name is most used in Scripture. The former signifies a daughter of salvation; the latter, a daughter of oath.

{the daughter of Ammiel} Or, Eliam, 2 Sam. 11:3. Her father’s name is set down for honor’s sake.

V. 6. {Ibhar also} We read no other mention of this man.

{and Elishama} Or, Elishua, 2 Sam. 5:15.

{and Eliphelet} These two names Elishama and Eliphelet were given to two other sons of David, v. 8, these two perhaps being dead before the other two were born.

V. 7. {And Nogah} This Noga and his elder brother Eliphelet are left out in the account, 2 Sam. 5:15, because, it may be, they died young without children.

{and Nepheg, and Japhia} No other mention is made of these two. There was of old a king of Lachish named Japhia, Josh. 10:3, and a place also of that name, Josh. 19:12.

V. 8. {And Elishama} See v. 6.

{and Eliada} Or, Beliada, ch. 14:7.

{and Eliphelet} See v. 6.

{nine} This number has reference to those mentioned, v. 6, 7, 8. These were born to David after those four born unto him in Jerusalem of Bathshuah, v. 5. Those added to these nine make up thirteen. Of these nine only seven were living together, 2 Sam. 5:15, 16. Whether all the nine were born of Bath-sheba, or of several wives, is not expressed: but Bath-sheba lived long enough with David to have had so many children: for she outlived David, 1 Kings 2:13.

V. 9. {These were all the sons of David} Nineteen in all; six born in Hebron, v. 4, four in Jerusalem, v. 5, and nine after them, v. 8.

{besides the sons of the concubines} See 1 Kings 11:3. The best of the saints under the law had both many wives and also concubines: for great was their desire of a numerous progeny.

{and Tamar their sister} By the father she was sister to all the nineteen before mentioned; but by the mother only to Absalom, 2 Sam. 13:4.

V. 10. {And Solomon’s son} This has reference to v. 5.

{was Rehoboam} 1 Kings 11:43. With this man begin Solomon’s royal race. And it is in order set down, till it utterly failed in Jeconiah, Jer. 22:30. He was a foolish king, though the son of a wise father, and by his folly lost the greater part of his kingdom.

{Abia his son} Or, Abiam. A wicked king, 1 Kings 15:1, 3.

{Asa his son} He long continued a good king, 2 Chr. 14:2 and 16:13.

{Jehoshaphat his son} A very good king, yet not without his faults, 2 Chr. 17:4; 18:1; 19:2.

V. 11. {Joram his son} Or, Jehoram. A very wicked king, 2 Chr. 21:1, etc.

{Ahaziah his son} Or, Azariah, 2 Chr. 22:6. He was an evil king, and reigned but a while, 2 Chr. 22:2, etc.

{Joash his son} A notorious hypocrite, 2 Chr. 24:17, etc.

V. 12. {Amaziah his son} An evil king, 2 Chr. 25:14, etc.

{Azariah his son} Or, Uzziah, 2 Kings 15:30. This king apostatized and fell from a glorious profession, 2 Chr. 26:16.

{Jotham his son} A good king, 2 Chr. 27:2.

V. 13. {Ahaz his son} A notorious idolater, 2 Chr. 28:1, etc.

{Hezekiah his son} A very good king. But after many mercies received his heart was too much puffed up. Notwithstanding he humbled himself, 2 Chr. 32:25, 26.

{Manasseh his son} This man from his childhood was very lewd, cruel, and a great idolater; but afterwards repented, 2 Chr. 32:2, etc.

V. 14. {Amon his son} A wicked king, 2 Chr. 33:22.

{Josiah his son} He was the last good king: yet he fell into an error in opposing the king of Egypt, which was his death, 2 Chr. 35:10, etc.

V. 15. {And the sons of Josiah were} Three of his sons sat upon the throne one after another, 2 Kings 23:30, 34 and 24:17.

{the firstborn, Johanan} Or, Joachaz. See 2 Kings 23:30; Jer. 22:11.

{the second Jehoiakim} Or, Joakim. Or, Eliakim. See 2 Kings 23:34. This man had three names.

{the third Zedekiah} Or, Mattaniah. See 2 Kings 24:17.

{the fourth Shallum} This name was given to Johanan, Jer. 22:1. This word of number, the fourth, implies that Shallum was another from the former three; but because no mention is made elsewhere of him, it is to be supposed that he died before his father Josiah.

V. 16. {And the sons of Jehoiakim, Jeconiah his son} Or, Jehoiachin, 2 Kings 24:6. This man succeeded his father in the kingdom for three months: then yielding to Nebuchadnezzar, his life was spared, and he carried captive into Babylon.

{Zedekiah his son} This relative his seems to have reference to Jeconiah before mentioned. But this is the same Zedekiah that is mentioned v. 15, the son of Josiah, and uncle to Jeconiah, 2 Kings 24:17. But he is here said to be Jeconiah’s son legally, because he succeeded him on the throne. He is not reckoned among the sons of Jeconiah in the verses following.

V. 17. {And the sons of Jeconiah} Or, Coniah, Jer. 22:24. See on Jer. 22:30 in what respect Jeconiah is said to be childless.

{Assir} This word may be taken appellatively, and translated bound, or imprisoned, and so thus read, The sons of Jeconiah bound, Salathiel. Nor do we read in any other place of a son of Jeconiah called Assir. One of Corah’s sons had that name, Exod. 6:24, and two others of his posterity, ch. 6:23, 37. See on Jer. 22:30.

{Salathiel his son} Heb. Shealtiel. Salathiel is said to be the son of Neri, Luke 3:27, from whom Christ by natural descent came: and he is here said to be Jeconiah’s son, in that he succeeded him in a right to the royal dignity, Matt. 1:12. Or else this Salathiel was a distinct person from him whom Luke mentions.

V. 18. {Malchiram also, and Pedaiah, etc.} These six were sons of Salathiel. The expression is very concise: and something must be added, either in the beginning, thus, The sons of Salathiel were these, Malchiram, etc., or in the end, thus, Were the sons of Salathiel.

V. 19. {And the sons of Pedaiah were Zerubbabel and Shimei} Zerubbabel is said to be the son of Shealtiel, Ezra 3:2 and 5:2; Neh. 12:1; Hag. 1:1; Matt. 1:12; Luke 3:27. Therefore it is supposed that Pedajah died while his sons were young, and Salathiel their grandfather brought them up, and in this respect Zerubbabel is called the son of Salathiel, or Shealtiel. Besides, it is usual to call grandchildren sons.

{and the sons of Zerubbabel, Meshullam and Hananiah} Neither of these are mentioned Matt. 1:13; Luke 3:27, whereupon some suppose this was another Zerubbabel than he that is mentioned in those places.

{and Shelomith their sister} She was sister to those two before mentioned both by father and mother, and therefore is added next to them, before the others, v. 20.

V. 20. {And Hashubah, etc.} These five were also sons of Zerubbabel, though by another wife than Meshullam and Hananiah, v. 19. Some take these to be sons of Meshullam.

V. 21. {And the sons of Hananiah, Pelatiah, and Jesaiah, etc.} Here is set down a catalogue of such families as belonged to the royal stock of David, and remained after the captivity.

V. 22. {And the sons of Shechaniah, Shemaiah} Either the plural sons is synecdochically put for the singular, or the grandchildren following are comprised under the title sons.

{and the sons of Shemaiah, Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six} There are but five sons here reckoned up, therefore the father must be added to make up the number, as ch. 7:3. Or this number may have relation to another son that was dead before the rest. Some refer this to Shecaniah, and so bring in Shemaiah to be comprised under the number of six.

V. 23. {And the sons of Neariah} Neariah is the last save one of the former number, yet his posterity only is set down. It may be none of the rest had issue, or the royal dignity that remained was settled on him.

{Elioenai, and Hezekiah, etc.} Heb. Hizkijahu. The names, here and in other places, that end with Jah have Vav added to them; which wants not emphasis: for Jah signifies Lord; and Jahu, his Lord.

V. 24. {And the sons of Elioenai, were Hodaiah, etc.} Here are many generations set down of persons one descending from another after the captivity, which questionless extended beyond the days of Ezra: yet he might by a prophetical spirit set them down beforehand; or else some other prophet, after his death, add them: as the death and burial of Moses is added to his last book, Deut. 34:5, etc. The Jews place this book last, because the latest genealogies and stories are recorded in it.

CHAPTER 4

Verse 1. {The sons of Judah} By sons, posterity is here meant; for the particulars following were of several and distinct generations.

{Pharez} This was the only proper son of Judah here mentioned, Gen. 38:29 and 46:12. See ch. 2:4.

{Hezron} He was the son of Pharez, ch. 2:5.

{and Carmi} Or, Chelubai, ch. 2:9. Or, Caleb, ch. 2:18. All these three names set out one and the same person, which was the son of Hezron.

{and Hur, and Shobal} This Hur was the son of the first Caleb, called Chelubai, ch. 2:9, 19, and had a son called also Caleb, who was the immediate father of Shobal, ch. 2:50, but is here left out.

V. 2. {And Reaiah} Or, Haroe, ch. 3:52.

{the son of Shobal} By this relation we see how Reajah came by lineal descent from Judah. The former genealogy from Judah by Caleb here ended, and the royal stock by David was inserted, ch. 3. Now that former genealogy is prosecuted, and the posterity of Reajah distinctly set down.

{begat Jahath} This has relation to Reajah.

{and Jahath begat Ahumai, and Lahad} No further mention is made of these two.

{These are the families of the Zorathites} From those before mentioned descended the inhabitants of Zoreah, Josh. 15:33.

V. 3. {And these were of the father of Etam, Jezreel, and Ishma, and Idbash} Etam was a city belonging to Judah, 2 Chr. 11:6. By father is meant the founder or governor thereof. This father of Etam must needs be one of those ancestors from whom Jahath and his children, and those also here mentioned, descended; probably Reajah, v. 2, or one of the former progenitors, v. 1.

{and the name of their sister was Hazelelponi} Women of note and name use to be mentioned in genealogies, ch. 3:9, 19.

V. 4. {And Penuel the father of Gedor} Or, of the father of Gedor, as v. 3. For Jered is also styled the father of Gedor, v. 18.

{and Ezer the father of Hushah} Or, of the father, as v. 3. Gedor and Hushah are names of places, v. 30; Josh. 15:18; 2 Sam. 21:18 and 23:27. Hushah by transposition of letters Shuah, v. 11.

{These are the sons of Hur} This has relation to Shobal and to all under him before mentioned.

{the firstborn of Ephratah} See ch. 2:50.

{the father of Bethlehem} Father has reference to Hur, v. 1. See ch. 2:51.

V. 5. {And Ashur the father of Tekoa} See ch. 2:24.

{had two wives, Helah, and Naarah} Their several children are set down, v. 6, 7.

V. 6. {And Naarah bare him Ahuzam, and Hepher} Frequent mention is made of this name Hepher. It was the name of Zelophehad’s father, Num. 36:2, of one of David’s worthies, ch. 11:36, of a region, Josh. 12:17; 1 Kings 4:10.

{and Temeni, and Haahashtari} These were names of families.

{These were the sons of Naarah} This phrase is to be taken exclusively. She had none but these.

V. 7. {And the sons of Helah} The first wife of Ashur, v. 5.

{were Zereth, Jezoar, and Ethnan} To these must Coz be added.

V. 8. {And Coz begat Anub, and Zobebah} Though Coz were not before mentioned, yet the bringing in of his genealogy in this place shows that he was one of Ashur’s sons by Helah. See the like v. 14 and ch. 2:47.

{and the families of Aharhel, the son of Harum} This relative son has reference to Aharhel.

V. 9. {And Jabez was more honourable than his brethren} Jabez was some prime man, yet nowhere else mentioned. He is taken to be head of one of the families of Aharhel, v. 8, and to be the chiefest among the posterity of Ashur. The city Jabez, ch. 2:55, might be called from him. In that city dwelt scribes, and in that respect he is counted to have been a learned scribe.

{and his mother called his name Jabez} I.e., sorrowful. Jazeb properly signifies sorrowful; so as there is a transposition of letters in the word Jabez.

{saying, Because I bare him with sorrow} It seems she had a very hard travail, and (as Rachel, Gen. 35:18) gave a name to her son in memorial thereof. But it is said that his father changed his name (as Jacob did) and called him Othniel: of whom see Judg. 1:13, etc., and 3:9.

V. 10. {And Jabez called on the God of Israel, saying} This shows he was a man of piety and faith.

{O that thou wouldest bless me indeed} Heb. If thou blessing wilt bless. Of doubling words see 1 Kings 8:13. This phrase is in form of a vow and is concise and emphatical; that which he vowed to return to God being not expressed, but understood. It implies that he would render praise unto God, and cleave close unto him as a faithful servant.

{and enlarge my coast} It seems his portion fell out too narrow for him and his children; and therefore he seeks to enlarge it by force against those cursed enemies that remained not cast out.

{and that thy hand might be with me} He knew and acknowledged that without God’s help he could do nothing.

{and that thou wouldest keep me from evil (Heb. do me, or, that thou dost with the evil) that it may not grieve me} Some here add deliverance, thus, That thou work deliverance from the evil, that it grieve me not. His meaning is, that God would protect and prosper him, and give him such success that he might not be foiled nor oppressed by the enemy. Probably he was in some extreme danger when he made this prayer, as Jehoshaphat, 1 Kings 22:32, or made it while he was in the fight.

{And God granted him that which he requested} God gave him victory, so as the enemy was destroyed, he possessed their land, and enlarged his own habitation. In this was he more honorable than his brethren.

V. 11. {And Chelub the brother of Shuah begat Mehir} See v. 4.

{which was the father of Eshton} Which has reference to Mehir.

V. 12. {And Eshton begat Beth-rapha} Eshton is taken to be the name both of a person and a place. So is Beth-rapha.

{and Paseah, and Tehinnah the father of Ir-nahash} Or, the city of Nahash. The word Ir-nahash being taken for a city, father must be taken for founder or governor; and the city put for the inhabitants as well as for the place.

{These are the men of Rechah} Rechah is here taken for a city.

V. 13. {And the sons of Kenaz} Some include the last clause of v. 11 and the whole 12th verse in a parenthesis, q.d., Chelub begat Mehir, and the sons of Kenaz. This is the Kenaz mentioned Josh. 15:17. These were the grandchildren of Kenaz, but educated by him as by a father.

{Othniel, and Seraiah} Othniel was the first judge after Joshua, Judg. 3:9, 10.

{and the sons of Othniel, Hathath} Or, Hathath, and Meonothai, who begat, etc.

V. 13. {And Meonothai begat Ophrah} See v. 8.

{and Seraiah begat Joab, the father of the valley} Or, inhabitants of the valley. This valley was in the limits of Judah and Benjamin, Neh. 11:35.

{of Charashim} I.e., craftsmen.

{for they were craftsmen} This is the reason why the valley had that name. Craftsmen of all sorts dwelt therein.

V. 15. {And the sons of Caleb} See ch. 2:50. This was that faithful valiant champion that entered into the land of promise, Num. 14:24 and 32:12; Josh. 14:6, etc.

{the son of Jephunneh} Num. 13:6. Some make Jephunneh to be the son of Kenaz, in that Caleb his son is called a Kenezite, Num. 32:12; Josh. 14:6.

{Iru, Elah, and Naam} No more mention is made of Iru and Naam.

{and the sons of Elah, even Kenaz} The particle translated even is the copulative commonly translated and. Some in relation to Kenaz, v. 13, translate it second, thus, The second, Kenaz. Others make it part of the name and translate it Uknaz, or Ukenaz.

V. 16. {And the sons of Jehaleleel} The manner of bringing in Jehaleleel implies he was the son of Kenaz last mentioned.

{Ziph} See ch. 2:42.

{and Ziphah, Tiria, and Asareel} There is no more of these.

V. 17. {And the sons of Ezra} The last letter of this man’s name differs from the learned scribe’s, Ezra 7:1. Besides they differed in their tribes, this being of Judah, the other of Levi; and in the age of the world wherein they lived.

{were Jether} See ch. 2:17, 32.

{and Mered} Again mentioned v. 18.

{and Epher} There was another of this name, ch. 5:24.

{and Jalon} There is no more mention of him.

{and she bare} Some translate it in the masculine gender, he begat, and refer it to Jalon: but the Hebrew is feminine, and in that respect well translated, she bare. But because the woman is not expressly set down, some refer it to the wife of Ezra, intimating that Ezra had two wives, and that the latter of them is here meant. Others more fitly apply this to Bithiah, v. 18.

{Miriam} This is the name of a woman, Exod. 15:20. But here of a man.

{and Shammai} There were two others of this name, ch. 2:28, 44.

{and Ishbah the father of Eshtemoa} I.e., the progenitor or governor of the inhabitants of Eshtemoa, Josh. 21:14.

V. 18. {And his wife Jehudijah} Jehudijah either was her proper name, or may be taken appellatively, to signify that she was a Jewess. His other wife Bithiah was an Egyptian.

{bare Jered the father of Gedor} I.e., of the inhabitants of Gedor, Josh. 15:58.

{and Heber the father of Socho, and Jekuthiel the father of Zanoah} Socho and Zanoah were cities of Judah, Josh. 15:34, 35.

{And these are the sons of Bithiah} This relative these, or those, has reference to Miriam, Shammai and Ishbah, v. 17. Mered had them by Bithiah; but he had Jered, Heber and Jekuthiel by his other wife.

{the daughter of Pharaoh, which Mered took} It seems Bithiah was an Egyptian, and of the royal stock: and Mered was some great man, seeing he married so great a king’s daughter.

V. 19. {And the sons of his wife Hodiah} Or, Jehudijah, v. 18. She may also be taken for Mered’s third wife.

{the sister of Naham} Though no other mention be made of Naham, yet it appears he was a man of note, in that Mered’s wife is set out by her relation to him.

{the father of Keilah} Josh. 15:44. This was that city which David saved from the Philistims, 1 Sam. 23:1, 5.

{the Garmite} The name of a family, having reference to Naham.

{and Eshtemoa} This word is frequently used for a city, Josh. 21:14; 1 Sam. 30:28; ch. 6:57. See v. 17. But it may be also taken for the man of whom that city was named.

{the Maachathite} The name of a family, 2 Sam. 23:34; 2 Kings 25:23; Jer. 40:8. Some of those also whom the Israelites expelled beyond Jordan bore this name, Josh. 12:5 and 13:11, 13.

V. 20. {And the sons of Shimon were} This is not Simeon the second son of Jacob, Gen. 29:33. For he is mentioned v. 24. Neither do the Hebrew letters in this and that name agree.

{Amnon} This was also David’s eldest son’s name, ch. 3:1. We read of no other besides these two of this name; and of this man no more.

{and Rinnah, Ben-hanan, and Tilon} These names also are only this once mentioned. Ben is a Hebrew word signifying son; so as Ben-hanan may be translated the son of Hanan.

{And the sons of Ishi were} Ishi being not before mentioned, some take it to be another name given to one of the forementioned sons of Shimon. Others take him to be the son of Tilon: but no such relation is here expressed.

{Zoheth, and Ben-zoheth} Or, the son of Zoheth.

V. 21. {The sons of Shelah the son of Judah, were} Of Shelah Judah’s third son, Gen. 38:5, came the family of the Shelanites, Num. 26:20.

{Er the father of Lecah} Er had an uncle of this name, Gen. 38:3. One of Christ’s progenitors was also called Er, Luke 3:28.

{and Laadah the father of Mareshah} One of Caleb’s posterity was of this name, ch. 2:42. So was also a city of Judah, Josh. 15:44; 2 Chr. 11:8 and 14:9 and 20:37.

{and the families of the house of them that wrought fine linen} This fine linen was made of flax brought out of Egypt, which is said to be as fine as silk: and in that respect these are styled silk-weavers.

{of the house of Ashbea} This is added to express in particular from whom those families descended.

V. 22. {And Jokim, and the men of Chozeba} Called Chezib, Gen. 38:5, and Achzib, Josh. 15:44.

{and Joash, and Saraph, who had the dominion in Moab} When as the Moabites were tributary to the Israelites, these were made commanders in Moab, there to rule and govern.

{and Jashubi-lehem. And these are ancient things} Or, things waxed old and out of memory.

V. 23. {These were the potters} Exercised in making earthen vessels.

{and those that dwelt among plants and hedges} Exercised in all manner of husbandry, as planting gardens, tilling fields, fencing them with hedges, and such like inferior works. This is added as a reason to show how the things concerning them come to be ancient and worn out, because the posterity of Shelah having little respect to the dignity and inheritance of their predecessors, contented themselves with mean callings.

{There they dwelt with the king for his work} Some refer there to Moab, v. 22, as if they had been contented to abide in Moab after the Moabites had recovered the supreme government to themselves, and to be serviceable to the king of Moab about his works. Others apply it to the land of Chaldea, as if this had been written of the time of Judah’s return from captivity: and so the words intend thus much, That they were so basely content with the servile works that they did to the kings of Babylon, as there they would abide and continue in their callings still doing service to the king under whom they lived; and cared not to return to Judea with the people of God. Others apply it to the land of Judah, where the people then were, and by king mean the king of Judah, to whom the forementioned persons did good service about such works as he appointed them.

V. 24. {The sons of Simeon were} A curse being laid upon Simeon, that he with his brother Levi should be divided in Jacob, and scattered in Israel, Gen. 49:7, he had no distinct inheritance of his own, as most of the other tribes had, but his lot fell out to be in the tribe of Judah, Josh. 19:2. Therefore his genealogy is reckoned with Judah. Besides, he being the second son of Jacob, ch. 2:1, and Judah put into Reuben’s place, Simeon’s genealogy is here set down next after Judah’s.

{Nemuel} Or, Jemuel.

{and Jamin} These two might be by one mother, and therefore joined together by the copulative and.

{Jarib} This might also be called Ohad, or Jachin, Gen. 46:10.

{Zerah} Or, Zohar, Exod. 6:15.

{and Shaul} This man is said to be the son of a Canaanitish woman, Gen. 46:10, yet might she be a proselyte, and profess the true faith. The variety of names is manifested by comparing Gen. 46:10 and Exod. 6:15 with this verse. In the two former places mention is made of six sons of Simeon, but here of five only. The reason of which difference may be that Moses sets down all the sons that Simeon had, but Ezra only such as became heads of families. Probably Ohad, or Jachin, died childless, and in that respect came not into this genealogy. See on Num. 26:12.

V. 25. {Shallum his son} There were many of this name in other tribes.

{Mibsam his son} Ishmael also had a son of this name, ch. 1:29.

{Mishma his son} This man’s posterity follows, v. 26.

V. 26. {And the sons of Mishma, Hamuel his son, Zacchur his son} No genealogies of these are mentioned.

{Shimei his son} This man’s pedigree follows.

V. 27. {And Shimei had sixteen sons and six daughters} This man had the most children of any mentioned in these genealogies. In other histories we read of many that had more. Ibzan had thirty sons and thirty daughters. Abdon had forty sons and thirty sons’ sons, Judg. 12:9, 14. Gideon had threescore and ten sons of his body begotten, Judg. 8:30.

{but his brethren had not many children} This restraint amplifies God’s blessing on him.

{neither did all their family multiply} This clause has reference to the former, and implies that some of those that had children did not much increase the tribe, because they did not much multiply, either in regard of their own children, or in regard of such generations as might have followed them.

{like to the children of Judah} Heb. unto the children. This implies a mighty increase of the posterity of Judah, whereunto that of Simeon was not comparable. In this respect a part of Judah’s inheritance was sufficient for Simeon, Josh. 19:1, 9.

V. 28. {And they dwelt at Beer-sheba} Sheba signifies an oath; and Beer, a well. At this place Abimelech and Abraham bound themselves by oath to keep covenant each with other: there also was a well. In these respects the place was called sometimes Sheba, sometimes Beer-sheba, Gen. 21:23, 25, 31 and 26:33; Josh. 9:12.

{and Moladah, and Hazar-shual} Josh. 19:2, 3.

V. 29. {And at Bilhah} Or, Balah, Josh. 19:3.

{and at Ezem, and at Tolad} Or, Azem, and Eltolad, Josh. 19:4.

V. 30. {And at Bethuel} Or, Bethel, Josh. 19:4.

{and at Hormah} See Num. 14:45 and 21:3.

{and at Ziklag} This city was within the inheritance of Judah, Josh. 15:35. But after the Philistims had held it a long while, Achish their king gave it to David, 1 Sam. 27:6, and so it pertained to the kings of Judah; yet allotted to Simeon.

V. 31. {And at Beth-marcaboth, and Hazar-Susim} Or, Hazar-Susah, Josh. 10:5.

{and at Beth-birei} Or, Beth-lebaoth, Josh. 19:6.

{and at Shaaraim} Or, Sharuhen, Josh. 19:6. Thirteen cities in all.

{These were their cities unto the reign of David} This phrase properly taken signifies that from Joshua’s time even till the kingdom was settled in David the forementioned cities belonged to the Simeonites. But tropically the reign of David may be applied to the continuance of the kingdom in the stock of David even to the Babylonian captivity.

V. 32. {And their villages were Etam} Or, Ether, Josh. 19:7. This was in the tribe of Simeon.

{and Ain, Rimmon, and Tochen} Tochen is not mentioned Josh. 19.

{and Ashan, five cities} The places called before villages are here called cities: they are villages appertaining to cities. Some make this difference betwixt cities and villages: the cities were walled, the villages unwalled. The cities also were larger than villages; and the principal officers were in the cities, under whose government the villages were.

V. 33. {And all their villages were round about the same cities} One city might have many villages appertaining to it.

{unto Baal} Or, Baalath-Beer, Josh. 19:8.

{These were their habitations} To wit, the cities and villages mentioned from v. 28 to this place.

{and their genealogy} Or, as they divided themselves by nations among them. The former reading, their genealogy, has reference to the persons reckoned up v. 24, 25, 26, 27; the latter reading has reference to the places before mentioned. A genealogy is a catalogue or rehearsal of sundry persons that by lineal descent have proceeded one after another from the same stock or father.

V. 34. {And Meshobab, etc.} The persons reckoned up from hence to v. 38 were all of them of the posterity of Simeon, and men of renown in their days.

V. 38. {These mentioned} Heb. coming.

{by their names} They are said to come by names whose names are registered in public records; by which means they do oft as it were come forth into the world.

{were princes in their families} Heads of their families, and famous therein.

{and the house of their fathers increased greatly} They increased in a numerous posterity by that blessing and increase which God gave to them. Yea, the fame and honor of their father’s house greatly increased by their honorable enterprises and valorous acts.

V. 39. {And they went} By reason of their multitude they dispersed themselves.

{to the entrance of Gedor} Some by Gedor understand those places which are called Gederah and Gederothaim, Josh. 15:36.

{even unto the east side of the valley} The valley here meant is that where David slew Goliath. It reached from Ephesdammim to the gates of Ekron, 1 Sam. 17:1, 52.

{to seek pasture for their flocks} It seems they had store of cattle, but want of good pasture.

V. 40. {And they found fat pasture and good} This is one occasion why they went thither.

{and the land was wide} It had room enough for all their cattle.

{and quiet and peaceable} Secure and careless, having no enemy about them to disquiet them, or to make them think of any preparations for war. They were like to Laish, Judg. 18:7, 27, 28.

{for they of Ham had dwelt there of old} This is a third reason, and the chiefest of all, that moved the Simeonites to enter upon those lands; they had been invaded and possessed by the posterity of Cham, who was accursed, Gen. 9:25.

V. 41. {And these written by name} Those mentioned v. 34, etc.

{came in the days of Hezekiah king of Judah} The tribe of Simeon being within the inheritance of Judah, might continue in their estate after Israel was carried away captive by the Assyrians; and so in the days of Hezekiah seek to enlarge their habitation. See 1 Kings 11:13.

{and smote their tents, and the habitations that were found there} These two words tents and habitations are here used to show what kind of dwellings they had; namely tents, such as the Arabians use. And tents are the fittest habitations for such as spend their time in feeding cattle, being easy to remove when there is occasion to seek out fresh pasture.

{and destroyed them utterly} This they did the rather because they were of that stock which was by God himself devoted to destruction.

{unto this day} See 1 Kings 9:13 and 12:19.

{and dwelt in their rooms} As the rest of the children of Israel had before this dwelt in the room of other Canaanites.

{because there was pasture there for their flocks} See v. 39.

V. 42. {And some of them, even of the sons of Simeon} Here are set down other valiant exploits done by the men of that small tribe.

{five hundred men} Though these singly and simply considered were a great multitude, yet for so great an adventure as they undertook they were but few.

{went to mount Seir} The country of the Amalekites bordering on mount Seir, these Simeonites went thither against them. See Exod. 17:8, etc.; Deut. 25:17, 18.

{having for their captains, Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi} Ishi being a famous man in his tribe (as others of his name, v. 20; ch. 2:31, were in theirs) for honor’s sake is here named. And it was a great honor to have such sons.

V. 43. {And they smote the rest of the Amalekites that were escaped} Joshua overthrew an army of them, Exod. 17:13. Saul destroyed others, 1 Sam. 15:7, and David more, 1 Sam. 30:17; 2 Sam. 8:12. The posterity of them which escaped those destructions were now destroyed by these Simeonites. Thus was the judgment threatened Exod. 17:14 accomplished. See Esth. 3:1.

{and dwelt there} Where these Amalekites dwelt before.

{unto this day} See 1 Kings 9:13 and 12:19.

CHAPTER 5

Verse 1. {Now the sons of Reuben the firstborn of Israel} Here the genealogies of those that had their inheritance beyond Jordan is set down; and Reuben’s first, because he was the eldest.

{for he was the firstborn} Gen. 29:32.

{but forasmuch as he defiled his father’s bed} Gen. 35:22 and 49:4. This was one of the highest degrees of incest, like that 1 Cor. 5:1, etc. See Lev. 18:8.

{his birthright was given} There being among other two especial privileges of birthright, dignity, Gen. 40:7, and inheritance, Deut. 21:17, both these were given away from Reuben.

{unto the sons of Joseph the son of Israel} Joseph was the youngest son save one that Jacob had, but the first son of that wife whom he first agreed to have, Gen. 29:18 and 30:23, 24. Therefore upon Reuben’s forfeiture of his birthright Jacob takes occasion to confer a principal part thereof, which was the double portion, upon Joseph. It is said to be given unto his sons, because they made two tribes, Ephraim and Manasseh, Gen. 48:5 and 49:22; Num. 1:10, whereas the other sons of Jacob made but one tribe apiece. Besides, the posterity of Ephraim was the most numerous of all except Judah. This title, son of Israel, is as it were appropriated unto Joseph, because he was most beloved of him, Gen. 37:3.

{and the genealogy is not to be reckoned after the birthright} Of genealogy see ch. 4:33. This is here set down either as a reason why Reuben’s genealogy is set before Joseph’s, who had the birthright; namely, Because the genealogy is not to be reckoned after the birthright: or as a reason why Judah’s is set before Reuben’s and Joseph’s too, even because he had a greater dignity; and the genealogy is not to be reckoned according to that right of a double portion which belongs to the firstborn.

V. 2. {For Judah prevailed above his brethren} He prevailed in a prime dignity, which by divine instinct was conferred upon him in his father’s last will, Gen. 49:8, 9, 10. He had also a preeminence in honor, even in the wilderness, Num. 2:3, and ever after. He had also the royal dignity from David’s time to the captivity. After that, some of the chief governors of the Jews, and their great senate, were of that tribe, till Christ the everlasting king, who sprang out of it, came.

{and of him came the chief ruler} Or, prince. Though this may have reference to David and the royal stock that descended from him, yet principally it points at Christ, Mic. 5:2; Matt. 2:6.

{but the birthright was Joseph’s} See v. 1.

V. 3. {The sons, I say, of Reuben, the firstborn of Israel} This repetition of the first clause of the first verse shows that all from that clause to this is to be included in a parenthesis.

{Hanoch, and Pallu, Hezron, and Carmi} See Gen. 46:9; Exod. 6:14; Num. 26:5, 6, 7.

V. 4. {The sons of Joel} He is supposed to be the son of Hanoch.

{Shemaiah his son, etc.} These seven that follow were princes in the tribe of Reuben, one after another, till the captivity.

V. 6. {whom Tilgath-Pilneser} Or, Tiglath-Pileser, 2 Kings 15:29 and 16:7.

{king of Assyria} At that time the king of Assyria was a mighty monarch, and had subdued many nations.

{carried away captive} They on that other side Jordan were carried away captive before their brethren on this side; they by Tiglath-Pileser, 2 Kings 15:29, these by Shalmaneser his son, 2 Kings 17:3, 6. See v. 26.

{he was prince of the Reubenites} Because Beerah is here styled prince of the Reubenites, it is inferred that Joel, v. 4, his prime progenitor was the son of Hanoch, who was a prince, being the eldest son of Reuben, v. 3.

V. 7. {And his brethren by their families} The brethren here meant are Pallu, Hezron, and Carmi, sons of Reuben, and brethren to Hanoch.

{when the genealogy of their generation was reckoned} Of genealogy see ch. 4:33. There is mention made of reckoning genealogies in the days of Jotham, v. 17, but many refer this reckoning to the time of the captivity.

{were the chief} This has reference to the first clause of this verse, which if it be thus read, of his brethren, then the sense is, Of or among the chief of them were they who are hereafter named.

{Jeiel, and Zechariah} Jeiel was the chief, and Zechariah the next.

V. 8. {And Bela the son of Azaz} He might be the third in order.

{the son of Shema} Or, Shemaiah, v. 4.

{the son of Joel} See v. 4.

{who dwelt in Aroer} Aroer is said to be built by the children of Gad, Num. 32:34. It was at the first the inheritance of the Amorites, Josh. 12:2, and lay betwixt that part which fell to Reuben and that which fell to Gad, Josh. 13:15, 16, 24, 25. It is here implied that Bela and his posterity, or in general the posterity of Reuben, dwelt there.

{even unto Nebo, and Baal-meon} Two cities in the inheritance of Reuben, and built by him, Num. 32:38.

V. 9. {And eastward he inhabited} This is meant of Reuben’s posterity in the days of Saul, v. 10.

{unto the entering in of the wilderness from the river Euphrates} This land lay betwixt Euphrates and Jordan, and it was very fertile, very good pastureland.

{because their cattle were multiplied in the land of Gilead} This is rendered as a reason why they chose that place, though it were on the other side of Jordan. It is requisite that they who have much cattle should have store of good pasture for them. Of Gilead see ch. 2:21.

V. 10. {And in the days of Saul} At that time they were much increased in number.

{they made war} This which is here in particular said of the Reubenites is attributed to the Gadites and Manassites together with them, v. 18, 19.

{with the Hagarites} These were of the posterity of Ishmael, called Hagarites from Hagar the mother of Ishmael, Gen. 16:2, 15.

{who fell by their hand: and they dwelt in their tents} The Hagarites keeping much cattle, had such habitations as they might remove from place to place, according to the pasture which they chose here and there for their cattle.

{throughout all the east land} Heb. upon all the face of the east.

{of Gilead} I.e., which did border upon the east of Gilead.

V. 11. {And the children of Gad dwelt over against them} Or, bordered next unto them. See Num. 32:1, etc.

{in the land of Bashan} Bashan appertained to Og, Num. 21:33. It is sometimes taken for a country containing sundry cities and store of land, Josh. 13:30, 31. Sometimes for a fair city, Josh. 17:1. The tribe of Gad possessed but part of Bashan, the other part thereof being given to Manasseh, Josh. 13:29, 30; 1 Kings 4:13.

{unto Salchah} A city in the kingdom of Og, Deut. 3:10.

V. 12. {Joel the chief, and Shapham the next} These were found to be chief princes of the tribe of Gad, when their genealogies were reckoned up.

{and Jaanai and Shaphat in Bashan} These are said to be in Bashan, because they were there left to defend their inheritance while their brethren went forth to war. See ch. 27:29.

V. 13. {And their brethren of the house of their fathers} By these brethren are meant such as were next in dignity to those before mentioned.

{of the house of their fathers} Heads of their fathers’ family.

{Michael, etc.} These seven were those brethren before mentioned.

V. 14. {These are the children of Abihail} I.e., those seven, v. 13.

{the son of Huri, etc.} The eight were heads of families in the tribe of Gad.

V. 15. {Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers} Some include the 14th verse in a parenthesis, and refer this verse to the thirteenth, making Ahi the chief over all those mentioned v. 13 and general of the army, v. 18.

V. 16. {And they dwelt in Gilead in Bashan, and in her towns} Heb. daughters. See ch. 7:28. This has reference to Bashan.

{and in all the suburbs of Sharon} See ch. 27:29.

{upon their borders} Heb. their goings forth.

V. 17. {All these were reckoned by genealogies} The Jews were careful in reserving catalogues of their ancestors, whereby they made genealogies of many generations.

{in the days of Jotham king of Judah} To wit, when he governed the kingdom for his father, 2 Kings 15:5. For he began not to reign as sole king till the second year of Pekah, 2 Kings 15:32.

{and in the days of Jeroboam king of Israel} To wit, Jeroboam the second. And it must needs be in the latter end of his reign, 2 Kings 15:1.

V. 18. {The sons of Reuben, and the Gadites, and half the tribe of Manasseh} Num. 32:33.

{of valiant men} Heb. sons of valor. This Hebraism has an emphasis in it, and implies that they were courageous even from their youth, and trained up to warlike exploits.

{men able to bear buckler and sword} I.e., to use warlike weapons against their enemies.

{and to shoot with bow} Bows in those days were of great use against enemies. See Gen. 48:22; Deut. 32:23, 42; Josh. 24:12; 1 Sam. 31:3; 2 Sam. 1:18, 22; 1 Kings 22:34; 2 Kings 9:24; 1 Chr. 12:2; 2 Chr. 35:23; Ps. 44:6 and 46:9 and 78:9; Isa. 22:6 and 66:19; Jer. 49:35; Zech. 10:4.

{and skilful in war} They had been trained up in warlike exercises, and oft went out to war, and thereby gathered great skill.

{were four and forty thousand seven hundred and threescore} These made a great host: but see a far greater out of two tribes only, 2 Chr. 13:3.

{that went out to the war} That were ready on all occasions to set upon the enemy.

V. 19. {And they made war with the Hagarites} See v. 10.

{with Jetur, and Nephish, and Nodab} Jetur and Nephish were sons of Ishmael, Gen. 25:15, and Nodab also of his posterity. We read, v. 10, that the Reubenites subdued such of the Hagarites as bordered upon their tribe: here are meant such as bordered on Gad and Manasseh.

V. 20. {And they were helped against them} By God.

{and the Hagarites were delivered into their hand} So as they either destroyed them or took them captives.

{and all that were with them} It seems the Hagarites got other nations to assist them: but they prevailed nothing thereby; for all were vanquished.

{for they cried unto God in the battle} I.e., the Israelites. This is not to be restrained to the very time when they were in fight (in which case Jehoshaphat cried, 1 Kings 22:32), but also to be extended to their preparation unto the battle. In which case Asa cried, 2 Chr. 14:11.

{and he was intreated of them} God is ready to hear prayer, Ps. 65:2. See ch. 4:10.

{because they put their trust in him} Faith is to prayer as fire to powder.

V. 21. {And they took away} Heb. led captive.

{their cattle} Having vanquished the enemy they took their cattle. The words following show how many.

{of their camels fifty thousand} See 1 Kings 10:2.

{and of sheep two hundred and fifty thousand} Sheep are very profitable, by their wool, flesh, and breed: therefore there was far the greatest number of them.

{and of asses two thousand} Asses of old were of great use for carrying both persons and burdens, Gen. 49:14; Exod. 4:20; Judg. 5:10 and 10:4 and 12:14.

{and of men} Heb. souls of men, as Num. 31:35. See Gen. 46:26.

{an hundred thousand} More than double the number of them that took them, v. 18.

V. 22. {For there fell down many slain} This much amplifies the success, that besides the number of captives so many were slain.

{because the war was of God} If God be with us, who can be against us? Rom. 8:31.

{And they dwelt in their steads} They dwelt with their enemies, as their ancestors in Joshua’s time dwelt with theirs, Josh. 23:12, 13.

{until the captivity} I.e., the first captivity, 2 Kings 15:29 and 17:6.

V. 23. {And the children of the half-tribe of Manasseh dwelt in the land} This is added as a reason why this half tribe joined with Reuben and Gad against the Hagarites, v. 18, 19.

{they increased from Bashan} See v. 11. The greatest part of Bashan was given to the half-tribe of Manasseh, Josh. 17:1.

{unto Baal-hermon, and Senir, and unto mount Hermon} These three places were their uttermost bounds, all near to Lebanon. Of Baal-hermon see Judg. 3:3. Of Senir, Ezek. 27:5. Of mount Hermon, Deut. 4:48.

V. 24. {And these were the heads of the house of their fathers} They were such as had distinct stocks proceeding from them, and were princes or chief men of their families.

{even Epher, etc.} Seven in all. There was the like number of princes in the tribe of Gad, v. 13.

{mighty men of valour} Such as had courage, strength, and skill.

{famous men} Heb. men of names. They had given such evidences of their valor as they were highly esteemed by all.

{and heads of the house of their fathers} Because this was a matter of great honor, it is again repeated.

V. 25. {And they transgressed} Their honor and valor was so far from making them thankful, as it puffed them up and made them bold in sinning.

{against the God of their fathers} By fathers Abraham, Isaac and Jacob are especially intended, to whom God made many promises, and extended those promises to their seed, Gen. 15:5 and 17:7 and 26:4 and 35:11, 12.

{and went a whoring after the gods} See 2 Kings 9:22.

{of the people of the land} I.e., the heathen round about them.

{whom God destroyed before them} By this it appears that the people before mentioned were especially the remainders of those cursed Canaanites whom Joshua destroyed.

V. 26. {And the God of Israel stirred up the spirit} See on 2 Sam. 24:1. Ambition and other evil causes stirred up their rage, but God ordered it to the correction of his people.

{of Pul king of Assyria} See 2 Kings 15:19.

{and the spirit of Tilgath-Pilneser king of Assyria} See 2 Kings 15:22. Pul first troubled the land, and after his son Tilgath-Pilneser subdued it.

{and he carried them away, even the Reubenites, and the Gadites, and the half-tribe of Manasseh} He subdued and carried away captive all the ten tribes, 2 Kings 18:11, but he first began with these on the other side Jordan, 2 Kings 15:29. See on Num. 32:22.

{and brought them unto Halah, and Habor} 2 Kings 17:6.

{and Hara} This was near the other places, in the land of Media.

{and to the river Gozan} See 2 Kings 17:6.

{unto this day} See 1 Kings 9:13.

CHAPTER 6

Verse 1. {The sons of Levi} Jacob’s third son, ch. 2:1. The firstborn were of old governors, priests and prophets in their several families. But when the church was become a nation, God chose the tribe of Levi to supply the priest’s office all the time the polity of the Jews remained, Num. 1:50, etc. And that there might be enough both to attend the services of the Lord’s house, and also to instruct the people throughout all the tribes, God did wonderfully increase this tribe. Concerning these Levites three things are set down in this chapter: I. Their genealogy, to v. 31. II. Their particular services, to v. 54. III. Their habitations, to the end.

{Gershon} Or, Gershom, v. 16. This was also the name of Moses his son, and signifies a stranger, Exod. 2:22.

{Kohath} This name signifies a congregation. And the Levites were to congregate the people together.

{and Merari} There is bitterness in this name and provocation. It may be that by reason of that cruel fact which Levi committed, Gen. 34:25, this name was given to his son. These three were heads of the families of the Levites, Num. 3:21, 27, 33.

V. 2. {And the sons of Kohath} From Kohath the second son descended the high priests, therefore his genealogy is set down first.

{Amram, Izhar} Izahar is called Aminadab, v. 22.

{and Hebron, and Uzziel} The four sons of Kohath were born in Egypt: for they did not go with Jacob thither, Gen. 46:11.

V. 3. {And the children of Amram, Aaron} The priesthood was settled on Aaron and his sons, Exod. 29:44.

{and Moses} Though Moses were the younger brother, yet God gave him a dignity above Aaron, Exod. 4:16 and 7:1. He was also a prince and governor over all the Israelites, Acts 7:35, and by him did God give all his laws to his people.

{and Miriam} She was sister to Aaron and Moses, and elder than they. She is supposed to be that maid that brought Moses his mother to be his nurse, Exod. 2:7, 8. She was a prophetess, Exod. 15:20; Mic. 6:4.

{The sons also of Aaron, Nadab, and Abihu} These two were Aaron’s eldest sons, but they died childless, Lev. 10:1, 2.

{Eleazar} His two elder brothers being dead, the privilege of the firstborn descended upon him, and he succeeded his father in the chief priesthood, Num. 20:28. He entered upon this office in the wilderness, and held it all the while that Joshua governed Israel, Josh. 24:33.

{and Ithamar} Eli, who descended from Ithamar, was high priest; but by what right is not expressed. That Eli descended from Ithamar is evident, in that Ahimelech his grandchild is said to be of the sons of Ithamar, ch. 24:3. Though Eli and his posterity, namely Ahitub, Ahiah (who also was called Ahimelech), and Abiathar, exercised the priesthood, 1 Sam. 14:3 and 22:29, yet because they descended not from Eleazar, they are not put into this catalogue of high priests.

V. 4. {Eleazar begat Phinehas} Phinehas executed the office of high priest in the beginning of the judges’ time, Judg. 20:28, which may by many arguments be proved to be about that time when the Israelites first turned to idolatry, Judg. 2:11. As the right of priesthood belonged to Phinehas and his posterity, because he was the son of Eleazar, so it was further confirmed unto him, upon his zeal in executing just vengeance upon Zimri and Cozbi, Num. 25:11, etc.

{Phinehas begat Abishua, etc.} Abishua and the six other that follow unto Zadok, v. 8, namely, Bukki, Uzzi, Zerahiah (who is called Zeraiah, Ezra 7:4), Meraioth, Amariah, and Ahitub, had right to the priesthood, and are set down as succeeding one another, here, and v. 50, 51, 52, and Ezra 7:2, etc. Yet nothing in particular is in Scripture set down concerning anything that any of them did, or concerning the time wherein they lived.

V. 8. {And Ahitub begat Zadok, etc.} See another Ahitub, 1 Sam. 14:3.

V. 9. {And Ahimaaz begat Azariah} This Ahimaaz was very faithful and serviceable to David, even while his father Zadok lived, 2 Sam. 17:17 and 18:19, etc.

V. 10. {And Johanan begat Azariah} This man’s grandfather was of the same name, v. 9.

{he it is that executed the priest’s office} This relative he may have reference either to Johanan or Azariah. If to the former, it points to that worthy act which Jehoiada did in putting down Athaliah, and setting up King Joash. This was done in the temple, 2 Chr. 23:10, etc. But if to the latter, it has reference to that courage which Azariah showed in thrusting King Uzziah out of the temple, 2 Chr. 26:16, etc. For Azariah is there expressly named.

{in the temple} Heb. in the house. I.e., the house of the Lord.

{that Solomon built in Jerusalem} 1 Kings 6:1, etc.; 2 Chr. 3:1, etc. This is added because when this book was written another temple was built by Zerubbabel, Zech. 4:9.

V. 11. {And Azariah begat Amariah, etc.} Amariah and the rest that follow to Hilkiah, namely, Ahitub, Zadok, and Shallum (or Meshullam, ch. 9:11), succeeded one another in the high priest’s office; but nothing is registered of anything they did. Ahitub and Zadok carried some of their predecessors’ names, v. 8.

V. 13. {And Shallum begat Hilkiah} That good priest, 2 Kings 22:8.

{and Hilkiah begat Azariah} Two of his predecessors had this name Azariah, v. 6, 10.

V. 14. {And Azariah begat Seraiah, etc.} Seraiah was priest when Nebuchadnezzar carried the Jews away captive, and among others was slain, 2 Kings 25:18, etc. Though he himself were a wicked man, yet he had a very good son, Ezra the scribe. Which shows either that Ezra was but young at the beginning of the captivity, or else very old when he returned to Jerusalem, Ezra 7:1. Or it may be that Ezra was Seraiah’s son’s son. See Ezra 7:1.

V. 15. {And Jehozadak went into captivity} Seraiah being slain, his son was carried away captive.

{when the LORD carried away} Because the Lord made Nebuchadnezzar his instrument to punish his people, what he did, the Lord is said to do.

{Judah and Jerusalem} The inhabitants of both country and city.

{by the hand of Nebuchadnezzar} This man was at that time the great monarch of the world, Jer. 27:6.

V. 16. {The sons of Levi, etc.} See v. 1. Having been long in setting forth the posterity of Aaron, he repeats this general again, the rather because he proceeds to set down the genealogy of others besides the high priests.

V. 17. {And these be the names of the sons of Gershom} Gershom was Levi’s eldest son: therefore the stock of the high priest being set down, he next adds the posterity of Gershom.

{Libni} See his genealogy, v. 20, etc.

{and Shimei} See on v. 20.

V. 18. {And the sons of Kohath were Amram, etc.} These four were mentioned before v. 2, but because he sets down other genealogies of Kohath, he repeats these heads of families again.

V. 19. {The sons of Merari, Mahli, and Mushi} Num. 3:33.

{And these are the families of the Levites according to their fathers} This has relation to the three sons of Levi, Gershom, Kohath, Merari: for all of them were heads of families: and families were distinguished by their names, as Libnites, Shimites, Amramites, Mahlites, etc., Num. 3:21, 27, 33.

V. 20. {Of Gershom, Libni his son} Or, Concerning Gershom, Libni was his son.

{Jahath his son} This man with the five following, Zimmah, Joah, Iddo, Zerah, Jeaterai, were all heads of families among the posterity of Gershom.

{Zimmah his son} Zimmah was Jahath’s grandchild: for he was the son of Shimei the son of Jahath, v. 42, 43.

V. 21. {Joah} Or, Ethan, v. 42.

{Iddo} Or, Adaiah, v. 41.

{Jeaterai} Or, Ethani, v. 41.

V. 22. {The sons of Kohath} See v. 1, 2.

{Amminadab his son} Or, Izhar, v. 2, 18. Here is reckoned up another posterity of Kohath, not of the line of the high priests, which are set down, v. 3, etc.

{Korah his son} This was that Korah mentioned Num. 16.

{Assir his son} Assir here is a proper name. See ch. 3:17.

V. 23. {Elkanah his son} In this genealogy there are two other Elkanahs, v. 25, 26.

{and Ebiasaph his son} These three, Assir, Elkanah, and Ebiasaph, are said to be the families of the Korhites, Exod. 5:24. See ch. 9:19.

{and Assir his son} Here again Assir is taken for a proper name, as v. 22. For children and children’s children used oft to bear the names of their predecessors. See Luke 1:61.

V. 24. {Tahath his son, Uriel his son} This Uriel is called Zephaniah, v. 36.

{Uzziah his son} Or, Azariah, v. 31. These two names Uzziah and Azariah were also given to a king, 2 Kings 15:1, 13.

{and Shaul his son} Called Joel, v. 36.

V. 25. {And the sons of Elkanah} Some take this Elkanah to be the son of Shaul; as if it had been thus more largely expressed, Shaul his son, and Elkanah his son. And the sons of Elkanah.

{Amasai} See v. 35, 36.

{and Ahimoth} We read no more of this name.

V. 26. {As for Elkanah} Some make this Elkanah to be the son of Amasai, v. 25, and the same that is called Mahath, v. 35.

{the sons of Elkanah} This Elkanah is taken to be another from him that is mentioned in the beginning of the verse; the former to be the father, called also Mahath; the latter, the son; and both father and son called by this one name Elkanah, q.d., The son of Amasai, Elkanah: his son, Elkanah. This is collected from v. 35, 36.

{Zophai his son} Or, Zuph, 1 Sam. 1:1.

{and Nahath his son} Or, Toah, v. 34.

V. 27. {Eliab his son} Or, Eliel, v. 34.

{Jeroham his son} See 1 Sam. 1:1.

{Elkanah his son} This being the father of Samuel, 1 Sam. 1:1, 20, some translators add to the end of this verse, Samuel his son.

V. 28. {And the sons of Samuel} This is that great prophet whose history is set down in the first book of Samuel.

{the firstborn, Vashni} Or, Joel, v. 33 and 1 Sam. 8:2.

{and Abiah} These two being appointed by their father in his old age to be judges over Israel, were so corrupt as they made the people weary of that government, and desirous of a king, 1 Sam. 8:4, 5.

V. 29. {The sons of Merari, Mahli} Mahli was Merari’s grandchild, v. 47; the rest were his children’s children. Therefore after Mahli is to be added this clause, his son.

{Libni his son, etc.} These seven here said to be sons of Merari, namely Mahli, Libni, Shimei, Uzza, Shimea, Haggiah, Asaiah, were the heads of such Levites as were set apart to holy functions in God’s house. More of the posterity of Merari are reckoned v. 44.

V. 31. {And these are they} This relative these has reference to such as follow from v. 33 to v. 49. In the former verses the genealogies of the Levites are set forth: here begin to be declared the offices of both Levites and priests; of the Levites first.

{whom David set over the service of song} Heb. the hands of music. Hands is oft put for ministry. See 1 Kings 8:53. Some expound it of the place, others of the persons, others of the function. In David’s time the number of Levites being exceedingly increased, he distributed them into distinct orders, and being a man zealous of God’s glory, he did not only use to quicken up his own spirit by vocal and instrumental music, but also settled sundry orders of Levites in their places and courses, both by voice and by sounding and stringed instruments to quicken up the spirits of God’s people to praise him the more cheerfully. See ch. 25:1, etc. In these respects he is styled the sweet psalmist of Israel, 2 Sam. 23:1. Though before David’s time there was great use of all manner of music about the service of God, yet in his time and after there is much more registered of music in God’s house than in the days before him.

{in the house of the LORD} Till Solomon had built the temple, divine services were performed in the tabernacle; and therefore it was called the house of the Lord, 1 Sam. 1:7, 24.

{after that the ark had rest} The ark was wont to be carried upon men’s shoulders from place to place; yea, the tabernacle also itself was oft removed. See 1 Kings 8:4. But David fixed the tabernacle in a close place, and pitched a tent for the ark, out of which it was not removed till it was carried into the temple, ch. 16. After the ark was settled in that tent, it was said to have rest.

V. 32. {And they ministered before the dwelling-place of the tabernacle} The tabernacle is called a dwelling-place, because the Lord manifested his abode there, by sundry evidences and types of his presence, not for a while, but so long as the tabernacle and temple continued. In this respect it is also styled the house of God, v. 48. See 1 Kings 3:1. It was also called a dwelling-place, because David had now fixed it, not to be removed as formerly it had been. See 1 Kings 8:4. It was made like a tent of cloth, and therefore called a tabernacle. See Exod. 26:1, etc.

{of the congregation} See 1 Kings 8:4.

{with singing} Both with voice and instruments. See v. 31.

{until Solomon had built the house of the LORD} I.e., the temple. When it was built, the tabernacle was laid up in it, 1 Kings 8:4. And all the services that had been before performed in the tabernacle were performed in the temple.

{in Jerusalem} The city which God chose, 1 Kings 11:36.

{and then they waited on their office} They attended diligently on that particular and distinct function whereunto they were appointed.

{according to their order} Order has here respect to the places where they were set, see v. 39, 44; to the times or turns when they should serve, for they were to serve by course; and to the particular services which they should perform; as some to sing with the voice, some to play on instruments, some to blow trumpets. See 2 Kings 11:5. They continued the same order in the temple that David had appointed them in the tabernacle.

V. 33. {And these are they that waited} Heb. stood. For the Levites performed their functions in the temple, especially such as were singers, standing, Ps. 134:1.

{with their children} By children are here meant their posterity, generation after generation.

{Of the sons of the Kohathites} As the high priests were of Kohath’s posterity, so also were such as had the chief functions among the Levites.

{Heman} There were two men of special account of this name; one of the tribe of Judah, ch. 2:6; another of the tribe of Levi, which was this man. He among the singers was the chiefest, and therefore stood in the midst, having some on his right hand, and others on his left, v. 39, 44. Some ascribe the penning of the 88th Psalm to this man; and the title of the psalm seems to intend as much: though his chief work therein might be only to set the tune, the psalm itself being indited by David.

{a singer} This implies that he was a chief, choice singer, a master of music. See ch. 15:17, 19.

{the son of Joel} Called Vashni, v. 28. Because Heman was a man of great note and name, his ancestors by a lineal ascent are set down till we come to Israel the father of the twelve tribes, v. 38. The genealogy from v. 22 to v. 29 is here repeated, from this verse to v. 39; only there is some alteration of names, which have been noted in the former catalogue: and whereas the pedigree is before set down by descent, here it is set down by ascent.

V. 37. {Ebiasaph, the son of Korah} Two generations betwixt Korah and Ebiasaph, v. 22, 23, namely Assir and Elkanah, are here omitted.

V. 38. {The son of Izhar, the son of Kohath} See v. 18.

{the son of Levi, the son of Israel} Ch. 2:1.

V. 39. {And his brother Asaph} Asaph is said here to be brother to Heman, because he was his kinsman, of the same stock or tribe, and brother in office.

{who stood on his right hand} The right hand was the second place; the midst being the first, and the left hand the third. See 1 Kings 2:19.

{even Asaph} A prime musician, especially on instruments. See ch. 15:19 and 16:5, 7, 37. Sundry psalms were committed to him to compose and tune, if not indited by him; as 50 and 73 and 77, with many others.

{the son of Berachiah} We read not anything of this man before, but he is here named for honor’s sake, and also for distinction.

{the son of Shimea, etc.} The ancestors of Asaph are set down by ascent lineally, till it come to Levi, v. 43. These mentioned in this catalogue, from v. 37 to 44, came from Levi by his eldest son Gershom. There is another catalogue of Gershom’s posterity, v. 20, 21, but most of the names in these catalogues are very different; and in this latter there are almost as many more as in the former.

V. 44. {And their brethren} This relative their has reference to Heman, v. 33, and to Asaph, v. 39, therefore the plural number is used. This word brethren is taken as brother, v. 39.

{the sons of Merari, stood on the left hand} See v. 39. Merari was Levi’s youngest son, and therefore is set in the lowest place.

{Ethan} This man also was a prime singer, ch. 15:19, and had psalms also committed to him, Ps. 89:1. There was another Ethan, ch. 2:6; 1 Kings 4:31.

{the son of Kishi} Or, Kushaiah, ch. 15:17. Such a genealogy of this man is set down as was before of Heman and Asaph. Here are many more ancestors than v. 29, 30.

V. 48. {Their brethren also} See v. 39, 44.

{the Levites} He means other sons of Levi than those reckoned up before, not brought up to be singers.

{were appointed to all manner of service} As to be porters, treasurers, and other officers, ch. 26:1, 20.

{of the tabernacle of the house of God} See v. 31, 32 and 1 Kings 8:4.

V. 49. {But Aaron and his sons} From v. 31 to this verse the offices and orders of Levites are set down; but here the offices of priests. For Aaron’s sons were all priests.

{offered upon the altar of the burnt offering} Num. 18:7; Lev. 1:9. First, upon that great brass altar which Moses made, while the tabernacle stood, Exod. 38:1, etc., but afterwards on that greater altar which Solomon made, 2 Chr. 4:1. Hereon were offered all manner of sacrifices and oblations, except incense only.

{and on the altar of incense} Exod. 37:27, 25. Hereon nothing but incense was offered, Exod. 30:7. Of incense see 1 Kings 9:25.

{and were appointed for all the work of the place most holy} Or, holy of holies. The further and innermost part of the temple had this title most properly given it. See 1 Kings 6:16. It was also called the oracle. See 1 Kings 6:5. Into it the high priest only, and that once a year, was to go, Heb. 9:7. But because here is mention made of all sorts of priests, that part also of the temple where the priests did their services may be comprised under this title, The place most holy.

{and to make an atonement} This phrase is the interpretation of one short Hebrew word, כפר Caphar, which properly signifies to cover. The cover of the ark is set out by a word derived from that root, Exod. 25:17. Metaphorically it is applied to sin, and to wrath incensed by sin; and signifies to cover them, i.e., to pardon sin, and to pacify wrath: as Ps. 78:38, where it is translated, He forgave iniquity, the Hebrew says, He covered iniquity. And where in relation to the wrath of the king it is said, A wise man will pacify it, in Hebrew it is, A wise man will cover it, Prov. 16:14. It oft signifies to be propitious, favorable, or merciful; as Deut. 21:8, Be merciful to thy people Israel. The word is frequently translated to expiate, i.e., to purge or take away any uncleanness, so as it may not be imputed. It is also used, to make fit for holy uses. Thus it is applied to things under the law, and to persons; as, to the holy sanctuary, to the tabernacle of the congregation, and to the altar; to the priests, and to all the people of the congregation, Lev. 16:33. Atonement, according to the English notation of the word, implies being at one, and may be opposed to two or more being at odds or variance. Such an atonement is as much as agreement or reconciliation. This in regard of that odds which is between God and man is done two ways: 1. By taking away sin, the cause of wrath; 2. By pacifying wrath, the effect of sin. Under the law this was typified by offerings for sin, and incense; by the former whereof sin is removed, and by the latter wrath is pacified. Though these may thus be distinguished, yet can they not be severed: for except sin be taken away, wrath will not be pacified: and were it possible that wrath could be pacified, if sin remained, it would be incensed again. By the priests making atonement legally, Christ’s making reconciliation betwixt God and man was typified.

{according to all that Moses the servant of God} This attribute is oft applied to Moses in regard of his faithfulness to God, Num. 12:7; Heb. 3:2. In this respect also David is likewise oft styled servant of God. See 1 Kings 8:24.

{commanded} That which Moses delivered to the people, he received from God, and delivered in the name of God; so it was the Lord that commanded by him.

V. 50, 51, 52, 53. {And these are the sons of Aaron, etc.} The same very catalogue of high priests that was before registered v. 3, etc., from Aaron, that first ministered in the tabernacle, to Ahimaaz, that ministered in the temple when it was first built, is here repeated, from this verse to v. 54. Succession of high priests served for distinction of times in ecclesiastical affairs, as succession of kings for distinction of civil affairs. There is the like catalogue set down Ezra 7:1, etc.

V. 54. {Now these are their dwelling-places} From hence to the end of the chapter the third point about the tribe of Levi is prosecuted, namely their several and distinct habitations. For they had not their inheritance entire by itself, but dispersed up and down in other tribes. See ch. 2:1. It appears that the Levites had at this time LXVIII cities, twenty more than were appointed by Joshua.

{throughout their castles} These were fair houses built of stone. For they had not small, mean cottages, but spacious and strong places for their better commodity and security.

{in their coasts} In such parts of the tribes as were allotted to them.

{of the sons of Aaron} These being the priests had their habitations first assigned them.

{of the families of the Kohathites} Kohath was one of the sons of Levi from whom descended Aaron, v. 12. And the sons of Aaron were heads of the chiefest families that descended from him.

{for theirs was the lot} It fell out to them to have the first and choicest portion, Josh. 21:10.

V. 55. {And they gave them} It is expressly said, the children of Israel gave unto the Levites these cities, Josh. 21:8.

{Hebron in the land of Judah} Of old called Kiriath-arba. There Sarah died; and there was the cave wherein the ancient patriarchs with their wives were buried, Gen. 23:2, 19 and 49:30, 31. See ch. 3:10.

{and the suburbs thereof round about it} By suburbs are meant such houses as were without, near to the city, and also such pasture grounds adjoining as were useful for cattle.

V. 56. {But the fields of the city, and the villages thereof} I.e., such fields and villages as were more remote from Hebron, but appertained thereto. Of villages see ch. 4:32.

{they gave to Caleb the son of Jephunneh} This was done by Joshua, with the consent of the people, according to the commandment of the Lord, Josh. 15:13.

V. 57. {And to the sons of Aaron they gave the cities of Judah} He means such sons of Aaron and such cities of Judah as are hereafter mentioned.

{namely Hebron, the city of refuge} There were in sundry tribes certain cities called cities of refuge, set apart for such as killed any person unwittingly. Hereof see Num. 35:6; Josh. 20:2, etc. Of these there were six: I. Hebron. II. Shechem, v. 67. III. Golan, v. 71. IV. Kedesh, v. 76. V. Bezer, v. 78. VI. Ramoth, v. 80.

{and Libna, etc.} Josh. 21:13, 14.

V. 58. {And Hilen} Or, Holon, Josh. 21:19.

V. 59. {And Ashan, etc.} Or, Ain, Josh. 21:16.

{and Beth-shemesh} Before this Juttah is set down, Josh. 21:16, and thus they make nine cities. All these were not out of Judah alone, but some of them out of Simeon, Josh. 21:9.

V. 60. {And out of the tribe of Benjamin, Geba} Benjamin bordered upon Judah, Josh. 18:11, and therefore is here set next. Before Geba Gibeon is set down, Josh. 21:17.

{and Alemeth} Or, Almon, Josh. 21:18.

{and Anathoth} This city was honored by Jeremiah the prophet, who was born there, Jer. 1:18.

{All their cities throughout their families were thirteen cities} There are but eleven here set down, eight out of Judah, and three out of Benjamin; but Juttah being added to the cities of Judah, and Gibeon to the cities of Benjamin, they make thirteen.

V. 61. {And unto the sons of Kohath, which were left of the family of that tribe} Kohath had many sons, v. 2. His posterity from Amram by Aaron were all priests; others, called Levites, in distinction from priests. To such as were priests the cities before mentioned, v. 55, etc., were given. The others are meant by this phrase, which were left of the family of that tribe. The family of Kohath is here meant, and the tribe of Levi.

{were cities given out of the half-tribe, namely out of the half-tribe of Manasseh} They had also cities out of Ephraim, v. 66; Josh. 21:20, 21.

{by lot} Casting lots was used about dividing the whole land of Canaan to the several tribes, Num. 26:55; Josh. 13:6, 7 and 15:1, and also for apportioning out cities to the Levites, Josh. 21:4, etc. This means, I say, was used, to show that the Lord ordered to every one his distinct part, Prov. 16:33. See ch. 24:5.

{ten cities} I.e., the cities mentioned v. 67, 68, 70 and Josh. 21:21, etc.

V. 62. {And to the sons of Gershom, etc.} V. 1, 20, etc.

{out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali} These three tribes bordered one on another on this side Jordan.

{and out of the tribe of Manasseh in Bashan} That part of Manasseh is here meant which was on the other side Jordan, as is evident by its situation, in Bashan, Josh. 17:1, 5.

{thirteen tribes} Mentioned v. 71, etc., and Josh. 21:27, etc.

V. 63. {Unto the sons of Merari} See v. 1, 29, etc.

{were given by lot} See v. 61.

{throughout their families, out of the tribe of Reuben, and out of the tribe of Gad} These were beyond Jordan, Josh. 13:8.

{and out of the tribe of Zebulun} On the hither side of Jordan.

{twelve cities} Mentioned v. 77, etc., and Josh. 21:34, etc.

V. 64. {And the children of Israel gave to the Levites these cities, with their suburbs} This verse is inserted as a transition betwixt the forenamed generations and the particulars which follow.

V. 65. {And they gave} Namely to the priests, v. 54, 57.

{by lot} See v. 61.

{out of the tribe of the children of Judah, etc.} These three tribes, Judah, Simeon, Benjamin, bordered together. See 1 Kings 11:13.

{these cities, which are called by their names} This has reference to v. 57, etc., for there these cities are expressly named.

V. 66. {And the residue of the families of the sons of Kohath, etc.} See v. 61.

V. 67. {And they gave unto them of the cities of refuge} See v. 57.

{Shechem in mount Ephraim} The second city of refuge. See v. 57.

{with her suburbs} See v. 55.

{They gave also Gezer, etc.} Of Gezer see 1 Kings 9:15.

V. 68. {And Jokmeam} Or, Kibzaim, Josh. 21:22.

{and Beth-horon} See 1 Kings 9:17.

V. 69. {And Aijalon, etc., and Gath-rimmon} These two, with Eltekeh and Gibbethon, were the four cities out of the tribe of Dan, Josh. 21:24, 25. There was another Ajalon, in Zebulun, where Elon was buried, Judg. 12:12, and another in Benjamin, ch. 8:13; 2 Chr. 11:20, famous by the manifestation of the sun’s standing there, Josh. 10:12.

V. 70. {And out of the half-tribe of Manasseh, Aner} Or, Taanach.

{and Bileam} Or, Gath-rimmon, Josh. 21:25. Or, Ibleam, Josh. 17:11. These were on this side of Jordan. For that part of Manasseh is here meant which had their inheritance on this side, Josh. 17:7, etc.

{for the family of the remnant of the sons of Kohath} See v. 61.

V. 71. {Unto the sons of Gershom} See v. 1, 20, etc.

{were given out of the family of the half-tribe of Manasseh} Which were on the other side of Jordan.

{Golan} This was the third city of refuge. See v. 57; Deut. 4:43; Josh. 20:4 and 28:27.

{in Bashan} See ch. 5:11; Josh. 21:27.

{and Ashtaroth} Or, Beeshterah. See Deut. 1:4; Josh. 13:31. Ashtaroth was also the name of an idol, whereof see 1 Kings 11:5, 33.

V. 72. {And out of the tribe of Issachar} This was on this side Jordan. For the families of the Levites, even such as came from the same stock, were dispersed into several tribes, some on this, others on that side Jordan.

{Kedesh} There was another city of this name, which was a city of refuge in the tribe of Naphtali, v. 76. This city was also called Kishon, Josh. 21:28.

{Daberath} Or, Dabareh, Josh. 21:28.

V. 73. {Ramoth} Or, Jarmuth, Josh. 21:29.

{Anem} Or, Engannim, Josh. 21:29.

V. 74. {And out of the tribe of Asher} This tribe bordered on Issachar.

{Mashal} Or, Mishal, Josh. 21:30.

{and Abdon} This was also the name of a judge, Judg. 12:13.

V. 75. {And Hukok} Or, Helkath, Josh. 21:31.

{and Rehob} This also was the name of a man, 1 Sam. 8:3; Neh. 10:11.

V. 76. {And out of the tribe of Naphtali, Kedesh in Galilee} This was the fourth city of refuge. See v. 57; Josh. 21:32. Of Galilee see 1 Kings 9:11.

{and Hammon} Or, Hammoth-dor, Josh. 21:32.

{and Kirjathaim} Or, Kartan, Josh. 21:32. From this city upward to Golan there are thirteen cities; two out of Manasseh, v. 71, four out of Issachar, v. 72, 73, four out of Asher, v. 74, 75, and three out of Naphtali.

V. 77. {Unto the rest of the children of Merari} Or, unto the children of Merari, which are left. I.e., which are last reckoned up.

{were given out of the tribe of Zebulun, Rimmon} Or, Dimnah, Josh. 21:35. Rimmon was also the name of a man, 2 Sam. 4:2, and of an idol, 2 Kings 5:18.

{Tabor} Or, Nahalal, Josh. 21:35. There are reckoned up two other cities given out of Zebulun to the children of Merari, namely, Jokneam, and Kartah; so as they are four in all, Josh. 21:34, 35.

V. 78. {And on the other side Jordan by Jericho} Some say that Jordan did flow about Jericho. Others, that Jericho was on this side Jordan: which is manifest, in that the Israelites set upon it after they were come over Jordan, Josh. 6:1, etc. Thus they take the city here named to be over against Jericho. But that which is here intended is, that Jericho was near to Jordan.

{on the east side of Jordan} That side that was toward the wilderness wherein the Israelites traveled forty years.

{were given them out of the tribe of Reuben, Bezer} Josh. 21:36. This was the fifth city of refuge. See v. 57. Bezer was also a man’s name, ch. 7:37.

{in the wilderness} That wilderness mentioned before.

V. 79. {Jahzah, Kedemoth, and Mephaath} Josh. 21:36, 37.

V. 80. {And out of the tribe of Gad, Ramoth in Gilead} See 1 Kings 4:13. This was the sixth city of refuge. Of Gilead see 1 Kings 4:13.

{and Mahanaim} Of this name see Gen. 32:4.

V. 81. {And Heshbon} In this city the king of the Amorites dwelt, Num. 21:34.

{and Jazer} The whole land about this city was also called Jazer. It was a land fit for cattle, Num. 32:4. Before the ten cities last mentioned there are two which are here omitted (see v. 77), and these make up twelve, v. 63; Josh. 21:40.

CHAPTER 7

Verse 1. {Now the sons of Issachar} Issachar was the fifth son of Leah Jacob’s first wife, Gen. 30:17, 18. Therefore his genealogy is set next to the genealogies of her four first sons.

{were Tola} Gen. 46:13. There was another of this tribe of the same name, who was a judge in Israel, Judg. 10:1.

{and Puah} Or, Phuvah, Gen. 46:13.

{Jashub} Or, Job, Gen. 46:13. This cannot be that Job whose history carries his name; for he was of another stock, Job 1:1. Besides there is a difference in the Hebrew letters of each name.

{and Shimron, four} These went with Jacob into Egypt, Gen. 46:7, 13.

V. 2. {And the sons of Tola, Uzzi, etc.} These six sons of Tola are they whose posterity were called Tolaites, Num. 26:23.

{heads of their father’s house, to wit, of Tola} They were such as propagated the posterity of their father Tola; which posterity was distinguished by the children that came from each of them, and made distinct families.

{they were valiant men of might} This doubling of words signifying the same thing, valiant of might, is a Hebraism that carries much emphasis. It imports men very valiant and strong.

{whose number was in the days of David} This has relation to that history 2 Sam. 24:1, etc., when David caused Joab to number the people. Or to David’s numbering of the people according to their monthly courses, ch. 27:1.

{two and twenty thousand and six hundred} If we compare this tribe with the others, when all were numbered, we shall find this was a numerous tribe. See Num. 1:27 and 26:25. See their whole number v. 5.

V. 3. {And the sons of Uzzi, Izrahiah} Either Uzzi had more sons, and among them Izrahiah was one; or else the plural number sons is synecdochically put for the singular.

{and the sons of Izrahiah, Michael, and Obadiah, and Joel, Ishiah, five} The father must be comprised; for there are mentioned but four sons. See the like ch. 5:22.

{all of them chief men} Men in authority, heads of families, and of excellent parts for wisdom and valor.

V. 4. {And with them} Namely, with the sons of Uzzi.

{by their generations, after the house of their fathers} Their posterity was distinguished by the several families that descended from each of the forenamed fathers.

{were bands of soldiers for war} Though they were of a gentle disposition, and industrious in tillage of land, and other callings that made to their profit, as may be gathered out of Jacob’s blessing, Gen. 49:14, 15, yet prudently they prepared for war, and trained up their young men thereunto, insomuch as they had many expert soldiers.

{six and thirty thousand men} These make a great army; yet they all belonged to the families that descended from Uzzi. See v. 5.

{for they had many wives and sons} Heb. they multiplied wives and children. This was the reason of their numerous posterity.

V. 5. {And their brethren among all the families of Issachar} Such as came from other sons of Issachar beside Tola.

{were men of might} See v. 2. They were such as by education were skillful in war, and also had courageous minds.

{reckoned in all by their genealogies fourscore and seven thousand} This is a distinct number from those mentioned v. 2 and 4. The first number was of other sons of Tola besides Uzzi; the second, of the sons of Uzzi; and this third, of other sons of Issachar besides Tola. If all the three be joined together, namely, two and twenty thousand and six hundred, v. 2, six and thirty thousand, v. 4, and fourscore and seven thousand in this verse, the whole sum of all amounts to a hundred forty-five thousand six hundred. This account was taken in David’s time. And it is no wonder that there were so many valiant men in one tribe, seeing Joab brought the sum of fifteen hundred and seventy thousand men that drew sword, out of all Israel, and yet the Levites and Benjamites were not counted among them, ch. 21:5, 6.

V. 6. {The sons of Benjamin} Benjamin was Jacob’s youngest son, Gen. 35:18 and 42:13. In order the genealogy of Zebulun should here have been placed: for he was the sixth son of Jacob by Leah: but his genealogy is not set down at all in this catalogue of genealogies recorded in the nine first chapters of this book. Yet ch. 12:33 there is mention made of fifty thousand expert in war, of Zebulun; and also of four cities given to the Levites out of this tribe, ch. 6:63. Dan’s genealogy is also wanting. See v. 12, 13.

{Bela, and Becher, and Jediael} Or, Ashbel, Gen. 46:21.

{three} Ten sons of Benjamin are mentioned Gen. 46:21. But some of them might be grandchildren. Or these three may be here set down as special and prime men. Or, when Joab took the number of the several tribes, he might take the number of the posterity of these three only in the tribe of Benjamin; for it is said that he counted not Levi and Benjamin, ch. 21:6. Though he might begin with Benjamin, yet he might leave off before he had finished that tribe. More of Benjamin’s sons are set down in the reiteration of Benjamin’s genealogy, ch. 8:1, 2.

V. 7. {And the sons of Bela, Ezbon, etc.} There are five sons of Bela here mentioned, out of whom issued a great posterity.

{heads of the house of their fathers, mighty men of valour} See v. 2.

{and were reckoned by their genealogies, twenty and two thousand and thirty four} This number of Bela was in all probability taken when the number of Tola was, v. 2.

V. 8. {And the sons of Becher} Benjamin’s second son, v. 6.

{Zemira, etc.} There are nine of these reckoned up.

V. 9. {And the number of them, after their genealogy, etc.} See v. 2.

V. 10. {The sons also of Jediael} Benjamin’s third son, v. 6.

{Bilhan} See v. 3.

{and the sons of Bilhan, Jeush, etc.} These six sons of Bilhan added much to the increase of the tribe.

V. 11. {All these were the sons, etc.} See v. 2.

{soldiers, fit to go out for war and battle} Heb. going out into the army to war. Strong of body, of a valorous mind, and trained up to the war.

V. 12. {Shuppim also} Or, Muppim, Gen. 46:21.

{and Huppim} Shuppim and Huppim are called Shupham and Hupham, and are made heads of families, Num. 26:39. Because Huppim and Shuppim are of the plural termination, some make them the names, not of particular persons, but of families, and translate them Shuppims and Huppims, and bring them in as a posterity, which increased the number aforesaid. These are over and above the seventeen thousand and two hundred, v. 11.

{the children of Ir} Some take Ir to be the same that is called Iri, one of the sons of Bela, v. 7. But Ir in Hebrew signifying a city, some take it here appellatively, and translate, Sons of the city, i.e., born, brought up, and dwelling in the city.

{and Hushim} This name is given to the sons of Dan; and because no mention is elsewhere made of the genealogy of Dan, they conceive his posterity to be comprised under it. This name is given also to a woman, ch. 8:8, 11. We read not the name elsewhere given to any of the posterity of Benjamin. Some take Hushim, as Shuppim and Huppim, to be of the plural number, and translate it Hushims, setting forth a family.

{the sons of Aher} Or, Ahiram, Num. 26:38. We read not of this name Aher anywhere else. In Hebrew it signifies another. And so it may be referred to Dan; q.d., The Shuppims and Huppims were of Benjamin; but the Hushims, of another, namely Dan. Some say, that for their ancient idolatry the Danites were very few in number, Judg. 18:30, 31, and that by reason of their paucity their genealogy is here but touched by the way, in one clause, and that obscurely. Zebulun’s is also omitted. See v. 6. There is no mention of Dan, where all the other tribes are reckoned up to be sealed, Rev. 7:5, etc.

V. 13. {The sons of Naphtali, Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah} These four last were Bilhah’s grandchildren: for she had but two sons, Dan and Naphtali, Gen. 30:6, 8. Some refer the four last before mentioned to Naphtali, but comprise the posterity of Dan under that phrase, sons of Bilhah. But if Dan’s posterity were comprised under Hushim, v. 12, surely they would not again thus obscurely be intimated.

V. 14. {The sons of Manasseh} The eldest son of Joseph, Gen. 41:51.

{Ashriel} Under the word sons here applied to Manasseh his posterity must be meant, for Ashriel was sundry degrees from Manasseh, Num. 26:29, 30, 31. See v. 3.

{whom she bare} Namely, his wife.

{but his concubine} Of concubines see 1 Kings 11:3.

{the Aramitess} By birth she was a heathen, of Syria; but it may be by profession, a proselyte.

{bare Machir the father of Gilead} Machir the eldest son of Manasseh was father of the Machirites; and Gilead his son, of the Gileadites, Num. 26:29.

V. 15. {And Machir took to wife the sister of Huppim and Shuppim} See v. 12. An Israelite might marry one of another tribe, provided that the woman married were not an heir to land, Num. 36:8.

{whose sister’s name was Maachah} David had a wife of this name, 2 Sam. 3:3.

{And the name of the second was Zelophehad} The word second has reference to Ashriel. Zelophehad was in descent after Ashriel. For Ashriel was in the first degree from Manasseh, Zelophehad in the fourth, Num. 26:33.

{and Zelophehad had daughters} This is to be taken exclusively, daughters only, and no sons. See Num. 26:33. Hereupon a law was made for daughters when they had no brothers to inherit, Num. 27:1, etc., and another law also to restrain such daughters from marrying out of their tribe, Num. 36:1, etc.

V. 16. {And Maachah the wife of Machir} See v. 15.

{bare a son, and she called his name Peresh} There is no mention made anywhere else of this Peresh, nor of his brother Sheresh.

{and the name of his brother was Sheresh} It is probable these two brothers had either two fathers, or two mothers, because the name son is set down in the singular number.

{and his sons were Ulam and Rekem} His has reference to Sheresh.

V. 17. {And the sons of Ulam, Bedan} Mention is made of Bedan, 1 Sam. 12:11. He is taken to be Jair the judge, Judg. 10:3. And he was a Gileadite, so as he may be the man here meant.

{These were the sons of Gilead} These whose names are before recorded were the posterity of Gilead: at least they were so accounted to be of his posterity as they had inheritance amongst them.

{the son of Machir, the son of Manasseh} See v. 14.

V. 18. {And his sister Hamoleketh} She was Gilead’s sister, the daughter of Machir.

{bare Ishod, and Abiezer, and Mahalah} These are accounted to be of the stock of Gilead.

V. 19. {And the sons of Shemida were Ahian, etc.} Shemida is not mentioned before; yet he and his four sons, Ahian, Shechem, Likhi and Aniam, are reputed to be of Gilead’s genealogy. See Num. 26:30, 31, 32.

V. 20. {And the sons of Ephraim} Ephraim was Manasseh’s younger brother, Gen. 42:52, but by old Jacob preferred before him, Gen. 48:19, 20.

{Shuthelah} In what respect the word sons is used in the plural number, when only one son is mentioned, see v. 3. It may here comprise under it grandchildren also. Of Ephraim’s posterity see Num. 26:35, etc.

{and Bered his son} With Shuthelah, there are seven several generations mentioned in order descending from Ephraim. Of Shuthelah came the family of the Shuthalites, Num. 26:35. The other eight also were in their generations heads of families.

V. 21. {Whom} This has most proper reference to the three sons of Zabad, mentioned in this verse, namely, Shuthelah, and Ezer, and Elead. But against this it is objected, that Ephraim was their father, v. 22, and this Zabad was the sixth from Ephraim; 1 Shuthelah, 2 Bered, 3 Tahath, 4 Eladah, 5 Tahath, 6 Zabad: now it is not probable that Ephraim should live to see so many generations. But I answer, I. In our days many have lived to see a fourth, yea, and a fifth generation issuing from them: which may be done within the space of a hundred years and less. Joseph, Ephraim’s father, lived a hundred and ten years, Gen. 50:26. Levi, his uncle, a hundred thirty and seven years; and Kohath, his cousin-german, a hundred thirty and three years, Exod. 6:16, 18. And others, born sundry generations after him, lived above a hundred years: so as Ephraim might live till the three sons of Zabad were born, and grown up to some ripe age. II. He that is called Ephraim, v. 22, might be the same that is here called Zabad: for two names are frequently given in sacred Scripture to one and the same man.

{the men of Gath that were born in that land slew} The land wherein the city of Gath was situated is here meant, i.e. the land of the Philistims. And such Philistims are here meant as were born or brought up, or dwelt in the city of Gath. See on Exod. 13:17. Psal. 78:9.

{because they came down to take away their cattle} Here are two relatives, they, and their; and there is much question whether the reference be to the Philistims or to the Israelites. In the former respect it implies that the Philistims coming to rob the Ephraimites of their cattle, the Ephraimites were slain in resisting them; in the latter, that the Ephraimites going out to spoil the Philistims of their cattle, were overmatched and slain by them.

V. 22. {And Ephraim their father} If this be taken of Ephraim the son of Joseph, it has reference to some history acted while the children of Israel sojourned in Egypt: for all the twelve patriarchs died in Egypt, Act. 7:15. The Philistims bordering upon Egypt, oft made inroads into that land, and plundered goods, and took away cattle; hereupon the Ephraimites inhabiting there might offer to resist them, and so be slain.

{mourned many days} Death of children, especially of many together, and that after so violent a manner, cannot but pierce the heart of a tender father.

{and his brethren came to comfort him} Under this word brethren may his kindred be comprised. See Gen. 37:35. Job 2:11.

V. 23. {And when he went in to his wife} This phrase intimates the peculiar marriage duty, Gen. 16:4 & 29:23, 30, and following upon the slaughter of Ephraim’s children, it infers the reason, namely, that he might have more children instead of those that were slain.

{she conceived and bare a son} He could not but take God’s giving him another son for a great blessing.

{and he called his name Beriah} The meaning of this word is, in-affliction. See the like ch. 4:9.

{because it went evil with his house} He means his children, the stay of his house or family.

V. 24. {And his daughter was Sherah} Mention is made of her to show that some comfort remained to him in this daughter after he had lost all his sons.

{who built Beth-horon} She was a woman of good account, seeing she could build so much as is here mentioned. These places were in Canaan, and built when the Israelites were first settled in that land, if not before. Build is oft put for repair, beautify, or fortify, as 1 King. 9:15, 17 & 15:17, and thus might these cities here be said to be built.

{the nether, and the upper} See 1 King. 9:17.

{and Uzzen-Sherah} These two words are the name of one place nowhere else mentioned.

V. 25. {And Rephah was his son} i.e. Ephraim’s, v. 22, or Beriah’s, v. 23.

{also Rezeph} Rezeph was Rephah’s brother.

{and Tela his son} Some count Tela also Beriah’s son.

{and Tahan his son} The head of the Tahanites, Num. 26:35.

V. 26. {Laadan his son, Ammihud his son, Elishama his son} This Elishama was prince of the tribe of Ephraim when the Israelites came out of Egypt, Num. 1:10 & 2:18 & 7:48, 53, by which it appears that all of Ephraim before mentioned were born and brought up in Egypt.

V. 27. {Non his son} Or, Nun, Num. 13:8.

{Jehoshua his son} This is that valiant Joshua who vanquished the Canaanites, and settled Israel in their land.

V. 28. {And their possessions and habitations} Their has reference to the Ephraimites.

{Bethel, and the towns thereof} Bethel lay betwixt Ephraim and Benjamin, Josh. 16:1, 2 & 18:13, 22.

{and eastward Naaran} Called Naarath, Josh. 16:7.

{and westward Gezer} 1 King. 9:15.

{with the towns thereof} Heb. the daughters thereof. Towns and villages belonged to these greater cities, as daughters to their parents; and they were also maintained by them.

{Shechem, etc.} See 1 King. 12:1.

{unto Gaza, etc.} Or, Adasa, 1 Mac. 7:45. One of the five principalities of the Philistims bore this title, 1 Sam. 6:17.

V. 29. {And by the borders} Heb. bands.

{of the children of Manasseh} i.e. That part of Manasseh that was on this side Jordan.

{Beth-shean, etc.} Here are but four cities mentioned, appertaining to Manasseh, Beth-shean, Taanach, Megiddo and Dor: but two more are added, Josh. 17:11, namely Ibleam and Endor.

{In these dwelt the children of Joseph the son of Israel} These has reference to all the cities before mentioned, appertaining to Ephraim and Manasseh, both sons of Joseph.

V. 30. {The sons of Asher} Asher being the youngest son of Jacob by Zilpah Leah’s maid, is brought in in the last place.

{Imnah, and Ishuah, and Ishuai, and Beriah, and Serah their sister} These went down with Jacob into Egypt, Gen. 46:17. These sons were heads of fair families called by their name, Num. 26:44.

V. 31. {And the sons of Beriah, Heber, and Malchiel} These two also went down to Egypt, Gen. 46:17, and were heads of families, Num. 26:44, 45.

{who is the father of Birzavith} Birzavith was a city, and Malchiel the founder or governor thereof. See ch. 2:42.

V. 32. {And Heber begat Japhlet, and Shomer} Or, Shamer, v. 34.

{and Hotham, and Shuah their sister} Such women as are brought into genealogies were of special note.

V. 33. {And the sons of Japhlet, Pasach, etc.} The memorandum, These are the children of Japhlet, shows that these were eminent persons.

V. 34. {And the sons of Shamer} Called Shomer, v. 32.

V. 35. {And the sons of his brother Helem, etc.} Helem is supposed to be the brother of Shamer, v. 34, and the same that is called Hotham, v. 32.

{Zophah, etc.} These four were all sons of Helem.

V. 36. {The sons of Zophah, Suah, etc.} Eleven in all.

V. 37. {Jether} Or, Ithram, v. 38.

V. 38. {The sons of Jether} Called Ithram, v. 37.

{Jephunneh, etc.} Caleb’s father was also of this name, ch. 4:15.

V. 39. {And the sons of Ulla, Arah, etc.} Ulla is not before mentioned: but the order of setting him down implies that he was either one of the sons of Jether, v. 38, or should have been added to those that are named before.

V. 40. {All these were children of Asher} All from v. 30 to this.

{heads of their fathers’ house} From whom several families received their denomination.

{choice} Not of ordinary parts, but very eminent persons, to be preferred before many others.

{and mighty men of valour} See ch. 5:24 & 2 King. 24:14.

{chief of the princes} Or, heads of the princes. There were some governors over sundry persons and places, and others that had oversight over such governors, to whom they were to give an account: such are here meant. See Dan. 6:1, 2.

{and the number throughout the genealogy of them} The number of the several members of distinct families.

{that were apt to the war} That had been trained up unto and well exercised in military exploits, and fitted for the war.

{and to battle} To stand face to face, foot to foot, in pitched battles against enemies.

{was twenty and six thousand} These were a great many, but came far short of the children of Issachar, v. 5.

CHAPTER 8

Verse 1. {Now Benjamin} Benjamin’s genealogy was in brief set down ch. 7:6, 13. Here it is more largely expressed. Two especial reasons might move the penman hereunto: I. The first king of Israel was chosen out of this tribe; and by this large genealogy he comes to him, v. 33. II. This tribe held close to Judah when the other tribes revolted, 1 King. 12:23 and 2 Chron. 11:1. Now it was the special drift of this sacred historian to set forth the kingdom of Judah especially.

{begat Bela his firstborn} Gen. 46:21. Num. 26:38.

{Ashbel the second} Called Jediael, ch. 7:6. Ashbel is set in the third place Gen. 46:21, so is Jediael ch. 7:6, but Num. 26:38 Ashbel is set in the second place, as here. Seeing this term second is here expressly set down, we are to take Ashbel to be the second son born, though it may be Becher was in some dignity preferred before him.

{and Aharah the third} Called Ehi, Gen. 46:21, and Ahiram, Num. 26:38, so that he had three names.

V. 2. {Nohah the fourth} Called Becher, Gen. 46:21, ch. 7:6, and set in the second place.

{and Rapha the fifth} Called Rosh, Gen. 46:21. There are ten reckoned up as sons of Benjamin, Gen. 46:21, five of which are these here named: the other five were his grandchildren, namely Gera the son of Bela; Naaman, Muppim, called Shephuphan; Huppim, called Huram; and Ard, called Addar; all expressed v. 3, 4, 5.

V. 3. {And the sons of Bela were Addar} Or, Ard, Gen. 46:21.

{and Gera, and Abihud, etc.} Here are nine sons of Bela; yet it is said ch. 7:7 that his sons were five; and none of these five are reckoned here. But five of these here set down might be Bela’s grandchildren; as five of Benjamin’s grandchildren are reckoned among his sons, Gen. 46:21. Besides, it is very frequent in Scripture for the same persons to have divers names. See ch. 3:15, 16.

V. 5. {And Gera} This might be son of the former Gera, v. 3.

{and Shephuphan} Or, Muppim, Gen. 46:21, or, Shupham, Num. 26:39.

{and Huram} Or, Huppim, Gen. 46:21, or, Hupham, Num. 26:39. These two last named had each of them three names.

V. 6. {And these are the sons of Ehud} These has reference to v. 7, so as all the words of this verse after Ehud are to be included in a parenthesis. There is mention of Ehud the son of Gera a Benjamite, or a son of Jemini, who was the second judge of Israel, Judg. 3:15. If this be that Ehud, then questionless he was many degrees distant from Benjamin.

{these are the heads of the fathers of the inhabitants of Geba} Or, Gibeah, 1 Sam. 11:4. They which are mentioned v. 7, etc. were chief governors of Geba, and in that respect are called heads of the fathers of the inhabitants, or chief of their fathers’ families.

{and they removed them} The forenamed governors removed the inhabitants from Geba to a more spacious and commodious place, because they were so many as they could not well continue together. See the like Gen. 13:6 & 26:16.

{to Manahath} Manahath is the name of a man Gen. 36:23, ch. 1:40, but here, of a place, from whence the title Manahethites was taken, ch. 2:54.

V. 7. {And Naaman} If this have relation to Ehud, v. 6, the particle and may be translated even, and the words joined thus, These are the sons of Ehud, even Naaman, and Ahiah, and Gera. There is mention of three such names, v. 3, 4, but these haply were other persons than they.

{he removed them} Ehud showed himself provident herein, being careful to provide fit inheritances for his children.

{and begat Uzza, and Ahihud} Or, after he had begotten. The increase of his children made him the more provident.

V. 8. {And Shaharaim} Because no mention is made of Shaharaim before, he is taken to be one of Ehud’s children.

{begat children in the country of Moab} It is not probable his father would remove him out of Israel into Moab; but upon some other occasion being there he begot children in that land.

{after he had sent them away; Hushim and Baara were his wives} This clause is diversely taken; by some thus, After he had sent away Hushim and Baara his wives, by giving them a bill of divorce, he begat the said children: by others thus, After Ehud had sent his sons away, Shaharaim begat children in Moab. Of Hushim and Baara see ch. 7:12.

V. 9. {And he begat of Hodesh his wife} Some take Hodesh to be the same that was called Baara v. 8.

{Jobab, etc.} These seven, Jobab, Zibia, Mesha, Malcham, Jeuz, Shachiah, and Mirma, were the posterity of Shaharaim.

V. 10. {These were his sons, heads of the fathers} Prime men, and princes of families.

V. 11. {And of Hushim} This was Shaharaim’s first wife, v. 8.

{he begat Ahitub, and Elpaal} These were brothers to the forementioned princes by the father’s side, but not by the mothers.

V. 12. {The sons of Elpaal, Eber, and Misham, and Shamed} We read of other sons of Elpaal v. 18. But those were such as dwelt in Jerusalem, these dwelt elsewhere.

{who built Ono, and Lod} In the tribe of Benjamin, Neh. 11:35. See Ezra 2:33. Neh. 7:37. It is probable these sons of Elpaal dwelt in those cities.

{with the towns thereof} Heb. daughters. See ch. 7:28.

V. 13. {Beriah also} Of this name see ch. 7:23.

{and Shema} These two were brothers.

{who were heads of the fathers of the inhabitants} See v. 6.

{of Aijalon} Aialon see ch. 6:69. Here it must be taken for the country bordering on the city Aialon. A city called Ajalon was in the tribe of Dan, Josh. 19:42.

{who drove away the inhabitants of Gath} Some refer this to the history ch. 7:21, as if these princes of Benjamin, in revenge of that slaughter committed on the Ephraimites, had entered the country of the Philistims, and driven away the men of Gath. Others take it indefinitely, without relation to any other history, and say that these children of Benjamin expelled the Philistims from Gath, and dwelt there themselves. There is a third opinion, That these Benjamites after the captivity so far enlarged their dwellings, as they possessed some of the cities of Dan, and drove the enemies thence. But it cannot well stand with the series of this genealogy to put off this history to so long a time. The second opinion is the most probable.

V. 14. {And Ahio, etc.} From hence to v. 29 is set down a catalogue of such children of Benjamin as were willing to dwell in Jerusalem. These are distinguished by their several parentages. The first nine v. 14, 15, 16 were the sons of Beriah, v. 13.

V. 17. {And Zebadiah, etc.} The seven named v. 17, 18 were the sons of Elpaal. See v. 11, 12.

V. 19. {And Jakim, etc.} The nine named v. 19, 20, 21 were the sons of Shimhi, or Shema, v. 13.

V. 22. {And Ishpan, etc.} The eleven set down v. 22, 23, 24, 25 were sons of Shashak. The second man in this catalogue was named Shashak, v. 14, but they were different persons.

V. 26. {And Shamsherai} The six v. 26, 27 were the sons of Jeroham. There were men of other tribes of this name, ch. 6:27 & 27:22.

V. 28. {These were heads of the fathers by their generations} See v. 6 and ch. 7:2.

{chief men} Such as are described ch. 7:40.

{These dwelt in Jerusalem} See v. 14. Jerusalem was built within the tribe of Benjamin, Josh. 12:63. Judg. 1:21. People found such profit and delight in dwelling in the country, that they thanked such as were willing to dwell in Jerusalem, Neh. 11:12.

V. 29. {And at Gibeon dwelt the father of Gibeon} See 1 King. 3:4. This father of Gibeon is expressly said to be Jehiel, ch. 9:35. Here the title Gibeon is attributed to a place and person.

{whose wife’s name was Maachah} There was another Maachah the wife of Machir, who was certainly a woman of excellent parts, in that she is once and again named with her husband, ch. 7:15, 16.

V. 30. {And his firstborn son Abdon} There was a judge of this name, Judg. 12:13, but of another tribe. The particle and has not reference to first-born (for all of them could not be first-born) but indefinitely to the title son.

{and Zur, etc.} Here are nine set down to be the sons of Gibeon.

V. 31. {And Zacher} Or, Zechariah, ch. 9:37.

V. 32. {And Mikloth} This Mikloth is reckoned among the sons of Jehiel, ch. 9:37.

{begat Shimeah} Or, Shimram, ch. 9:38.

{And these also dwelt with their brethren} i.e. With such as were of the same tribe, Benjamites, which are reckoned up v. 14, etc.

{in Jerusalem} See v. 28.

{over against them} Some on one side, some on the other. Or this may have reference to such as dwelt at Gibeon, v. 29, which was over against Jerusalem.

V. 33. {And Ner begat Kish} Ner was also called Abiel, 1 Sam. 9:1. He had also another son besides Kish, of his own name, who was the father of Abner, 1 Sam. 14:50, 51. See ch. 9:36.

{and Kish begat Saul} Saul was the first king of Israel; for whose sake the genealogy of Benjamin is thus distinctly set out.

{and Saul begat Jonathan} Jonathan was in disposition far different from his father. Saul was most impious against God, and envious against David a man after God’s own heart; but Jonathan pious to God, and tender-hearted to David.

{and Malchi-shua, and Abinadab} These two together with Jonathan were slain in that battle wherein Saul himself lost his life, 1 Sam. 31:2.

{and Eshbaal} Called Ishbosheth, 2 Sam. 2:8, etc.

V. 34. {And the son of Jonathan was Merib-baal} Or, Mephibosheth, 2 Sam. 4:4. To him David showed great kindness for his father Jonathan’s sake, 2 Sam. 9:1, etc., and preserved him when the rest of Saul’s posterity were destroyed, 2 Sam. 21:6, 7. From hence to the end of the chapter the posterity of Jonathan is set down. The rest of Saul’s posterity was extinct: but God had respect to the piety of Jonathan, and preserved his posterity a long while, as the succeeding genealogy shows. For the memory of the just is blessed, Prov. 10:7.

V. 35. {Tirea} Or, Tahrea, ch. 9:41.

V. 36. {Jehoadah} Or, Jarah, ch. 9:42.

V. 37. {Raphah} Or, Rephaiah, ch. 9:43.

V. 40. {And the sons of Ulam were mighty men of valour} See ch. 7:40.

{archers} Heb. drawing the bow. Or, treading the bow. They used bows of steel, and treading upon them with their feet, employed the strength of both their arms to bring the bowstring up to the notch. We use crossbows so. They were very expert in shooting. See ch. 5:18.

{and had many sons, and sons’ sons, an hundred and fifty} This numerous progeny of Ulam is the rather here set down because he descended from Jonathan.

{All these are of the sons of Benjamin} Though all this tribe were almost utterly destroyed, Judg. 20:48, yet by God’s blessing on them they came again to be a great tribe.

CHAPTER 9

Verse 1. {So all Israel were reckoned by genealogies} This is a conclusion of the former genealogies that were before the captivity, and a transition to the latter that were after the captivity, following in this chapter.

{and behold} This note of attention shows that such genealogies as are registered in sacred Scripture are matters remarkable. They give evidence of God’s providence in continuing his church generation after generation.

{they were written in the book of the kings of Israel and Judah} The book here mentioned must needs be another than that we now have of sacred Scripture. For many of the genealogies here set down, are not therein recorded. Yet had this historian great help from Scripture, especially in the most ancient genealogies.

{who were carried away to Babylon} Though the ten tribes were carried captive into Assyria, 2 King. 17:6, yet many of them remaining in their land, and associating themselves with Judah, 2 Chron. 30:11, were carried into Babylon: and in this respect it may be said that both Israel and Judah were carried into Babylon.

{for their transgression} Transgression is a collective word, and comprises under it many things. See 2 Chr. 36:14, etc.

V. 2. {Now the first inhabitants} By these are meant such as came to the land of Israel at the first return from captivity in the first year of Cyrus, Ezra 2:1, etc. There were others that afterwards returned with Ezra in the reign of Artaxerxes, Ezra 8:1, etc.

{that dwelt in their possessions} Their own inheritances which they enjoyed before the captivity.

{in their cities} Whether the great city Jerusalem, or other cities throughout the land. Every one took possession of what had formerly belonged to him.

{were the Israelites, the priests, Levites, and the Nethinims} These were four ancient orders whereby that people were distinguished. And this distinction continued all the time of the captivity, and afterwards. The first sort Israelites, were such as we call secular, civil, or laymen. The second, priests, were the posterity of Aaron. The third, Levites, were the other posterity of Levi. The fourth, Nethinims, were such as were given or dedicated unto God and to his service, or who subjected themselves thereunto, though they were not native Israelites. The Gibeonites, who did voluntarily yield to be hewers of wood and drawers of water for the house of God, Josh. 9:23, etc., are especially comprised under this title. See Ezra 2:58 & 8:20. Though these Nethinims were originally of the cursed Canaanites, and put to the most servile works, Josh. 9:21, yet because they submitted themselves to be servants of the Lord, and remained faithful to God’s people, the Lord much honored them by revenging the wrong done them, 2 Sam. 21:1, and here by putting them into the lasting catalogue of his people. To these are added the children of Solomon’s servants, Neh. 11:3.

V. 3. {And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin} These two tribes had most right to dwell in Jerusalem, it being situated in them both; yet some of these tribes also dwelt abroad in other places of the land. See Neh. 11:1, etc.

{and of the children of Ephraim and Manasseh} Under these two others of the ten tribes are comprised by a synecdoche: for many of them joined themselves with Judah at the defection of Jeroboam, 2 Chron. 11:16, and others also after the ten tribes were carried captive into Assyria, 2 Chron. 30:11, 18. Yea, after Judah’s return from Babylon many of the ten tribes came in unto them. All these sorts of Israelites may be here intended.

V. 4. {Uthai} This catalogue is also set down, Neh. 11:4, etc., but with alteration of many names. Uthai is called Athaiah, Neh. 11:4.

{the son of Ammihud} Or, Adaiah, Neh. 11:5.

{the son of Omri} Or, Zechariah, Neh. 11:5. The other names that follow are also changed; and whereas there are here but five sons of Pharez in a lineal descent, there is one more added.

{of the children of Pharez} Called Perez, Neh. 11:4.

{the son of Judah} See Gen. 38:18, 29.

V. 5. {And of the Shilonites} The father of these is called Shiloni, Neh. 11:5, and taken to be Shelah, Gen. 38:5.

{Asaiah the firstborn} Called Maaseiah, Neh. 11:5.

{and his sons} Neh. 11:5. Six by name are set down by lineal descent from Shiloni to Asaiah, not here named; whereby it appears that this relative his has reference to Shiloni, whose sons they were.

V. 6. {And of the sons of Zerah} Zerah the great-grandfather of Achan, Josh. 1:1, may be here meant.

{Jeuel, and their brethren} Their has reference both to Zerah and Jeuel. Under the word brethren all manner of kindred and alliance, yea such as were of the same tribe, family, or office, are oft comprised in these genealogies, v. 9, 25, ch. 6:39, 44, 48 & 7:5.

{six hundred and ninety} All these were heads of families.

V. 7. {And of the sons of Benjamin, Sallu the son of Meshullam, the son of Hodaviah} This Hodaviah is called Joed, Neh. 11:7.

{the son of Hasenuah} Or, Pedaiah, Neh. 11:7.

V. 8. {And Ibneiah, etc.} To the four sons of Benjamin mentioned v. 7, here are added nine more, all of the posterity of Benjamin; so as there were thirteen in all by their generations.

V. 9. {And their brethren} Kindred, fellow citizens, etc., as v. 6.

{according to their generations} Their distinct families.

{nine hundred and fifty and six} In Neh. 11:8, where mention is made of the same sons of Benjamin the number is said to be but nine hundred twenty and eight. The reason of this difference may be this; there were some that by lot were appointed to dwell in Jerusalem, others willingly offered themselves to dwell there, Neh. 11:1, 2: of the one sort there might be nine hundred twenty and eight; and of the other, twenty-eight; both which sums make up nine hundred fifty and six.

{All these men were chief of the fathers in the house of their fathers} Both the forementioned numbers, of six hundred and ninety, and nine hundred fifty-six, are to be applied to those here called chief of the fathers; so as their whole number was one thousand six hundred forty and six. If there were so many principal heads, the number of those under them must needs be very great.

V. 10. {And of the priests, Jedaiah, etc.} Here he begins to set down the second order mentioned v. 2.

V. 11. {And Azariah} Or, Seraiah, Neh. 11:11.

{the son of Hilkiah} He whose history is recorded, 2 King. 12:4, etc.

{the son of Meshullam} Or, Shallum, ch. 6:12.

{the son of Zadok, the son of Meraioth, etc.} Meraioth is left out in the catalogue of priests, ch. 6:11, 12, and Ezra 7:2.

{the ruler of the house of God} This has reference to Azariah, who was the chief of those heads mentioned v. 13. He was next to the high priest; as Eleazar while Aaron lived, Num. 3:32. And as he was next in order to the high priest, so he had a special command over all the Levites, to order and dispose the things of the house of the Lord.

V. 12. {And Adaiah the son of Jeroham} There is a Jeroham of another tribe, v. 8.

{the son of Pashur} Three generations are here left out, Pelaliah, Amzi and Zechariah, who are mentioned Neh. 11:12, so as Jeroham was the fourth from Pashur.

{the son of Malchijah} After mention of Malchijah Neh. 11:12, these words are added, And their brethren that did the work of the house, were eight hundred twenty and two, which number is inserted to show God’s blessing on them, in preserving so many of them in captivity.

{and Maasai the son of Adiel, the son of Jahzerah} Or, Amashai, the son of Azareel, the son of Ahasai, Neh. 11:13.

{the son of Meshullam} This man is omitted Neh. 11:13.

{the son of Meshillemith} Or, Meshilemoth, Neh. 11:13.

V. 13. {And their brethren} See v. 9.

{heads of the house of their fathers} This shows their dignity.

{a thousand and seven hundred and threescore} This shows God’s providence over them, see v. 12.

{very able men} Heb. mighty men of valour. This shows their courage and strength.

{for the work of the service of the house of God} This shows wherein they exercised the courage of their mind, and to what they put the strength of their body, namely, the service of the Lord.

V. 14. {And of the Levites} These were the third degree, v. 2.

{Shemaiah, etc.} Here are four generations, Shemaiah, Hashub, Azrikam, Hashabiah, which under these names are also set down Neh. 11:15, and unto them a fifth is added, namely Bunni.

{of the sons of Merari} They were all of the posterity of Merari.

V. 15. {And Bakbakkar, Heresh, and Galal} These three are not mentioned under these names, Neh. 11:15, 16, but it may be they are there called Bunni, Shabbethai, and Jozabad. Of the two latter of these it is there said, that they were of the chief of the Levites, and had the oversight of the outward business of the house of God, i.e. their office was to take care of those things which were done out of the house of the Lord. See ch. 26:29.

{and Mattaniah the son of Micah, the son of Zichri} Or, Zabdi, Neh. 11:17.

{the son of Asaph} See ch. 6:39. Neh. 11:17. This Asaph is said to be the principal to begin the thanksgiving in prayer. He used to set tunes to psalms of praise, and to begin those tunes.

V. 16. {And Obadiah the son of Shemaiah} Or, Abdah, the son of Shammua, Neh. 11:17. Before these there is set down Bakbukiah, who is supposed to be Bakbakkar mentioned v. 15. And he is said to be the second among his brethren, namely, next unto Asaph the principal.

{the son of Galal} The order shows this was another Galal than he v. 15.

{the son of Jeduthun} Jeduthun was also a chief singer, with Asaph and Heman, ch. 25:1, 6. 2 Chr. 5:12 & 35:15.

{and Berechiah the son of Asa, the son of Elkanah} There was a famous king of Judah called Asa, 2 Chr. 20:1, etc. But we do not elsewhere read of a Levite of this name. Berekiah and Elkanah were doorkeepers, ch. 15:23.

{that dwelt in the villages of the Netophathites} See ch. 2:54. The villages of the Netophathites were in the tribe of Judah; out of which tribe were given cities to the sons of Aaron, who were priests, and to no other of the Levites, Josh. 21:19. But at the revolt of the ten tribes the Levites that were dispersed among those tribes came to Jerusalem, 2 Chron. 11:14, and habitations allotted them out of Judah and Benjamin. Thus might the Levites dwell in the villages of the Netophathites, though they were in Judah. Of the Levites before mentioned it is said Neh. 11:18, that they were in the holy city, and that they were two hundred fourscore and four. Of villages see ch. 4:32.

V. 17. {And the porters were Shallum, etc.} There were sundry offices whereunto set families of the Levites were deputed. Some were appointed to be keepers of the doors of the temple; whose divisions are distinctly set down, ch. 26:1, etc. Their generations continued all the time of the captivity. A catalogue of them we have here: four are named, Shallum, Akkub, Talmon, and Ahiman; but Neh. 11:19, only two. All the four were overseers of the rest, and therefore here mentioned.

{and their brethren} See v. 6. Of these there were an hundred seventy two, Neh. 11:19. See v. 12.

{Shallum was the chief} He was not only an overseer of ordinary porters, but chief of the overseers.

V. 18. {Who hitherto} Even after their return from captivity.

{waited} Held the office of a porter.

{in the king’s gate} Whereby the king was wont to go in and out, to and fro, from the temple. See 1 King. 10:5 & 2 King. 16:18.

{Eastward} At that end of the temple which was toward the east. What is said of this particular station and office appertaining to Shallum is to be included in a parenthesis.

{They were porters} This has reference to all mentioned v. 17.

{in the companies of the children of Levi} Among those Levites that were appointed to be porters.

V. 19. {And Shallum the son of Kore, etc.} Here is shown from which of the sons of Levi Shallum descended, namely from Kohath who was a progenitor of the priests, but by another descent, ch. 6:37, 38.

{and his brethren of the house of his father} This is added to show in what respect the title brethren is used. See v. 6.

{the Korathites were over the work of the service} For to be doorkeepers, was a ministry, and a service.

{keepers of the gates} Heb. threshold. See 2 King. 12:9.

{of the tabernacle} This may be taken both of the tabernacle which Moses made; for there were porters appertaining to it, while it stood, 1 King. 8:4, and also of the temple, which is oft styled tabernacle.

{and their fathers being over the host of the LORD} i.e. Their ancestors which encamped round about the tabernacle. They lay as a host about it, and marched as a host before it, and after it, when it removed from place to place. See Num. 1:50 & 2:15.

{were keepers of the entry} Of the passage into the house of the Lord.

V. 20. {And Phinehas the son of Eleazar} This shows that the fathers mentioned v. 19 were such as of old ministered about the tabernacle: for this Eleazar was Aaron’s son, ch. 6:3, 4.

{was the ruler over them in time past} This may be spoken of Phinehas while his father Eleazar lived. For he which was next to the high priest was chief over the Levites, Num. 3:32.

{and the LORD was with him} The Lord guided and assisted him in the courageous acts which he did, yea, and blessed him for the same, Num. 25:11, 12 & 31:6. Some explain this place thus, He was accepted of God, and beloved of God, yea, he found favor with God.

V. 21. {And Zechariah the son of Meshelemiah} This is meant of those who lived in David’s time, ch. 26:2.

{was porter of the door of the tabernacle of the congregation} He was the chief of the porters that kept the chief entrance into the tabernacle which was called the tabernacle of the congregation, because there people met together to worship God. See 1 King. 8:4.

V. 22. {All these which were chosen to be porters in the gates were two hundred and twelve} This is the number of the porters who came out of the captivity.

{These were reckoned by their genealogy in their villages} There were some that dwelt in Jerusalem; who were there reckoned up: others, in the villages; these are here meant. See ch. 4:32, 33.

{whom David} See ch. 26:1, etc.

{and Samuel} While he ruled he might settle the orders of the Levites himself, after he had settled the ark, 1 Sam. 7:1, 5. Or he might advise with David thereabout, while they two lived together; as in a like case Gad and Nathan did, 2 Chron. 29:25.

{the seer} 1 Sam. 9:9. See 1 King. 17:13.

{did ordain} Heb. founded. They first made an order that should in future times remain firm and stable.

{in their set office} Or, trust. The Hebrew word properly signifies truth, or faith, or faithfulness. It is here put for a perpetual office, in regard of that confidence which was put in their faithfulness, or because the administration of such offices required fidelity, 1 Cor. 4:2. The same is used again in this sense v. 26.

V. 23. {So they and their children} They has reference to such Levites as lived in Samuel’s and David’s time: and under their children are comprised their posterity, generation after generation, so long as the polity of the Jews remained.

{had the oversight of the gates of the house of the LORD} Had the chief charge of looking to the gates of the house of God, and also of taking care that other porters under them did their duty.

{namely, the house of the tabernacle} God is said to dwell in the tabernacle, Exod. 25:8, and therefore it is called an house, Judg. 18:31 & 20:18. Or this is an exposition of the former clause, and so both signify one and the same thing. Or by the house of the Lord is meant that place where the ark of the Lord was settled; and by the house of the tabernacle, the tabernacle that Moses built; which was at Gibeon, ch. 16:1, 37, 39. 2 Chr. 1:3.

{by wards} i.e. By three several courses; some at one time, some at another. See v. 25.

V. 24. {In four quarters were the porters; towards the east, west, north, and south} In Hebrew the quarters are called winds, because the winds come from all parts of the world, and the west is called the sea, because the great sea, or Mediterranean, is on the west of Palestine. There was no entrance neither into the tabernacle nor the temple at the west end, where the most holy place was situated; but the courts round about had gates in every of the four quarters before mentioned.

V. 25. {And their brethren} Their colleagues or fellow officers. See v. 6.

{which were in their villages} See v. 22.

{were to come, after seven days, from time to time} i.e. Week after week. For being divided into four and twenty courses, ch. 26:1, etc., some tarried at home, and others at that time did the services of the temple. See 2 King. 11:5.

{with them} This has reference to those four chief ones v. 17, who dwelt in Jerusalem, and so did their service in the temple continually. See v. 26.

V. 26. {For these Levites, the four chief porters} This verifies the last note on v. 25. For these four porters are those which are named v. 17.

{were in their set office} Or, trust. See v. 22.

{and were over the chambers} Or, storehouses.

{and treasuries of the house of God} See 1 King. 6:5. The porters had the charge not only of looking to the doors and passages, but also of all the treasures in the house of God. Treasuries are places where treasures are laid.

V. 27. {And they lodged round about the house of God} In certain chambers built about it. See 1 King. 6:5.

{because the charge was upon them} It became them well to discharge their charge: and that they might the better do it, they did not only wait at the doors all the day, but also lodged near thereunto in the nighttime.

{and the opening thereof} Of the doors of the temple.

{every morning} Heb. even from morning to morning. Betimes in the morning were the doors to be opened; for they were shut in the evenings.

{pertained to them} Belonged to their charge.

V. 28. {And certain of them had the charge of the ministering vessels} All sorts of instruments and utensils, as bowls, basins, dishes, and other things which were for sacred uses and holy services. See Exod. 27:3 & 37:16. 1 King. 7:45, etc.

{that they should bring them in and out by tale} Heb. bring them in by tale, and carry them out by tale. The priests had the charge of seeing all things set in order in the temple; but the Levites were to do the service of removing them from place to place, carrying them out, and bringing them in; and they were to give an account to the priests of what they carried out and of what they brought in: and therefore they carried the vessels out and brought them in by tale.

V. 29. {Some of them also were appointed to oversee the vessels} Some Levites had a charge over other Levites, and were appointed to oversee them in the disposal of such things as belonged to their charge. They who are mentioned v. 17 and others like them were overseers.

{and all the instruments} Or, vessels. All the movable things that were for use in the house of God are comprised under this last word translated instruments.

{of the sanctuary} Both the tabernacle, Exod. 25:8, and also the temple, 2 Chron. 20:8, were called a sanctuary: yea, and heaven too, Heb. 8:2 & 9:24: all holy places by reason of God’s special presence in them. Some properly expound the word, and translate it instruments of holiness, or holy instruments. See ch. 24:5 and 28:10.

{and the fine flour} This was for sundry meat offerings, Lev. 2:1, 4, 5, and for the showbread, Lev. 24:5.

{and the wine} For drink offerings, Lev. 23:13.

{and the oil} To mix with the fine flour in meat offerings, for sundry anointings, Exod. 29:27, and for the lamps, Exod. 35:24.

{and the frankincense} To be laid upon meat offerings, Lev. 2:1, 15, and upon the showbread, Lev. 24:7.

{and the spices} To make the incense, Exod. 30:34, etc.

V. 30. {And some of the sons of the priests made the ointment of the spices} Heb. confectioners, or, makers of ointment. Though the Levites were to provide, keep and prepare the spices, yet the priests were to compound and make the ointment. See Exod. 30:23, 24.

V. 31. {And Mattithiah, one of the Levites} Such Levites as were mentioned before.

{who was the firstborn of Shallum the Korahite} See v. 17, 19.

{had the set office} Or, trust. See v. 22.

{over the things that were made in the pans} Or, flat plates, or slices. These were for meat offerings. Lev. 2:5 & 6:21 & 7:9. Num. 11:8.

V. 32. {And other of their brethren} See v. 6.

{of the sons of the Kohathites} See ch. 6:33.

{were over the shewbread} Heb. bread of ordering. For the loaves that were called the showbread were set in order by rows before the Lord, Lev. 24:6.

{to prepare it every sabbath} Heb. Sabbath, Sabbath. See 1 King. 8:13. The Levites were to prepare them, and bring them to the priest; who set them in order every Sabbath, Lev. 24:8.

V. 33. {And these are the singers} Out of this order of Levites were all sorts of musicians chosen.

{chief of the fathers of the Levites} Principal heads, as v. 9.

{who remaining in the chambers} The chambers which were made on the sides of the temple, 1 King. 6:5. In these they lodged, v. 27.

{were free} They attending their singing according to the ordinance of David, ch. 25:1, etc., were freed from other services whereunto the forementioned Levites were put.

{for they were employed in that work} Heb. upon them in that work. i.e. It was upon them, or it belonged to them, to do the work before mentioned; namely all manner of music, instrumental and vocal, to be performed in the house of God.

{day and night} Early and late, morning and evening, when the ordinary sacrifices were offered; yea, and at other times, when extraordinary sacrifices were offered, or other solemn services performed. So Luke 2:37.

V. 34. {These chief fathers of the Levites} This has relation to those that were mentioned before.

{were chief throughout their generations} Not only they themselves in their own persons, and in their own days, but also the children which descended from them, were, generation after generation, prime and principal men, that were over other Levites.

{these dwelt at Jerusalem} Whereas other Levites dwelt in cities and villages in the country, these had their continual residence in Jerusalem. See v. 22.

V. 35. {And in Gibeon} This was a place in Benjamin. The historian having set down what he thought meet concerning the genealogies of the several tribes, returns to the tribe of Benjamin, and repeats a genealogy which he had set down ch. 8:29, etc., and that word for word, as a preparation to Saul’s history. For this genealogy leads to Saul and Jonathan his son.

{Jehiel} This name is added to show who was the father of Gibeon.

{whose wife’s name} Some copies read, whose sister’s name. Thus she was her husband’s wife and sister, as Sarah, Gen. 20:12.

V. 36. {And Ner} This name is omitted ch. 8:30. This Ner was not the father of Abner, 1 Sam. 14:50, 51, Saul’s uncle, and brother to Kish: but Ner the father of Kish, and Saul’s grandfather. See on 1 Sam. 9:1.

V. 37. {And Zechariah} Or, Zacher, ch. 8:31.

V. 38. {Shimram} Or, Shimeah, ch. 8:32.

V. 41. {And Ahaz} This name is here well added, for it is expressly set down, ch. 8:35.

V. 42. {And Jarah} Or, Jehoadah, ch. 8:36.

CHAPTER 10

Verse 1. {Now the Philistines} The story of Saul’s death here set down is almost word for word so recorded 1 Sam. 31:1, etc. The sacred penman sets it here down, to make way to the history of David, his main scope. For all the chapters of this book, after this, set out the reign of David; and the other book sets out the history of his posterity succeeding him in the throne. Now the more to commend David’s reign, the tragical end of his predecessor is here briefly related. The Philistims here mentioned were the enemies that destroyed Saul and his sons. Of their original, see Gen. 10:14. They dwelt in the land of Canaan when Joshua came to conquer it; but were reserved to be scourges to the Israelites, Judg. 3:1, 3, and they always proved deadly enemies to them, Judg. 13:1, etc. It was a great blow that they gave Israel when they took Samson, Judg. 16:21, but that recorded in this chapter had been a greater, but that God raised up David to repair the damage and disgrace which was brought upon the Israelites by this their conquest over Saul.

{fought against Israel} The cause of the battle is not here set down: but if we consider the mortal enmity betwixt the two nations, we need not wonder that they should take all occasions to do what mischief they could. But the cause on God’s part is plainly expressed, v. 13, 14.

{and the men of Israel} Heb. man of Israel. Man is a collective word, and comprises all that are assembled together. Besides, here is a synecdoche, the singular number put for the plural. The Hebrew has an emphasis, and implies that every man fled.

{fled from before the Philistines} Heb. from the face of the Philistims. The Philistims did not only stand stout in the battle, but also fiercely pursued the Israelites.

{and fell down slain} Or, wounded. Heb. thrust through. By their wounds they were slain.

{in mount Gilboa} See 1 Sam. 28:4.

V. 2. {And the Philistines followed hard after Saul, and after his sons} They supposed that if these chief commanders in the war and chief governors of the state were taken away, there must needs be much confusion through the whole land of Israel. So they here used that policy which long after the king of Syria used, 1 King. 22:31.

{and the Philistines slew Jonathan} Jonathan was a pious man, and approved not the evil courses of his father, 1 Sam. 19:2 & 20:9, etc., and 23:16, 17, 18, but pious men are not exempted from outward judgments, as appears by what befell Eli, 1 Sam. 4:18, Josiah, 2 King. 23:29, and many others. For I. They are subject to many sins, for which God has a just quarrel against them; as he had against Eli, 1 Sam. 3:12, etc. II. They may unadvisedly cast themselves into danger; as Josiah did, 2 Chron. 35:22. III. God may take them thereby from the evil to come, Isa. 57:1. IV. God may prevent inconveniences thereby, which would fall out if they lived longer; as in this case of Jonathan. Though he himself might have been willing to have yielded the kingdom to David, 1 Sam. 23:17, yet they that set up Ishbosheth, 2 Sam. 2:8, 9, might much more have set up him. V. By Jonathan’s death God might aggravate the judgment on Saul: for he lived to see both his heir and also two other of his sons slain.

{and Abinadab} Or, Ishui, 1 Sam. 14:49.

{and Malchi-shua, the sons of Saul} These were not all the sons he had, but all that went forth with him to battle: for Ishbosheth, another son of his, was left to govern the kingdom in his father’s absence, and set up by Abner on the throne after his father’s death, 2 Sam. 2:8, 9.

V. 3. {And the battle went sore against Saul} For the enemy had a special eye on him, and followed hard after him.

{and the archers} Heb. shooters with bows. See ch. 5:18.

{hit him} Heb. found him. As when hounds fasten upon a deer in the midst of a herd, they are said to find him, so these archers fastening their arrows on Saul, being amongst many other soldiers, are here said to find him.

{and he was wounded of the archers} Heb. he was grieved by the archers. The piercing of the arrows could not but much vex him. In Hebrew they who are wounded are said to be made sick, 1 King. 22:34.

V. 4. {Then said Saul to his armourbearer} See 2 Sam. 31:4.

{Draw thy sword, and thrust me through therewith} He saw there was no ordinary means of escaping, but that he must die, and therefore he desires to be speedily dispatched by his own servant, and thinks not of gaining time to make peace with God.

{lest these uncircumcised come} He could think basely of those that were uncircumcised in the flesh, and yet not consider that he was worse, being uncircumcised in heart. See Ezek. 44:7, 9.

{and abuse me} Heb. mock me. He feared they might apprehend him alive, and make him a laughingstock, as they did Samson, Judg. 16:21, etc., and after put him to some shameful and painful death; yea, and when they had killed him, insult over him, and boast in his disgrace. In 1 Sam. 31:4 it is thus set down, Lest these uncircumcised come, and thrust me through and abuse me.

{but his armourbearer would not} Herein his armor-bearer had done well, if he had done it for conscience’ sake. For it is not lawful for one man to kill another to rid him out of present anguish. David caused such a one to be put to death, because he said he had slain Saul, 2 Sam. 1:10, 15.

{for he was sore afraid} Some apply this to a reverent respect that this armor-bearer bare his master. It may also be applied to an inward horror that might seize upon him by reason of the horribleness of the fact. To take away a king's life cannot but cause great terror of conscience, in a subject especially. See 2 Sam. 1:14; yea also he might fear some dreadful revenge to follow thereupon.

{So Saul took a sword, and fell upon it} Saul was in a desperate case, and had a desperate mind. He had forsaken the Lord, and here the Lord forsook him in his great extremity. Finding none that would speedily take away his life, he violently takes it away from himself. For he so fell upon his sword as it pierced him through and slew him: thus he ended his days in a capital and damnable sin. He committed murder, and the worst kind of murder that can be, self-murder, a sin against the light of nature, the letter of the law, the rule of charity, which is a man's love of himself, Matth. 22:39. It is the highest pitch of tempting God that can be, and a presumptuous usurpation of God's prerogative, to whom belong the issues from death, Psal. 68:20. It is also a most preposterous prevention of the place, time and means of repentance. No kind of departure out of this world gives greater evidence of the eternal perdition of the soul than this. They who in Scripture were left hereunto, are deemed reprobates, as this Saul, Ahithophel, 2 Sam. 17:23, and Judas, Matth. 27:5. Samson is not to be reckoned in the number of self-murderers, because he did what he did by divine instinct; and his aim was not simply to murder himself, but to take the opportunity of destroying the enemies of God and of his church, and that by virtue of his place and calling, which was to be a judge: and he did it with true devotion, and invocation of God's name, without any inordinate passion, which puts on self-murderers to destroy themselves: and as in other things, so in this especially, that by his death he destroyed the church's enemies, he was a type of Christ.

V. 5. {And when his armourbearer saw that Saul was dead} This shows that Saul made a speedy dispatch of himself.

{he fell likewise on the sword, and died} Herein he might show some respect to his lord, but he showed no respect to God, nor to his own soul.

V. 6. {So Saul died, and his three sons, and all his house died together} Under Saul's house all that in especial manner belonged unto him are comprised, especially those that were of his court, his special servants, his lifeguard, and his children accompanying him to the war. For such as tarried at home cannot be here meant. Besides this general particle all must be taken synecdochically for the greatest part. For Abner the captain of his host and divers others escaped. His armor-bearer in particular is added to these of his house, 1 Sam. 31:6.

V. 7. {And when all the men of Israel that were in the valley} The battle was fought in mount Gilboa, v. 1. But they that were below in the valley, which was at the bottom of the mountains of Gilboa, soon espied what was done. These that are here said to see this were on both sides of Jordan, 1 Sam. 31:7.

{saw that they fled} Namely, that the armies of Israel were put to rout, and all the soldiers fled.

{and that Saul and his sons were dead} There were in the army that quickly brought this heavy tidings, in these particulars, to them that were below in the valley; as the like heavy message was quickly spread abroad 1 Sam. 4:12, etc.

{then they forsook their cities, and fled} Such a fear seized upon them, as made them leave their habitations, and what else they could not readily carry away.

{and the Philistines came and dwelt in them} They first surprised them, then put garrisons therein, and afterwards brought inhabitants to possess them, that so they might the better retain them, and not lose them again.

V. 8. {And it came to pass on the morrow} On the day of battle they pursued the victory, till the night kept them from pursuing any farther; thereupon they had not leisure to view the dead corps till the next day.

{when the Philistines came to strip the slain} This has always been the practice of conquerors, especially of the common soldiers, to take their first opportunity to strip those that are slain, for their apparel, money, and what else they can find about them.

{that they found Saul and his sons fallen in mount Gilboa} By this it appeared that they who carried the news of Saul's and his sons' death to the inhabitants in the valley, were some of Saul's army, seeing the enemy knew it not till the next day. Hereby also it appears that the army of the Israelites was totally routed, and every one fled, in that there were none to carry off the dead bodies of Saul and his sons.

V. 9. {And when they had stripped him} Questionless they stripped others also; but Saul only is mentioned, because of that ignominious handling of him which after follows.

{they took his head} The Hebrew word properly signifies the brain-pan. But that may synecdochically be put for the whole head, and so well translated head.

{and his armour} For it was royal armor, and such as by the show of it declared it to be King Saul's.

{and sent into the land of the Philistines round about} They might send his very head and armor in triumph everywhere up and down: or they might send trumpeters openly to publish what was done throughout the whole land. This latter seems the more probable by reason of that which next follows.

{to carry tidings unto their idols} The word translated idols signifies such things as affright and terrify men. And some of their idols were made in such ugly and horrible shapes as many were affrighted with the very sight of them. That superstitious conceit which the heathen had of their idols wrought in men's minds a dreadful awe of them. Here they publish such matters of rejoicing to their dumb idols as if they had been living gods.

{and to the people} Such as had not been in the battle, nor near the plain, but were far off dispersed; so as they would have all of all sorts take notice thereof.

V. 10. {And they put his armour in the house of their gods} Idolaters and superstitious persons have always set up their trophies and monuments of victory in their temples; whereby they have showed little respect to the service of their gods. For such monuments are a means of drawing men’s eyes and minds from that service whereunto they should be attentive. The general word here translated their Gods is particularly named Ashtaroth, 1 Sam. 31:10. See 1 King. 11:5.

{and fastened his head in the temple of Dagon} Dagon was an idol proper to the Philistims. The root from whence the word is drawn, namely דג dag, signifies a fish. Others derive the word Dagon from דגן Dagan, which signifies all manner of fruit, and so make their idol to be a god, or goddess of fruits, as Ceres.

V. 11. {And when all Jabesh-Gilead} This was that city which Saul rescued, 1 Sam. 11:1, etc. And the place is here put for the inhabitants therein, 1 Sam. 31:11.

{heard all that the Philistines had done to Saul} Ill news quickly flies abroad far and near, and that in the particular circumstances thereof.

V. 12. {They arose} This phrase implies a readiness and speed in doing what they did. Certainly gratitude for the kindness which Saul showed them, 1 Sam. 11:11, stirred them up to do what they did. It is added 1 Sam. 31:12, that they went all night, that they might not be descried. So did Saul for them, 1 Sam. 11:11.

{all the valiant men} For they attempted a dangerous exploit, which required valiant men to perform it.

{and took away the body of Saul, and the bodies of his sons} For all these were fastened to the wall of Beth-shan. The enemy thought it not enough to put Saul's body to open shame; they did also the like to his sons' bodies. But these Gileadites had a care to free them all from that open shame. And this was another reason why they rose and went all night, that they might more speedily prevent the intended disgrace.

{and brought them to Jabesh} This was their own city, and the safest place whereunto they could bring them.

{and buried their bones} It is said, before this, 1 Sam. 31:12, that they burnt their bodies. It was usual among the heathen to burn the bodies of their deceased friends, and to keep the ashes thereof in a pitcher; for though they had some glimpse of the immortality of the soul, yet they believed not the resurrection of the body. But God's church in all ages, which has believed the resurrection, used to lay the bodies of their friends departed decently into a grave, as into a bed, out of which they should rise again. It was therefore extraordinary that the Gileadites burnt these bodies. The reason might be, because they were much hacked and slashed by the enemy, began to putrefy; or, that they might prevent the enemy from doing the like dishonor to those bodies again. Yet they buried their bones, because they would afford them, even in that kind, all the honor they could in those sad times. See 1 King. 2:10.

{under the oak in Jabesh} This was some famous tree, which they would make to be as a monument for those worthies there buried. So Jacob buried Deborah, Gen. 35:8. Besides by this oak it might in future ages be known where they were interred. See 2 Sam. 21:12, etc.

{and fasted} To testify their sorrow for that heavy judgment that had befallen the church of God in general, and Saul and his sons in particular.

{seven days} They did forbear all manner of sustenance all that while, but fasted each of these days from evening to evening, and at the evening had but small refreshing. See Dan. 10:2, 3.

V. 13. {So Saul died} This with all that follows to the end of the chapter about the causes of Saul's death, is added over and above that which is recorded 1 Sam. 31.

{for his transgression} As death first entered by sin, Rom. 5:12, so such kinds of death as God inflicts for special judgments are for special sins, as is here exemplified in this kind of Saul's death. Three kinds of sin are here expressly set down; 1. Disobedience against God's express charge, 2. Consulting with the devil, 3. Forsaking the Lord.

{which he committed} Heb. transgressed. For every sin is a transgression, 1 Joh. 3:4.

{against the LORD} Every transgression of any commandment either of the first or second table is against the Lord. For there is one law-giver, Jam. 2:11.

{even against the word of the LORD which he kept not} This has a particular relation to that word which God in special gave him, 1 Sam. 15:3. God's word was in express terms by a prophet made known to him, and that backed by weighty reasons; which made his transgression the greater.

{and also for asking counsel of one that had a familiar spirit} This was the second great sin. It has relation to 1 Sam. 28:7, etc. Of this sin see 2 King. 21:6.

{to enquire of it} He pretended to inquire of Samuel, but because he used the help of her whom he knew to work by the devil, (for therefore he had destroyed such, 1 Sam. 28:9.) he is here said to inquire of such a spirit as she and others accounted to be the devil.

V. 14. {And enquired not of the LORD} This was his third sin, that he forsook the Lord, manifested by not inquiring after him. But it may be said that he did inquire after the Lord, 1 Sam. 28:6. Indeed he made pretense of such a matter, but neither in truth nor in faith. Thus of Asa it is said, that in his disease he sought not to the Lord, 2 Chron. 16:12. And the apostle says, that such an one may not think that he shall receive any thing of the Lord, Jam. 1:7, and that men ask, and receive not, because they ask amiss, Jam. 4:3. Besides, he used not those means which God had warranted and sanctified for inquiring of him. For he had destroyed the Lord's priests, 1 Sam. 22:18, by whom he should have inquired; and he provoked the Lord to take away his Spirit from him, 1 Sam. 16:14. That therefore which is recorded, 1 Sam. 28:6, of his inquiring of the Lord, is meant of an enforced, sinful, faithless, hypocritical wish, that the Lord would some way or other foretell the issue of that great preparation which the Philistims made against him. This in truth was as no inquiring of the Lord. It was like Balaam's wish, Numb. 23:10, and Israel's howling, Hos. 7:14. Besides, when God answered not Saul upon that inquiry, Saul did not humble himself, search out his sins, confess them, turn from them, and pray for pardon of them; he used no means to regain God's favor, and obtain a gracious answer.

{therefore he slew him} This relative he has reference to the Lord. Now the Lord is said to slay him, in that he withdrew his protection from him, and gave him over to his own reprobate sense. See 1 King. 12:15, and on 1 Sam. 31:4.

{and turned the Kingdom} So much had God threatened against Saul, 1 Sam. 13:14 and 15:28.

{unto David the son of Jesse} Heb. Isai. See 1 King. 12:16. Mention is here meant of turning the kingdom unto David, as a transition to the following history of David and the continuance of his kingdom.

CHAPTER 11

Ver. 1. {Then} Abner, after Saul's death, made Ishbosheth king over a great part of Israel, 2 Sam. 2:8, 9. By reason whereof there was long war between the house of Saul and the house of David: but at length David prevailed, and Abner and Ishbosheth were both slain, 2 Sam. 3:27, and 4:7. All that troublesome time this historian here passes over, and beginning with those days of David wherein he was established king, and in this chapter sets down how he was established, from v. 1 to v. 10, and by whom, from v. 10 to the end of the chapter. The nine first verses are recorded 2 Sam. 5:1–10.

{all Israel} Not every particular person, but such a multitude, as one looking upon them might suppose that every one was come thither: and indeed all met representatively in the heads of their tribes and families. See 1 King. 8:1, 2. The express number of every tribe here assembled see ch. 12:23, etc.

{gathered themselves to David} Voluntarily assembled, with one mind and heart, to settle him king over all the tribes. See ch. 12:23.

{unto Hebron} See v. 3.

{saying, Behold, we are thy bone and thy flesh} Three reasons are rendered by the Israelites to move them to establish David upon the throne. The first was the consanguinity betwixt them and David, in this metaphor of bone and flesh. This has reference to old Israel, who was their and his common father. This reason is rendered by Adam as the ground of the near union betwixt him and Eve, Gen. 2:23. It is also alleged by Laban, to assure Jacob that he should be dealt with courteously by him, Gen. 29:14, 15, and by Judah, to restrain his brethren from wronging Joseph, Gen. 37:27. Abimelech renders it as a reason to draw the men of Shechem to be on his side, Judg. 9:2, and David, to draw Israel and Amasa to come in to him, 2 Sam. 19:12, 13. Yea, it is pressed as a ground of Christ's love to his church, Eph. 5:30. In this place these Israelites might have an eye to the direction which God gave his people about choosing a king, that he should be from among their brethren, Deut. 17:15.

V. 2. {And moreover in time past} Heb. both yesterday and the third day. In that Hebrew phrase there is a synecdoche, a set and definite time put for an indefinite. In Hebrew yesterday is oft put for time past. See 2 King. 13:5.

{even when Saul was king} This is premised as an amplification of that which follows. For if when another was king, and he such an one as envied David, yet David did so and so for the good of this people, how much more will David do good for them, being himself king over them? This has relation to 1 Sam. 18:14, 15, 16, 27, 30.

{thou wast he that leddest out and broughtest in Israel} This is a phrase that sets forth the office and practice of a chief commander in war, which is both to go before his soldiers into the field, and to direct them what to do there, and also to show when they are to return home again. This is the second reason whereby they were moved to set the crown on David's head, namely that experience they had of his valor, skillfulness and faithfulness in defending the kingdom.

{and the LORD thy God} See 1 King. 1:17. God had given many evidences unto David of his favor and fatherly respect unto him; and David had given many evidences of his strong confidence in God, and faithful obedience to him: and therefore they use this phrase, thy God: in which there is a kind of propriety, but no exclusive: for they did also acknowledge the Lord to be their God.

{said unto thee} Though we do not read where God said these very words, yet we may from hence infer, that when God said that he had provided a king among the sons of Jesse, and when David was brought he bid Samuel anoint him, that he also said that David should be ruler over his people, 1 Sam. 16:12.

{Thou shalt feed} Or, rule. A metaphor taken from a shepherd, who provides good pasture for his sheep, brings them into their fold, lets them out of the same, defends them against the wolf, cures their sores, and every way takes care of them. Thus ought kings to do for their people; and therefore they are oft called pastors, Jer. 12:10, and shepherds, 1 King. 22:17, Esa. 44:28. The same Hebrew word is translated pastor and shepherd. And where it is said of Christ that he shall be ruler in Israel, Mic. 5:2, by the evangelist it is thus expressed, he shall feed Israel, Matth. 2:6.

{my people Israel} See 1 King. 6:13.

{and thou shalt be ruler} To feed and to rule do here intend one and the same thing. To be a ruler sets out a kingly function; to feed sets out a kingly practice or work.

{over my people Israel} God approves that relation, to make Israel rest more confidently on him, and to show that the honor done to David in setting him over God's people, and the care taken for Israel in setting David over them, were both very remarkable. This was the third reason whereby they were moved to settle David on the throne, God's own deputing him thereto.

V. 3. {Therefore came all the elders of Israel} See 1 King. 8:1. By the phrase all the elders of Israel we may know what was meant by all Israel, v. 1.

{to the king to Hebron} Of Hebron see 1 King. 2:11. To Hebron did David go so soon as he heard of Saul's death, and that by God's appointment, 2 Sam. 2:12, and there he continued his first seven years, 2 Sam. 5:5. Thither therefore came they all unto him.

{and David made a covenant with them in Hebron} This was a mutual covenant betwixt him and the people, for him to perform the duties that belonged to a prudent and loving sovereign, and for them to perform the duties of loyal and faithful subjects. And without question they all jointly together entered into a covenant with God, to avouch him for their God, and to walk in his ways, as Deut. ch. 26, v. 17.

{before the LORD} This implies a solemn ratification of their covenant, as in the presence of God, by solemn and sacred oath, and that before the ark of God, offering up sacrifices upon the altar of God.

{and they anointed David king over Israel} Of anointing a king, see 1 King. 1:34. This is the third time that David was anointed king. First by Samuel, 1 Sam. 16:13. Secondly, by the men of Judah, 2 Sam. 2:4. Thirdly, by all Israel, in this place. Solomon was anointed twice, 1 King. 1:39 and 1 Chr. 29:22.

{according to the word of the LORD} See 1 King. 12:24 and 14:10, 15.

{by Samuel} Heb. by the hand of Samuel. See 1 King. 8:53. This has reference to 1 Sam. 16:13, 18.

V. 4. {And David, and all Israel} See v. 1. A consequence inferred upon the establishing of David on his throne, follows; which was the destroying of such enemies, as had long remained among the Israelites, and building a royal palace, v. 4, 5, etc. David takes the opportunity of the multitude of the Israelites; and among them, many valiant soldiers assembled together, to vanquish the foresaid enemies, which none of his predecessors, for many generations before him, could do.

{went to Jerusalem} He had continued seven years at Hebron, 1 King. 2:11, but now being established king over all Israel, he goes to the chiefest city of all, which was Jerusalem. Jerusalem was situate, part in Benjamin, (Josh. 18:28; Judg. 1:21.) and part in Judah, Josh. 15:63; Psal. 78:68, 69. In this respect, Judah and Jerusalem are oft joined together, 2 Chron. 34:3, 5. It is that which of old was called Salem, Psal. 76:2. Hereof Melchizedek was king, Gen. 14:18. Heb. 7:1. Some say, that the word, Jereh, was prefixed, in memorial of God's providence in preserving Isaac, Gen. 22:12, 14. Abraham called the name of that place Jehovah jireh, that is, the Lord will see, or provide. Jireh sets out God's providence. Jereh prefixed before Salem makes Jerusalem, which signifies to provide peace: and so did the Lord for this city, especially in David's time. See more of Jerusalem 1 King. 3:15.

{which is Jebus} Called Jebusi, Josh. 18:16, 28. It was an ancient city inhabited by the Jebusites, who were of those cursed nations which God determined to root out, Gen. 15:21.

{where the Jebusites were the inhabitants of the land} Many of the Jebusites were rooted out together with other cursed nations: but such as dwelt in Jebus the children of Judah could not cast out, Josh. 15:63, so as they remained among the Israelites, Judg. 19:11, 12, and that till David's time, 2 Sam. 5:6.

V. 5. {And the inhabitants of Jebus said to David} By this it appears that David and his men had begun to set upon this city, but the Jebusites trusting in their high and strong walls and forts, feared not the loss of it: thereupon with much scorn they deride his attempt, and say as follows.

{Thou shalt not come hither} Make what preparations you will, and do what you can, you shall never be able to win this city. It is further added, 2 Sam. 5:6, Except thou take away the blind and the lame: which phrase much aggravates their scoffing scorn. The blind and the lame may here properly be taken for blind and lame men. Thus it implies, that they were so confident in the strength of that place as they placed upon the walls and in the towers blind and lame men, as if there needed no other to defend their forts against all David's forces. And thereupon this clause is added, Thinking David cannot come in hither, 2 Sam. 5:6. In this sense it is a most egregious scoff. Others apply it to their gods, whom the Israelites accounted blind and lame, in that they could neither see nor go, Psal. 115:5, 7. Thus it implies confidence in their gods; q. d. You must take away our gods, in whom, though you count them blind and lame, we place assured confidence; you must take away our gods, or else you can never prevail against us. Now they thought it impossible to take away their gods, and by consequence impossible that their city should be taken.

{Nevertheless David took} Notwithstanding their vile scorn and bold confidence God gave such success to David's enterprise as he took the city and utterly destroyed them all. The more insolent and confident in vain means enemies are, the nearer they are to their ruin.

{the castle} Jebus, which is oft called a city, Judg. 19:11, 12; Josh. 18:21, 28, is here called a castle, because it was as strong and well fortified as a castle.

{of Zion, which is the city of David} See 1 King. 2:10 and 3:1.

V. 6. {And David said} Or, had said. For that which follows was spoken before Zion was taken.

{Whosoever smiteth the Jebusites first} He that shall first adventure to take the castle, and by his valor draw on others to follow him, so as the Jebusites therein may be destroyed. It seems there was some narrow passage by which water ran down as by a gutter, through which, though with much difficulty and danger, a man might enter into the city: or there might be a gutter on the top of the fort, to which if a man could get, he might quickly surprise the fort: thereupon David said, Whosoever getteth up to the gutter, 2 Sam. 5:8.

{shall be chief} Heb. head. I. e. of the army.

{and captain} I. e. commander in chief of all the forces in Israel, whom we call generalissimo.

{So Joab the son of Zeruiah} See ch. 2:16.

{went first up} This and other stout acts of Joab show he was a man of great valor. Here with much hazard of his life he put forth his courage, both to gain that honorable place which David promised, and also to recover the reputation he had lost by his treacherous and cowardly murder of Abner, 2 Sam. 3:27.

{and was chief} Generalissimo. Joab was before this a chief commander in David's army, 2 Sam. 2:13, but now he was made chiefest of all. He held this place of captain general all the time of David's reign, which was full forty years. After David's death Benaiah was put in his room, 1 King. 2:35. It may be also that he commanded David's army before David was king.

V. 7. {And David dwelt in the castle} David made his royal palace there, and so dwelt therein.

{therefore they called it} I. e. Zion, 2 Sam. 5:7.

{The city of David} See v. 5.

V. 8. {And he built the city round about} Heb. from the circuit, or compass. I. e. everywhere. He did not only repair such places as were decayed, but also added new buildings, and made it a very fair city.

{even from Millo round about} See 1 King. 9:15. David himself at his own cost built all the city within.

{and Joab repaired} Heb. revived. Houses and walls, when decayed and ruined, seem to be as dead things, of no use; but when made up, repaired and beautified, they seem to have life put into them. See 2 Chr. 24:13.

{the rest of the city} That was without the walls. This Joab did to regain David's favor which he had lost by murdering Abner.

V. 9. {So David waxed greater and greater} Heb. went in going and increasing. After he was settled in the throne, he increased in wealth, honor, number of valiant men, conquests over his enemies, and in all things that he undertook at home and abroad.

{for the LORD of hosts} See 1 King. 18:15.

{was with him} Blessed and prospered him, and gave good success to the great things that he enterprised. See Rom. 8:31.

V. 10. {These also} This particle also has reference in general to the multitude of people and to the elders that met to establish David in his kingdom; and in particular, to Joab, and to his valiant exploit, v. 6.

{are the chief of the mighty men whom David had} Who were more excellent than other valiant men, and did greater exploits, and also had command over others.

{who strengthened themselves with him} Or, held strongly with him. As they held on his side, and remained faithful with him, so they put forth their valor, strength, and skill to the uttermost that they could, as any occasion was offered.

{in his kingdom} Or, for his kingdom. To maintain the peace and welfare thereof against all manner of enemies, yea, and to maintain his right thereunto.

{and with all Israel} These prime warriors joined with the elders and people of Israel, of whom mention was made, v. 1, 3, 4.

{to make him king} Namely, over all Israel. See v. 3.

{according to the word of the LORD} See v. 3; 1 Sam. 13:14 and 15:28 and 16:1, 13.

{concerning Israel} Or, over Israel. This may either have reference to the making of David king, and then it sets forth the extent of his kingdom over the twelve tribes: or to the words of the Lord, and then it implies the end that God aimed at in appointing him to be king, the peace and prosperity of Israel.

V. 11. {And this is the number of the mighty men} Not only the number in general, but also the particular names are expressly set down.

{whom David had} This catalogue of worthies has reference to the beginning of David's reign here; or but to his continuance in his kingdom, 2 Sam. 23:8, etc.

{Jashobeam} Some interpret this word appellatively. For in the Hebrew, 2 Sam. 23:8, it is Josheb-basshebeth, which may be expounded, sitting in the chair, or he which sits in the chair after the manner of a judge or senator, or one that gives counsel or advice to others. Thus taken it sets out his office. Otherwise it is a proper name.

{an Hachmonite} Or, son of Hachmoni. Hachmoni signifies a wise man; so also does Hachmonite. The word taken appellatively sets forth his inward quality or endowment, that he was a wise man; but taken for a proper name, it sets forth his parentage. Of this man it is thus said, 2 Sam. 23:8, the same was Adino the Eznite. Adino signifies delicate or acceptable. Eznite signifies one that carries a thing of wood, as a spear-man. Together they signify one that delights in brandishing a spear. Or, Adino was his proper name, Eznite, the family whence he came. Jashobeam or Josheb-basshebeth (which are taken for one name, though somewhat different in letters and syllables) and Hachmonite or the Tachmonite (for these two set forth the same thing) are taken for one man; and Adino the Eznite for another. But many take these for one and the same, because it is thus said, the same man was Adino the Eznite, 2 Sam. 23:8. If they be taken for one man, then he had two names, Jashobeam and Adino: and the first epithet Hachmonite sets out his parentage; the other Eznite, his family. Sundry of the ancient Hebrews take all these as a description of David, whom they make the head and chief of all the worthies: as 1. That he sat on a seat or throne. 2. That he was very wise. 3. That he was lovely or beloved. 4. That he was skillful in using a spear, or any other warlike weapon.

{he lift up his spear} I. e. he stood in fight, or fought.

{against three hundred} Eight hundred are mentioned 2 Sam. 23:8. If the former description be of two men, there is no discrepance betwixt these two places: for one stood against three hundred, and another against eight hundred. Or if this be taken of two battles, then the same man at one time stood against three hundred, and at another time against eight hundred. See the next note.

{slain by him at one time} He so lift up his spear as he slew them. Now he might slay three hundred upon the ground, and the rest flying away, he might pursue them, and slay five hundred more; thus the number of all he slew be eight hundred. And this is said to be at one time, because he gave not over the pursuit till all were slain. Or if he slew three hundred, and put the rest to rout, and his soldiers followed and slew eight hundred, he might be said to slay them, because he was the occasion of their slaughter.

V. 12. {And after him was Eleazar the son of Dodo the Ahohite} The second worthy is described by his name, Eleazar; by his parentage, the son of Dodo. See v. 26, and by his family, the Ahohite. We read of Ahoah a Benjamite, ch. 8:4. Of that family might this Eleazar be; and also Ilai, v. 29. And this Dodo may be he that is called Dodai an Ahohite, ch. 27:4.

{who was one of the three mighties} The first order or rank of worthies is here understood: for here are mentioned two distinct degrees, in every of which were three eminent persons, each degree excelling the other; and all of them excelling those that are named after them.

V. 13. {He was with David at Pasdammim} Or, Ephesdammim, 1 Sam. 17:1.

{and there the Philistines were gathered together to battle} See ch. 10:1.

{where was a parcel of ground full of barley} It seems it was then harvest-time, and the Israelites having a field of barley ready to be mowed, the Philistims sought to take it away from them.

{and the people fled from before the Philistines} These people haply being ready to mow the barley, upon sight of the Philistims ran away, as afterwards other Israelites did upon sight of the Moabites, 2 King. 13:20, 21, and as the Israelites before this did, when Saul was slain, ch. 10:7.

V. 14. {And they set themselves in the midst of that parcel} Or, stood. Namely, against the Philistims. They is either synecdochically to be taken, the plural for the singular; or some of Eleazar's soldiers might stand stoutly with him; or Shammah may be here meant; and they two might stand in the field when the others fled. But it is said 2 Sam. 23:11 that the place where Shammah stood was a piece of ground full of lentils. Answer: If Eleazar and Shammah got two distinct victories, one might well be in a field of barley, the other in a field of lentils. If it be but one victory, one part of the field might be sowed with barley, another with lentils; and Eleazar might stand in that part which was full of barley, and Shammah in the other.

{and delivered it} From being spoiled by the enemy.

{and slew the Philistines} He did not only put them to rout, but also to slaughter, so as he followed the victory with great courage.

{and the LORD saved them} Though Eleazar were an especial instrument of that victory, yet God was the principal author.

{by a great deliverance} Or, salvation. There were many enemies, the Israelites were fled, there remained but one, or two, or a few to stand against the enemies; yet that one, or two, or few, destroyed those enemies. If Jashobeam, v. 11, and Adino, 2 Sam. 23:8, were one and the same man, there are but two worthies of the first degree here mentioned, namely Jashobeam, and Eleazar. Therefore many suppose that Shammah, 2 Sam. 23:11, was the third.

V. 15. {Now three of the thirty captains} Or, three captains over the thirty. Every one of the thirty were captains and had bands of soldiers under them; but the six worthies were as colonels over sundry captains and their companies. The words seem to imply, that the three here mentioned were of those thirty set down v. 26, etc. but the order of setting down this history, immediately after the famous works of the first three worthies, singly by themselves, implies that the exploit following was a joint work of all those three together. This reading in the margin, three captains over the thirty, will well stand with this application. See the last note on v. 19.

{went down to the rock to David} I. e. to which David was wont to resort in time of danger. See 1 Sam. 23:25. In rocks men used to shelter themselves, Judg. 20:45, 47.

{into the cave of Adullam} See 1 Sam. 22:1. This he did in the harvest-time, 2 Sam. 23:13, when water was most scarce.

{and the host of the Philistines encamped in the valley of Rephaim} This they did after Saul's death, 2 Sam. 5:18, but so they might do also in Saul's days, and that when he persecuted David.

V. 16. {And David was then in the hold} This was questionless the cave of Adullam fortified by David, and in that respect called an hold.

{and the Philistines garrison was then at Bethlehem} Though their main army were in the valley of Rephaim, yet they might set a garrison in Bethlehem. For they oft made inroads into the land of Israel, and placed garrisons in sundry places, 1 Sam. 10:5 and 13:3, 23.

V. 17. {And David longed, and said} Being sore athirst by reason of the hot season of the year, he earnestly desired some water to quench his thirst.

{Oh that one would give me} Heb. Who will give me. So Jer. 9:1. This is an usual Hebraism, testifying an earnest desire; Deut. 5:29.

{drink of the water} He much wished he might have some water; but his mind was not that any of his captains or soldiers should adventure their lives for it. Men oft wish for many things that they would not have at such and such a rate.

{of the well at Bethlehem, that is at the gate} There might be at Bethlehem a continual spring, clear and sweet: he might therefore in his greatest thirst have his mind upon it, because he knew that spring failed not when there was a drought in other places, and no water to be had; and because he knew that water was pleasanter than other waters.

V. 18. {And the three brake through the host of the Philistines} That encamped in the valley of Rephaim, v. 15. That valley lay betwixt the cave of Adullam, where David was, and Bethlehem. Hereby it only appears that they first brake through the army, and then outfaced the garrison, or else drove them away. This much amplifies their courage.

{and drew water out of the well of Bethlehem that was by the gate} Having made way by their valor, they might easily do that for which they came.

{and took it, and brought it to David} They showed great respect to David, in that to satisfy his longing they would venture their lives.

{but David would not drink of it} See the reason v. 19.

{but poured it out to the LORD} He did not in anger pour it on the ground, merely to waste it in such a time of drought; but he poured it out as a drink-offering to the Lord, and so consecrated it to him in thankfulness, for protecting his captains that so far endangered themselves.

V. 19. {And said, My God forbid it me} A phrase of utter refusal. Q. d. Though I much long for it, yet God keep me from it. By this pronoun my he does not appropriate God to himself, as if he excluded others, (see Joh. 20:17.) but only presses his own right and interest in him, 1 Chron. 17:25.

{that I should do this thing} I. e. drink the water.

{shall I drink the blood of these men} That which might have cost them their blood.

{that have put their lives in jeopardy} Heb. with their lives. They ventured their lives with fetching that water.

{for with the jeopardy of their lives they brought it} This being a matter very remarkable, he mentions it again and again.

{therefore he would not drink it} He shows that he was far from desiring that they or any other should hazard themselves for it.

{these things did these three mightiest} The word mightiest being of the superlative degree shows that the forementioned exploit was acted by the first three worthies. See v. 15.

V. 20. {And Abishai the brother of Joab} See ch. 2:16. The relation, brother of Joab, is added for honor's sake. It was an honor to Abishai to have such a brother as Joab; and to Joab, to have such a brother as Abishai.

{he was chief of the three} I. e. of the three worthies of the second rank, whose famous acts follow.

{For lifting up his spear against three hundred, he slew them} See v. 11. Many memorable acts are recorded of Abishai both in the time of David's troubles and also of his reign, but this being most remarkable is here set down.

{and had a name among the three} To wit, of the second degree.

V. 21. {Of the three he was more honourable than the two} I. e. the two other of the second degree. He had a greater name, and was more honored by others than they.

{for he was their captain} The Hebrew word implies dignity or authority, or both: he might be more excellent in parts than the other two; or he might have a command over them, he being a colonel, and they lieutenant colonels or captains under him; or he might both be more excellent than they, and also have a command over them.

{howbeit he attained not to the first three} I. e. those of the first rank. They were more excellent in parts and more eminent in place than he.

V. 22. {Benaiah the son of Jehoiada} See 1 King. 1:8. This man served David all his reign, and served also his son Solomon many days, who made him general of the army in Joab's room, 1 King. 2:35.

{the son of a valiant man} This is added for the more commendation. It is the greater glory when both father and son be excellent in any commendable thing.

{of Kabzeel} One of the frontier cities of Judah, Josh. 15:21. In that respect the inhabitants were the more exercised in warlike employments.

{who had done many acts} Heb. great deeds. Some refer the relative who to Benaiah's father; but it is set down as an amplification of Benaiah's valor, q. d. Besides many other great deeds he did these things that follow.

{he slew} Heb. he smote. I. e. mortally. See 1 King. 15:29.

{two lion-like men of Moab} Heb. Ariel, that is, the lions of God, or strong lions. But questionless men are meant thereby; such men as were strong, fierce and cruel as lions. Some take them for two strong places called Ariel, which he overcame, and destroyed the enemies therein.

{also he went down and slew a lion} A lion is the strongest, fiercest, and most ravenous of all beasts.

{in a pit} Lions use to lie in dens and pits under the earth. This aggravates the danger: for in a pit he could neither have so much room to bestir himself as if it had been in an open field, nor so fair a way of escape.

{in a snowy day} There are two reasons of adding this circumstance; 1. The more to amplify his valor: for seeing in snowy weather beasts use not to be abroad, this lion must needs be the more hunger-bit at that time for want of prey, and in that respect the more fierce. 2. To show the occasion of his being in the pit. The ground was then covered with snow, so as Benaiah could not see the pit, but unawares fell into it; and there finding a lion, so defended himself that he slew the lion.

V. 23. {And he slew an Egyptian} In those days there were giants in sundry nations, as in Moab and Ammon, Deut. 2:11, 20, among the Philistims, 1 Sam. 17:4, and here among the Egyptians.

{a man of great stature} Heb. a man of measure. I. e. of extraordinary measure, far taller and bigger than other men. He is said to be a goodly man, 2 Sam. 23:21. Heb. a man of countenance, or sight. That Hebraism may imply a man of a terrible countenance as well as of a goodly countenance. It sets out such an one as every man's eye was upon, wondering at his great stature.

{five cubits high} I. e. two yards and an half. See 1 King. 6:2. This according to our measure was a very great height, but it is probable that cubits in those days were larger than now.

{and in the Egyptian’s hand was a spear like a weaver’s beam} A weaver's beam uses to be about twenty-four inches round. A spear so much in compass must needs be very long, for in such instruments there uses to be a proportion betwixt the length and breadth. Giants use to be set forth by this metaphor, as ch. 20:5; 1 Sam. 17:7. It is said of Goliath's spear, that the head thereof weighed six hundred shekels of iron, i. e. about five and twenty pound; the spear itself therefore must needs be a very massy one.

{and he went down to him with a staff} There was as great a disproportion betwixt the weapons, an ordinary staff and a huge spear, as betwixt the men, a man of ordinary stature and a giant. All this is to amplify Benaiah's valor.

{and plucked the spear out of the Egyptian’s hand} His courage made him not fear to grapple with a giant.

{and slew him with his own spear} As this was honorable to himself, so disgraceful to the giant: it was like David's cutting off Goliath's head with his own sword, 1 Sam. 17:51.

V. 24. {These things did Benaiah the son of Jehoiada} To wit, the three exploits before mentioned; but he did many memorable acts besides.

{and had the name among the three mighties} He was counted one of the three worthies in the second rank; and as the others, so he, had a famous report: but his name was not the greatest; for Abishai was the more honorable, v. 21.

V. 25. {Behold, he was honourable among the thirty} I. e. the thirty mentioned v. 26, etc. In relation to them we may say of him as it was said of Abishai, v. 21, he was more honorable than they.

{but attained not to the first three} To such a name and esteem as the three of the first rank had.

{and David set him over his guard} Heb. over his hearing. I. e. over such soldiers as were always present and attending at court, and so ready upon all occasions to execute the king's command. These are called Cherethites and Pelethites, 2 Sam. 8:18 and 20:23. See 1 King. 1:38. Mention has been made of twice three worthies; the former three more excellent than the latter: but there have only five persons with their valiant facts been set down: I. Jashobeam, v. 11, taken to be the same with Adino, 2 Sam. 23:8. II. Eleazar, v. 12. III. Shammah, supposed to be of the first rank, 2 Sam. 23:11. IV. Abishai, the first of the second rank, v. 20. V. Benaiah, v. 22. Many add to these Asahel, v. 26. But he is there said to be one of the valiant men of the armies. Now all the rest were commanders over these. If Shammah be put to the second rank, and joined with Abishai and Benaiah, the first rank may be made up two ways: 1. Jashobeam and Adino may be two persons, and Eleazar the third. 2. If the two former names belong to one person, Joab, whose worthy exploit is set down v. 6, may be the first of the three worthies: and thus the number of thirty-seven 2 Sam. 23:39 may be made complete: but without Joab there are but thirty-six.

V. 26. {Also the valiant men of the armies} I. e. the armies under the command of the six forementioned worthies. And the valiant men are those which follow, which are said to be thirty, 2 Sam. 23:24. There are one and thirty with Asahel named; whereupon many refer Asahel to the former worthies, and make him the last of them: but by this account there will want of the thirty and seven, 2 Sam. 23:39. But if there be six worthies reckoned beside Asahel, then the one and thirty following make up the just number of thirty-seven. And the number of thirty 2 Sam. 23:24 may be set down as a round number, one being left out: which is usual in sacred Scriptures. Compare Gen. 15:13 with Exod. 12:40.

{Asahel the brother of Joab} See 2 Sam. 2:18; ch. 27:7. It appears by the mention of this man that all these valiant men were with David before he came to the crown, and at the time of Saul's death; for Asahel was slain not long after, 2 Sam. 2:23.

{Elhanan the son of Dodo of Bethlehem} Dodo signifies a friend, Cant. 5:9, and is oft put for an uncle, Lev. 25:49; 1 Sam. 10:15. Some therefore here translate it appellatively, q. d. the son of the uncle of Bethlehem.

V. 27. {Shammoth the Harorite} Or, Harodite, 2 Sam. 23:25. He is so called of Harod, Judg. 7:1.

{Helez the Pelonite} Or, Paltite, 2 Sam. 23:26. Before this man is set down Elika the Harodite, 2 Sam. 23:25.

V. 28. {Ira the son of Ikkesh the Tekoite} He was of Tekoa, 2 Sam. 14:2; 2 Chr. 11:6; Amos 1:1.

{Abiezer the Antothite} There was also one Jehu of this family, ch. 12:3.

V. 29. {Sibbecai} Or, Mebunnai, 2 Sam. 23:27.

{the Hushathite} Of Hushah, of the tribe of Judah, ch. 4:4.

{Ilai} Or, Zalmon, 2 Sam. 23:28.

{the Ahohite} See v. 12.

V. 30. {Maharai the Netophathite} See ch. 25:4.

{Heled} Or, Heleb, 2 Sam. 23:29.

{the son of Baanah the Netophathite} Netophathite has relation to Heled; so as Heled and Maharai were both of one family.

V. 31. {Ithai} Or, Ittai, 2 Sam. 23:29.

{the son of Ribai of Gibeah, that pertained to the children of Benjamin} See Judg. 20:4.

{Benaiah the Pirathonite} Of Pirathon in the tribe of Ephraim, Judg. 12:15.

V. 32. {Hurai} Or, Hiddai, 2 Sam. 23:30.

{of the brooks} Or, valleys.

{of Gaash} A mountain in the tribe of Ephraim, Josh. 24:30.

{Abiel} Or, Abialbon, 2 Sam. 23:31.

{the Arbathite} Hebron was of old called Arba, Gen. 35:27; Josh. 14:15, and it may be this title Arbathite was thence raised.

V. 33. {Azmaveth the Baharumite} Or, Barhumite, 2 Sam. 23:31.

{Eliahba the Shaalbonite} Of Shaalabbin, Josh. 19:42.

V. 34. {The sons of Hashem the Gizonite} Or, of the sons of Jashen.

{Jonathan the son of Shage the Hararite} 2 Sam. 23:32. Jonathan was the son of Shage, of the family of the Hararites, but reckoned among the sons of Hashem the Gizonite. Shage was his immediate father, Hashem either his father-in-law, or one of his former predecessors.

V. 35. {Ahiam the son of Sacar the Hararite} Harar in Hebrew signifies a mountain. Thence it is inferred that they who are called Hararites came from the mountains of Ephraim. Before this man is inserted Shammah the Hararite, 2 Sam. 23:33. One of that name is reckoned among the chief worthies, 2 Sam. 23:25. But he was of another family, for he is styled the Harodite.

{Eliphal the son of Ur} Called Eliphelet the son of Ahasbai, the son of the Maachathite, 2 Sam. 23:34. He was of the Maachathites beyond Jordan, Josh. 13:11.

V. 36. {Hepher the Mecherathite} This man is not reckoned in the catalogue 2 Sam. 23:34.

{Ahijah the Pelonite} Called Eliam, 2 Sam. 23:34, and said to be the son of Ahithophel the Gilonite. This Ahithophel was counted a very wise statesman, but revolted from David, and took part with Absalom, 2 Sam. 15:12, 31 and 16:23.

V. 37. {Hezro the Carmelite} Or, Hezrai, 2 Sam. 23:35. He came from Carmel, a city of Judah, Josh. 15:52.

V. 38. {Joel the brother of Nathan} Called Igal the son of Nathan of Zobah, 2 Sam. 23:36. Both father and son might be called Nathan and Joel. Igal (for one man might have two names) the son of one Nathan, and brother of another.

{Mibhar the son of Haggeri} Or, the Haggerite. He is called Bani the Gadite, 2 Sam. 23:36. He might be of the tribe of Gad and of the family of Haggeri, and have two names.

V. 39. {Zelek the Ammonite} He might come from the Ammonites, and yet be incorporated among the Israelites.

{Naharai the Berothite} Of Beeroth, a city of Benjamin, Josh. 18:25.

{the armourbearer of Joab the son of Zeruiah} Joab being a valiant man, would have such as were of his spirit to attend him.

V. 40. {Ira the Ithrite} Of Jattir a city in Judah, Josh. 15:48.

{Gareb the Ithrite} These two last were of the same family.

V. 41. {Uriah the Hittite} 2 Sam. 11:3, etc. Here ends the catalogue 2 Sam. 23:8, etc. thirty and seven in all. See v. 26.

{Zabad the son of Ahlai} This is taken to be that Zabad whose pedigree is registered ch. 2:37. His father might have two names; or his father be named in one place, and his grandfather in another. He may be added to the former catalogue instead of Elika left out. See v. 27.

V. 42. {Adina the son of Shiza the Reubenite} This Adina and the rest that follow were captains in the tribes of Reuben, Gad, and Manasseh beyond Jordan, in the confines of those tribes, and therefore are added to the rest.

{a captain of the Reubenites} He had a special command over such soldiers as were of the tribe of Reuben.

{and thirty with him} This may be taken of thirty captains of the tribe of Reuben; he being their colonel. Or it may be thus read, but the thirty were over him, i. e. the thirty before-mentioned were more excellent than he.

V. 43. {Hanan the son of Maacah} There was a Benjamite called Hanan, ch. 8:23. He might be this man. The family of the Maachathites, 2 Sam. 23:34, may arise from one named Maacah.

{and Joshaphat the Mithnite} This family is here only mentioned.

V. 44. {Uzzia the Ashterathite} This Uzzia may be he whose son was over King David's treasures, ch. 27:25.

{Shama and Jehiel the sons of Hothan} It was the greater honor to Hothan that two of his sons should be such worthies. So were Abishai, Joab, and Asahel an honor to their mother Zeruiah, ch. 2:16. See the like v. 45, 46.

{the Aroerite} There was a place called Aroer, ch. 5:8. From thence might the name of his family be taken.

V. 45. {Jediael} One of Benjamin's sons carried this name, ch. 7:6.

{the son of Shimri} Or, Shimrite.

{and Joha his brother, the Tizite} See v. 44.

V. 46. {Eliel the Mahavite} Another of David's worthies was called Eliel, v. 47. But this man's family distinguishes him from the other. There is also mention made of this name ch. 8:20, 22.

{and Jeribai, and Joshaviah, the sons of Elnaam} See v. 44.

{and Ithmah the Moabite} That which was said of the Ammonite v. 39 may be applied to this Moabite.

V. 47. {Eliel} See v. 46.

{and Obed} Besides Obed the father of Jesse, Ruth 4:22, there was another also of the tribe of Judah, ch. 2:37, 38.

{and Jasiel the Mesobaite} We read nowhere else of this family.

CHAPTER 12

Ver. 1. {Now these are they that came to David to Ziklag} In the former chapter are recorded such as settled David in his throne after the house of Saul was utterly ruined: here is a catalogue of such as came to him in his troubles, when he was forced to fly from Saul. These were some of those six hundred mentioned 1 Sam. 27:2, 6. Of Ziklag see ch. 4:30.

{while he yet kept himself close} Heb. being yet shut up. Or, being yet excluded from his own country and from the house of God; whereof he much complains Psal. 84:1, etc.; 1 Sam. 26:19.

{because of Saul the son of Kish} See ch. 8:33. Saul so persecuted David as he was forced to hide himself in caves and rocks and mountains, 1 Sam. 22:1 and 24:3 and 23:25, 26.

{and they were among the mighty men} They were for valor and courage to be reckoned in the number of those whose catalogue is set down in the former chapter.

{helpers of the war} This may have relation to the wars betwixt the house of Saul and David, yea and to other wars also.

V. 2. {They were armed with bows} They were archers and very skillful in shooting. See ch. 5:18.

{and could use both the right hand and the left} The Benjamites were trained up of old to use both hands, Judg. 20:16, whereby they had great advantage against an enemy.

{in hurling stones} See Judg. 20:16. Hereby David overthrew Goliath, 1 Sam. 17:49. Uzziah's men were trained up hereunto, 2 Chron. 26:14. The force of slinging stones is intimated Job 41:28.

{and shooting arrows out of a bow} See ch. 5:18.

{even of Saul’s brethren of Benjamin} The last word shows that they were of Saul's tribe, 1 Sam. 9:1, 2, the other, that they were also of his kindred and alliance. And this much amplifies their humanity and kindness to David. They observed that Saul unjustly persecuted him, and hereupon pitying his case, they went to succor him, notwithstanding those near bonds of relation wherewith they were knit to Saul.

V. 3. {The chief was Ahiezer} He was the head or captain of those who are called Saul's brethren v. 2.

{then Joash, the sons of Shemaah} Or, Hashmaa. Joash and Ahiezer were brethren, therefore it is said sons, in the plural number.

{the Gibeathite} Gibeath was a city of Benjamin, Josh. 18:28, thence came Shemaah.

{and Jeziel, and Pelet} These two also were brethren.

{the sons of Azmaveth} Azmaveth is reckoned up in the genealogy of Benjamin, ch. 8:36, and among David's worthies, ch. 11:33.

{and Berachah, and Jehu the Antothite} This note of the family, Antothite, has reference to Berachah as well as to Jehu.

V. 4. {And Ismaiah the Gibeonite} He was of the strangers which made peace with the Israelites, Josh. 9:8, etc.

{a mighty man among the thirty} I. e. the thirty captains which came out of Benjamin to David; many of which are here named.

{and over the thirty} They were captains over other soldiers, but he was as a colonel over them.

{and Jeremiah, etc.} With Ismaiah and Jeremiah there are seventeen Benjamites set down, v. 4, 5, 6, 7, and there are six others v. 3, in all twenty-three. The other seven, which should make up the thirty, are not set down.

{Josabad the Gederathite} Of Gederah a city of Judah Josh. 15:36. Seeing Judah and Benjamin joined together, no marvel that this family arising from a city of Judah is reckoned among the Benjamites.

V. 5. {And Shephatiah the Haruphite} This was a family in the tribe of Benjamin.

V. 6. {The Korhites} The families of the Korhites came from Kore who descended from Levi, ch. 9:19; Exod. 6:24. But there might also be one of the tribe of Benjamin called Kor, or Korah, and from him this family might come. Or else by affinity with that family of Levites this family of Benjamin might be called Korhites. The plural number here used shows that the five mentioned immediately before were all Korhites.

V. 7. {Jeroham of Gedor} See ch. 4:18.

V. 8. {And of the Gadites there separated themselves unto David} They departed from the other Israelites that adhered unto Saul, and took part with David.

{into the hold, to the wilderness} This hold was Ziklag, v. 1, a city in the desert of Judah; or the cave of Adullam, 1 Sam. 22:1, 2, or Engedi, 1 Sam. 22:29, or some other strong place to which David betook himself, 1 Sam. 23:19, 25.

{men of might} I. e. of great bodily strength and courage of mind.

{and men of war} Heb. of the hosts. Such as had been trained up to war, able to stand against an host of enemies.

{fit for the battle} Fit to order a battle.

{that could handle shield and buckler} I. e. warlike weapons. See v. 14.

{whose faces were like the faces of lions} I. e. they manifested much courage, fierceness and terror in their countenance.

{and were as swift as the roes upon the mountains} Heb. as the roes upon the mountains to make haste. An hyperbolical expression of more than ordinary swiftness. This commendation was given to Asahel, 2 Sam. 2:18. Some take the word translated roes for goats; which very readily and swiftly climb over high rocks: so as hereby is implied that these Gadites could easily scale high walls, forts or towers, and soon take them.

V. 9. {Ezer the first, etc.} There are eleven in all.

V. 14. {These were of the sons of Gad} I. e. the eleven aforesaid.

{Captains of the host} Such as had command over several companies of soldiers.

{one of the least was over an hundred, and the greatest over a thousand} Or, one that was least could resist an hundred, and the greatest a thousand. The former reading shows the great command they had: some of them were over companies of an hundred soldiers, others over regiments consisting of a thousand soldiers, whom we call colonels. The latter reading sets out their valor: and therein is accomplished that which God promised Deut. 32:30; Josh. 23:10.

V. 15. {These are they that went over Jordan} The tribe of Gad having their inheritance beyond Jordan, these must needs come over, to help David who was on this side.

{in the first month} Called Abib, Exod. 12:2. See 1 King. 6:1.

{when it had overflown all his banks} See Josh. 3:15 and 4:18, 19; Jer. 12:5. This is here set down to amplify their courage and settled resolution. Nothing could hinder them from coming to David.

{and they put to flight all them of the valleys} We heard before, how the Philistims having slain Saul and his sons, and routed his whole army, the Israelites whose habitations were in the valley fled, and the Philistims came and dwelt in their cities and towns, ch. 19:7. It may be these were they whom the Gadites put to flight. Or it may be this was before that victory, and Saul having appointed some garrisons in those valleys purposely to keep all on the other side Jordan from coming to aid David, these Gadites put them to flight.

{both toward the east, and toward the west} Every where from one end of the valleys to the other.

V. 16. {And there came of the children of Benjamin and Judah} These were other Benjamites than they v. 2, not so nearly linked to Saul. These also bordered nearer upon Judah than they, and therefore joined with the men of Judah. This they did the rather to gain the more credit and better respect with David, and to be the less suspected.

{to the hold unto David} See v. 8.

V. 17. {And David went out to meet them} Heb. before them. Or, before their face.

{and answered and said unto them, If ye be come peaceably} Heb. for peace.

{unto me to help me} David being persecuted by his sovereign had need of much help. If therefore for that end they came, he would not refuse them.

{mine heart shall be knit unto you} Heb. shall be one with you. Or, my heart shall be together upon you. My heart shall be towards you with an entire affection, as yours is towards me.

{but if ye be come to betray me to mine enemies} I. e. to discover where I am, or to take me and carry me to Saul and such as joining with him account me their enemy and seek my life.

{seeing there is no wrong} Or, violence.

{in mine hands} He means that he had done no wrong at all to Saul, or to any of the rest that persecuted him.

{the God of our fathers} David aggravates their treachery (if they intended any) by that common relation which was betwixt them. They all were children descending from the same fathers and professing the same God.

{look thereon} David seeing himself unable to right such a wrong calls God to take notice thereof.

{and rebuke it} I. e. manifest his displeasure against it, and revenge the wrong you do me. So Zech. 3:2; Jude 9.

V. 18. {Then the spirit came upon Amasai} Heb. the spirit clothed Amasai. See Judg. 6:34. Hereby is meant the Spirit of the Lord, which put a spirit of courage and a kind of life into him, that made him speak with such boldness and prudence as he did. The zeal and efficacy of that spirit was such as it exceedingly wrought upon David, and made him rest upon what Amasai said.

{who was chief of the captains} I. e. general over them all. This is he who in other places is called Amasa; whom Absalom made general of his army, 2 Sam. 17:25, and whom David intended to make general in the room of Joab, 2 Sam. 19:13.

{Thine are we, David} He speaks in his own name and in the name of those that came with him: for they had all consulted and consented together to hold with David.

{and on thy side, thou son of Jesse} See ch. 10:14.

{Peace} 1 Sam. 25:6. Under this word peace all manner of prosperity and good success is comprised. See 1 Sam. 25:6; Luke 10:5.

{peace be unto thee} This doubling of the phrase adds much emphasis. See 1 King. 8:13.

{and peace be to thine helpers} He wishes good success not only to David's person, but also to all on his side; and thereby gives him the more assurance that they would be true to him.

{for thy God helpeth thee} Amasai and others had observed how God had every way prospered David. By adding this he shows that with confidence he uttered his desire of peace to David.

{Then David received them} He gave such credit to him, as he received him, and them that came with him, into his army.

{and made them captains of the band} He so far trusted them as he gave every of them a place of command in his army. Or, he set them among the captains of his bands.

V. 19. {And there fell some of Manasseh to David} These are other than they who are set down v. 20.

{when he came with the Philistines against Saul to battle} 1 Sam. 29:2, etc.

{but they helped them not} David and his men helped not the Philistims.

{for the lords of the Philistines} They who had command in the several principalities of the Philistims, under King Achish.

{upon advisement} For there was a conference betwixt Achish and the lords about David's going with them, 1 Sam. 29:3.

{sent him away, saying} Though the king put confidence in David, and was willing that he should go with them, yet the lords were much displeased thereat, and would not suffer it.

{He will fall to his master Saul} When the battle comes to be set, and the fight begun, he will run from our side to Saul's, and take part with him against us.

{to the jeopardy of our heads} Heb. on our heads. He will fall upon us, and we thereby shall be in danger to lose our lives. By parting head and body one from another, the life is lost.

V. 20. {As he went to Ziklag} See v. 1. After David was dismissed from going with the Philistims against Saul, he went to Ziklag, and finding it sacked and burnt, he pursued the Amalekites, that did it, and destroyed them. After that, he returned to Ziklag, 1 Sam. 30:1, 26.

{there fell to him of Manasseh} Then, when he returned from the Philistims. Thus some of Manasseh fell to him before he went from the Philistims, v. 19, and others afterwards.

{Adnah, etc.} With these seven there came sundry others.

{captains of the thousands that were of Manasseh} This shows they were all colonels over regiments: for a regiment uses to consist of a thousand soldiers.

V. 21. {And they helped David against the band of the rovers} Or, with a band. These words, of the rovers, are not in the Hebrew. They who inserted them in the translation suppose the forementioned Manassites came to David before he set upon the Amalekites, and joining with him helped him against them. But the other reading, they helped David with a band, does only imply, and that indefinitely, that they increased David's army, and were an help unto him: but it has no special relation to any particular battle.

{for they were all mighty men of valour} See ch. 5:24 and 7:2, 40.

{and were captains in the host} They were captains before they came to David, and David made them captains in his army.

V. 22. {For at that time, day by day, there came to David to help him} Now was the time come that David should be set upon the throne, therefore God inclined the hearts of the people daily more and more to come in to him.

{until it was a great host} Until such a number of valiant men assembled together and put themselves into military companies as made a very great army.

{like the host of God} Such an host as God by inclining their hearts to David had brought together. Or rather this phrase, host of God, is an Hebraism whereby the excellency of the host is set forth. For excellent things in Scripture are said to be the things of God; whether the excellency be in worth, royalty, greatness, tallness, loudness, fruitfulness, largeness, number, or any other matter: as, a worthy prince, Prince of God, Gen. 23:6, a glorious throne, a throne of the Lord, ch. 29:23; Jer. 3:17, a great mountain, hill of God, Psal. 36:6, tall cedars, cedars of God, Psal. 80:10, high trees, trees of the Lord, Psal. 104:16, a loud voice, the voice of God, Ezek. 10:5; Exod. 9:28, a fruitful or pleasant garden, the garden of the Lord, Gen. 13:10, a large and fair city, a city of God, Psal. 46:4; Jon. 3:3, a numerous army, an host of God, Gen. 32:2. So here in this place.

V. 23. {And these are the numbers} Whereas he had said ch. 11:1 that all Israel gathered themselves to David, to settle him on the throne, from this place to v. 39 he sets down the number of those who out of the several tribes came to him.

{of the bands} Or, captains, or men. Heb. heads. The Hebrew word v. 3 is translated chief. And being taken for such as were commanders in war, it here comprehends, with them, the several companies that they brought.

{that were ready armed to the war} Or, every way prepared thereto. They came with their armor, weapons, and ammunition.

{and came to David to Hebron} See ch. 3:1; 11:3.

{to turn the kingdom of Saul unto him} See ch. 10:14.

{according to the word of the LORD} See ch. 11:3.

V. 24. {The children of Judah that bare shield and spear} That were trained up to the war, and able to manage military weapons. For all sorts of warlike instruments are synecdochically comprised under these two, shield and spear; the one whereof was especially for defense, the other for offense. See v. 8.

{were six thousand and eight hundred} These were but few in comparison of the number which came out of some other tribes, v. 33, 36. But the men of Judah came most of them to David before the other tribes came, and anointed him king, 2 Sam. 2:4. So as these were of the backwarder sort.

{ready armed to the war} Or, prepared to the war. See v. 23.

V. 25. {Of the children of Simeon} This tribe lay within Judah, and thereupon is set next to it, ch. 4:34.

{mighty men of valour} See v. 21.

{for the war} Men may have courage of mind and strength of body, and yet not be fit for the war, unless they had been exercised thereto. But these Simeonites were both able and fit to wage war.

{seven thousand and one hundred} They being as one tribe with Judah, might, for the most part of them, do as their brethren of Judah did. See v. 24.

V. 26. {Of the children of Levi} Though this tribe were set apart to the service of the Lord, yet many of them being mighty men of valor, as other Israelites, did oft in God's cause use weapons of war for executing of God's judgments and accomplishing his will. See Exod. 32:27, 28; Num. 25:7, 8; 2 King. 11:9, etc. Now David being ordained by God to be king, the Levites would help to establish him in the kingdom.

{four thousand and six hundred} Many of this tribe might be as forward to crown David as the men of Judah were, 2 Sam. 2:4. For when Judah alone cleaved to the house of David upon the revolt of the ten tribes, the Levites also joined with the men of Judah, 2 Chron. 11:13, 14. This may be the cause that so few of them are here reckoned; they being a numerous tribe, as appears by their genealogy, ch. 6. Besides there are more reckoned up, v. 27.

V. 27. {And Jehoiada was the leader of the Aaronites} Though this Jehoiada were a priest, and here said to be the leader of the Aaronites, yet was he not the high priest: for he is not reckoned in their catalogue, ch. 6:4, etc. And Abiathar had that place till Solomon put him out of it, 1 King. 2:35, and was the first priest that came to David in his troubles, 1 Sam. 22:20 and 23:6. But this Jehoiada was a conductor of such priests as are here said to come to David; and it may be he was a captain over them. Aaronites descending from Aaron, were priests.

{and with him were three thousand and seven hundred} These must be added to the former number of the Levites v. 26, and not swallowed up therein. The two numbers joined together make eight thousand three hundred of that tribe.

V. 28. {And Zadok, a young man} This questionless was that Zadok who all David's time was joined with Abiathar to be principal priest, 2 Sam. 8:17; 20:25, who also was by Solomon put into Abiathar's room, 1 King. 2:35. He being then at least thirty-three years after this, (see 2 Sam. 5:5.) put into the other's room, was but young at this time.

{mighty of valour} See v. 21. His priestly function was no hindrance to the strength of his body or courage of his mind.

{and of his father’s house twenty and two captains} These were priests also, as well as Zadok; in which respect they are said to be of his father's house: so as he and they came with the other children of Levi to David. See v. 26.

V. 29. {Of the children of Benjamin} Though they bordered upon Judah, yet because Saul was of their tribe, and they were not willing to let the royal dignity go from them, therefore they were the more backward in coming to David.

{the kindred of Saul} Heb. brethren of Saul. See v. 2.

{three thousand} It was a greater wonder that so many of Saul's kindred would come, than that so few came.

{for hitherto the greatest part of them} Heb. multitude of them. Them has reference to the children of Benjamin indefinitely.

{had kept the ward of the house of Saul} Had stood to continue the kingdom in Saul's stock, and did what they could to maintain it.

V. 30. {And of the children of Ephraim, twenty thousand and eight hundred} This number far exceeded any of the former. And there were special reasons given why Judah, Simeon, Levi, and Benjamin brought no more. Yet a less tribe than Ephraim, v. 33, brought more than as many again. Ephraim was the greatest tribe in multitude, except Judah; and herein he answered his name, which signifies fruitful, Gen. 41:52. So as every thing duly considered, this number of twenty thousand and eight hundred was no great commendation to Ephraim.

{mighty men of valour} See v. 21. This and that which follows is a commendation of those of Ephraim which came to David.

{famous} Heb. men of names. Such as had done valorous acts, and thereupon had got a great name and good report.

{throughout the house of their fathers} In their several families; or, through all the tribe of Ephraim.

V. 31. {And of the half-tribe of Manasseh} I. e. that part which bordered upon Ephraim in the land of Canaan.

{eighteen thousand} This was a great multitude for half a tribe. Of the other half see v. 37.

{which were expressed by name} I. e. they were chosen out by the rest of the half-tribe, and set down by name.

{to come and make David king} This was it for which they were sent. See ch. 11:3.

V. 32. {And of the children of Issachar} This was one of the smallest tribes.

{which were men that had understanding of the times} It appears that they and their progenitors had much given themselves to observe seasons wherein matters of moment were meetest to be done; especially for husbandry. For according to the prediction of their father, Gen. 49:15, they enjoyed a fruitful land, and quietly lived therein; not giving themselves to war, but rather to tilling of the ground. By this means they might the better observe the course of the stars, the conjunctions of planets, and the influences that descended from thence. Besides, they being given, generation after generation, to observe occurrences of matters, might get much experience, and thereby much wisdom; and that not only in matters of husbandry, but also of state and war. See Esth. 1:13.

{to know what Israel ought to do} That understanding which they got was not for mere speculation, but to instruct others, and in weighty matters to direct any of the other tribes: who are comprised under this word, Israel.

{the heads of them were two hundred} By heads he means captains and commanders: of whom there being two hundred, there must needs be divers thousands under them.

{and all their brethren} All their tribe, or their several families.

{were at their commandment} Their prudence was so highly esteemed, that all that were under them, or any way belonged to them, or came to them for advice, were ready to do what they enjoined or advised.

V. 33. {Of Zebulun} This tribe was situated by the sea, and according to their father's prediction gave themselves to fishing, and other callings belonging to mariners; yet, as other seamen, they were stout warriors.

{such as went forth to battle} They could not but meet with many occasions of war by sea; yet by land also they exercised themselves in warlike employment.

{expert in war} Or, rangers of battle, or, ranged in battle. By exercising military arts they got great experience, and were thereby the better fitted to war.

{with all instruments of war} Such as were mentioned v. 24, shield and spear, yea and sword, bows, arrows, bills, and such other as were then in use.

{fifty thousand} This is the greatest number that came out of any one tribe.

{which could keep rank} Or, set the battle in array. This according to the second reading is a singular commendation, that so many thousands out of one tribe should be able to order an army. According to the former reading it implies that the fifty thousand had been exercised in training.

{they were not of a double heart} Heb. without a heart and a heart. This Hebraism heart and heart signifies a deceitful heart, Psal. 12:2. The negative therefore implies sincerity and singleness of heart. Men exercised in war may be upright and sincere in their dealings.

V. 34. {And of Naphtali a thousand captains} This is noted as a matter of commendation, that they had not only multitudes of soldiers, but also a thousand fit to be commanders in war.

{and with them} Or, under them.

{with shield and spear} Such as bare shields and spears, v. 24.

{thirty and seven thousand} This was the greatest number but that of Zebulun, v. 33, and that of Asher, v. 36.

V. 35. {And of the Danites} The tribe of Dan was the least of all the tribes.

{expert in war} See v. 33.

{twenty and eight thousand and six hundred} These were many out of so small a tribe.

V. 36. {And of Asher, such as went forth to battle} Who were so exercised in military discipline as they were fit to be sent out to war.

{expert in war} Or, keeping their ranks. This cannot all do that are not trained up thereto. This therefore is a commendation.

{forty thousand} This tribe afforded the greatest number next to Zebulun, v. 33.

V. 37. {And on the other side of Jordan} Num. 32:33.

{of the Reubenites, and the Gadites, and of the half-tribe of Manasseh} Here as in most of the verses before, the principal verb is to be understood, and to be fetched from v. 23, namely this, came, q. d. there came of the Reubenites, etc.

{with all manner of instruments of war for the battle} See v. 33.

{an hundred and twenty thousand} These two tribes and half sent out rate for rate as many as any of the other tribes, except only Zebulun.

V. 38. {All these men of war} See v. 8.

{that could keep rank} See v. 33.

{came with a perfect heart} An upright and sincere heart. They were all such as the men of Zebulun are set forth to be, v. 33.

{to Hebron to make David king over all Israel} See v. 23 and ch. 11:3, and on 1 Sam. 27:1.

{and all the rest also of Israel} Namely, such as tarried at home to till the land, to follow other needful callings, to look to affairs of state, and to household affairs, that went not out to war.

{were of one heart to make David king} God mightily wrought upon them, that they should all so agree together, and be, as it is noted of the first Christians, of one heart and of one soul, Act. 4:32.

{to make David king} This made much to the honor and security of David, and to the good and peace of the whole kingdom.

V. 39. {And there} Namely, in Hebron, v. 23.

{they were with David three days} It was usual with the Jews to spend more than a day in their public rejoicings upon great and weighty occasions. Solomon spent seven days, besides the seven days of the feast of Tabernacles, in rejoicing at the dedication of the temple, 1 King. 8:65.

{eating and drinking} He means such a liberal eating and drinking as is ordinarily called feasting. See Job 1:4, 18.

{for their brethren had prepared for them} The word brethren is here taken in a large extent, namely, for Israelites; because all the Israelites came from one father, Jacob. So Rom. 9:3. Now here are meant such Israelites as dwelt in Hebron; who prepared for all that came thither from every of the tribes. Some take brethren for such in every tribe as were of any kin to those captains and soldiers who came to David, and make the sense to be this, that the kinsmen of every of the captains in their several tribes prepared provision for them, and sent it to Hebron. By this means the greater provision might be made.

V. 40. {Moreover they that were nigh them} Some expound this of kindred and alliance; others, of place and habitation: which seems more agreeable to the words following.

{even unto Issachar, and Zebulun, and Naphtali} These tribes were towards the sea, and far from Hebron: so as it is here implied, that provision was brought from far and near.

{brought bread on asses} See on ch. 5:20.

{and on camels} See 1 King. 10:2.

{and on mules} See 1 King. 10:25.

{and on oxen} These beasts did use to draw carts and wagons, Numb. 7:3; 2 Sam. 8:3, 6. So as they had horse-loads and cartloads (as we speak) of all manner of provision.

{and meat, meal} Or, victuals of meal. Sundry kinds of dainties were made of meal; some baken in the oven, some in a pan, or on a flat plate or slice, or in the frying-pan. See Lev. 2:4, 5, 7.

{cakes of figs} For they used so to press figs together as to make round cakes of them. See 1 Sam. 25:18.

{and bunches of raisins} Bunches of raisins were oft sent for presents to eat, 2 Sam. 16:1. They are called clusters of raisins 1 Sam. 25:18.

{and wine} This was an usual drink in those countries, especially at feasts, 1 Sam. 10:3 and 25:18; 2 Sam. 6:19; Neh. 5:15, 18.

{and oil} They did use not only to anoint themselves with oil, Ezek. 16:9, but also mixed their flour and meal therewith, 1 King. 17:12. See 2 King. 4:2.

{and oxen} These oxen were for another use than they which were mentioned before. They were to draw carriages, these to be slain for meat.

{and sheep abundantly} These also were for meat.

{for there was joy in Israel} Joy, that they had another king for Saul that was slain. Joy, that they had such a king as David. Joy, that their civil wars were ended. Joy, that God's promise to David was accomplished. Joy, for that hope they had of a well-settled peace. Joy, for that hope they had of getting the better over all their enemies. Joy, for that union and unity that was among them. And joy, for that assurance they had of enjoying true religion and freedom of all God's ordinances. These were matters of great joy.

CHAPTER 13

Ver. 1. {And David consulted} It was a weighty work that David here intended, and therefore he takes great advice about it. See Prov. 15:22 and 20:18 and 24:6. This consultation about settling the ark might be before the histories in ch. 14, though those histories be set down before the settling of the ark, 2 Sam. 5:11, etc. For the penman of that book of Samuel sets down the whole history together, namely the first attempt of David, upon which Uzzah was slain, and the perfecting of his intent, in settling the ark in the city of David; and therefore he sets down the histories of Hiram's sending to David, of David's taking more wives, and of his two victories before his first attempt about the ark, because they fell out before he had finished his intent. But those histories happened after the death of Uzzah, and before his settling of the ark in the city of David; and therefore they are inserted in their due place, ch. 14:1, etc. It much amplifies David's holy zeal, that so soon as ever he was settled on his throne his first care was about the ark of God.

{with the captains of thousands} I. e. colonels. See v. 20.

{and hundreds} These we call captains over companies; for a company consists of an hundred.

{and with every leader} So as none that had any command was excepted.

{and David said unto all the congregation of Israel} Under this title congregation more are comprised than the commanders. See 1 King. 8:5.

{If it seem good unto you} He so referred the case unto them that if they could show any just cause to the contrary he would no further prosecute his purpose.

{and that it be of the LORD} Though he and they both should well like the purpose, yet if it should appear that it were not agreeable to God's will, he would not go on therein.

{our God} See 1 King. 8:28. This word our implies both a restraint and an extent; a restraint excluding all that are not of the church; an extent, including all that are in the church. See Joh. 20:17.

{let us send abroad} Heb. let us break forth and send. The metaphor is taken from overflowing waters. They were now in the city, but they would send for those that were without. Yea, it further implies, that they would send speedy messengers abroad.

{unto our brethren} Though David was a king, yet he accounts all his subjects, who came from the same father Israel, to be his brethren.

{everywhere} In every part and corner of the land.

{that are left in all the land of Israel} For the Philistims had slain many in the last battle against Saul, and had driven many others out of the land.

{and with them also to the priests and Levites} To them especially belonged the ordering of the ark, and they could give best counsel thereabouts.

{which are in their cities and suburbs} Heb. in the cities of their suburbs. All their cities were compassed about with suburbs, and in this respect they might be called cities of their suburbs, or cities to which suburbs belonged.

{that they may gather themselves unto us} He took it for granted that so soon as they should have notice of his purpose they would come unto him.

V. 3. {And let us bring again} Heb. bring out. The ark was wont to be carried about; and in relation thereunto this phrase may be used.

{the ark of our God} See 1 King. 6:19 and 8:4.

{for we} That which was the common fault of all the people he charges upon himself; as Ezra 9:7, etc.; Dan. 8:5, etc.

{enquired not at it in the days of Saul} In Saul's time the ark was in a private place, 1 Sam. 11:12. Though the tabernacle was at a more public place, namely at Gibeon: whereof see 1 King. 3:4; ch. 16:39 and 21:29. To Gibeon, where was the great altar for burnt-offerings, the people frequently went, and contented themselves therewith, not regarding the ark, the principal evidence of God's presence, whereat also divine oracles and directions were given, Exod. 25:22 and 30:6, 36. He makes mention of the days of Saul, because then people grew most careless of God's worship, and many of the priests were then slain.

V. 4. {And all the congregation} All that were then present. They declared their minds by some of the chief among them.

{said, that they would do so} This shows their ready and willing submission to the king's will.

{for the thing was right in the eyes of all the people} It seemed good and right to them, both in regard of the matter itself that was moved, and also in that the motion came first from the king: for whatsoever the king did, pleased all the people, 2 Sam. 3:36.

V. 5. {So David gathered all Israel together} The four former verses are set down as a preparation to that act which follows. That preparation is omitted 2 Sam. 6:1, and the act directly fallen upon. This assembly of Israel was after David had sent his messengers abroad unto them, v. 2.

{from Shihor of Egypt} Oft called, as a river well known, the river of Egypt, Numb. 34:5; Josh. 15:41, 47.

{even unto the entering of Hemath} From south to north. See 1 King. 8:65. The number of all that met was thirty thousand, 2 Sam. 6:1.

{to bring the ark of God from Kirjath-jearim} Of Kiriath-jearim see ch. 2:53. The ark was first set in Shiloh, when the Israelites were settled in Canaan, Josh. 18:1. There it continued till it was taken by the Philistims, 1 Sam. 4:4, 11. They held it but seven months, 1 Sam. 6:1. From them it was brought to Bethshemesh, 1 Sam. 6:15, where it continued not long: for there being a great slaughter amongst the Bethshemites, because they had looked into it, it was removed to Kiriath-jearim, 1 Sam. 6:19, 21. All this was within the space of that one year in which Eli died. So as the ark continued in Kiriath-jearim nine and thirty years in the days of Samuel and Saul, Act. 13:21, and seven years in the days of David. For it was the year wherein David began to reign over Israel when he removed the ark from Kiriath-jearim, 2 Sam. 5:5. In this respect it is said, while the ark abode in Kiriath-jearim, the time was long, 1 Sam. 7:2. Whereas it is added that it was twenty years, those twenty years are the space betwixt the first taking of the ark by the Philistims and the Israelites' solemn repentance, 1 Sam. 7:3, etc.

V. 6. {And David went up, and all Israel, to Baalah, that is, to Kirjath-jearim} Kiriath-jearim and Baalah were names of one and the same city, Josh. 15:9, 29. It was also called Kiriath-Baal, Josh. 15:9, 29.

{which belonged to Judah} See Josh. 18:14; Judg. 18:12.

{to bring up thence the ark} See v. 5.

{of God the LORD} See 1 King. 18:21, 39.

{that dwelleth between the cherubims} See 2 King. 19:15.

{whose name is called on it} Or, whose name is called by the name of the Lord of hosts, 2 Sam. 6:2: (for the title Jehovah is given to the ark, Numb. 10:35, 36.) Or, at which the name, even the name of the Lord of hosts, was called upon. Or, which is called the ark of the Lord, 1 Sam. 4:6.

V. 7. {And they carried the ark of God} Heb. made the ark of God to ride. For that which is carried in a cart or wagon is said to ride.

{in a new cart} The word translated cart signifies any thing that is carried upon round wheels; the notation of the word being taken from round. It is translated wagon, Gen. 46:19; Numb. 7:3. So as this might be a wagon or a chariot as well as a cart.

{out of the house of Abinadab} Abinadab was of the tribe of Levi; and therefore the ark was left at his house. It is added, 2 Sam. 6:3, that was in Gibeah; or, the hill. Gibeah is taken for the proper name of a city in the tribe of Benjamin, Judg. 20:4. But Kiriath-jearim being in Judah, and Gibeah signifying an hill, it may imply an high place or hill whereon the house of Abinadab was built in Kiriath-jearim.

{and Uzza and Ahio} Sons of Abinadab, 2 Sam. 6:3.

{drave the cart} Or, wagon. They had the charge of attending the ark, and therefore took care of the carriage. It is said 2 Sam. 6:4 that Ahio went before the ark, namely to look to the oxen that drew the wagon; as his brother Uzza went behind to look to the ark.

V. 8. {And David and all Israel played} They danced and sang as they went along with the ark.

{before God} As in the presence of God; in uprightness of heart; to the honor of God. Or, before the ark, which was the manifestation of God's presence, ch. 16:1. See 2 King. 19:14.

{with all their might} Earnestly, zealously.

{and with singing} Heb. songs. Vocal music is here meant, men, women, children, and of all sorts singing together. Hereunto also they added instrumental music, and that both with wind and hand, as the particular instruments here mentioned do show.

{and with harps} An harp is a musical instrument somewhat large, broad at the top, and narrow at the bottom. It has many strings of wire, but some longer than others, which are struck with the fingers of such as play thereon.

{and with psalteries} A psaltery is also a stringed instrument, having strings almost all of the same length, and straight down. It has ten pins for pegs on the top, and as many strings: so as this is taken to be the ten-stringed instrument, Psal. 33:2 and 144:9. In playing thereon they did also sing unto it, which made the music the more melodious.

{and with timbrels} This instrument is taken to be that which we commonly call a tabret; and it is so translated, 2 Sam. 18:6. Women and damsels did use to play upon it, Exod. 15:20; Judg. 11:34; Psal. 68:25. The notation of the Hebrew word, which implies a striking or a beating upon it, shows it was beaten upon with sticks as a drum. They did use to pipe with the beating upon it, by which means the music was the more delectable. Dancing also used to be joined therewith, Exod. 15:20; Judg. 11:34; Psal. 150:4.

{and with cymbals} A cymbal was a round hollow instrument of fine sounding brass, ch. 15:19, and it had bullets, or a clapper of brass, or steel, in it. Being skillfully moved, it made a shrill sound. The heathen were wont to use it at offering their sacrifices. The Arabians are said to use it in war.

{and with trumpets} Some trumpets were of silver, Num. 10:2, not of brass. They are the loudest sounding instruments that are, used on all occasions of rejoicing. They ever were, and still are of great use in war. A cornet also was much used in their solemnities: of it see ch. 15:28.

V. 9. {And when they came unto the threshing-floor} A threshing-floor used to be a spacious place, where the owners thereof did not only cause their corn to be threshed, and laid up (whence it is called a corn-floor, Hos. 9:1.) but also feasted and slept therein, Ruth 3:7. They which carried Jacob in much solemnity to his grave rested at the threshing-floor of Atad, Gen. 50:10. It was the threshing-floor of Araunah where the destroying angel was, and where David built an altar, and offered burnt-offerings, 2 Sam. 24:16, 24, where also Solomon built the temple, 2 Chr. 3:1. So also this was some famous place.

{of Chidon} Called Nachon, 2 Sam. 6:6. This threshing-floor was not far from Abinadab's house: for God would not suffer them to go long in their error of drawing the ark with oxen.

{Uzza put forth his hand to hold the ark} This was a particular transgression of his own. For he being but a Levite, not a priest, ought not to have meddled with the ark, Num. 4:15. This his stepping out of his own calling is called his error, or rashness, 2 Sam. 6:7.

{for the oxen stumbled} Or, shook it, 2 Sam. 6:6. The oxen stumbling, the ark did shake. And that might seem a fair pretense for Uzza to do what he did: but no pretenses can justify an unlawful act.

V. 10. {And the anger of the LORD was kindled} See 2 King. 13:3.

{against Uzza} It is evident that the Lord was angry against all the priests and Levites present, yea and against the Israelites too, because they put the ark upon a cart or wagon, which should have been carried upon priests' shoulders, Num. 4:13; Josh. 6:6; ch. 15:2, 11, etc. imitating herein the example of the heathen, 1 Sam. 6:7, 8, and not of their ancient predecessors, Josh. 3:14. Yet God would not take vengeance on them all; but by judgment executed on one for a like offense he brought David and all the rest to see their sin, ch. 15:13.

{and he smote him} This was some sudden extraordinary stroke that slew him upon the place.

{because he put his hand to the ark} See v. 9. It was his own particular sin; at which God took the advantage to punish him.

{and there he died before God} Or, by the ark of God, 2 Sam. 6:7. Because God manifested his presence in the ark, that which was done before it or by it is said to be done before the Lord. Hereby we see that our God is a consuming fire, Deut. 4:24. See on Psal. 27:8.

V. 11. {And David was displeased} Heb. anger was to David. Or, David was angry. The Hebrew word is used for a disturbed passion, as Gen. 31:35, and that of anger or grief, and is here well translated displeased.

{because the LORD had made a breach upon Uzza} By separating Uzza's soul from his body, and him from their society.

{wherefore that place is called Perez-Uzza} Heb. the breach of Uzza. Judgments are remarkable as well as mercies. Both have their distinct uses; the former, to put us in mind of sin, and to make us fearful of committing the like; the latter, to quicken us up to thankfulness. This name was a memorial of God's judgment. So Num. 11:3 and 22:3; Josh. 7:26.

{to this day} See 1 King. 9:13 and 10:12 and 12:10.

V. 12. {And David was afraid of God that day} Tender hearts by judgments on others are brought the more to fear God, lest the like judgments should befall them. David discerned how failing about holy things much incensed God's wrath.

{saying, How shall I bring the ark of God home to me?} He began to think that God would not have the ark come to Jerusalem: but that was his weakness. It was not the act itself, but the ill manner of performing it, that displeased God.

V. 13. {So David brought not} Heb. removed not. Further than the next Levite's house.

{the ark home to himself to the city of David} This he first intended, v. 3. But that unexpected judgment made him lay aside that purpose.

{but carried it aside} Somewhat out of the way.

{into the house of Obed-Edom} A Levite, of the order of the porters and singers, ch. 5:18, 21. Levites were fittest to attend the ark.

{the Gittite} So called from the first syllable of Gath-rimmon, one of the cities of the Levites, Josh. 21:24.

V. 14. {And the ark of God remained} Obed-Edom well discerned that all the destructions that fell out by reason of the ark, either among the Philistims, 1 Sam. 5:2, etc. or at Beth-shemesh, 1 Sam. 6:19, or at Perez-Uzza, v. 11, were by reason of men's transgressions thereabouts, and not simply for the ark itself, which he believed would prove a blessing to such Levites as should rightly entertain it, therefore he is willing it should remain with him.

{with the family of Obed-Edom} With his sons and other Levites of his family.

{in his house} In the Hebrew family and house are set out by one word, but yet in a different sense. In one place it signifies the habitation, in the other the inhabitants.

{three months} Till David had heard that God had blessed the house of Obed-Edom because of the ark, 2 Sam. 6:12.

{and the LORD blessed the house of Obed-Edom} God prospered the things that were done in his house, even as he prospered Potiphar for Joseph's sake, Gen. 39:5, and Laban for Jacob's, Gen. 30:27.

{and all that he had} His wife, children, servants, kindred, cattle, and all his goods. God's blessing on him and all his was so great that not only he himself discerned it, but also all his neighbors, insomuch as they made it known to David, 2 Sam. 6:12.

CHAPTER 14

Ver. 1. {Now Hiram king of Tyre} Of this Hiram see 1 King. 5:1. Of the order of the histories in this chapter see ch. 13:1.

{sent messengers to David} It may be David had first sent to Hiram for those trees and workmen which he here sends unto him: as Solomon did, 1 King. 5:6. But if Hiram of himself sent these ambassadors, he had certainly taken notice of the great exploits that David had done in Saul's time, of his prevailing against the house of Saul after Saul's death, of Israel's settling him on the throne over the whole land, and of God's manifold blessings on him; and thereupon being a neighboring king, and observing how God was with David, he sent his ambassadors to congratulate his settling upon the throne. Hiram is the first king we read of that sent ambassadors to David.

{and timber of cedars} Or, cedar-trees. See 1 King. 5:6.

{with masons} Heb. with workmen in the wall. These are called 2 King. 12:12, hewers of stone, and such as laid stones in the wall.

{and carpenters} Or, workmen on trees, or timber. See 2 King. 12:11, 12.

{to build him an house} God having kept David from settling the ark in his own city, he thinks of building an house for himself.

V. 2. {And David perceived} By God's blessing on him, the people's unanimous consent in anointing him, and Hiram's congratulating him.

{that the LORD had confirmed him king over Israel} For there was none now to oppose him, but he quietly enjoyed the whole kingdom. This is added as a reason of David's building him an house.

{for his Kingdom was lift up on high} He had greater glory than Saul ever had: and the kingdom was more famous and more highly accounted of than in Saul's time, or in the time that himself reigned in Hebron, 2 Sam. 5:5.

{because of his people Israel} This is added both to show how David's kingdom was exalted so high, namely, because all Israel much honored him; and also, why God so exalted it, namely, for the good of his people Israel. It is for the people's good that God gives them good governors.

V. 3. {And David took more} Heb. yet.

{wives at Jerusalem} Besides those he had before Saul's death, and at Hebron, 1 Sam. 18:27 and 25:42, 43; 2 Sam. 3:2, etc. That particle yet implies a fault. David was not content with those wives he had before added, but yet added more unto them, which was against the express law of God, Deut. 17:17. It is also said that he took mo concubines, 2 Sam. 5:13. See 1 King. 11:3. Among these he might have some properly called wives, and others concubines.

{and David begat more sons and daughters} Notwithstanding his sin, God increased his posterity, and gave him some children better than those he had before, as Nathan and Solomon.

V. 4. {Now these are the names, etc.} Of these thirteen sons of David here mentioned see ch. 3:5, etc.

{Elpalet} Or, Eliphelet, ch. 3:6.

V. 8. {And when the Philistines heard that David was anointed king over all Israel} While the kingdom was divided betwixt the house of Saul and the house of David, they might think that being divided it could not stand: but now discerning that all the Israelites were of one mind and one heart, and that with unanimous consent they had chosen so good an head as David, of whose wisdom, valor and good success they themselves had had so much experience, they think it wisdom in the beginning of his settlement over the whole kingdom, to do what they could to weaken his power.

{all the Philistines} All the five princes conspired against David, as five kings of Canaan did against Joshua, Josh. 10:3 and 11:1, 2.

{went up to seek David} The Philistims first warring against Israel in the reign of David, he is freed from all appearance of ingratitude against them, who had harbored him when he was forced by Saul's persecution to fly out of the land. They came to seek David that they might fight against him and spoil him of his kingdom.

{and David heard of it} David being a prudent prince, would not be without intelligencers and scouts, by whom he might understand the plots and practices of his enemies.

{and went out against them} He would not stay till they should enter his dominions, but went out to meet them, and fight against them. It is said, 2 Sam. 5:17, that David went down to the hold, i. e. some strong fort built at the borders of Judea, where David settled his army till he had inquired of the Lord what to do, v. 10.

V. 9. {And the Philistines came and spread themselves} I. e. settled their camp, and set their army in array.

{in the valley of Rephaim} See Gen. 14:5; Deut. 2:11. This valley lies north on Judea, Josh. 15:8.

V. 10. {And David enquired of God} David's dependence was so on God as he would not attempt any weighty matter without asking counsel of him, 1 Sam. 23:2, 4, 12.

{saying, Shall I go up against the Philistines} Questionless he used the help of the priest in propounding this question to the Lord, as 1 Sam. 23:9, 10.

{and wilt thou deliver them into mine hand?} Herein he deals prudently. For what good had it been for him to have gone against the Philistims, if they should not have been delivered into his hands? Therefore he inquires after the issue.

{And the LORD said unto him} God is ready to answer them that in truth and faith seek to him.

{Go up, for I will deliver them into thine hand} God so answers both questions, as David could not but be much encouraged to go on.

V. 11. {So they came up} The Philistims came up from the valley before mentioned.

{to Baal-Perazim} So called by anticipation.

{and David smote them there} He routed the whole army, and slew many of them.

{Then David said, God hath broken in upon my enemies} This pious man ascribes the victory unto God, as the principal cause thereof. The metaphor breaking in upon implies the routing, dispersing or scattering the enemies.

{by mine hand} He makes himself only God's instrument.

{like the breaking forth of waters} This metaphor may be taken two ways: 1. For a breach of a great river through a bank, which sweeps away whatsoever is in the field before it. 2. For a vessel full of water, which being broken all the water flows out. Thus their army being broken, they and all they had was lost.

{Therefore they called the name of that place} David and his men gave a name to the place for a perpetual memory of that victory. It is said, 2 Sam. 5:20, that he, namely David, called the name of that place. God's great deliverances are to be had in perpetual remembrance.

{Baal-Perazim} Heb. i. e. a place of breaches, or, a master of breaches. The name is taken from the idol Baal, who with his idolatrous worshipers were there destroyed.

V. 12. {And when they had left their gods there} The word translated gods is the same that is used ch. 10:9, and signifies such things as affright men. It seems they were in a great fear, in that they left their gods behind them. Men use to have most care of their gods, and to carry them with them.

{David gave a commandment} It was God's commandment that the Israelites should burn the images of the heathen with fire, Deut. 7:5. Therefore David gives this in special charge to his soldiers.

{and they were burnt with fire} Herein those soldiers testified their obedience to their sovereign, their indignation against idols, and their zeal of God's glory.

V. 13. {And the Philistines yet again} Enemies will not cease upon one defeat. See 1 King. 20:22.

{spread themselves abroad} They recruited their army, and set themselves in battle-array.

{in the valley} This was the valley of Rephaim, 2 Sam. 5:22. See v. 9.

V. 14. {Therefore David enquired again of God} Because David's first inquiry, v. 10, was but for that once, he does not thereupon wax over-confident, as the Benjamites, when they had once and again overthrown their brethren, Judg. 20:31, but there being a new occasion, he does again ask counsel of the Lord.

{and God said unto him, Go not up after them, Turn away from them} This advice is given; not that he should clean give over, and no more fight against the Philistims, but to direct him to such a course as might more clearly manifest the victory to be of God. Besides, the Philistims might hereby be the more encouraged to draw all their army together, and so receive the greater defeat. See Josh. 8:14, etc.

{and come upon them} Namely upon their rear.

{over against the Mulberry trees} This was that place where God intended to give David a sign of victory. So Judg. 7:9, etc.

V. 15. {And it shall be when thou shalt hear a sound of going} I. e. a sound of men and horses as it were trampling upon the ground.

{in the tops of the Mulberry trees} This sound of going was on the top of trees, to show that it was no human succor that God afforded him, but succor from heaven, even by angels. Elisha saw angels on a mountain, 2 King. 6:17, but David heard the presence of the host of God. It may be that by this sign the Philistims were affrighted. So 2 King. 7:6.

{that then thou shalt go out to battle} Here again God gives him a warrant and encouragement to go against his enemies, as v. 10.

{for God is gone forth before thee} This shows that it was God's host that caused the sound in the mulberry-trees.

{to smite the host of the Philistines} This was done by affrighting them and making them fly before David and his army.

V. 16. {David therefore did as God commanded him} An evidence of his obedience and faith.

{and they smote the host of the Philistines} As before v. 11.

{from Gibeon} Called Geba, 2 Sam. 5:25. It is taken to be the same that is called Gibeah. Geba, Gibeah, and Gibeon were all in Benjamin, Josh. 21:17; Judg. 20:4.

{even to Gazer} This is supposed to be the same that is called Gezer, which was in Ephraim, Josh. 16:10. These two cities were far distant one from another, so as the pursuit of the enemy was very far. See on Josh. 10:33.

V. 17. {And the fame of David went out into all lands} By fame is meant a good and great report of David's valor and victories, spread far and near through all the nations round about Israel.

{and the LORD brought} It is God that by his providence causes a man's name to be spread abroad.

{the fear of him upon all nations} The Lord so wrought upon the hearts of the very heathen that they stood in a kind of awe of David, and were afraid to oppose against him, but rather sought his friendship and favor. See 2 Chr. 17:10.

CHAPTER 15

Ver. 1. {And David made him houses} I. e. a royal palace fit for a king, and all sorts of edifices appertaining thereunto.

{in the city of David} See 1 King. 2:10.

{and prepared a place for the ark of God} This is an evidence of David's piety. See ch. 13:3.

{and pitched for it a tent} This he did for the present: but he had a purpose to build a temple for it, ch. 17:1.

V. 2. {Then David said} There had been three months betwixt the setting of the ark in the house of Obed-Edom and David's giving the advice following; so as he had been some time inquiring after the cause of God's displeasure, ch. 13:10.

{None ought to carry the ark of God but the Levites} Heb. it is not to carry the ark of God but for the Levites, Num. 4:5, 15. By the law he discerned their former error in setting it upon a cart, ch. 13:7.

{for them hath the LORD chosen to carry the ark of God} They should have carried it on their shoulders, and not have put oxen to have drawn it. See ch. 13:9.

{and to minister unto him} To do all holy services about the tabernacle, ark, altar, and other holy things.

{for ever} So long as the polity of the Jews should remain. In a large extent Levites may be put for all who are set apart to perform ministerial functions, Isa. 66:21. And thus this phrase for ever is to be extended to the church of God in all ages, even to the end of the world. See 1 King. 8:13.

V. 3. {And David gathered all Israel together to Jerusalem} This was a second assembling them together, and that to the same end, even after three months. See ch. 13:5; 2 Sam. 6:11.

{to bring up the ark of the LORD} Though God's displeasure at first had discouraged David from bringing the ark up to his own city, yet he now attempts it again, moved, no doubt, by these reasons; 1. Piety to God, and zeal of his glory. 2. That knowledge he now had of the cause of God's displeasure, and of the right manner of carrying the ark. 3. That report he heard of God's blessing on the house of Obed-Edom, where the ark rested, 2 Sam. 6:12.

{unto his place which he had prepared for it} See v. 1.

V. 4. {And David assembled the children of Aaron} All these were priests, Numb. 18:1, 2.

{and the Levites} I. e. all the other children of Levi, besides the Aaronites. These in special he assembled, because the work he intended did specially belong to them.

V. 5. {Of the sons of Kohath} See ch. 6:2. By sons are here and in the verses following meant posterity.

{Uriel the chief} See ch. 6:24. Uriel was at this time the head or governor of the posterity of Kohath.

{and his brethren} Or, kinsmen. Such as descended from Kohath. See ch. 9:6.

{an hundred and twenty} These could not be all the posterity of Kohath; for in Moses his time they were two thousand seven hundred and fifty; but these were only the chief of this family. See v. 13, 16.

V. 6. {Of the sons of Merari, etc.} See v. 5 and ch. 16:1, 29.

V. 7. {Of the sons of Gershom, etc.} See v. 5 and ch. 6:1, 16, and Num. 4:40.

V. 8. {Of the sons of Elizaphan} The chief of the Kohathites, Num. 3:30.

{Shemaiah} See ch. 9:14.

V. 9. {Of the sons of Hebron} Another of Kohath's sons, ch. 6:2, 18.

{Eliel} See ch. 6:34.

V. 10. {Of the sons of Uzziel} This also was a son of Kohath, ch. 6:2.

{Amminadab} See ch. 6:22.

V. 11. {And David called for Zadok and Abiathar the priests} See ch. 12:28; 1 King. 1:7 and 2:27, 35. These two were governors over all the other priests and Levites, and had a kind of joint commission, and thereupon are oft joined together, as 2 Sam. 8:17 and 15:29, 35 and 17:15 and 19:11.

{and for the Levites} Such as were to attend the priests, Num. 18:2, and to do the services about the temple.

{for Uriel, etc.} These six in the former verses were every one called the chief.

V. 12. {And said unto them, Ye are the chief of the fathers of the Levites} The king gives this direction to these heads of the Levites, that they might direct such as were under them.

{sanctify yourselves} His meaning is, that they should both outwardly according to the rites of the law, and also inwardly by renewing their repentance, prepare themselves for that holy work whereunto they were deputed, 2 Chron. 29:5; Exod. 19:10, 15.

{ye and your brethren} Both the chief, and others also that had any thing to do about the ark, were to be sanctified.

{that ye may bring up the ark} You yourselves; some of you upon your shoulders, others attending upon it.

{of the LORD God of Israel} See 1 King. 8:4, 15.

{unto the place that I have prepared for it} See v. 1, 3.

V. 13. {For because ye did it not} Not bear it yourselves, nor sanctify yourselves. You inquired not into the law, to learn what was to be done about so great a work.

{at the first} When we first began to remove the ark, ch. 13:7.

{the LORD our God made a breach upon us} By slaying Uzza, and taking him from among us, ch. 13:10, 11.

{for that we sought him not after the due order} Heb. according to right. The thing they did was in the substance of it good, but they failed in the manner of doing it. An ill manner of doing a good thing provokes God's anger.

V. 14. {So the priests and the Levites sanctified themselves} They cleansed themselves after the ordinances of the law, and prepared themselves to that intended solemn work. See some rites appertaining hereunto, Gen. 35:2; Exod. 19:14, 15. To legal rites fasting and prayer were added upon extraordinary occasion, 1 Sam. 7:6; Joel 1:14, 15 and 2:15.

{to bring up the ark of the LORD God of Israel} See v. 12.

V. 15. {And the children of the Levites} I. e. the sons of Kohath, whose office it was to bear the ark, Num. 4:15, though sometimes in great solemnities the priests themselves did bear it, Josh. 3:31; 1 Sam. 4:4.

{bare the ark of God upon their shoulders} Thus were all the holy things of the sanctuary carried from place to place upon men's shoulders, Numb. 7:9, and this for the greater honor.

{with the staves thereon} See Exod. 25:14, etc.

{as Moses commanded} In that Moses commanded the ark to be made with rings in the corners thereof, and staves to be put into those rings to bear the ark with them, Ex. 25:14, he may be said to command the Levites to bear the ark of God. But an express charge is given them by Moses to bear the sanctuary and the things appertaining thereunto, Numb. 4:15.

{according to the word of the LORD} This is added both to manifest the faithfulness of Moses, Numb. 12:7, and also to move those to whom David in particular gave this charge, the rather to observe it, because the Lord appointed it so to be done.

V. 16. {And David spake to the chief of the Levites} See v. 11, 12.

{to appoint their brethren to be singers with instruments of musick} To join voices and instruments together, to make the music the more melodious.

{Psalteries, and harps, and cymbals} Of these see ch. 13:8.

{sounding} Heb. causing to be heard.

{by lifting up the voice} He would have the music so ordered as both instruments and voices also might be heard.

{with joy} As the melody was of force to quicken others' spirits, and make them rejoice, so he would have the Levites do what they did with cheerful and joyful spirits.

V. 17. {So the Levites} I. e. the chief of the Levites, v. 16.

{appointed Heman the son of Joel} See ch. 6:33.

{and of his brethren} Or, kinsmen. See v. 5.

{Asaph the son of Berechiah} See ch. 6:39, 43.

{and the sons of Merari} Or, of the sons of Merari.

{their brethren} This has reference to the sons before mentioned. They were all of the same tribe and office, and in that respect brethren. See ch. 9:6.

{Ethan the son of Kushaiah} Or, Kishi, ch. 6:44.

V. 18. {And with them their brethren of the second degree} There were among the Levites, even of those that were of the same family and office, divers orders or degrees. Now these here meant were of that order that was next those mentioned v. 17, who are styled the chief, v. 16, and were of the first degree.

{Zechariah, etc.} Here are fourteen by name reckoned up.

{the porters} This may have reference to all the fourteen here expressed by name; or to Obed-Edom and Jeiel only, who are named immediately before. This office, porters, may be taken in a general relation to a continual office of standing at the entrance to the ark, to take care who entered into that tent, or what was brought thereinto. Obed-Edom was one of them, ch. 16:38. Or it may be taken in a particular relation to the ark, and the carrying of it at this time: one or more of them went before the ark, another or more of them followed the ark, to keep off people both before and behind from pressing too near. See ch. 26:1.

V. 19. {So the singers, Heman, Asaph, and Ethan} These were the three chief of the Levites of several families, set down v. 17.

{were appointed to sound with cymbals of brass} See ch. 13:8. Several musicians had their several instruments.

V. 20. {And Zechariah} Next to Zachariah is added Ben, v. 18, but here left out; unless Azzaziah, who is not in the number, v. 18, were the same with Ben. And two names are oft attributed to the same person.

{and Aziel} Or, Jaaziel.

{and Shemiramoth, etc.} This and the five following are the very same that are named v. 18, only there Benaiah is put before Maasiah, v. 18.

{with psalteries} See ch. 13:8.

{on Alamoth} The word signifies young maidens or virgins, Cant. 1:3 and 6:8; Psal. 68:20. Some take it here for that instrument which we call the virginals, as Psal. 46:1. Others, for a shrill voice, or that which we call the treble, or counter-tenor; for which a maiden's voice is fittest, by reason of the shrillness or sharpness of it.

V. 21. {And Mattithiah} This man with the four following are the very same that are mentioned v. 18.

{and Azaziah} This man is added to those reckoned up v. 18, or he was the same with Ben.

{with harps} See ch. 13:8.

{on the Sheminith} Or, on the eighth. Sheminith signifies the eighth, Lev. 25:22. It is also taken for an instrument with eight strings, Psal. 6:1. Some take it for the deepest kind of voice in singing, which we call the bass. Thus it is distinct from Alamoth, v. 20, one being the highest, and the other the deepest.

{to excel} Heb. לנצח Lenatseah; which some make to be another musical instrument, but most expound it to excel; namely, to make the music the more excellent and delightsome, or to make the persons to be accounted the more excellent.

V. 22. {And Chenaniah chief of the Levites} See ver. 12. Chenaniah was none of them mentioned before. He is called the master of the song, or singing-master, v. 27, one that was not only able to sing himself, but also to hear and instruct others.

{was for the song} Heb. lifting up. The word may be applied to the lifting up of a voice, as Ruth 1:14, or to the lifting up of a thing, and in that respect translated a burden, Isa. 46:1; Deut. 1:12. Or to a charge committed to one, Numb. 4:27. In regard of this various use of the word some apply this to singing, whereby the voice is lift up; others, to the carriages of the holy things about the sanctuary. I take the former to be the more proper here.

{he instructed about the song} In this respect he is said to be the master of the song, v. 27, who taught others to sing. Or he set the tune, or taught how to begin, how to rise, how to fall, how to rest, every way how to set or keep tune; as a skillful singing-master. They who take the word for a burden or carriage, read, he was for the carriage, he instructed about the carriage, i. e. he directed others about the manner of carrying the ark, with what pace to go, when to stand, and when to change bearers. See 2 Sam. 6:13.

{because he was skilful} He had good skill in music: or, he was very skillful about ordering the carriage of the ark.

V. 23. {And Berechiah, and Elkanah} See ch. 9:16.

{were doorkeepers for the ark} These two went before the ark, keeping off the people from rushing against it; and when it was brought to its tent, they kept the entrance thereinto.

V. 24. {And Shebaniah, etc.} These seven were all priests.

{did blow with trumpets} This belonged to the priests at removing of the ark, Num. 8:10, at feasts and sacrifices, Psal. 81:3; 2 Chr. 29:26, at anointing kings, 2 Chr. 23:13, and in war, Num. 10:9; 2 Chr. 13:14.

{before the ark of God} As it removed from one place to another.

{and Obed-Edom and Jehiah were doorkeepers for the ark} These two following the ark did the like office behind it that the other two did before it, v. 23. Or at least they interchanged courses with those that went before.

V. 25. {So David and the elders of Israel} See 1 King. 8:1.

{and the captains over thousands} See ch. 13:1.

{went to bring up} For David had called them together now this second time to that end, 2 Sam. 6:12, etc.

{the ark of the covenant of the LORD} See 1 King. 3:15.

{out of the house of Obed-Edom} Where it had been three months together, 2 Sam. 6:11.

{with joy} This properly sets forth the inward cheerfulness of the spirit, but it also implies an outward expression of their inward joy, as 2 Chr. 30:27; Ezra 6:16.

V. 26. {And it came to pass when God helped the Levites that bare, etc.} By giving them ready, willing and cheerful spirits; or, by manifesting his favor to them, so that they went on without interruption; which he did not before, ch. 12:10. Or, by ordering it so that when some Levites had carried a while, they rested, and other succeeded in their room, 2 Sam. 6:13.

{that they offered seven bullocks and seven rams} Seven is accounted a number of perfection. It makes the week, Gen. 2:2, sundry feasts, Lev. 23:3, 6, 15, 34, the years of rest and jubilee, Lev. 25:4, 8, the time of cleansing, Lev. 12:3 and 14:8, 9. Consecrating, Exod. 29:35, 37. Preparing, Lev. 22:27. Keeping the Lord's watch, Lev. 8:35, the stint of sprinkling blood, Lev. 16:14, and oil, Lev. 8:11. Washing, 2 King. 5:10. Fasting, 1 Sam. 31:13. Feasting, 2 Chron. 7:9, and sacrifices. God commanded Job's friends to offer up seven bullocks and seven rams, Job 42:8. Balaam had learned as much, Num. 23:1. David here, to make a perfect atonement, offered seven bullocks and seven rams. So Hezekiah, 2 Chron. 29:21. It is further added, 2 Sam. 6:13, That when they that bare the ark of the Lord had gone six paces, he sacrificed oxen and fatlings. After they had taken the ark upon their shoulders, and gone a little way with it, and observed God's gracious acceptance of their endeavors, they made a stand, and offered sacrifices unto God in testimony of their thankfulness. They did this at the end of six paces, because haply within such a space Uzzah was slain. And whereas it is said that he offered sacrifice, it is meant that David ordered it to be done by the priest. And no doubt but they made an altar there, according to the law, Exod. 20:24. Oxen were a usual extraordinary sacrifice, Num. 7:3. The other word fatlings implies other kinds, as sheep, or lambs. It may be that under oxen and fatlings, 2 Sam. 6:13, are comprised the seven bullocks and seven rams here. Besides by fatlings are meant choice sacrifices, not lean, but fat ones, as Gen. 4:4; Psal. 66:15.

V. 27. {And David was clothed with a robe of fine linen} Or, David was girded with a linen ephod, 2 Sam. 6:14, i. e. his robe of fine linen was in fashion like to the priest's ephod. He is said to be clothed with it, because he put it uppermost upon him; and to be girded with it, because he tied it about him with a linen girdle. See Jer. 13:1. The ephod and girdle were not those sacred ones made for the priest, but others like them. These David put on now, to testify his piety, sincerity and humility.

{and all the Levites that bare the ark} See v. 15, 26.

{and the singers} See v. 16.

{and Chenaniah the master of the song} Or, carriage. See v. 22.

{with the singers} Here that which is spoken of David is to be repeated, namely, that all these were clothed with robes of fine linen.

{David had also upon him an ephod of linen} Either this is added as an exposition of the former; or otherwise the former robe of fine linen is to be taken (as some expound it) for a robe of white silk, which may well become a king; and that which the Levites wore has relation to this ephod of linen. For we may not think that the Levites were clothed with royal robes. It is also said, 2 Sam. 6:14, that David danced before the Lord with all his might. His dancing was grave and comely, answerable to the religious music, and expressed his zealous, cheerful and joyful spirit. It was in those days usual to set out their thankful heart by dancing, Psal. 149:3 and 150:4 and 30:11; Exod. 15:20; Judg. 21:21. This David did before the ark, which was a sign of God's presence, and in that respect it is said he danced before the Lord. And such was his zeal and ardency herein as he is said to have done it with all his might. So ch. 13:8. See 2 King. 23:25.

V. 28. {Thus all Israel, etc.} They who are mentioned v. 3, 25.

{with shouting} This implies a common acclamation and applause of all that were present, such an one as is mentioned 1 Kin. 1:40; 1 Sam. 4:5; Ezra 3:11, 13.

{and with the sound of the cornet} A cornet is a musical instrument made of horn, not like the hunter's horn, half-round, but wreathed, and with holes in the side; and it makes a loud, various and delectable sound, if at least it be skillfully handled.

{and with trumpets, and with cymbals} See ch. 13:8.

{making a noise} This cannot imply a louder sound than was made with the forementioned instruments, there being no musical instruments louder than they; but it implies an addition of other kind of sounds, to make the better melody.

{with psalteries and harps} See ch. 13:8.

V. 29. {And it came to pass as the ark of the covenant of the LORD came to the city of David} See 1 King. 2:10 and 3:15. In this city David had prepared an especial place for it, v. 3.

{that Michal the daughter of Saul} David's wife, 1 Sam. 18:27.

{looking out of a window} Thus queens, ladies, and others at great solemnities used to do, Judg. 5:28; 2 King. 9:30.

{saw King David dancing, and playing} David was very skillful in playing on an harp, 1 Sam. 16:18, 23. See on v. 27.

{and she despised him in her heart} She did not know what spirit moved David so to demean himself, but considering only the external act, she thought it an uncomely thing for a king in a linen upper garment to dance before his people, and thereupon like a carnal woman, she scorned him. This scorn and disdain arising from her own corrupt heart was afterward manifested by her opprobrious speech, 2 Sam. 6:20. In the four last verses of that chapter are expressly set down, both her scornful exprobration of David for that fact, and also David's sharp and just reproof of her; and God's just judgment on her for it.

CHAPTER 16

Ver. 1. {So they brought the ark of God} Namely, the priests and Levites, together with the rest of Israel there assembled, David being the principal of all, ch. 15:25.

{and set it in the midst of the tent} The word translated tent is the same that is ordinarily translated tabernacle; and it is so translated 2 Sam. 6:17.

{that David had pitched for it} See ch. 15:1.

{and they offered burnt sacrifices and peace offerings} See 1 King. 3:15. These used to be offered on all occasions of solemn rejoicings, in way of thanksgiving, as ch. 29:21; 1 King. 8:64.

{before God} I. e. before the ark. Or in the presence of God himself. See 2 Sam. 6:14; 2 King. 19:14.

V. 2. {And when David had made an end of offering the burnt offerings and the peace offerings} After he had performed his duties of piety to God.

{he blessed the people} See 1 King. 8:55. It was usual with good kings to bless their people at solemn meetings. This David here did as a king and as a prophet.

{in the name of the LORD} By invocating God's name, and praying for his blessing upon them, and blessing God for that blessing he had bestowed on them. See these particulars exemplified, 1 King. 8:56, etc.

V. 3. {And he dealt to every one of Israel} This he did that the spirits of every one might be the more quickened to praise God with him, as Neh. 8:10, and that none might repent him of his journey by returning hungry and empty: so did Christ, Matth. 14:16.

{both man and woman} Both male and female were commanded at solemn meetings to attend holy services, Deut. 29:11 and 31:12. Answerably they did so, Josh. 8:35; Neh. 8:3. In this respect David here puts no difference betwixt the sexes. And in relation to God and Christ there is neither male nor female; all are one, Gal. 3:28.

{to every one a loaf of bread} There is another Hebrew word used 2 Sam. 6:19, which is translated a cake. The word here signifies that which is round, and in that respect may well be rendered a loaf. It is translated a piece of bread, Prov. 6:26. It implies so much as might at least well satisfy for a meal.

{and a good piece of flesh} This epithet good is here to be applied especially to the quantity: it was answerable to the bread. The word אשפר eshpar is a compound, the first syllable whereof signifies fire, the other an ox. Hence some infer that roast beef was dealt to every one.

{and a flagon of wine} The word does also signify a little bottle, and contained so much as might be drunk by one person in a day. So much of bread, flesh and wine given to every particular person manifested exceeding great bounty, and testified David's great joy for settling the ark in his city, and quickened up the spirits of his subjects to rejoice with him, and knit their hearts more close to him. It is added, 2 Sam. 6:19, That all the people departed every one to his house. This implies that they received full content, and having now finished this public service went to their private employments.

V. 4. {And he} David.

{appointed certain of the Levites} Those mentioned ch. 15:18.

{to minister} To sing, keep the doors, and do other services.

{before the ark of the LORD} See 1 King. 3:15.

{and to record} Or, to declare and publish, namely, the great acts of the Lord, in singing, or otherwise.

{and to thank and praise} Publicly, solemnly, and melodiously.

{the LORD God of Israel} See 1 King. 8:15.

V. 5. {Asaph the chief} This has relation to those Levites hereafter mentioned. Heman is set before Asaph ch. 15:16, 17 and 6:33, 39.

{and next to him Zechariah, etc.} Here are eight of those that were named ch. 15:18 deputed to attend upon the ark.

{and Jeiel with psalteries and with harps} Heb. with instruments of psalteries and harps. See ch. 13:8. Jeiel was culled out from among those before named to play upon these instruments.

{but Asaph made a sound with cymbals} See ch. 13:8. With cymbals Asaph answered the other instruments in course and tune.

V. 6. {Benaiah also and Jehaziel the priests, with trumpets} See ch. 13:8.

{continually} Every day in the hours appointed, constantly. See Exod. 28:38; Luk. 24:53 and ch. 23:31.

{before the ark of the covenant of God} See v. 4.

V. 7. {Then on that day} When the ark was settled in his place.

{David delivered} David indited the psalms, and committed them to skillful musicians, to put a tune upon them, and to sing them from time to time.

{first this psalm} This was the first psalm that David appointed to be publicly sung in the service of God. He did afterwards enlarge this, and also appointed other psalms. In regard of that divine spirit he had in composing psalms he is styled the sweet singer of Israel, 2 Sam. 23:1. David's name is not set before this psalm in the book of Psalms, but certainly many psalms were penned by him which have not his name prefixed. Consider Act. 4:25 and 13:33. It is there implied that David was the inditer of the book of Psalms.

{to thank the LORD} This is the sum of the whole psalm; which is spent partly in exhortations to praise God, and partly in setting down reasons to enforce those exhortations.

{into the hand of Asaph} To tune and sing it.

{and his brethren} Of his tribe and order. See ch. 9:6.

V. 8. {Give thanks unto the LORD} The former part of this psalm, from this verse to v. 23, is part of the hundred and fifth psalm. This being a general form of praise, was sung when any weighty occasion was afforded to God's people. The word translated give thanks, signifies confess. Which implies an acknowledging and declaring of God to be what he is, and to do what he does; which is the best manner of praising that can be. And the psalmist by his many exhortations in this psalm stirs up others to do what he saw meet to be done.

{call upon his name} They who are careful to praise God for blessings received may with much confidence call upon him for such things as they need.

{make known his deeds among the people} This may be taken of manifesting God's works throughout all Israel, or otherwise declaring the same to other nations.

V. 9. {Sing unto him} Praise must be given with cheerfulness.

{sing Psalms unto him} A grateful heart cannot be satisfied with a single expression of God's praise, but will return to it again and again.

{talk ye of all his wondrous works} God's great works must be made known to others, Psal. 40:10, being such as justly cause much admiration.

V. 10. {Glory ye in his holy name} Heb. in the name of his holiness. The word translated glory implies a setting forth of one's self; but it must be so as God may be glorified therein, and his name, which properly is holiness itself, may be glorified.

{let the heart of them rejoice} They who are here intended have matter not only of outward rejoicing, but also of inward joy and comfort in their soul; and all their rejoicing ought to arise from the heart.

{that seek the LORD} That renouncing all false gods and vain hopes, endeavor to know the Lord, and trust on him. See ch. 28:9.

V. 11. {Seek the LORD, and his strength} By God's strength is in a special manner meant the ark of the covenant, which was the evidence of the presence of the mighty God among them. Therefore they would sometimes carry the ark into the war, to heighten their courage, and daunt the enemy, Josh. 6:6, etc.; 1 Sam. 14:18 and 4:3. See 2 Chr. 6:21.

{seek his face} This has relation also to the ark, because there God manifested his presence. These two metaphors may farther imply, that in calling upon God we ought to set before us his almighty power and the evidences of his favor to us, that we may more confidently rest upon his power, and trust to his readiness and willingness to hear us.

{continually} God is to be sought not once or twice, but so oft as we have occasion, time after time; yea, our mind must ever be ready to be raised unto him all the days of our life.

V. 12. {Remember} Those things which are once known of God must oft be meditated on and called to mind.

{his marvellous works} See v. 9.

{that he hath done} In former ages long before our time.

{his wonders} Such as made men to wonder at them, being very extraordinary in their kind.

{and the judgments of his mouth} Such judgments as he first threatened, and afterwards executed. David has an eye to God's wonderful deliverance of his people out of Egypt, and to his judgments on the Egyptians.

V. 13. {O ye seed of Israel} It is said Psal. 105:6 O ye seed of Abraham. Both are true: for the Israelites were the seed of the one and of the other, and the promises were made and renewed to them both: and in that respect they are styled the seed of Abraham, or the seed of Israel, to strengthen their faith.

{his servant} This epithet is given to Abraham, Psal. 105, and to Israel, Psal. 135:22, for honor's sake, and as a testimony of their faithfulness to God. See 1 King. 8:56, 66.

{ye children of Jacob his chosen ones} God chose Jacob before Esau his elder brother, Gen. 25:23; Matth. 1:2; Rom. 9:11, 12, 13, and the children of Jacob to be a peculiar people unto himself, Deut. 7:6 and 10:15.

V. 14. {He is the LORD our God} See ch. 13:2.

{his judgments are in all the earth} He has brought all sorts of men under his power, and exercises his judgments everywhere. Or, the judgments which he executed on his enemies are made known throughout the whole world, Josh. 2:9, 10. Here are two reasons rendered to enforce the former duties, one taken from his good respect to his people, the other from his judgments on transgressors.

V. 15. {Be ye mindful always of his covenant} Or, he hath remembered his covenant for ever, Psal. 105:8. That which is here set down implies a duty on our part, and withal the condition of that covenant whereunto we are bound, Gen. 17:9; Deut. 29:9. That which is noted in the psalm lays down a sure ground of faith, God's mindfulness of that covenant of grace which he made with his people, Deut. 7:9; 1 King. 8:25.

{the word which he commanded} This here has relation to us, and shows the extent of our duty, that we should be careful to observe whatsoever he enjoins: but Psal. 105:8 it has reference to God, and his faithfulness in rewarding whatsoever is done upon his command.

{to a thousand generations} Here is a synecdoche, a set number for an infinite: and it implies that we in our generations should serve God, and do what lies in us that our posterity, yea, all that come after us, to the world's end, should also in their generation serve him. In Psal. 105:8 it implies that God's word, promise and covenant shall never fail, but according to the condition thereof be made good throughout all generations.

V. 16. {Even of the covenant which he made with Abraham} This has a special relation to Gen. 17:1, etc. and 15:18 and 22:16, etc.

{and of his oath unto Isaac} Gen. 26:3, 4. We read of no oath made to Isaac: but in that God renewed the same covenant unto him which by oath he confirmed unto Abraham, Gen. 22:16, etc. he may be said to swear to Isaac.

V. 17. {And hath confirmed the same to Jacob} Gen. 28:13, etc. and 35:11, 12.

{for a law} That as a statute it might remain inviolable.

{and to Israel} To Jacob and his posterity.

{for an everlasting covenant} This has reference not only to Israel after the flesh, so long as they remained the church of God, but also to Israel after the Spirit, even all they that believe in Christ, eternally, in this world and the world to come.

V. 18. {Saying, Unto thee will I give the land of Canaan} This in the letter was made good to Israel after the flesh, Josh. 21:43, 44, 45. In truth it is and shall be made good to all the heirs of the kingdom of heaven.

{the lot} Heb. the cord. First lots were cast for distributing the land of Canaan amongst the Israelites, Josh. 13:6 and 14:2 and 15:1; Psal. 78:55, afterwards some special cities were measured out by line or cord, Isa. 34:17; Zech. 2:1, 2; Mic. 2:5.

{of your inheritance} That which by lot was cast upon a tribe or family belonged as a proper inheritance to them and their heirs for ever.

V. 19. {When ye were but few} Heb. men of number. For they who are but few may soon be numbered. See Deut. 7:7.

{even a few} This being remarkable is again repeated.

{and strangers in it} This is spoken of their ancient fathers, Abraham, Isaac and Jacob, Gen. 17:8 and 28:4 and 37:1; Heb. 11:13. These two circumstances much amplify God's mercy in settling the Israelites in Canaan. For a numerous people to conquer a land is no great matter, and for natives to get inheritance in their own land is ordinary; but for a few to dispossess many nations, and those few, strangers, is wonderful.

V. 20. {And when they went from nation to nation} So did Abraham, Gen. 11:31 and 12:1, 6, 10 and 13:3 and 20:1, so did Isaac, Gen. 26:1, 23, so Jacob, Gen. 26:19 and 32:1 and 33:17 and 46:1, etc.

{and from one kingdom to another people} From Ur of the Chaldees to Haran, from Haran to Canaan, Gen. 11:31 and 12:5. From Canaan to Egypt, Gen. 12:11, thence again to Canaan, Gen. 13:1, then to the Philistims, Gen. 20:1, after that again to Canaan, Gen. 21:32, then to Egypt again, Gen. 46:6. This their peregrination is here set down to amplify God's providence over them in the verses following.

V. 21. {He suffered no man to do them wrong} Strangers are oft much wronged: but God took such care of the patriarchs, as they were permitted to live quietly, without violence offered them by the inhabitants of the places where they dwelt. See Gen. 12:16, 20 and 20:15 and 26:11 and 31:29 and 35:5.

{yea, he reproved kings for their sakes} As Pharaoh, Gen. 12:17, Abimelech, Gen. 20:2, and that Pharaoh who made the children of Israel bondslaves in Egypt, Exod. 7:16, etc.

V. 22. {Touch not} He means an injurious touching, smiting, or any other way wronging them.

{mine anointed} I. e. such as he had chosen and consecrated to him as a peculiar people, and on whom he had so bestowed his Spirit as by reason of the gifts thereof it was as oil poured upon them.

{and do my prophets no harm} It pleased God after an extraordinary way to make his will known unto the patriarchs; as by dreams, Gen. 28:12 and 31:10, 11. Visions, Gen. 15:17 and 28:12, the ministry of angels, Gen. 28:12 and 32:2, and other ways: and therefore they were called prophets, Gen. 20:7. And as prophets they did foretell things to come, Gen. 27:18, 29, 40 and 40:3, etc. God takes special care of such as he sets apart for his own service, and whom he endues with special gifts. In Psal. 105 there is much more added, which questionless was added by the psalmist upon a review of this psalm, after he intended to enter it into a public sacred record.

V. 23. {Sing unto the LORD} See v. 9. Though that which here follows were at first joined with that which goes before; yet when the psalmist upon review added more matter to it, he cut off that which follows, and made another psalm of it, namely the ninety-sixth. In this part David rises higher than before, even from the type to the truth, i. e. from himself to Christ, and from the church of Israel to the Christian church spread throughout all nations.

{all the earth} All nations throughout the whole world. In this large sense is this phrase taken, 1 Kin. 10:24; 2 King. 5:15; Psal. 8:1 and 19:4 and 66:4; Rom. 9:17. It has reference therefore to the Gentiles to be called. In Psal. 96:1 this is premised, Sing unto the Lord a new song. In Scripture-phrase things appertaining to the time of the gospel are called new; as, a new covenant, Heb. 8:13, a new testament, 1 Cor. 11:25, a new Jerusalem, Rev. 3:12. New heavens, and a new earth, Isa. 65:17, a new name, Isa. 62:2, a new commandment, Jo. 13:34, a new way, Heb. 10:28, a new heart, Ez. 36:26, yea, and all things new, 2 Cor. 5:17; Rev. 21:5. Thus the new song here mentioned is that which shall sound forth God's praises from the end of the earth, Isa. 42:10. The sum of this new song was sung out by an heavenly choir at the birth of Christ; and was this, Glory to God in the highest, and on earth peace, good will towards men, Luk. 2:14.

{shew forth from day to day} As occasion is offered, time after time.

{his salvation} In the type this may imply deliverance from temporal enemies; but in the truth, that redemption and salvation which Christ has purchased for us.

V. 24. {Declare his glory} That glory which Christ has got and brought to his church by redeeming them from all their spiritual enemies. This was typified by that glorious redemption whereby God brought his people out of Egypt.

{among the heathen} The Gentiles to be called.

{his marvellous works} Such as were intended v. 12, and also such as were typified by them.

{among all nations} For none are exempted from the benefit of the gospel.

V. 25. {For great is the LORD} Great in his essence, majesty, power, wisdom; and all other excellencies.

{and greatly to be praised} Man's esteem of God must be according to that excellency wherein and whereby he makes himself known.

{he also is to be feared} All duties to be performed to God must arise from an inward awe and fear of him, and in that respect they are comprised under fear.

{above all gods} By gods he means idols, such as vain men accounted gods, 1 Cor. 8:5, 5. The phrase does not intend that any fear at all should be yielded to idols; but because idolaters feared their gods, we are called upon to show a greater respect to the true God than they could to their false gods. Comparative phrases in Scripture oft imply a direct opposition and negation; as where it is said that the publican was justified rather than the Pharisee, Luk. 18:14. It is intended that though the Pharisee justified himself, yet in truth the publican was justified before God, and not the Pharisee.

V. 26. {For all the gods of the people} All whom the heathen, that knew not God, account gods.

{are idols} Heb. אלילים, quasi אל אלים, not gods, but vanities, mere fantasies, conceits of things that are not, Lev. 19:4.

{but the LORD made the heavens} By heavens synecdochically all God's works are comprised. This is an argument whereby the Lord does oft prove himself to be the only true God, Neh. 9:6; Joh. 9:8; Psal. 102:25; Prov. 3:19; Isa. 42:5; Jer. 10:11.

V. 27. {Glory and honour are in his presence} Or, honor and majesty are before him, Psal. 96:6. This is meant of those glorious works wherein and whereby God does manifest himself. For though he be in his essence invisible, yet he causes such a glory to be where he is as every one may say, There is God.

{strength and gladness are in his place} Or, strength and beauty are in his sanctuary, Psal. 96:6. As God himself is infinite in power and excellency, so all strength, beauty, and whatsoever may make the heart of man glad, comes from him, even from that holy place where he is.

V. 28. {Give unto the LORD ye kindreds of the people} By kindreds of the people are meant the very same who were before comprised under these phrases, all the earth, v. 23, the heathen, and all nations, v. 24, the people, v. 26. The word translated kindreds signifies also families or congregations. In the verses before he exhorted others to make known God unto them; here he exhorts them to take notice of God, and to yield unto him his due, v. 29.

{give unto the LORD glory and strength} So acknowledge God's power as therein you may glorify him.

V. 29. {Give unto the LORD the glory due unto his name} All that glory that is rightly given unto God is most due unto him: and they who do not yield all glory unto him, defraud him of his right. That which is given to his name is so given as he has made himself known.

{bring an offering} This has reference to that which God ordained under his law. That which God institutes and ordains must be tendered to him.

{and come before him} Or, into his courts, Psal. 96:8, namely, to the place appointed for his worship, and where he manifested his presence. People assembled in God's courts to worship him. See on 1 King. 6:36.

{worship the LORD} This is the end of approaching unto God's presence.

{in the beauty of holiness} This is a description of the temple, which in the excellent ornaments thereof and the truths prefigured thereby was very beautiful. It is called holiness, by reason of the holy use thereof, and the holy services appertaining thereto. Under these legal rites evangelical duties are prescribed.

V. 30. {Fear before him} See v. 25.

{all the earth} See v. 23.

{the world also shall be stable} By the world he means the Christian church gathered out of the world. This church, by reason of the reign and government of Christ, shall be firmly settled, notwithstanding the rage and opposition of enemies against it, Matth. 16:18.

{that it be not moved} This is the end of Christ's governing his church, to keep it safe and sure against all the attempts of her enemies. The reason hereof is thus rendered Psal. 96:10, He shall judge the people righteously. Nothing more settles or establishes an estate than righteous judgment.

V. 31. {Let the heavens be glad, and let the earth rejoice} These are excellent hyperbolical expressions of the great joy that should be in the Christian church. Senseless creatures, as the heavens and the earth, are excited to be sensible thereof. Or the heavens and the earth may metonymically be put for the inhabitants thereof, angels and men.

{and let men say among the nations} It was a matter of such joy as they might not conceal it, but declare it one to another, yea the church must declare it to others, to move them to come in.

{The LORD reigneth} This is meant of the Lord Christ, and of the spiritual government of his church.

V. 32. {Let the sea roar} Heb. thunder. When the waves of the sea with violent tempest are tumbled together, or the waters violently rush out together at some great breach, the noise arising from thence will be as the roarings of many wild beasts, or as the thunder. Now because this kind of noise is all the expression that the waters of the sea can give, they are exhorted thus to manifest their rejoicing.

{and the fulness thereof} Under this phrase those great creatures that most domineer in the sea, and fill it up; as whales and other sea-monsters are comprised. Thus is this phrase used Psal. 24:1.

{let the fields rejoice} Such fields as bear fruit for man or beast. This hyperbole is used as the former v. 31.

{and all that is therein} Hereby cattle, and other creatures that live on the fruits of the earth, are meant. Some suppose men to be here meant.

V. 33. {Then shall the trees of the wood sing out} He continues his hyperbole; only he alters the manner of phrase, and that which before he set down by way of incitation, here he sets down by way of promise. In his enumeration he has left out nothing; for all creatures may be comprised under the heavens, earth, sea, fields, woods, and all things in them. They all show that the kingdom of Christ shall bring matter of great rejoicing to all creatures, as sin makes all creatures groan under the burden thereof, Rom. 8:22.

{at the presence of the LORD} When the Lord Christ shall show himself to the world.

{because he cometh to judge the earth} By judging the earth he means Christ's governing the church. For further amplification and confirmation of this reason the phrase is doubled Psal. 96:13, For he cometh, for he cometh to judge the earth: and the manner of his judging is added, He shall judge the world with righteousness, and the people with his truth. Nothing causes more matter of joy than true and righteous judgment.

V. 34. {O give thanks to the LORD} This verse is set down Ps. 107:1 and 118:1 and 136:1. See v. 8.

{for he is good} Nothing gives juster cause of praising God than his goodness.

{for his mercy} The word translated mercy signifies that fatherly kindness and tender compassion that God bears to his children: for misery is the proper object of mercy.

{endureth for ever} This shows the unchangeableness and perpetual continuance of God's mercy; and withal that it is as a spring that will not be dried up with his church's weaknesses, nor wasted with the continual exercise thereof. The latter part of this verse is the staff or cadence of many verses of David's psalms, and of every verse of the 136 psalm. And it is a point to be seriously and frequently meditated on by us wretched sinners. See v. 41; 2 Chr. 5:13 and 7:3, 6 and 20:21; Ezra 3:11.

V. 35. {And say ye, Save us} This is a phrase of incitation, whereby God's people provoke to pray mutually one for another. Or, it is a direction to use this form, Hos. 14:2; Luk. 11:2.

{O God of our salvation} Upon their knowledge and faith that it was God that had delivered them, and would still continue to deliver them, they call upon him to save them. This may be meant both of temporal deliverances and also of eternal salvation by Christ.

{and gather us together} This applied to those that were not yet come in, implies a bringing of them in to Christ; but applied to those that were come in, it implies a continuing still to unite them more and more, that they might not be divided, as they had been formerly, 2 Sam. 3:1. Or, prophetically he may pray for the gathering of God's people from their dispersion or captivity, Psal. 106:47. Yea, it may also be extended to Christ's gathering his church from among the Gentiles.

{and deliver us from the heathen} Heb. nations. He means strange or other nations, or all foreign enemies. All the world but Israel were accounted heathen.

{that we may give thanks to thy holy name} The chiefest end that God's people aim at in seeking deliverances, is, that thereby they may have matter and opportunity to praise the Lord, and that as he makes himself known to them. God's name is that by which he is made known unto us. See v. 29; ch. 29:16.

{and glory in thy praise} That we may account ourselves happy, and rejoice that we have such an occasion to praise you.

V. 36. {Blessed be the LORD God of Israel} See 1 King. 8:15. As he begins so he ends with praise, and here promises what he exhorted others to do, v. 8.

{for ever and ever} This shows what is due unto God, namely everlasting praise; and withal the extent of David's desire, that God may be blessed, not only once, or a few times, but for ever; and that not only by him while he lives, but also by all ages after him.

{And all the people} All that were present, of what rank or degree soever, Deut. 27:15; Ezra 8:6.

{said, Amen} Testified their consent to all that had been said and sung, and withal their true desire of blessing God. See 1 King. 1:36.

{and praised the LORD} Hereby they gave evidence that Amen came from their heart.

V. 37. {So he left there} Here is showed what David did after the forementioned psalm was sung.

{before the ark of the covenant of the LORD} See v. 6 and 1 King. 3:15.

{Asaph and his brethren} See v. 7.

{to minister before the ark continually} Namely, in that tent wherein the ark was set, v. 1. See v. 6.

{as every day’s work required} Or, to do every day what he did on one day. See 1 King. 8:59.

V. 38. {And Obed-Edom with their brethren} See ch. 13:13. Some here add Hosah, mentioned in the end of this verse, thus, Obed-Edom and Hosah, because the relative their is of the plural number. Hosah was of the children of Merari, ch. 26:10.

{threescore and eight} There were so many, that they might in courses be helpful one to another.

{Obed-Edom also the son of Jeduthun} This is added as an explanation of what went before, q. d. Obed-Edom also, I say. This Obed-Edom is the same that is mentioned in the beginning of this verse.

{and Hosah} This shows that this man was before understood.

{to be porters} As the former clause of this verse showed their station, so this their function. Hereof see ch. 26:1.

V. 39. {And Zadok the priest} See 1 King. 1:8.

{and his brethren the priests} He means hereby other sons of Aaron; for all the posterity of Aaron were priests.

{before the tabernacle of the LORD} That which Moses built. See 1 King. 8:4.

{in the high place} See 1 King. 3:4.

{that was at Gibeon} To this place was the tabernacle brought after the destruction of the priests in Nob, 1 Sam. 22:18, 19. See 1 Chr. 21:29 and 2 Chr. 1:3.

V. 40. {To offer burnt offerings unto the LORD} This office belonged to the priests alone, Lev. 1:5, 7, 8, etc.

{upon the altar of the burnt offering} I. e. that brazen altar made by Moses, Exod. 38:1, etc. for that purpose, and therefore called the altar of burnt-offering, Exod. 40:6.

{continually morning and evening} Heb. in the morning and in the evening, Exod. 29:38, etc.

{and to do according to all that is written in the law of the LORD} To observe all the rites in the law of Moses enjoined to the priests about burnt-offerings and other services in the tabernacle.

{which he commanded Israel} He means all the children of Israel that descended from Jacob, from the time that those ordinances were given, to the coming of the Messiah.

V. 41. {And with them Heman and Jeduthun} See ch. 25:1.

{and the rest that were chosen, who were expressed by name} David had a care to choose out skillful persons to sing praise to God, and to register their names, that they might know their task and course.

{to give thanks to the LORD} See v. 4.

{because his mercy endureth for ever} See v. 34.

V. 42. {And with them Heman and Jeduthun} Verse 41 their general function was noted, here the particular manner of executing it.

{with trumpets and cymbals} See ch. 13:8.

{for those that should make a sound} These were loud instruments.

{and with musical instruments} Such as made a less sound, but were more melodious, as the harp, psaltery, etc. See ch. 13:8.

{of God} This is added either to declare the end of them, to set forth the praise of God; or else to set out their excellency, as ch. 12:22.

{and the sons of Jeduthun were porters} Heb. for the gate. Namely to attend the entrance into the tabernacle, and to see that no unclean thing should be brought thereinto, and nothing carried out but what ought. See ch. 26:1.

V. 43. {And all the people departed every man to his house} After David had settled the ark, and finished all his holy solemnities thereabouts, the people went home.

{and David returned to bless his house} To pray for his family, as he had done for his people, v. 2, and to settle piety and other good orders in his own house, as he had done in the Lord's. As in this latter he showed himself a pious and faithful king, so in the former a pious and faithful governor of his family. See 2 Sam. 6:20.

CHAPTER 17

Ver. 1. {Now it came to pass as David sat in his house} That which was built in his own city, ch. 14:1; 2 Sam. 5:11. It is added, 2 Sam. 7:1, that the Lord had given him rest from all his enemies. Under these enemies Saul, Ishbosheth, and others that took part with the house of Saul, the Jebusites that kept the fort of Zion, and the Philistims that first made war against him, are comprised, 1 Sam. 31:6; 2 Sam. 4:7 and 5:9, 20, 25. Being delivered from his enemies by God's mercy, he would do what he could for God's honor.

{that David said to Nathan the prophet} See 1 King. 1:8. Nathan being an extraordinary prophet given to Israel after Samuel's death, David would not enterprise any great matter without his advice, supposing that he would give him counsel from the Lord.

{Lo, I dwell in an house of cedars} Of cedars see ch. 13:1; 1 King. 5:6. Now David taking notice of his own fair palace, was not puffed up therewith, as Nebuchad-nezzar, Dan. 4:27, but his pious mind was on God: and the beholding of his own glorious house made him think it was more meet that the Lord should have a fair house for his service, than himself for his royal use. The Israelites returned from captivity were not of this mind, Hag. 1:4.

{but the ark of the covenant of the LORD} See 1 King. 3:15 and 6:19. This being the greatest evidence of God's presence that ever he ordained to Israel, is here in special mentioned.

{remaineth under curtains} The word translated curtains signifies such things as are used to keep another thing from the injury of wind and weather. Some take it for skins that would hold out rain. He means the tent, ch. 16:1, which though it were of the best kind that could be, yet was not comparable to a royal palace, such an one as David dwelt in.

V. 2. {Then Nathan said unto David, Do all that is in thine heart} The word all has reference to that which David motioned v. 1. This answer Nathan gave, not by divine revelation, but upon his own imagination; supposing the action, being commendable in itself, might be well done by David. It was his failing that in a matter of so great consequence as the place of God's worship, he being a prophet would give an answer without warrant from God.

{for God is with thee} Because God had prospered David in other things, and directed him to order matters, as ch. 14:10, 14, he thought that now he was moved by God to build him an house.

V. 3. {And it came to pass the same night} God suffered not these his servants long to continue in a resolution against his mind.

{that the word of God came unto Nathan, saying} It is probable that God made known his mind to Nathan in a dream, because it was in the nighttime: but sure it is that it was by vision, v. 15. See 1 King. 3:5.

V. 4. {Go and tell David} God would have the same man that informed David amiss, to discover his error.

{my servant} See 1 King. 3:6.

{Thus saith the LORD} This is premised to show that there was a better warrant for this answer than for the former.

{Thou shalt not build me an house to dwell in} This is directly contradictory to what David intended and Nathan approved. Men may have good intentions which are not agreeable to the secret will of God. And extraordinary prophets are oft ignorant of God's purposes. See 1 Sam. 16:6; 2 King. 4:27. God's answer is set down interrogatively, 2 Sam. 7:5, Shalt thou build me an house for me to dwell in? which adds great emphasis. He says not, Shall an house be built? but, Shalt thou build? which does not declare the intent itself to be unlawful, but only the person that intended it not to be meet for the work. That the thing purposed was good and commendable is evident by God's appointing it, 1 King. 8:18. The reasons why David was not fit to do it, were, I. Because he had shed much blood, ch. 22:8. II. Because there were many enemies to be subdued, so as he could not have that leisure that was meet for so great a work, 1 King. 5:3. Besides these, other reasons follow.

V. 5. {For I have not dwelt in an house since I brought up Israel} To wit, out of Egypt. And here is another reason; David need not be over-forward in building a sumptuous house for the Lord, because for many generations before he had been content to be without such an house.

{unto this day} That very time wherein David made the motion.

{but have gone} Heb. have been. This is meant of the ark.

{from tent to tent} This may be taken either of the many places to which the tabernacle, wherein the ark was set, was removed. See 1 King. 8:4. Or of the tents made for it, one by Moses, Exod. 26:33, another by David, ch. 16:1. Yea, and it may be another tent, besides those two, was made at Kiriath-jearim, where it abode twenty years, 1 Sam. 7:1, 2.

{and from one tabernacle to another} This is added to show what kind of tent he meant before, namely such a tent as was called the tabernacle.

V. 6. {Wheresoever I have walked} Or, in all places wherein I have walked, 2 Sam. 7:7. By walking he means the moving of the ark from place to place.

{with all Israel} For the ark was not appropriated to any one tribe, but was for all the children of Israel to worship before it.

{spake I a word to any of the judges of Israel} Or, of the tribes of Israel, 2 Sam. 7:7. Because the judges were chosen out of several tribes, one out of one tribe, and another out of another, the word tribes is set down, but judges are especially intended under it.

{whom I commanded to feed my people} Because governors are as shepherds, therefore this metaphor is used. See ch. 11:2.

{saying, Why have you not built me an house of cedars?} See v. 1. This interrogative shows that God never required any of the governors of Israel, from Moses to David, to build a temple for him: and therefore David should not have attempted such a work without warrant from God himself. So this is a further reason to demonstrate that it was not meet for him to build a temple, because God had not required it of him.

V. 7. {Now therefore thus shalt thou say unto my servant David} See v. 4.

{Thus saith the LORD of hosts} See 1 King. 12:24 and 18:15.

{I took thee from the sheepcote} Here God sets down sundry great benefits he either had done, or would do for David. First, he raised him from a very mean condition, from tending of sheep. Now because shepherds use to provide and set sheep-coats for their sheep, this phrase is here used. The word may also be taken for a mean cottage, such an one as shepherds use to abide in, Jer. 23:3.

{even from following the sheep} Heb. from after the sheep. For shepherds use to go after and follow their sheep. See 1 Sam. 16:11; Psal. 78:70.

{that thou shouldst be ruler over my people Israel} He means a supreme ruler, even a king. See ch. 11:2. This was a great advancement, of a shepherd to be made a king.

V. 8. {And I have been with thee whithersoever thou hast walked} This is a second benefit; God's providence to him, and protection over him. God manifested his gracious presence with David, when he enabled him to rescue a sheep out of the jaw of a lion and a bear, 1 Sam. 17:34, etc. when he overcame Goliath, 1 Sam. 17:49, when he escaped the manifold persecutions of Saul, 1 Sam. 18:9, 11, 27, when he was preserved in the land of the Philistims, 1 Sam. 21:10, etc. and when he prevailed against the house of Saul, 2 Sam. 3:1, etc. In regard of these and many other preservations, this phrase is added, whithersoever thou hast walked.

{and have cut off all thine enemies from before thee} This is a third benefit, and has reference to God's destroying of Saul, 1 Sam. 31:6, Ishbosheth, 2 Sam. 4:7, and the Philistims, 2 Sam. 5:17, etc.

{and have made thee a name} I have so ordered your affairs, and enabled you to do so great acts, as your fame is everywhere spread abroad. This is a fourth benefit.

{like the name of the great men that are in the earth} He means such as had obtained great victories, had much wisdom, treasured up store of wealth, or for any other matters were famous. These four benefits are reckoned up, not to upbraid David, as if he had carried himself unworthy of them, but rather to show that God, though he were not minded to have him to be the builder of his temple, yet had ever borne a good respect unto him. And that it might appear that God did not repent him of those his former favors, he manifests his purpose of continuing his favor unto him, in the verses following.

V. 9. {Also I will ordain a place for my people Israel} This is a fifth benefit, and has respect to the time to come. It is not so to be taken as if the people of Israel had not had before this a place appointed for them: for Canaan was ordained for them in Abraham's time, Gen. 12:7, and the possession thereof given unto them in Joshua's, Josh. 15:1, etc. But it is to be taken comparatively, in relation to former times, wherein enemies oft entered their land, and much oppressed them, Judg. 2:14. Yea, till a little before this the Jebusites possessed even that place which was now the city of David, ch. 11:6, 7. But God would now so settle Israel in that land as they should wholly possess it.

{and will plant them} As a tree planted in the ground takes root, and remains stable therein.

{and they shall dwell in their place} As a man dwells in his own house. This is made the end of God's planting and settling them in the land, that they may dwell in a place of their own, 2 Sam. 7:10.

{and shall be moved no more} From that their land; namely as they had been formerly. When Saul was slain, many of the Israelites left their cities, 1 Sam. 31:7. This phrase no more must be taken with the ordinary limitations of promises about temporal blessings, obedience to God's commandments, and forbearing such sins as cause public judgments, 1 Sam. 2:30; Jer. 10:9, 10. While the people observed those conditions, in David's, Solomon's, Asa's, Jehoshaphat's, and other good kings' times, they were not moved. If the phrase be simply taken, it is to be applied to David's and Solomon's time; or else to the spiritual estate of God's church.

{neither shall the children of wickedness} The enemies of God and of his church are called children of wickedness, because they wholly give themselves to wickedness. It is an emphatical Hebraism; as, sons of Belial, 1 King. 21:10, 13, children of disobedience, Eph. 2:2 and 5:6; Col. 3:6.

{waste them any more} Destroy their persons, and spoil their goods.

{as at the beginning} While they were in Egypt, Exod. 1:13, etc.

V. 10. {And since the time that I commanded judges to be over my people Israel} In the time of the judges they were exceedingly wasted, Judg. 3:8, so also in the days of Saul, 1 Sam. 13:6, etc.

{Moreover, I will subdue all thine enemies} This is the second thing promised, and the sixth benefit here mentioned: and it was so fully accomplished in David's time, as Solomon his son found no enemy left to annoy him, 1 King. 5:4.

{Furthermore, I tell thee} This phrase of assurance is premised, because the blessing following was great and sure. This asseveration was uttered in the name of God, therefore it is thus set down, The Lord telleth thee, 2 Sam. 7:11.

{That the LORD will build thee an house} This is the third thing promised, and the seventh benefit. By house is meant a family, or a posterity. By building it, a raising it up, and establishing it. This house was built by continuing David's posterity till the coming of the Messiah, who was of that house, Matth. 1:1, and makes it to be an everlasting house. See 1 King. 2:24. The blessing here promised is set forth in this phrase, The Lord will build thee an house, to testify God's approbation of David's intention of building an house for God.

V. 11. {And it shall come to pass when thy days be expired} His life is set out by days, to show the brevity of life.

{thou must go to be with thy fathers} Or, sleep with thy fathers, 2 Sam. 7:12. See 1 King. 2:10. His ancestors being departed out of this world, he is said to go to them when he dies.

{that I will raise up thy seed after thee} By seed he means such children as should proceed out of his bowels, 2 Sam. 7:12.

{which shall be of thy sons} David had many sons, but one of them is here specially intended, and that is Solomon in the type, and Christ in the truth.

{and I will establish his kingdom} See 1 King. 9:5.

V. 12. {He shall build me an house} Or, he shall build an house for my name, 2 Sam. 7:14. See 1 King. 5:3. Solomon built a material temple, 1 King. 6:1, etc. and Christ, a spiritual house, Eph. 2:20, 21; Heb. 3:3, 6.

{and I will stablish his throne for ever} This was verified in Solomon for his lifetime; and for the continuance of the polity of the Jews, till the captivity, yea, and till the coming of the Messiah, Matth. 16:16, but in Christ it is accomplished everlastingly, Luke 1:32, 33.

V. 13. {I will be his father} This is true of Solomon not only in a general respect as he had his being from God, but also in regard of the grace of adoption, and of God's especial fatherly favor to him, ch. 28:6. But it is true of Christ most properly, by reason of his eternal generation, Heb. 1:5, and of that entire fatherly respect that God bare unto him, Matth. 3:17.

{and he shall be my son} This follows by the rule of relation, and it implies both a dignity and a duty. There can be no greater dignity than to be God's son: and he who is God's son, ought to bear a filial respect to God; yea if he be a true son, he will bear such a respect to him. It is added, 2 Sam. 7:14, If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. This properly is meant of Solomon: for he committed sin, and answerably God punished him, 1 King. 11:9, etc. But Christ never having committed any sin, Heb. 4:15 and 7:26, if it be applied to him, it must be as he was our surety, Isa. 5:36; 2 Cor. 5:21. The rod of men, and stripes of the children of men signify mild punishments, such as may be borne by men. The metaphor is taken from men as they are parents, who with moderation and compassion use to correct their children; or else from men as they are finite and weak creatures, and so cannot with infinite and eternal torments punish others. In this latter respect the rod and stripes of men are opposed to the almighty, infinite, and everlasting judgments of God, which he inflicts on such as he hates. See Isa. 31:3 and 47:3.

{and I will not take my mercy away from him} Some understand this only of a temporary and outward mercy concerning the continuance of Solomon's kingdom. But such a mercy Saul enjoyed all his days; for he died king of Israel, 2 Sam. 1:14. But here being noted a difference betwixt God's mercy to Saul and to Solomon, questionless spiritual grace is meant. God gave his Spirit to Saul, and took it away again, 1 Sam. 10:9 and 16:14, but he never took away his Spirit from Solomon. Indeed he sinned a great sin, 1 King. 11:1, etc. but the book of Ecclesiastes is an evidence of his repentance.

{as I took it from him that was before thee} I. e. from Saul. It is, whom I put away before thee, 2 Sam. 7:15. God rejected Saul in David's time, 1 Sam. 13:14 and 15:28, and he rejected him, that David might succeed him in the kingdom: in these respects Saul was put away from before David.

V. 14. {But I will settle him in mine house} The church is God's house. Israel till Christ's time was God's church; and after Christ's time, the Christian church was God's house. In Israel was Solomon settled, and Christ in his church.

{and in my kingdom} That which was called God's house, because in an especial manner he dwelt and abode therein, is also called his kingdom, because he reigns therein.

{for ever} See v. 12. It is in 2 Sam. 7:16, and thine house and thy kingdom shall be established for ever before thee. See v. 11, 12.

{and his throne shall be established for evermore} See 1 King. 2:45.

V. 15. {According to all these words} Which God had delivered to his prophet Nathan.

{and according to all this vision} See v. 3.

{so did Nathan speak unto David} Though this message were contrary to Nathan's advice, v. 2, yet he plainly declared it as it was given him in charge. This was an evidence of his faithfulness.

V. 16. {And David the king came} Or, then went King David in, 2 Sam. 7:18. After he had received that gracious message, he went into the tent that he had prepared for the ark, ch. 16:1.

{and sat before the LORD} Before the ark, the evidence of God's presence. This word sat is oft taken, not simply for a posture of the body, but indefinitely, for continuing some while in a place, as Gen. 29:19; Psal. 102:12. If it be properly taken for the gesture of David's body, it may be that at first he sat meditating on the message, and then stood or kneeled when he prayed. So Solomon in dedicating the temple, first stood, and then kneeled, 1 King. 8:22, 54. Or if David sat all the while upon a seat, his prayer might be made with much devotion, as Moses his was, Exod. 17:12.

{and said, Who am I} David having received gracious promises from the Lord, falls into an high admiration of God's goodness to him, and into a hearty supplication for the accomplishment of the promises, v. 23, etc. he begins with an humble acknowledgment of his own unworthiness, the more to magnify God's bounty. This phrase, Who am I, is an emphatical expression of the meanness of his own person.

{O LORD God} These two titles set out the sovereignty and grace of God. David joins them both together, to work his heart to reverence and confidence.

{and what is mine house} This sets out the meanness of the family or stock whence he came.

{that thou hast brought me hitherto} His high exaltation to be a king he acknowledges to be of God.

V. 17. {And yet this was a small thing in thine eyes, O God} Though his advancement were very high in itself, and in his own and other men's account, yet by the promises which God made of greater matters it appeared that God accounted it but small preferment.

{for thou hast also spoken of thy servant’s house} David has reference to the promise v. 10, The Lord will build thee an house. And he magnifies God's goodness in that it was not restrained to his person, but extended to his posterity.

{for a great while to come} Even after David's days, so long as the kingdom of Israel, yea, and the church of God, continue. See v. 10.

{and hast regarded me} He accounted promises concerning his posterity as a kindness to himself.

{according to the estate of a man of high degree} This has reference to David's first estate, when he was a shepherd: though he were of so mean estate, yet God was pleased to deal with him as if he had descended from the highest and royalest stock that ever was. And this does much amplify God's mercy to him. His admiration hereof is thus set out, 2 Sam. 7:19, And is this the manner of man? Does any man thus deal with another? God's dealing with him so freely, so bountifully, so magnificently as he did, infinitely exceeded all the goodness or kindness that man shows to man. Some apply this to the Messiah, that should come from David; which was indeed the highest evidence of grace and favor that could be.

{O LORD God} See v. 16.

V. 18. {What can David speak more to thee} The word speak is not in the original, but supplied out of 2 Sam. 7:20, and it implies, that David could desire no more of God than what he had freely of himself offered and promised unto him.

{for the honour of thy servant} God has so for the present exalted David, and for the future promised such a seed, as greater honor could not be given him. He adds this phrase, thy servant, in testimony of his humble acknowledgment of God's sovereignty, and to show the ground of his confidence in God.

{for thou knowest thy servant} What his outward state and condition is, what his inward mind and disposition was, and what was needful, useful, profitable and honorable unto him. Some take the meaning of this whole verse to be this, that David need not much trouble himself about words and phrases to express his thankfulness, because the Lord knew the heartiness of his thankful mind.

V. 19. {O LORD, for thy servant’s sake} This title servant was in the former verse twice spoken of David in relation to God. Being here so taken it has reference to the promise that God made to David, q. d. for that promise sake which you have made to your servant. See 1 King. 11:12. In 2 Sam. 7:21 it is For thy word’s sake; word being there put for promise, as it uses to be, (see Psal. 119:49.) it expounds the meaning of this place: and shows that under this phrase, for thy servant’s sake, is meant the word or promise that God made to David. Some apply word unto Christ, styled the Word, Joh. 1:1, as they do also this title servant; as Isa. 42:1; Matth. 12:18. In this sense David here pleads the merit and mediation of the Son of God, who should in regard of his human nature descend from him.

{and according to thine own heart} I. e. your free grace, goodwill, or good pleasure: for God doth all things according to the counsel of his own will, Eph. 1:11. See Matth. 11:26.

{hast thou done all this greatness} Under this phrase are comprised that high estate whereunto God had advanced David, the many deliverances out of troubles, victories over enemies, and other good things that he had given him, together with those precious promises that he had made of greater favors hinted v. 17. These are called greatness in the abstract, because they were very great in themselves, and far beyond any desert of his.

{in making known all these great things} Heb. greatnesses. In 2 Sam. 7:21 it is, To make thy servant know them. It did much heighten David's esteem of those future good things, in that God had not only purposed them for him, but also revealed them unto him for the strengthening of his faith and hope.

V. 20. {O LORD, there is none like thee} In this and the two next verses is set down David's magnifying God for God's magnifying him: and it is an excellent form of thanks. This phrase is premised 2 Sam. 7:22, Wherefore thou art great, O Lord God. Of great see ch. 16:25. In saying none is like to God, he prefers the Lord before all, and that so highly as no comparison can be made. See Deut. 3:24; 1 Sam. 2:2.

{neither is there any God besides thee} Howsoever idolaters have their gods in high esteem, yet they are but mere vanities; the Lord is the only true God, Deut. 4:35.

{according to all that we have heard with our ears} This has reference to the miracles and other great works which God had done in former times, and were made known to succeeding ages.

V. 21. {And what one nation in the earth is like thy people Israel?} In 2 Sam. 7:23 it is like thy people, even like Israel. As v. 20 God's excellency in himself is declared, so here his goodness to his church and people. Israel is styled God's people, because he had in an especial manner chosen them to be his church. See 1 King. 3:8 and 8:51. And in this respect Israel was the glory of all the world; no people like them, Deut. 4:6, 7, 8, 34.

{whom God went to redeem} Out of Egypt. While they were in bondage, God seemed to be absent from them; but when the time of their deliverance came, it is said that he went to them. Deliverance of bondslaves is properly called redemption, Exod. 6:6 and 15:13; Deut. 7:8. This word went may have reference to God's coming down, Exod. 3:8.

{to be his own people} The end of God's delivering them was to make them a peculiar people to himself, Exod. 19:4, 5, 6; Deut. 10:14, 15.

{to make thee a name of greatness and terribleness} The manner of God's redeeming his people by judgments brought on Egypt made other nations fear and tremble, Josh. 2:11.

{by driving out nations from before thy people} Those which Moses and Joshua conquered, Josh. 24:5, etc.

{whom thou hast redeemed out of Egypt} See 1 King. 8:9. This clause is added 2 Sam. 7:23, From the nations and their gods. He makes mention of their gods, because the heathen so trusted in their idol-gods, as they thought the God of Israel could not deliver them, 1 Sam. 17:43. Therefore their gods were destroyed, Exod. 12:12; Num. 33:4. See ch. 14:12.

V. 22. {For thy people Israel didst thou make thine own people} V. 21.

{for ever} This applied to Israel after the flesh is true till that church was ended in Christ; but applied to Israel in the spirit, it is to be extended to the end of the world. See 1 King. 10:9. In 2 Sam. 7:24 it is Thou hast confirmed to thyself thy people Israel to be a people unto thee for ever. This God confirmed by an everlasting covenant, Gen. 17:7, and by oath, Luk. 1:73. See ch. 16:16.

{and thou, LORD, becamest their God} Though he be sovereign over all, yet he is in an especial manner the God of his church, Deut. 10:14, 15.

V. 23. {Therefore now, LORD} Here David begins his supplication. See v. 16.

{let the thing that thou hast spoken concerning thy servant and concerning his house} This has reference to v. 9, 10, etc.

{be established for ever} His meaning is, that God would continue the kingdom in his posterity, and settle the Lord Jesus, that should come from him, upon his everlasting throne.

{and do as thou hast said} He did believe that God would make good his word, but because prayer is an ordinary means to be used on man's part for the accomplishing of God's promises, he here uses it, the rather, to strengthen his own faith. See Ezek. 36:36, 37.

V. 24. {Let it even be established} His apprehension of the greatness of the blessing, and his earnest desire of having it accomplished, makes him crave the accomplishment thereof again and again in the same words.

{that thy name may be magnified for ever} The chief end that moved him to be so instant in his prayer was God's glory: for nothing could bring such everlasting glory to God as the exhibition of his Son, which is the main substance of his promise to David.

{saying} Or, by saying. All sorts of people that should hear of the accomplishing of the forementioned promise, would say as follows, and so magnify God.

{The LORD of hosts} See 1 King. 18:15.

{is the God of Israel} See 1 King. 8:15.

{even a God to Israel} See v. 21. The Lord was the God of Israel in regard of his sovereignty over them and covenant with them: he was a God to Israel in regard of his goodness to them.

{and let the house of David thy servant be established} See v. 23.

{before thee} In your grace and favor, so as you may take delight therein, and be well pleased therewith, and never cast it off, 1 King. 11:35.

V. 25. {For Thou, O my God} See ch. 11:19.

{hast told thy servant} Heb. hast revealed the ear of thy servant. I. e. God plainly made known his mind in David's hearing, so as he well understood it. See 1 Sam. 9:15; Ruth 4:4.

{that thou wilt build him an house} See v. 10.

{therefore thy servant hath found in his heart} In his heart is not here in the Hebrew; but it is well taken out of 2 Sam. 7:27. It implies that David had seriously thought of the matter in hand, and found his heart ready and forward thereunto.

{to pray before thee} To testify so earnestly as he did his hearty desire to have the promise accomplished. See v. 16.

V. 26. {And now, LORD} This has reference to v. 27.

{thou art God} The only true God. See 1 King. 18:30. To this is added, 2 Sam. 17:28, And thy words be true; which he alleges to testify his faith in the faithfulness of God.

{and hast promised this goodness unto thy servant} That which is distinctly expressed v. 9, etc.

V. 27. {Now therefore let it please thee} Or, it hath pleased thee. The former reading is a prayer that God would be pleased to ratify his word; see v. 23. The latter an acknowledgment of the goodness intimated v. 26, and a testification of his faith.

{to bless the house of thy servant} Under this word bless all manner of good things are comprised; particularly, that building of his house mentioned v. 10. By house is meant David's kingdom and posterity. See v. 10. This title servant in relation to God David has ten several times applied to himself in this prayer. His frequent mention hereof argues that strong confidence he had by reason of that relation betwixt God and him.

{for ever} See v. 12.

{for thou blessest, O LORD} This shows a readiness in God to bless, and a delight that he takes therein, as Mic. 7:18, and it is the groundwork of the prayer that David made to God. This is the tenth time that he has used in this prayer such a compellation as this. Sometimes he says, O Lord God, v. 17, sometimes, O my God, v. 25, sometimes Lord, v. 22, sometimes, O God, v. 17. Neither was this frequent mention of God's title a taking of his name in vain, nor an idle repetition of the same thing, but an evidence of his holy familiarity with God, and such a warrantable boldness, as he durst go to God, and speak to him as it were face to face: yea, it was an evidence of his strong affiance in God, and of his great affection to him. See Ezra 9:13.

{and it shall be blessed for ever} This further testifies David's faith in God's power and goodness. Whatsoever God undertakes shall accordingly be effected. That which Isaac said to Esau concerning Jacob, was said in God's name, I have blessed him, yea and he shall be blessed, Gen. 27:33.

CHAPTER 18

Ver. 1. {Now after this it came to pass} In this and some other chapters following an especial reason is rendered why David was not a man fit to build the temple. God had other work for him to do, namely, to secure the land from enemies: for this end sundry battles that he fought and victories that he obtained are here in order set down.

{that David smote the Philistines} See ch. 10:1.

{and subdued them} He did not only vanquish them in a battle, as Shamgar did, Judg. 3:3, and Samuel, 1 Sam. 7:11, and Saul, 1 Sam. 14:31 and 17:52, and himself, ch. 14:10, 16, but so subdued them as they could not make head again, but rather became tributaries to Israel.

{and took Gath} Gath was the chief city among the Philistims, one of their principalities, 1 Sam. 6:17. See 2 King. 12:17. This city is called Metheg-Ammah 2 Sam. 8:1, which signifies the bridle of Ammah. The bridle implies government; for thereby horses are ruled. After this notation he took away their government from the Philistims.

{and her towns} Such as belonged to Gath; which being a great city, had sundry towns under her.

{out of the hand of the Philistines} Who till this time possessed it.

V. 2. {And he smote Moab} The name of the first progenitor, Gen. 19:37, is given to the whole stock. They were always deadly enemies to Israel, Psal. 82:6. David smote them as he had smitten the Philistims, v. 1. It is added 2 Sam. 8:2, and measured them with a line, etc.

{and the Moabites became David’s servants, and brought gifts} They became tributaries, and yielded homage unto him, and brought gifts, both such as were by David imposed upon them, as 2 King. 4:4, and also voluntary presents, to gain, and retain his favor, as 2 Chr. 17:10, 11.

V. 3. {And David smote Hadarezer} Or, Hadadezer, 2 Sam. 8:3. See 1 King. 11:23. He is there said to be the son of Rehob. Rehob was also the name of a place, Numb. 13:21; Josh. 19:28; 2 Sam. 10:8.

{king of Zobah} A country of Syria, 2 Sam. 10:8.

{unto Hamath} See 1 King. 8:65.

{as he went to stablish his dominion by the river Euphrates} This may be referred either to David or to Hadarezer. If to David, it implies that he went to settle the out-coasts of his kingdom bordering upon Euphrates, and that Hadarezer, whose kingdom reached also to Euphrates, opposed him. If to Hadarezer, then he hearing of David's victories over others, went to stablish the out-coasts of his own dominion, to prevent David's entering thereupon; and David having intelligence hereof, prevented him, and vanquished him. This he did the rather, because God had promised to give to Abraham's seed the land reaching to the river Euphrates, Gen. 15:18; Deut. 1:7; Josh. 1:4.

V. 4. {And David took from him a thousand chariots} Chariots were of old in great use for war; men using to sit or stand in them, and so to fight with their enemies, or shoot against them. Thereby they might with speed set upon an enemy, or fly from him. They were also useful in times of peace, to set out a prince's majesty. Solomon had great store of them, 1 King. 10:28. See 1 King. 9:19.

{and seven thousand horsemen, etc.} There is mention made only of seven hundred horsemen, 2 Sam. 8:4, but some suppose that only the choice and principal horsemen are there intended, but all sorts here: see on 2 Sam. 8:4.

{David also houghed all the chariot horses} He cut those nerves by which they are enabled to make the greater speed, and so made them unserviceable. See the like Josh. 11:9.

{but reserved of them a hundred chariots} It is probable that he burnt all the chariots save the hundred here mentioned; for so did Joshua, Josh. 11:9.

V. 5. {And when the Syrians of Damascus} Heb. Damesek. Here such Syrians are meant as either dwelt in Damascus, or appertained thereunto. See 1 King. 11:24.

{came to help Hadarezer king of Zobah} The Syrians of Damascus were confederates with Hadarezer, and ready to help him in his need.

{David slew of the Syrians two and twenty thousand men} Though this were a very great slaughter, and might have deterred them from taking part with any against David, yet to their shame and damage they did again join with the Ammonites against him, ch. 19:6, 16.

V. 6. {Then David put garrisons in Syria-Damascus} To keep them in awe, and restrain them from gathering head against him again.

{and the Syrians became David’s servants, and brought gifts} See v. 2.

{Thus the LORD preserved David whithersoever he went} Protected him against his enemies, and gave him good success in all that he undertook.

V. 7. {And David took the shields of gold that were on the servants of Hadarezer} It seems this king had store of gold, in that he made shields thereof, not only for himself but also for his servants. See 1 King. 10:17.

{and brought them to Jerusalem} There was his treasure, and there he laid them up, as things dedicated to the Lord, v. 11, and that for the house which he intended. See ch. 22:14.

V. 8. {Likewise from Tibhath, and from Chun} Or, Betah and Berothai, 2 Sam. 8:8. For divers names use to be given to the same places. When David took them they might be called Betah and Berothai: but when Ezra wrote this book, Tibhath and Chun.

{cities of Hadarezer} David did not only rout the army of Hadarezer, but also so pursued the victory as he took his cities.

{brought David very much brass} As this booty was great in quantity, so it was very precious in the kind and quality; for it was very choice brass. So 1 King. 7:45.

{wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass} See 1 King. 7:23, etc. and 2 Chr. 4:15, etc.

V. 9. {Now when Tou} Or, Toi, 2 Sam. 8:9.

{king of Hamath} Hamath bordered upon the dominion of Hadarezer: and this was the reason of the war betwixt him and Tou, whereof in the next verse.

{heard how David had smitten all the host of Hadarezer} The victories, or overthrows of princes, cannot but quickly come to their neighbors' ears, and much affect them one way or other.

{king of Zobah} See v. 3.

V. 10. {He sent Hadoram} Or, Joram, 2 Sam. 8:10. Either these two names were given to one person, or by continuance of time some letters and syllables were thus altered.

{his son} That his message might be the better accepted, he sends his own son, and it may be the heir of his kingdom, on the ambassage.

{to king David to enquire of his welfare} Or, to salute him. Heb. to ask of him for peace. Tou having good intelligence of David's valor and success, earnestly desired to be one of his confederates and to have peace with him. So did the Gibeonites with Israel, Josh. 9:3, etc.

{and to congratulate him} Heb. to bless him. To thank God for his success, and to wish that he might still prosper. The words may also be taken indefinitely for a royal congratulation, which is usual with neighboring kings.

{because he had fought against Hadarezer, and smitten him} See v. 3. The overthrow of one's enemy is a great advantage to him: therefore Tou makes this the occasion of his congratulatory message.

{for Hadarezer had war with Tou} Heb. because a man of war Tou was with Hadarezer. I. e. there were many wars betwixt them, and Tou was forced to defend himself by force of arms against Hadarezer.

{and with him all manner of vessels} With him is not in the Hebrew. Some, to make up the sense, read, And in his hand were all manner of vessels. The Hebrew text 2 Sam. 8:10 has it so. The meaning is, that Tou sent by and with his son Hadoram all manner of vessels. See 1 King. 10:21; 2 King. 7:15.

{of gold and silver} See 1 King. 10:25; 2 King. 5:5.

{and brass} See v. 8.

V. 11. {Them also King David dedicated unto the LORD} See 1 King. 7:5. David set them apart for the house of God, to be used about holy services for God's honor, and to be put to no other use.

{with the silver and the gold which he brought from all these nations} All which he subdued, 2 Sam. 8:11.

{from Edom} Syria is named instead of Edom, 2 Sam. 8:12. David might take from both places. Or Syria and Edom joining together against David, as Syria and Ammon did, ch. 19:6, etc. the army consisting of both nations being overthrown, that which was taken from one might also be said to be taken from the other. Of David's conquest over Edom see v. 12, 13.

{and from Moab} V. 2; 2 Sam. 8:2.

{and from the children of Ammon} These also did David vanquish, ch. 20:1. We read how God forbade the children of Israel to fight against Edom, Moab, and Ammon, Deut. 2:5, 9, 19. How then does David destroy them? R. That inhibition was for a time, while that brotherhood or kindred that had been betwixt the fathers of those nations was fresh in memory: Esau, the father of the Edomites was Jacob's brother; and Ammon and Moab were sons of Lot, who was Abraham's kinsman. But these three nations bearing an implacable hatred against Israel, and being their deadly enemies, Psal. 83:6, 7, and their hatred increasing more and more, generation after generation, they became at length unsufferable: and it is probable that they first set on David, as the Philistims did, ch. 14:8, and so gave the occasion of the war. The occasion which Ammon gave is expressly set down 2 Sam. 10:1, etc. The Edomites took part with the Syrians, and so brought destruction upon themselves. See v. 11, 12. The Jewish rabbins say that the king of Moab slew David's father and mother, whom he left in his land, 1 Sam. 22:3.

{and from the Philistines} See ch. 14:8, etc.

{and from Amalek} Amalek was Israel's most deadly enemy, and first set upon them, Exod. 17:8; Deut. 25:17, etc. God devoted them to utter destruction, Exod. 17:16; Deut. 25:19; 1 Sam. 15:3. David therefore had just cause to destroy and spoil them. To these whom David spoiled, is added Hadarezer son of Rehob king of Zobah, 2 Sam. 8:12. Of him see v. 3, etc.

V. 12. {Moreover Abishai the son of Zeruiah} See ch. 2:16 and 11:20.

{slew of the Edomites} See v. 11.

{in the valley of Salt} See 1 King. 14:7.

{eighteen thousand} Upon this slaughter it is said that David gat him a name. For what captains and generals in war do is attributed to the king under whom they fight. Yet it may be David himself was in the field when this was done, though Abishai with the troops under him, set upon the Edomites and slew them. This and other victories of David being made known far and near, his name and fame was spread abroad thereby, and he became famous. In this respect it is said that he gat him a name when he returned from smiting of the Syrians, 2 Sam. 8:13. They who are there called Syrians are here called Edomites, as before Edom and Syria were put one for another, v. 11. The title of the 60 psalm has reference to this story, where it is said that David strove with Aram-Zobah, when Joab returned and smote of Edom in the valley of Salt twelve thousand. There are two seeming differences betwixt that and this place. The first concerns the persons. There the conqueror is said to be Joab; here, Abishai: but both might have a hand in this victory, and so that difference is reconciled. The other difference is in the number of them that were slain. There mention is made only of twelve thousand, here of eighteen: but Abishai might first put the enemy to flight, and slay six thousand; and then Joab pursue the victory, and slay twelve thousand more; both which make up eighteen thousand. The slaughter of all is here attributed to Abishai, because he first put the enemy to flight. See on the title to Psal. 60.

V. 13. {And he put garrisons in Edom, etc.} I. e. David, mentioned v. 11. He dealt here with the Edomites, as he dealt with the Syrians v. 6. Here was first fulfilled the prophecy of Isaac, Gen. 27:29, 37. This subjection of Edom to Israel continued till the days of wicked Joram. See 2 King. 8:20, 22.

{Thus the LORD preserved, etc.} See v. 6.

V. 14. {So David reigned over all Israel} This has relation to ch. 11:3 and 12:38.

{and executed judgment and justice among all his people} As David's piety to God is set out ch. 13:3, etc. and 15:1, etc. and 16:1, etc. and 17:1, etc. and his valor against his enemies, ch. 14:8, etc. and v. 1, etc. so here, his justice in well ordering his state and kingdom. He neither waxed insolent nor secure upon the victories he had gotten: but having freed his kingdom from all his enemies round about, he sets himself well to govern his own people by executing justice and judgment. Judgment has respect to the law whereby the state was then governed, to order the affairs of his kingdom according to it: justice has respect to his distributing to every one according to his demerit, countenancing and encouraging the good and righteous, and punishing evil ones. This he did impartially to all without respect of persons.

V. 15. {And Joab the son of Zeruiah was over the host} See ch. 11:6.

{and Jehoshaphat the son of Ahilud, recorder} See 1 King. 4:3.

V. 16. {And Zadok the son of Ahitub} See ch. 6:8, 52.

{and Abimelech} Or, Abimelech, 2 Sam. 8:17.

{the son of Abiathar} Abiathar is said to be the son of Ahimelech, 1 Sam. 23:6, and Zadok and Abiathar are said to be priests, 2 Sam. 20:25. To reconcile these places, it is to be conceived that both these persons, father and son, were each of them called Abimelech and Abiathar; both of them had these two names. So the same person that is called Abimelech, (who was the father) 1 Sam. 21:1 and 1 Sam. 23:6, is called Abiathar, Mark 2:16, and here the son, that was called Abiathar 1 Sam. 23:6, is called Abimelech.

{were the priests} These two were of divers stocks: for Ahimelech or Abiathar was of the sons of Ithamar, and Zadok of the sons of Eleazar, ch. 24:3. Now to prevent contention, David gave them a kind of equal jurisdiction, that one should not be over the other; and in that respect they are both said to be priests. Abiathar descended from Eli, who had been judge, and accounted high priest in his time, 1 Sam. 14:3. Besides the father of Abiathar was slain in David's cause, 1 Sam. 22:16, and Abiathar himself was afflicted in all wherein David was afflicted, 1 King. 2:26. Therefore he was accounted the high priest till Solomon put him out, and set Zadok in his room, 1 King. 2:35.

{and Shavsha} Called Seraiah, 2 Sam. 8:17, and Sisa or Shisha, 1 King. 4:3.

{was scribe} Or, secretary. See 1 King. 4:3.

V. 17. {And Benaiah the son of Jehoiada} See 1 King. 4:4.

{was over the Cherethites and the Pelethites} See 1 King. 1:38.

{and the sons of David} This must be meant of David's elder sons, such as were born to him in Hebron, ch. 3:1, 2, 3. The other could not yet be old enough to manage such places.

{were chief about the king} Heb. at the hand of the king. In 2 Sam. 8:18 it is were chief rulers, or, princes. They had the highest places in the kingdom, next to the king himself. Which might be one occasion of the insolency of Absalom, 2 Sam. 15:10, and of Adonijah, 1 King. 1:5. The forementioned officers are expressly set down to commend David's prudence about ordering the affairs both of the state and church: of the state in time of war, in ordaining Joab to be general, and Benaiah over the host; and in time of peace, in appointing a recorder, a scribe, and sundry rulers; of the church, in appointing priests.

CHAPTER 19

Ver. 1. {Now it came to pass after this} 2 Sam. 10:1, etc. This has relation to the former chapter, that sets down the victories that David had over all his enemies round about, and his settling the affairs both of church and state in good order. David might think that now he was freed from all fear of enemies abroad, and tumultuous persons at home. But God saw it meet yet further to exercise his valor, prudence, faith and other graces, and therefore minister fresh occasions of trying the same.

{that Nahash the king of the children of Ammon} This was that malicious enemy of whom mention is made 1 Sam. 11:1, etc.

{died} Kings are subject to death as well as others.

{and his son} His name was Hanun, v. 2 and 2 Sam. 10:1. There were Israelites of this name, Neh. 3:13, 30.

{reigned in his stead} It seems this kingdom was hereditary.

V. 2. {And David said, I will shew kindness unto Hanun the son of Nahash} Gratitude is to be manifested even to strangers.

{because his father shewed kindness unto me} It is not expressed in Scripture what that kindness was; but it may probably be supposed, that Saul and Nahash being utter enemies, Nahash might courteously entertain David when he fled from Saul, as Achish did, 1 Sam. 27:3.

{And David sent messengers to comfort him concerning his father} Kings that are not at enmity one with another use to send ambassadors, as to congratulate one another's good success, so to condole one another's losses.

{So the servants of David came into the land of the children of Ammon} Though the Ammonites had formerly been enemies to the Israelites, yet these servants of David, being sent on a friendly ambassage, suspected no such ill handling as they met with, v. 4.

{to Hanun} To him they were sent, and they rested not until they came to the court where he was, even into his presence.

{to comfort him} It is a comfort to such as have occasion of sorrow, that others are sensible of their grief. And the contrary is a great aggravation of one's sorrow, Lam. 1:12. It is added 2 Sam. 10:2, by the hand of his servants for his father: i. e. by their ministry. See 1 King. 8:53. What is done by a king's ambassadors, is accounted to be done by the king himself. This epithet their Lord is added 2 Sam. 10:3. See 2 King. 9:7.

V. 3. {But the princes of the children of Ammon said to Hanun} These were his courtiers and of his privy council, who set themselves to flatter him, and to put undue jealousies into his head.

{Thinkest thou that David doth honour thy father} Heb. in thine eyes doth David honor thy father. They suppose that howsoever others might take it, yet it could not appear to Hanun to be an honor.

{that he hath sent comforters unto thee} They question not the intended end, as if it were no honor for one king to seek to comfort another in his sorrow; but they question the truth of David's intent.

{are not his servants come to thee for to search} Namely, to search the city, as it is expounded 2 Sam. 10:3.

{and to overthrow} Having searched out some advantages for bringing in an army, they may seek to destroy the city.

{and to spy out the land} When they have gotten the city, they may go through the whole land, and spy out what spoils they can. Their evil surmises make them conceive the worst they could.

V. 4. {Wherefore Hanun took David’s servants} Being ambassadors, it was against the law of nations to disgrace and wrong them.

{and shaved them} 2 Sam. 10:4, Shaved off the one half of their beards. A palpable disgrace. To have half the beard on and half off does much disfigure the face of a man, making his countenance worse than a fool's.

{and cut off their garments in the midst} They were wont in those days to wear long side garments; so as they being cut off in the midst, their lower parts which used to be covered, were laid open, for others to laugh at them.

{hard by their buttocks} This phrase is added to aggravate the disgrace, because those parts especially use to be covered. See Isa. 20:4.

{and sent them away} This implies that he sent some along with them, to see that all the while they were in his dominion they should neither shave the other part of their beards, to make all alike, nor put on other apparel, but be a derision and scorn to all that should look upon them.

V. 5. {Then there went certain, and told David how the men were served} Some that pitied their case, as soon as they discerned how they were handled, made post-speed to David, that some course might be taken so soon as possible could be to take away their shame.

{and he sent to meet them} David being sensible of their disgrace, sends to them before they could come to him.

{for the men were greatly ashamed} Disgrace much works on those that suffer it, though they have no way deserved it.

{and the king said, Tarry at Jericho} Though Jericho lay at this time ruinated, (for it was not rebuilt till Ahab's reign, 1 King. 16:34.) yet there might be some houses and convenient places of abode.

{until your beards be grown} That could not be under two or three months.

{and then return} When they might come without such signs of dishonor and disgrace.

V. 6. {And when the children of Ammon saw} Or, understood, either by some that told them how ill David took their abuse of his messengers, and what just revenge he intended: or their own conscience convincing them of their villainy, they could not but fear that David would revenge that ungrateful and inhuman act.

{that they had made themselves odious to David} Heb. to stink with, or, before, David. So it is translated 2 Sam. 10:6. They thought that David could no more endure them than a filthy stinking thing, and thereupon would seek to destroy them.

{Hanun and the children of Ammon} King and subjects conspire together to their own ruin.

{sent a thousand talents of silver} See ch. 22:14. This was a fair bait to allure their neighbors to afford them aid.

{to hire them chariots and horsemen out of Mesopotamia} Heb. Aram-Naharaim. This was the place from whence Isaac had his wife, Gen. 24:10, and that country out of which God called Abraham, Act. 7:2. The Hebrew name shows that it was in Syria; and thereupon the Israelites in their confession were to acknowledge that a Syrian was their father, Deut. 26:5. The first king that oppressed the Israelites after Joshua's time was king of this place, Judg. 3:8, 10.

{and out of Syria-Maacah} Syria contained sundry dominions in it, whereof this was one.

{and out of Zobah} This also was another part of Syria. See ch. 18:3. The persons that inhabited the forementioned places are called Syrians of Beth-Rehob, and Syrians of Zoba, 2 Sam. 10:6. Beth-Rehob signifies the house of Rehob. Now Rehob was the father of Hadadezer before mentioned, 2 Sam. 8:3, 12. And Zobah was the place of which Hadadezer was king, 2 Sam. 8:5.

V. 7. {And they hired thirty and two thousand chariots} See ch. 18:4. It is added 2 Sam. 10:6, twenty thousand footmen. These were, besides such as rode in the chariots.

{and the king of Maacah and his people} This has reference to the verb hired. The Ammonites hired the king of Maacah and his people, which are said to be a thousand men, 2 Sam. 10:6. It is there also added, and of Ishtob twelve thousand men: these also were Syrians, 2 Sam. 10:8. All the men that were hired were thirty and three thousand, besides those that rode and fought in chariots. This was a very great number, that came out of their own country to help another king. But David having much spoiled the Syrians, and brought them under subjection, ch. 18:5, 6, it may be thereupon supposed that they came the more willingly to aid the Ammonites, as hoping now to break the yoke which David had laid upon their necks, and to revenge themselves of him.

{who came and pitched before Medeba} Medeba was in the country of Moab, Numb. 29:30; Isa. 15:2, near which there was a large plain, Josh. 13:9, 16.

{And the children of Ammon gathered themselves together from their cities, and came to battle} To oppose David and his men, and to defend themselves against them.

V. 8. {And when David heard of it} This has reference both to the wrong which the king of Ammon did to David's ambassadors, and also to the preparations of the Ammonites and Syrians. These moved him the more speedily to set forth his host.

{he sent Joab} The general, ch. 11:6.

{and all the host of the mighty men} Mighty men have an especial relation to captains and commanders, such as are described ch. 12:1, etc. And it may be that all David's host consisted of mighty men.

V. 9. {And the children of Ammon came out} Out of their several cities, v. 7. Or, out of the city Medeba; or, out of their tents.

{and put the battle in array} Readily to fight with David.

{before the gate of the city} That they might the better maintain it, and keep it from the spoil which David's soldiers might otherwise make in it: yea, that also it might be a safe retiring place for the army, in case it should be put to rout in the field. See v. 15. They would not put off so great a charge to the Syrians, who were strangers, but undertook it themselves.

{and the kings that were come} These are said to be Syrians, of Zoba, and of Rehob, and Ishtob, and Maacah, 2 Sam. 10:8. These two places compared show that both those Syrian kings and their armies were together.

{were by themselves in the field} The Ammonites were by themselves, and the Syrians by themselves. So they made two great armies. See v. 12.

V. 10. {Now when Joab saw that the battle} Heb. the face of the battle.

{was set against him before and behind} The Ammonites being on one side, and the Syrians on the other.

{he chose out of all the choice of Israel} Or, young men of Israel. For they oft are most forward to set on an enemy.

{and put them in array against the Syrians} Joab herein dealt very politicly. He supposed that strangers, who were hired to the war, would not stand to it so stoutly and constantly as the Ammonites, who had done the wrong to Israel; therefore he makes the first assault against them, and that a fierce one by the most valiant of his army, to put them to rout; that upon their flight the Ammonites might be dismayed, and fly too. This his policy prevailed, v. 14, 15.

V. 11. {And the rest of the people} Namely, those soldiers which David sent out: who though they were not such choice men as the others, yet were mighty men, v. 8.

{he delivered into the hand of Abishai} Heb. Abshai. See ch. 11:20.

{his brother} See ch. 2:16.

{and they set themselves in array against the children of Ammon} As the enemy divided their army into two bodies, so did Joab his army: thus was body against body; whereby the enemies were kept from helping one another; but the Israelites had liberty to afford succor one to another, v. 12.

V. 12. {And he said, If the Syrians be too strong for me, then thou shalt help me} For they who assaulted had more liberty to leave their standing without danger than they who were assaulted.

{but if the children of Ammon be too strong for thee, then I will help thee} He promises his help to encourage his brother the more, and to move him to help him, in case he should need.

V. 13. {Be of good courage} This very phrase of encouragement is used by God himself to Joshua three times in one discourse, Josh. 1:6, 7, 9, and by Moses, Deut. 31:7. Yea, the Philistims used it to stir up their own side, 1 Sam. 4:9. Such exhortations put great life into soldiers.

{and let us behave ourselves valiantly for our people} He means hereby their country, the church and commonwealth therein. The heathen out of zeal to the welfare of their country would venture far themselves, and incite one another very much: well therefore might Joab use this motive.

{and for the cities of our God} Those which God as an inheritance had given unto them, and by the inhabitants whereof God was acknowledged, worshiped and glorified.

{and let the LORD do that which is good in his sight} Or, that which pleaseth him. This was a pious submission, to leave off the issue of the war to God's good pleasure.

V. 14. {So Joab and the people that were with him} See v. 10.

{drew nigh before the Syrians, unto the battle} They did not tarry till the enemy should set upon them; but like valiant men, lion-like, they first set on the enemy, and at the first onset daunted them.

{and they fled before him} When men's spirits are daunted, they soon fly.

V. 15. {And when the children of Ammon saw that the Syrians were fled} Either both companies were in sight one of another, or they had scouts that soon brought them those ill tidings.

{they likewise fled before Abishai his brother} The Ammonites being much daunted at the foresaid tidings, dare not stand out any farther, but fly also.

{and entered into the city} See v. 9.

{Then Joab came to Jerusalem} The main work for which he drew out the soldiery into the field being finished, which was a complete victory over the enemy, he returns to the city whence they came, till there should be another occasion to draw them out.

V. 16. {And when the Syrians saw that they were put to the worse before Israel} The Hebrew word translated put to the worst signifies to be smitten unto death: and questionless many of them were left dead upon the ground.

{they sent messengers and drew forth the Syrians that were beyond the river} I. e. Euphrates. See Gen. 2:14 and 15:18. There were Syrians on both sides Euphrates. See ch. 18:3. The Syrians having before this been overthrown by the Israelites, and made tributaries, ch. 18:5, 6, feared lest David should now utterly ruinate them, for taking part with his enemies. To prevent therefore what they feared, they make all the strength they can, and send up and down to the utmost coasts of their dominion, to procure help against the Israelites. It is said, 2 Sam. 10:15, they gathered themselves together; namely, as many as remained of the former army which fled, and as many as were on this side the river able to bear arms. It is further said, they came to Helam, 2 Sam. 10:16. The Syrians that were beyond the river came thither. Helam is not in any other place of Scripture mentioned; but it is supposed to be a city among the Arabians, called Alamsham by geographers.

{and Shophach} Or, Shobach, 2 Sam. 10:16.

{the captain of the host of Hadarezer went before them} It may be that a king led the army of the Syrians before: see v. 7. But now supposing that an experienced general might better order the battle than a king, they choose Shophach to lead the army. See 1 King. 20:24.

V. 17. {And it was told David} David, being a prudent prince, had his intelligencers in all countries round about him, to give him notice of what was done in several kingdoms, especially amongst his enemies.

{and he gathered all Israel} David being himself a valiant man, 2 Sam. 17:8, hearing what great preparations the Syrians made, gathered a great host together: it may be supposed that it was greater than the former with which Joab went out, v. 8. He also himself went in his own person, the more to encourage his soldiers.

{and passed over Jordan} That so he might meet them in their own land, and make it the seat of the war. It is added 2 Sam. 10:17, and came to Helam, see v. 16.

{and came upon them} This phrase implies that he with his army came sooner than they were expected.

{and set the battle in array against them} David did as Joab had done before, v. 14, he first set upon the enemy.

{so when David had put the battle in array against the Syrians, they fought with him} They were forced so to do, unless without fighting they would yield.

V. 18. {But the Syrians fled before Israel} As before, v. 14.

{and David slew the Syrians seven thousand men which fought in chariots} This is thus expressed 2 Sam. 10:18, David slew the men of seven hundred chariots of the Syrians. The Annotations on our English translation at Geneva say that the chiefest and most principal are set down in 2 Sam. 10:18, and the whole number here: or that the soldiers which were in the seven hundred chariots are here mentioned. Or the seven hundred chariots may be taken for so many ranks of chariots, whereof there being ten in every rank, they make up seven thousand. See on 2 Sam. 10:18.

{and forty thousand footmen} In 2 Sam. 10:18 it is forty thousand horsemen. There is no contradiction. David might slay both forty thousand footmen, and also forty thousand horsemen. Hereby is amplified the greatness both of the Syrians' army and of David's success. See 1 King. 11:23.

{and killed Shophach the captain of the host} Or, smote Shobach the captain of the host, who died there, 2 Sam. 10:18. It seems the Syrians stood stoutly to it, in that so many chariot-men, horsemen, and footmen, together with their general, were slain. They thought that if they were overthrown, they should be made slaves, and therefore stood it out to the uttermost.

V. 19. {And when the servants of Hadarezer} Or, when all the kings that were servants to Hadarezer, 2 Sam. 10:19. Such as he had hired, and brought from beyond Euphrates. See v. 16.

{saw that they were put to the worse before Israel} See v. 15. Observing how oft the Syrians had been vanquished by the Israelites, they were not willing any more to stand against them.

{they made peace with David} Or, with Israel, 2 Sam. 10:19. They so submitted themselves to David as they yielded to such conditions of peace as were put upon them.

{and became his servants} See ch. 18:6. Or, they served them, 2 Sam. 10:19. The Syrians served the Israelites.

{neither would the Syrians help the children of Ammon any more} Against the Israelites. They feared so to do, 2 Sam. 10:19.

CHAPTER 20

V. 1. {And it came to pass, that after the year was expired} Heb. at the return of the year. This is not to be taken for a whole year, but to be reckoned from that time that David had overcome the Ammonites and Syrians; which might be about the beginning of winter.

{at the time that Kings use to go out to battle} They that had enemies, and either stood in fear of them, or sought to annoy them, used to go into the field when they might have hope both of temperate weather, and also of sufficient provision for themselves and their beasts; i.e. about the springtime, when the days begin to be somewhat long, and the earth to bring forth all store of fruit. See 1 Kings 20:22.

{Joab led forth the power of the army} It is said, 2 Sam. 11:1, that David sent Joab and his servants with him, and all Israel. By servants are meant David’s subjects; by all Israel, such out of every tribe as were fit to go forth to war. By these persons is declared the meaning of this phrase, the power of the army, even such soldiers as were mighty men (see ch. 10:8), and a great number of these.

{and wasted the country of the children of Ammon} Or, they destroyed the children of Ammon, 2 Sam. 11:1. These two phrases show that they both destroyed the persons of their enemies and also demolished their towns and cities, and did other spoil in the land.

{and came and besieged Rabbah} An ancient and principal city of the Ammonites, Deut. 3:11. When judgments were denounced by prophets against the Ammonites, they were wont to be directed in particular against Rabbah; as Jer. 49:2, 3; Ezek. 25:5; Amos 1:14. Rabbah was to the Ammonites as Jerusalem to Judah, Ezek. 20:20. It seems the Israelites had much prevailed against the Ammonites, in that they came so far into their land with their whole army as to besiege the chief city of the kingdom.

{but David tarried at Jerusalem} David’s tarrying at Jerusalem proved of very sad consequence. What fell out betwixt the besieging of Rabbah and taking it is distinctly set down from 2 Sam. 11:2 to 2 Sam. 12:26.

{and Joab smote Rabbah} Before this was done, Joab having taken part of the city, sent to inform David how far he had prevailed, and withal to advise him to come with a greater army, and to take the city, that the glory of taking it might be the king’s, and not his. Herein as in many other particulars, Joab showed himself faithful to his sovereign, and careful of his honor. See 2 Sam. 12:26, &c.

{and destroyed it} Though it be said 2 Sam. 12:29, that David, with all the people, fought against Rabbah and took it, yet Joab having long besieged it, might with his army be the principal in smiting and destroying it. To David this is ascribed, because he was the chief commander and there present; to Joab because he was the chief actor, and ventured his person furthest.

V. 2. {And David took the crown of their King from off his head} In sign of an absolute conquest the king of Ammon might be brought before David, and the crown put upon his head, and then taken off from his head, and put upon David’s.

{and found it to weigh} Heb. the weight of.

{a talent of gold} i.e. According to the weight of the sanctuary an hundred twenty-five pound, after twelve ounces the pound, and three thousand seven hundred and fifty pound sterling in worth. See ch. 22:14. The common account was but half so much. But according to it this crown was too massive for a king to bear long on his head, it weighing sixty-two pound and an half.

{and there were precious stones in it} Of what kind and how many, is not expressed. But it is very probable that they were of the choicest sort, and not few in number; so as this adds exceeding much to the worth of the crown, though to the weight but little, if anything at all. It is said, 2 Sam. 12:30, the weight was a talent of gold, with the precious stones. The gold and precious stones together made up the weight of a talent.

{and it was set upon Davids head} Or at least held a little over his head by others, as a sign that the royalty of the king of Ammon was now transferred upon David.

{and he brought also exceeding much spoil out of the city} They plundered the whole city which was a fair and rich one.

V. 3. {And he brought out the people that were in it} He brought them as prisoners and captives out of the city, at least so many of them as he intended to make examples and spectacles of his just revenge. And it is to be supposed that they were such as he had learned had been counselors, executioners or abettors in that shameful act, ch. 19:4.

{and cut them with saws} Or, sawed them asunder; which could not be but a very painful kind of death. So were some professors of the truth used for their professions’ sake, Heb. 11:37.

{and with harrows of iron} It is said, 2 Sam. 12:31, They were put under harrows of iron. Whence we may gather that they were laid naked upon the ground, and heavy harrows with sharp pikes of iron were dragged over them, to tear their flesh therewith.

{and with axes} Or, under axes of iron, 2 Sam. 12:31. This implies that they were hewn in pieces with axes, as Agag was, 1 Sam. 15:33. It is further added 2 Sam. 12:31, That he made them pass through the brick-kiln. This was an hot burning furnace, such an one as the midst of a brick or tile-kiln, when they burn their bricks or tiles, used to be. It might be like that whereinto Nebuchadnezzar cast the three companions of Daniel, Dan. 3:20. Some from the notation of the word מלכן malchen take it for the place where they used to burn their children to Molech, and translate it the furnace of Molech: for Molech was the idol of the Ammonites, 1 Kings 11:7, and children used to be offered up in the fire to that idol, Lev. 18:21. See 2 Kings 16:3, and 23:10. These kinds of handling enemies may seem very cruel and inhumane: But sundry reasons may be given to justify David; as I. It is to be supposed that he had some warrant from God thus to deal with them, either by inward instinct, or by some prophet. II. Their villainous fact deserved as much, being against the law of nations, and the rule of amity. See ch. 19:2, 4. III. The Ammonites had exercised great cruelty upon the Israelites, Amos 1:13. IV. They were most barbarously cruel to their own children, in sacrificing them to Molech.

{even so dealt David with all the cities of the children of Ammon} I suppose this has special reference to the latter end of v. 2, where it is said that David brought much spoil out of the city. There is no mention made of that estate wherein David left them; but it is probable that he made them tributaries, and put garrisons over them; as he had dealt with the Moabites and Syrians, ch. 18:2, 6. We read after this, that Shobi the son of Nahash showed great courtesy to David when he fled from Absalom, 2 Sam. 17:27. Whence we infer that David took all kind of government from Hanun, ch. 19:2, and made his brother Shobi governor over the Ammonites, but tributary to Israel.

{And David and all the people returned to Jerusalem} See ch. 19:15.

V. 4. {And it came to pass after this} Another battle against the Philistims wherein a giant was slain by Abishai, is set before this, 2 Sam. 21:15, &c.

{that there arose} Or, continued. Heb. stood. This phrase implies other wars, and that with the persons here mentioned.

{war at Gezer} A fair city of Ephraim, given to the Levites, Josh. 21:21. See 1 Kings 9:15. It is said, 2 Sam. 21:18, that this battle was at Gob; now Gob bordered upon Gezer.

{with the Philistines} See ch. 14:8.

{at which time Sibbechai the Hushathite} Of whom see ch. 11:29.

{slew Sippai} Or Saph, 2 Sam. 21:18.

{that was of the children of the giant} Or, Rapha, which signifies a giant, as Deut. 3:11, 13. Philistims had sundry giants, and oft brought them into the war. See 1 Sam. 17:4, but they were made objects of the valor of David and his worthies, by whom they were slain.

{and they were subdued} For when their giant, in whom they trusted, was slain, they presently fled, 1 Sam. 17:51.

V. 5. {And there was war again with the Philistines} See v. 4.

{and Elhanan} This also was one of David’s worthies, ch. 11:26.

{the son of Jair} Called also Jaare-oregim, 2 Sam. 21:19. He is there said to be a Bethlehemite, and he is said to be son of Dodo, ch. 11:26.

{slew Lahmi, the brother of Goliath the Gittite} He is called the Gittite, because he was of Gath. This Goliath here mentioned, was he whom David slew, 1 Sam. 17:50.

{whose spear-staff was like a weavers beam} See ch. 11:23.

V. 6. {And yet again there was war at Gath} Gath was one of the principalities of the Philistims, 1 Sam. 6:17.

{where was a man of great stature} Heb. a man of measure. See ch. 11:23.

{whose fingers and toes were four and twenty, six on each hand, and six on each foot} See on 2 Sam. 21:20.

{and he also was the son of the giant} Heb. born to the giant, or Rapha. See v. 4.

V. 7. {But when he defied Israel} Or, reproached Israel. He upbraided them with their impotency and pusillanimity, as if there were none that dared combat with him. So did Goliath, 1 Sam. 17:8, &c.

{Jonathan the son of Shimea} Called Shammah, 1 Sam. 16:9, and Jonathan is called Jonadab, 2 Sam. 13:3.

{Davids brother, slew him} Shimea was David’s brother, 1 Sam. 16:9, and David uncle to this Jonathan; but there was another Jonathan that was David’s uncle, ch. 27:32.

V. 8. {These were born unto the giant} Heb. Rapha. Rapha may here be taken for the proper name of the father of five giants; The first, Goliath, whom David slew, 1 Sam. 17:50. brother to Lahmi, v. 5; the second, Ishbi-benob, 2 Sam. 21:16; the third, Sippai, v. 4; the fourth, Lahmi; the fifth, the monster described v. 6.

{in Gath} See v. 6.

{and they fell by the hand of David} The first only was slain by David himself, 1 Sam. 17:50. The slaughter of the other is attributed unto him as the chief commander.

{and by the hand of his servants} Such as were before mentioned.

CHAPTER 21

V. 1. {And Satan} Heb. the adversary; so it is translated, Num. 22:22. It is most frequently put for the devil, Job 1:6; Ps. 109:6; Zech. 3:1, and is in all languages used for one of the devil’s names: And it is a name fitting his malicious disposition; for he is an adversary to God and man.

{stood up against Israel} Though he tempted David only, yet he is justly said to stand up against Israel, in regard both of his own intent, and also of the event. He well knew the sin of the king would bring judgment upon the people: and so it fell out, v. 14.

{and provoked David to number Israel} This must needs be a sinful act, because the devil provoked David thereto: for all his temptations are to sin. But simply to number the people of a land is not sinful. God commands it, Num. 1:3, and 26:1, 2, and governors have done it without sin, 2 Chron. 3:17, and 25:5. It was pride and boasting in the arm of flesh whereunto Satan tempted David, and wherein he prevailed. It is said, 2 Sam. 24:1, And again the anger of the Lord was kindled against Israel, and he moved David against them, to say, Go, number Israel and Judah. Of the anger of the Lord see 2 Kings 13:3. This particle again has reference to former anger of God against Israel; as when there were slain twenty thousand of them who conspired with Absalom, 2 Sam. 18:7, and when a famine continued for three years, 2 Sam. 21:1. Though the particular sin for which God was now angry be not expressed; yet by the inference of this history upon what goes before it may more than probably be collected. In 2 Sam. 23:8, &c. the catalogue of David’s worthies is set down: and sundry victories which the Israelites had are recorded ch. 20. Now upon these victories the people might grow too insolent and secure, or be overproud of, and confident in those worthies, and thereupon the Lord be angry with them. That which is here attributed to Satan, is in 2 Sam. 24:1 attributed unto God, namely, that he moved David. Some apply that relative he to Satan, q. d. The anger of the Lord was kindled against Israel, and Satan moved David against them: but there is nothing in 2 Sam. 24:1 that can give an hint of such a reference; therefore it is to be taken for truth, that both God and Satan moved David; God, as a just judge, using Satan as his minister therein, that he might punish both David and his people for other sins; (see 1 Kings 22:22) and Satan on a mischievous intent putting on David to such a sin as might bring vengeance on the people. This phrase, He moved David against Israel, shows that sins of kings prove prejudicial to their people. Besides David’s own sins, the people’s sins moved God to give him over to Satan; and for his sin were the people punished, v. 14.

V. 2. {And David said to Joab} Joab was commander in chief over all the men of Israel that went to war. So much is expressed 2 Sam. 24:2. The King said to Joab the Captain of the host.

{and to the Rulers of the people} Such as are set down ch. 27:16, &c. These were, every of them in their several tribes, to number the people, and Joab to take care of having it done faithfully. It is added, 2 Sam. 24:2, The host which was with him, namely, with Joab: Part of the host was attending on the king, part with Joab; and the rest in garrisons. That part which was with Joab was in this part to be assistant to him.

{Go, number Israel and Judah} 2 Sam. 24:1. There was at this time no just occasion to require this, all enemies being subdued, and the land enjoying peace. To say the least, it was overmuch curiosity in him, to know the number of his people fit for war: But with curiosity there was also without question much arrogancy and pride mixed. Under the word Israel such as were fit to go to war are comprised: for they are said to be men that drew sword, v. 5. It is added 2 Sam. 24:2. Thorow all the tribes of Israel. For all the tribes were in subjection to David; he reigned over them all.

{from Beer-sheba even to Dan} See 1 Kings 4:25, and 19:3.

{and bring the number of them to me, that I may know it} Or, number the people, that I may know the number of the people, 2 Sam. 24:2. This end of numbering the people argues the pride of David’s heart herein.

V. 3. {And Joab answered} 2 Sam. 24:3. And Joab said unto the King.

{The LORD} Or, Now the Lord thy God, 2 Sam. 24:3. This phrase of relation, thy God carries an argument in it to dissuade David from persisting in his purpose. To sin against the Lord, who was in special manner his God, was a great aggravation.

{make his people an hundred times so many more as they be} Or, add unto the people (how many soever they be) an hundred fold, 2 Sam. 24:3. This Joab premises, to show that his unwillingness to number the people was not from any envy, because they were so many; for he could well wish them very many more. Besides, it intimates a second argument to dissuade David from his purpose; because whether they were many or few, the Lord could much increase them. It is added, 2 Sam. 24:3. And that the eyes of my Lord the King may see it; namely if there should be any need of a great multitude, or occasion to use them.

{but, my lord the king} He speaks thus sweetly and submissively unto him, the more to work upon him.

{are they not all my Lords servants?} This is a third argument, by which Joab implies, that all the people being faithful servants to David, there was no need of numbering them, there being no fear of any unfaithfulness. For when soldiers are numbered, some new oath or bond uses to be imposed upon them.

{Why then doth my lord require this thing} Or, delight in this thing. By this it appears that David was somewhat tickled in his mind with an high conceit of the multitude of his people.

{Why will he be a cause of trespass to Israel?} Here Joab shows that he apprehended David’s desire to be sinful, and that it would prove prejudicial to his people.

V. 4. {Nevertheless the kings word prevailed against Joab} He was no whit moved with Joab’s arguments, but was peremptory in his resolution, and would have Joab do what he commanded him. This much aggravated David’s sin: for the good counsel of a servant is not to be despised, Job 31:13. It is added 2 Sam. 24:4. And against the captains of the host. Whereby it appears that other captains besides Joab, dissuaded the king from prosecuting his purpose; but he would hearken to none of them.

{wherefore Joab} And the captains of the host, 2 Sam. 24:4. Joab and they all agreed, both to dissuade the king, and also to obey the king when they saw he would not be removed from his purpose.

{departed} Or, went out from the presence of the king to number the people of Israel, 2 Sam. 24:4. When they saw they could not prevail with David, they tarried no longer with him, but went to execute what he had given them in charge: A question is here moved, Whether they did well, or no, in obeying the king. They who hold they did not well, allege these reasons: 1. It is unlawful to be accessory to sin. 2. They did it against their conscience. 3. They themselves judged some vengeance would follow thereupon. But a general answer may be given to all these, That the act required of them which was to number the people was not simply sinful, see v. 1. The sin was in David’s mind, and in the end he propounded to himself, to which Joab and the captains were not accessory. Neither can it be said they sinned against their conscience: For howsoever they might think David did not well in pressing the thing so far as he did, yet in their conscience they might be persuaded that they ought rather to obey their king in his resolute command than incur his displeasure by an utter refusal. As for the vengeance they might judge would follow, they were not sure of it, but only feared such a thing might fall out. If they obeyed merely out of a slavish disposition to do anything, though sinful, upon their sovereign’s command, questionless they sinned. Thus Joab sinned, when upon David’s letter he put Uriah in the forefront of the battle, 2 Sam. 11:15, &c.

{and went throughout all Israel} From one tribe to another, till they had taken the number of the people in the several tribes. In 2 Sam. 24:5, 6, 7, the particular places where they began, proceeded, ended, are expressly set down.

{and came to Jerusalem} When they had gone through all the land, they came to Jerusalem at the end of nine moneths and twenty dayes, 2 Sam. 24:8. It appears it was a great task that was imposed on Joab, both by the great circuit he was to compass, and the long time he was forced to spend therein: The king’s royal palace was at Jerusalem: thence they went to begin their work, and thither they returned when it was ended.

V. 5. {And Joab gave the sum of the number of the people unto David} Or, unto the king, 2 Sam. 24:9. This he did to testify his faithfulness, in obeying his command; and that David, if he pleased, might make a public record of them.

{And all they of Israel} Under Israel here are meant the ten tribes; for mention is afterwards made of Judah and Benjamin, in this and the next verse.

{were a thousand thousand, and an hundred thousand} There are but eight hundred thousand mentioned 2 Sam. 24:9. For reconciling the difference it is said there were eleven hundred thousand numbered by the rulers that went into several tribes; but because the matter seemed abominable to Joab, v. 6, he was not careful to put all into the public records, but eight hundred thousand only. This Joab might do partly through passion, and partly because he had intelligence of the beginning of the plague, which made him leave off before he had finished all. See ch. 27:24. But the penman of the Chronicles finding other records, put the total sum together in his sacred history. Others answer, that the rulers numbered all the males, whether fit for war or no, which amounted to eleven hundred thousand; and that Joab registered none but valiant men, which were but eight hundred thousand. But it is said that the eleven hundred thousand were men that drew sword, and in that respect fit for war; so as this answer will not well reconcile the case. A third is, That the rulers brought in the number of all that were fit to bear arms, whether before enrolled or no; and that Joab left out the trained bands, which were before enrolled, and did their service in Jerusalem every month. Of these there were four and twenty thousand for each month, in all, two hundred fourscore and eight thousand: And over them there might be twelve thousand commanders and officers, which make up in all three hundred thousand; which being added to the eight hundred thousand, 2 Sam. 24:9, make up the number mentioned in this verse.

{men that drew sword} See 2 Kings 3:26. Or, valiant men that drew sword, 2 Sam. 24:9. That epithet valiant shows they were men of courage, and had been before tried.

{and Judah was four hundred threescore and ten thousand, &c.} 2 Sam. 24:9, five hundred thousand; thirty thousand more than are set down in this place. These thirty thousand might be of the tribe of Benjamin, which are not here set down, v. 6, but were numbered with the men of Judah, 2 Sam. 24:9. Or they might be such as were under the command of those worthies ch. 11:10, &c. and are here omitted because they were before enrolled in a public record.

{men that drew sword} The total of all was sixteen hundred thousand men. Though the whole kingdom of David were but small in comparison of other kingdoms, yet I suppose scarce a kingdom in the world yielded so many valiant exercised soldiers.

V. 6. {But Levi and Benjamin counted he not among them} Some thus interpret these words, that Joab did not put those that were of Levi and Benjamin into the king’s records; whereupon there be but eight hundred thousand in the account, 2 Sam. 24:9. Whereas if all the Levites and Benjamites had been added, they would have made up eleven hundred thousand. But the reason that follows in this verse, and these express words, ch. 27:24, Joab began to number, but he finished not, because there fell wrath for it against Israel, imply that these two tribes were not numbered at all. He might forbear to number Levi, because they were to attend the service of the tabernacle; and Benjamin, because the plague was begun there before he returned to that tribe, ch. 27:24.

{for the Kings word was abominable to Joab} His heart and mind was utterly against it. What he did, he did against his own inclination and will, being in a manner forced thereunto by the king’s unalterable resolution.

V. 7. {And God was displeased with this thing} Heb. and it was evil in the eyes of the Lord concerning this thing. See 1 Kings 16:25, and 22:52; 2 Kings 3:2. Confidence in the arm of flesh and pride in the multitude of men God cannot endure.

{therefore he smote Israel} With pestilence. This is set down by way of anticipation; for the plague began after this, v. 14. Or here in general it being said that God smote them, the order of his smiting them is afterwards particularly set down.

V. 8. {And David said unto God} Before this it is premised, 2 Sam. 24:10. And Davids heart smote him after that he had numbred the people. This smiting of the heart implies tenderness of conscience, when a man upon consideration of some evil he has done checks himself for doing it. This phrase is once before applied to David, 1 Sam. 24:5. And we read it not applied to any other throughout the whole Scripture, though there were many of very tender consciences. It was the sin itself that now troubled him; and when he saw judgment inflicted for the sin, he was again troubled, v. 16, 17, yet his heart continued hardened all the time that Joab was numbering the people, which was nine months and twenty days, 2 Sam. 25:8. While sin is in committing, man uses to have little remorse; but when it is finished, then the conscience is wont to be troubled.

{I have sinned greatly} His tender conscience makes him aggravate his sin, but not beyond his own just apprehension of the greatness thereof. For he was conscious to his own inward intention.

{because I have done this thing} Joab intimated as much to him before, v. 3, but a touched conscience works more upon a man than all the arguments that other men can use.

{but now I beseech thee} O Lord, is added, 2 Sam. 24:10. His guilty conscience makes him humble and earnest in his prayers.

{do away the iniquity} Or, pardon the sin. This is that an humble pious heart more desires than preventing of judgment.

{of thy servant} He mentions this relation betwixt God and himself both to aggravate his sin, in that a servant of God should so transgress; and also to strengthen his faith and hope of pardon.

{for I have done very foolishly} He condemns himself for attempting such a matter so rashly, himself not well advising about it, nor hearkening to the good advice of his servants.

V. 9. {And the LORD spake unto Gad} In 2 Sam. 24:11 this clause is premised, For when David was up in the morning. Whence some infer that the reason why David’s heart smote him was, because Gad told him of God’s displeasure against him for his sin. But that causal particle for is not in the original. It is only a copulative particle, And David rose. This was questionless the next morning after Joab had given up the number of the people to him, and he had deprecated pardon. Though confession of sin, and begging of pardon be acceptable to God, yet he may inflict judgment for it, as 2 Sam. 12:13, 14, and that to make the sinner more wary of doing the like again, to show his indignation against the sin itself, to make others fear, and to vindicate his justice.

{Davids Seer, saying} 2 Sam. 24:11. the word of the Lord came unto the Prophet Gad, Davids Seer, saying. Here we see the same man may be both a prophet and a seer. Of the difference betwixt them see 2 Kings 17:13.

V. 10. {Go and tell David, saying, Thus saith the LORD} See 1 Kings 12:24.

{I offer thee three things} Heb. I stretch out over thee. For the holding forth of a thing to another is an outward offering of it. God might have set before David many judgments, more in number, and terribler in kind, but this restraining them to three is an evidence of his fatherly indulgence to David; yet so as that hereby he shows that he had deserved all those three judgments.

{choose thee one of them} This further amplifies God’s tenderness to David: He would not inflict all the three judgments on him, but only one, and that one to be chosen by himself. Known unto God are all his works from the beginning of the world, Acts 15:18, and he does nothing in time that he has not decreed before all time; yet he puts this to David’s choice, to show that he overrules the free and voluntary intentions of men, Prov. 16:1, 9, and that man’s choosing this or that does not cross the decree of God, nor God’s decree take away freedom of will or election of this or that from man.

{that I may do it unto thee} This shows God’s resolved purpose to punish David’s sin, notwithstanding his penitency v. 8. But it was only with a temporary punishment, to make him the more watchful for the future; to warn others also, and make them fear; and to show that God will not bolster up his dearest children in sin.

V. 11. {So Gad came to David} Though it were a very sad message that he brought to the king, yet this faithful prophet being sent of God came to David.

{and said unto him, Thus saith the LORD} See v. 10.

{Choose thee} Heb. Take to thee. This fitly answers the former Hebraism, v. 10. He that offers, stretches, or holds out; he that chooses, takes to himself.

V. 12. {Either three years famine} This in 2 Sam. 24:13 is thus set down, Shall seven years of famine come unto thee in the land? The difference may thus be reconciled. This was the fourth year from the beginning of that three years famine, 2 Sam. 21:1, so that if there had been three years famine more, it would have been accounted a famine of seven years. In this place the Holy Ghost has reference only to the time to come, and therefore mentions but three years; in the other he has reference both to the time past and also to the time to come, and in that respect extends it to seven.

{or three months to be destroyed before thy foes} Or, or wilt thou flye three moneths before thine enemies, 2 Sam. 24:13. If men fly before their enemies, many of them must needs be destroyed; for enemies use to be fierce and cruel when they pursue the adverse party flying before them. Therefore these two phrases, fly, and be destroyed, do very well cohere and agree together, as the cause and the effect. And for an enemy to be three months pursuing, must needs infer a great destruction of them that are pursued.

{while the sword of thine enemies overtaketh thee} Or, while they pursue thee, 2 Sam. 24:13. To be overtaken by the sword of an enemy, is to be wounded and slain thereby; which destruction they that fly before an enemy, and are pursued by him, can hardly avoid.

{or else three days the sword of the LORD, even the pestilence in the land} This is thus plainly set down 2 Sam. 24:13. Or that there be three dayes pestilence in thy land. The pestilence is called the sword of the Lord, in opposition to war, wherein a material sword by the hand of man is used. The pestilence is a more immediate stroke of God than war or famine: For in war men are destroyed by the hand of man, namely by such instruments as man uses: Famine also uses to happen by the means of other creatures, as extreme heat and drought, 1 Kings 17:1. Over-great violence of waters, Prov. 28:3. Caterpillars, or other like fruit-devouring creatures, Joel 1:4. But the pestilence oft comes so as no man can discern any external cause thereof; and many times some are so destroyed, and others so preserved, as no man can give any outward reason of the difference: so as this kind of judgment is more immediately ordered by God than either famine or sword.

{and the Angel of the LORD destroying} Great question is made whether this were properly one of the angels or no? and if an angel whether a good or a bad one? It is without all question, that a true proper angel may in the space of three days, and less, go through a whole land; and destroy as many as were here destroyed. For an angel is a spirit, and therefore not hindered in his motion by any bodily obstacle. And divine vengeance being an effect of justice, a good angel may execute it. God also may use an evil angel to execute his judgments. But whatsoever it be that he employs in the performing of his will, may in that respect be styled an angel, because it is sent of God. For the word angel, according to its proper notation, signifies such an one as is sent, or a messenger, Mal. 3:1.

{throughout all the coasts of Israel} It is said, 2 Sam. 24:1, 2, That the anger of the Lord was kindled against Israel, and that David bid Joab go through all the tribes of Israel: justly therefore is this destroyer commanded to go throughout all the coasts of Israel. The judgment is answerable to the sin.

{now therefore advise thy self} Answers to the Lord must not rashly, but with good counsel and advice, be returned.

{what word I shall bring again to him that sent me} Or, see what answer I shall return, &c., 2 Sam. 24:13. Hereby the prophet implies that God will not be mocked or dallied with by children of men. They whom he sends, or to whom he sends, must be careful to satisfy his expectation.

V. 13. {And David said unto Gad, I am in a great strait} Every of the judgments was so terrible as he scarce knew what to say. He well discerned that the Lord was resolved to execute one of them, so as he could not escape them all; and for him to choose any of them was a kind of terror unto him; and this brought him into a great strait.

{let me fall now} Or, let us fall now, 2 Sam. 24:14. Of such a kind was every of the judgments as none of them could fall upon him alone; and therefore he says in the plural number, let us fall. Besides, he was the principal cause of the judgment, and he himself was in danger thereof; and therefore he says also in the singular number, let me fall.

{into the hand of the LORD} He submits himself and his people to that kind of judgment which was most immediately ordered by the Lord: This was the pestilence. See v. 12.

{for very great are his mercies} Or, many are his mercies. This is added as the reason why he chose that judgment which God most immediately ordered: He knew that God was pitiful and merciful; and that if, in the midst of judgments, he saw a people penitently humbled, he would cease to smite, and spare his people.

{but let me not fall into the hand of man} By this phrase he deprecates the other two judgments, war, and famine, and prays that neither of them may fall upon him, or his people. It was showed before, that man has his hand in war; man smites with the sword, casts the javelin, shoots the arrow or the bullet, orders all warlike instruments; yea, he orders the beasts that are employed: So as according to the mind of man greater or less cruelty is used in war. But men for the most part are very cruel against their enemies. Of them thus says God, I was but a little displeased, and they helped forward the affliction, Zech. 1:15; Isa. 47:6; 2 Chron. 28:9. Something also may be attributed to man about famine, in that the rich use by hoarding and heaping up for the future to make the famine more grievous to those that have nothing but for the very present. David, by choosing pestilence rather than famine or war, gives evidence both of his piety and charity. Of piety, in that he would have God only sought unto and praised for deliverance: Both which would be done more in a plague, than in a famine or war. Of charity, in that he chooses such a kind of judgment as would oppress the poor no more than the rich, and subjects no more than princes. All persons are alike subject to the pestilence: But in famine the wealthier may better provide for themselves than the meaner sort: In war also great persons may get castles and other places of strength to defend themselves in, or may give ransoms for themselves, when the poor have no means at all to help themselves against the enemy’s rage.

V. 14. {So the LORD sent pestilence upon Israel} The pestilence is a kind of venomous disease, than which there is none more mortal to the person infected, or more infectious to others.

{and there fell of Israel seventy thousand men} Here was a wonderful slaughter on a sudden. We read of fourteen thousand and seven hundred destroyed by a plague, on such a sudden as Aaron could not, time enough, prepare incense to make an atonement for them, Num. 16:47, 49. There died twenty-four thousand at another time in the wilderness, and on a sudden, Num. 25:9. In one night such an angel as this here mentioned destroyed an hundred fourscore and five thousand, 2 Kings 19:35. These great destructions show that God had an especial hand therein. God is said to do this, 2 Sam. 24:15, from the morning even to the time appointed, i.e. from the morning after that Gad had brought David’s answer to the Lord, till the end of the three days appointed v. 12. It is further added 2 Sam. 24:15, that there died of the people, even from Dan to Beer-sheba, i.e. from one end of the land to the other. See v. 2. Hereby is verified the extent of the threatening, v. 12, throughout all the coasts of Israel.

V. 15. {And God sent an Angel unto Jerusalem to destroy it} This was the angel mentioned, v. 12, namely, the pestilence. Though the commandment for numbering the people were given in Jerusalem, yet the execution of that command in Jerusalem was put off to the last, v. 4. And in Jerusalem was the ark of God’s covenant, ch. 15:29, and there David humbled himself, v. 8. The execution therefore of the judgment on Jerusalem was also put off to the last.

{and as he was destroying} Or, when the Angel stretched out his hand upon Jerusalem to destroy it. The citizens of Jerusalem had deserved this judgment as well as the people in other places of the land; and therefore the rod was shaken over them.

{the LORD beheld} This is spoken after the manner of man. It shows that when God sends a messenger of his wrath to punish man, he gives not over the whole power to him, but observes how he uses the power given him, and restrains or puts him on, as seems good to himself.

{and he repented him} This also is applied to God after the manner of men. For God is not as man, that he should repent, 1 Sam. 15:29. But when he leaves off to do what he has begun, he is said to repent, Gen. 6:6; Exod. 32:14; Judg. 2:18. God may alter a course which he has begun, but he never alters his mind. He meant in the beginning to spare Jerusalem.

{of the evil} By evil is meant the judgment inflicted; not because it was evil in the nature of it, (for it was an execution of justice, and in that respect good) but in regard of the pain and loss which men felt thereby it seemed to them evil. Thus God is said to create evil, Isa. 45:7.

{and said to the Angel that destroyed} the people, is added 2 Sam. 24:16. Destroyers of men are at God’s disposing.

{It is enough} The Lord well knows what kind, manner, and measure of affliction is fit for his people.

{stay now thine hand} God will not suffer his to be punished above that that is meet and sufficient. This restraint was questionless after David’s prayer, v. 17. It is usual in Scripture first to set down the thing itself, and then the means or occasion of effecting it. See v. 7.

{And the Angel of the LORD stood by the threshing-floor of Ornan the Jebusite} Or, Araunah, 2 Sam. 24:16. Ornan is a name contracted of Araunah: the same radical letters are in both names. The reason why the angel here stood, is because the Lord intended this threshing-floor for the place of his holy service, v. 18, 28; 2 Chron. 3:1.

V. 16. {And David lift up his eyes, and saw the Angel of the LORD} It seems the messenger whom God sent to destroy Israel appeared in a visible shape; else how could David see him with the eyes of his body? and it is probable that he appeared like a man, as angels at other times used to do, Gen. 19:1, 5. But whether this angel in such a shape went through the whole land or no, is questionable.

{stand between the earth and the heaven} Thus he stood in the air, and was thereby the more visible, and the more terrible, and had power to destroy the more.

{having a drawn sword in his hand} A sword is an usual instrument of destruction; by drawing it an intention to destroy is implied. Hereupon this destroyer is thus presented to David’s eyes. See on Gen. 3:24.

{stretched out over Jerusalem} This implies a threatening of destruction to Jerusalem.

{Then David} when he saw the Angel had smote the people, 2 Sam. 24:17.

{and the Elders of Israel} See 1 Kings 8:1. These elders either saw the angel, as well as David, or else were moved with the judgment on other places, or were by David commanded to do what they did.

{who were clothed in sackcloth} This circumstance apparently shows that the judgment on other places of the land wrought, at least, upon David: For they went clothed with sackcloth when they saw the angel, they did not then first put it on. See 1 Kings 21:27.

{fell upon their faces} A gesture testifying deep humiliation, shame, and grief for sin, Gen. 17:3, 17; Lev. 9:24; Num. 14:5, and 16:22; Josh. 5:14; Judg. 13:20.

V. 17. {And David said unto God} David, as a king, as a prophet, and as the principal in this sin, does most of all deprecate the judgment, and pray that it may be removed.

{Is it not I that commanded the people to be numbered?} He prudently takes notice of and confesses that particular sin which was the immediate cause of the judgment, and patently acknowledges himself the chief actor therein.

{even I it is that have sinned and done evil indeed} Or, Lo, I have sinned, and I have done wickedly, 2 Sam. 24:17. This pressing upon himself the sin again and again, I, even I, Lo I; multiplying of phrases, sinned, done evil, done wickedly; ratifying all by notes of asseveration, Lo, indeed; setting down the points interrogatively, Is it not I? &c. do all amplify a deep apprehension of his own special guiltiness, and lay the heavier burden upon his soul. This is an evidence of true penitency, and a means to move God to pity a distressed soul. For God uses to ease those who load themselves, and to load those who seek unduly to ease themselves.

{but as for these sheep} He styles his people sheep; I. In relation to that charge he had over them. For a king is as a shepherd to his people, 1 Kings 22:17; Isa. 44:28. II. In regard of the great slaughter made amongst them. For many sheep were wont to be slain together for sacrifice, 1 Kings 8:63; 2 Chron. 15:11, and 29:33, and 30:24, and when wolves enter into a flock of sheep, they use to devour many. Sundry proverbial phrases are raised from the destruction of sheep; as, Sheep appointed for meat, Ps. 44:11. Like sheep they are laid in the grave, Ps. 49:14. Like sheep for the slaughter, Jer. 12:3; Ps. 44:22. III. In regard of their innocency in this particular. For sheep are counted innocent creatures.

{what have they done?} David does not acquit them of all sin, but only of that for which the plague was sent, namely numbering of the people.

{Let thine hand, I pray thee, O LORD my God, be on me} Or, against me, 2 Sam. 24:17. He does not simply pray for vengeance on himself, but comparatively, rather upon himself who had committed that sin, than upon the people.

{and on my fathers house} By his father’s house he means his kindred, his household-servants, his courtiers, his counselors, such as by any special bond of relation were knit unto him; who haply might some way or other be accessory to his sin: at least, by their near relation to him the punishment would more appear to be on him.

{but not on thy people} This is the main thing he aims at, that God would spare the people. In this pronoun thy an argument is couched, namely, That God would therefore spare them because they professed his name.

{that they should be plagued} Or, that they should dye of the plague. That destruction of seventy thousand v. 14 so moved his bowels, as he wished himself rather might die of the plague than any more of the people.

V. 18. {Then the Angel of the LORD} That angel which was before an executioner of God’s vengeance, is now a messenger to direct David how to pacify God’s wrath.

{commanded Gad to say to David} God so far honors sons of men, that are his prophets, and ministers of his word, as to send his angels to instruct them in what they are to direct his people, rather than to make angels themselves immediate instructors, Acts 10:5, 6.

{that David should go up} The place whereunto he was directed, was on mount Moriah, 2 Chron. 3:1. Therefore he was to go up to it.

{and set up an Altar unto the LORD} This was a means of pacifying God’s wrath and removing the plague: for on that altar sacrifices were to be offered, v. 22, 23, 26, and by it the sacrifices were sanctified, Matt. 23:10.

{in the threshing-floor of Ornan the Jebusite} In that place Ornan used to thresh his wheat, v. 20, therefore it was called his threshing-floor. There stood the angel with his sword drawn when he was about to destroy Jerusalem, v. 20, therefore there must the means of atonement be erected, that so the plague might be stayed, and spread no farther. It is noted, 2 Sam. 24:18, that Gad came that day to David, and said to him, Go up, &c. Gad like a true prophet, delivers his message to David in the very same words in which he had received it from the angel: 1 Cor. 11:23.

V. 19. {And David went up at the saying of Gad} Or, according to the saying of Gad. David was as conscionable in observing the direction, as Gad was in delivering it. For he went up as the Lord commanded, 2 Sam. 24:19.

{which he spake in the name of the LORD} It was Gad who thus spoke: and he spoke by warrant from the Lord; with power and authority, as from the Lord; and that very message which he had received from the Lord: All these are implied under this phrase, In the name of the Lord.

V. 20. {And Ornan turned back, and saw the Angel; and his four sons with him hid themselves} Or, when Ornan turned back and saw the Angel, then he and his four sons with him hid themselves. Here is a further evidence that the angel appeared in a visible shape. See v. 16. Questionless both Ornan and his four sons were in their calling, threshing together, and expected no such sight: But on a sudden they saw it, which made it the more terrible unto them: and thereupon they all hid themselves, Prov. 22:3.

{Now Ornan was threshing wheat} Ornan had been a king, 2 Sam. 24:23, but being subdued and brought under by David, he was content to perform a mean subject’s part, and thresh his wheat; or at least he was there overseeing his sons while they did it.

V. 21. {And as David came to Ornan} For Ornan was at the place whither Gad directed David.

{Ornan looked and saw David} It is added 2 Sam. 24:20. The King and his servants coming on towards him. For David came as a king, with his attendants.

{and went out of the threshing-floor} He would not tarry till the king should come to him, but in a good and dutiful respect went out to meet him.

{and bowed himself to David with his face to the ground} See 1 Kings 1:23.

V. 22. {Then David said to Ornan} Before this it is noted, 2 Sam. 24:21, that Araunah said, Wherefore is my lord the king come to his servant? As Araunah’s gesture, so his words manifest a very great respect to David; for he acknowledges him to be not only a king, but also his sovereign, and himself to be his servant. And that he might the better know wherein to testify further respect, he diligently inquires after the occasion of his coming to him.

{Grant me} Heb. give me. He did not require what he asked upon free gift, but only desired a readiness in Ornan to let him have it upon a valuable price. Thus is the word give used, 1 Kings 21:2.

{the place of this threshing-floor} 2 Sam. 24:21 this is set down as the end of David’s coming to Araunah, thus, And David said, To buy the threshing-floor of thee. Both may well stand together: David might first tell him why he came, and afterwards make the motion.

{That I may build an Altar therein unto the LORD} See the reason, v. 18.

{thou shalt grant it me for the full price} He desired not the place gratis, nor yet for a small matter, but for a valuable and full consideration.

{that the plague may be stayed from the people} This was the main end of building that altar. See v. 18.

V. 23. {And Ornan said unto David, Take it to thee} His mind was, that he should have it gratis.

{and let my LORD the King do that which is good in his eyes} 2 Sam. 24:22, take and offer up what seemeth good unto him. Ornan was content that what himself had by him should be offered, or what else David pleased.

{Lo, I give thee the oxen also} He means those with which he was threshing: for they were wont to tread out their corn with oxen, Deut. 25:4.

{for burnt offerings} Oxen were an especial kind of beasts by the law required for burnt-offerings, Exod. 20:24; Num. 7:87.

{and the threshing-instruments} i.e. Whatsoever was used to thresh or beat out his corn.

{for wood} To be laid on the altar to burn the sacrifices withal, Lev. 1:7, 8.

{and the wheat for the meat offering} See 1 Kings 3:15; Num. 18:12.

{I give it all} He offered all as a mere free gift, both to testify his good respect to David, and also to contribute what he could towards the removing of the plague, whereof he and his sons stood in great fear, v. 20. It is added 2 Sam. 24:23. All these things did Araunah, as a King, give unto the King: and Araunah said unto the King, The Lord thy God accept thee. In the former part of which verse it is implied that Araunah was a king: For that particle of resemblance, as, is not in the Hebrew; but it is said, Araunah a King gave. And he might be king of those Jebusites that held the fort of Zion, ch. 11:4, 5, and after the taking of it become a subject unto David, and by conversing among the Israelites turn proselyte, and thereupon freely enjoy a possession among them. And fearing God in truth of heart, he might love and honor David, yea, and all Israel too, and be ready to promote the worship of God in what he could, and to do what lay in his power for averting his wrath. Yet I will not deny but the epithet king may here be applied unto him in regard of his royal disposition, and thus the particle as be fitly supplied. The last clause of that verse, The Lord thy God accept thee, gives further evidence, that both fear of God and also faith in God possessed the soul of this man: And it shows that he earnestly desired the preservation of David, and of the remnant of Israel, as well as his own; and that he believed the preservation of them all depended upon God’s gracious acceptation of David’s offering, which was a type of Christ. He says of the Lord, in relation to David, thy God, because he knew that David was a faithful servant of the Lord, and that the Lord was in special manner the God of Israel: yea further, because he himself was a stranger by birth, though now incorporated into the church, he says, thy God. Araunah was a sign of the calling of the Gentiles; that God would be worshiped where they were, as he was worshiped in the threshing-floor of Araunah; and that, as Araunah did, they would offer what they had to the service of God.

V. 24. {And King David said to Ornan, Nay} David would not receive so great a gift freely at the hand of Ornan, because being a great and wealthy king, he could better pay for it than Ornan part with it for nothing. Besides, he would not render services and offer sacrifices to God upon another man’s cost, lest such offerings should rather be accounted his that gave the things to be offered, than his that offered the same. It may be also that David was not willing to be beholding to Ornan for so great a courtesy. See Gen. 14:21, 22, 23, and 23:11, 12, 13.

{but I will verily buy it for the full price} David was so far from accepting it gratis, as he would not purchase it at an under rate, but would give the full worth for it.

{for I will not take that which is thine for the LORD} He desired not that place for his own profit or pleasure, as Ahab coveted Naboth’s vineyard, 1 Kings 21:2, but for the Lord’s service; and therefore he would not have it at another man’s cost.

{nor offer burnt offerings without cost} He means without his own cost, or his own paying for it. He was not like that man who took a poor man’s sheep to entertain his friend therewith, 2 Sam. 12:2, 3, 4. See 1 Kings 3:15.

V. 25. {So David gave to Ornan for the place} i.e. For all that building where the threshing-floor was, and all the land about it that belonged to Ornan: For the temple was there afterwards built. So as Ornan after this possessed neither houses nor land thereabouts. By this large signification of the word place the difference 2 Sam. 24:24 may be easily reconciled.

{six hundred shekels of gold by weight} 2 Sam. 24:24 it is, So David bought the threshing-floor and the oxen for fifty shekels of silver. There is a great difference between these two prices. For fifty shekels of silver amount but to six pounds five shillings sterling; but six hundred shekels of gold, to seven hundred and fifty pounds. See 1 Kings 10:16. The less price was paid only for the oxen, instruments and threshing-floor; but the greater for all Ornan’s land and houses thereabouts. Or it may be that Ornan priced all that David desired only at fifty shekels of silver, but David of his royal bounty would give him six hundred shekels of gold by weight. It is said of Solomon, 1 Kings 10:13, that he gave unto the Queen of Sheba all her desire whatsoever she asked, besides that which Solomon gave her of his royal bounty: And so might David here do to Ornan.

V. 26. {And David built there an altar unto the LORD} This he did upon the direction of the angel, v. 18.

{and offered burnt offerings and peace offerings} See 1 Kings 3:15. He added these offerings to his confession of sin and craving of pardon, v. 8, to show that all we can do is nothing without that satisfaction which Christ has made for our sins.

{and called upon the LORD} Prayer must be joined with all other warrantable services; for by it a blessing on all is obtained from the Lord. Therefore it is said, 2 Sam. 24:23, that the Lord was entreated for the land.

{and he answered him from heaven by fire, &c.} See 1 Kings 18:24; 2 Chron. 7:1. The fire wherewith sacrifices were to be burned was at Gibeon, where the altar for burnt-offerings then was, ch. 16:40. But thither none dared go because of the plague, v. 30, and with no ordinary fire might a sacrifice be offered, Lev. 10:1, 2, therefore David prayed for fire from heaven, and the Lord sent it: in which respect it is said that he answered him from heaven by fire.

V. 27. {And the LORD commanded the Angel} That angel mentioned v. 16. The Lord has a command over destroyers, to put them on, or to restrain them, as he pleases.

{and he put up his sword again into the sheath thereof} This has relation to the drawn sword, v. 16. As that phrase set out destruction by the plague, so this imports a ceasing to destroy. And thereupon it is said, 2 Sam. 24:25, the plague was staied from Israel. This shows that the restraint noted v. 15 is to be referred to this place, and that it followed upon David’s offering and calling upon the Lord.

V. 28. {At that time} Or, after that time. For this has reference to further actions of David.

{when David saw that the LORD had answered him} V. 26.

{in the threshing-floor of Ornan the Jebusite} See v. 18.

{then he sacrificed there} He did not only offer up those solemn burnt-offerings, v. 26, upon that extraordinary occasion, but also afterwards on other occasions he there sacrificed. This was a place sanctified of old by Abraham’s building an altar there, Gen. 22:2, 9, and afterwards, 2 Chron. 3:1.

V. 29. {For the Tabernacle of the LORD which Moses made in the wilderness} See Exod. 36:8, &c.

{and the Altar of the burnt offering} See Exod. 38:1, &c.

{were at that season} When this plague was inflicted.

{in the high place at Gibeon} See ch. 16:39; 1 Kings 3:4.

V. 30. {But David could not go before it to enquire of God} The tabernacle was the place where the priests attended; and by the priests both the king and others used to inquire of God: but the tabernacle being at Gibeon, David could not go thither.

{for he was afraid} Even as Ornan and his sons were, v. 20. For the plague when it rages makes all of all sorts afraid.

{because of the sword of the Angel of the LORD} i.e. The plague. See v. 14, 15, 16. It appears by this that many fell by the plague at Gibeon.

CHAPTER 22

V. 1. {Then David said} When God had testified his acceptation of his sacrifice, both by fire from heaven, and also by removing the plague, ch. 21:26, 27.

{This is the house of the LORD God} i.e. The place where the temple is to be built. God had of old declared that he would have an especial house for his service, Deut. 12:11, and had also told David that his son should build that house, ch. 17:12. And now by the forementioned evidences of God’s accepting his sacrifice in this place, together with the charge the prophet gave him to erect an altar there, ch. 21:18, 19, he gathered that there must be the house of God. And this he might the rather do by calling to mind the altar which Abraham erected in this place, and the sacrifice which he thereupon offered, Gen. 22:2, 9, 13. Besides, being a prophet, he might have some special revelation of God’s mind concerning this. Or Gad might from the Lord declare it to him.

{and this is the Altar} i.e. In this place shall an altar be built. For Solomon made another altar, 2 Chron. 4:1.

{of the burnt offering for Israel} Whereon the people of God shall time after time offer all their burnt-offerings.

V. 2. {And David commanded to gather together the strangers that were in all the land of Israel} i.e. Such as were not descended from Abraham, Isaac and Jacob, but were of other nations, and dwelt among the Israelites, and were tributary unto them. See 1 Kings 9:20, 21. Among these, Sidonians and Tyrians are especially meant. See 1 Kings 5:6, 18. The employing of strangers about building of the temple was a type of the calling of the Gentiles unto the church of Christ.

{and he set Masons to hew wrought stones} Heb. stones of cutting. See 1 Kings 5:15, 17, 18.

{to build the house of God} See 1 Kings 3:1. David was not to build the temple himself, ch. 17:4, but he prepared fit materials for his son to build it withal.

V. 3. {And David prepared iron in abundance} For there is great use of iron in all sorts of building.

{for the nails for the doors of the gates} The gates here meant were at the entrances into the courts. For the doors of the most holy and holy places were hung on hinges of gold and silver; of which metal were the nails also, 1 Kings 7:50; 2 Chron. 3:8.

{and for the joinings} Hereby are meant such hinges as the leaves of the doors did hang and turn upon.

{and brass in abundance without weight} i.e. The brass provided for the house of God was laid up and committed to overseers without weighing it. For it would have been too great a task to have weighed all, and too great a charge to have been accountable for it by weight. See 1 Kings 4:47; 2 Kings 25:16.

V. 4. {Also Cedar-trees in abundance} The greatest part of the timber used about the temple was of cedar. See 1 Kings 5:6, and 6:9.

{for the Zidonians and they of Tyre brought much Cedar-wood} Lebanon, where cedars grew, was in the dominion of the king of Tyre. See 1 Kings 5:6.

{to David} For Hiram, the king of Tyre and Zidon, was ever a lover of David. See 1 Kings 5:1; 2 Sam. 5:11.

V. 5. {And David said} This might be an holy soliloquy betwixt David and his own soul. Or otherwise he might say it to such a congregation as is mentioned ch. 29:1.

{Solomon my son is young and tender} In what respect he is said to be young, see 1 Kings 3:7. He is said to be tender in regard of the mildness and meekness of his disposition, and in that he had not been accustomed to war or any great employments.

{and the house that is to be builded for the LORD} For his honor, the evidences of his presence, and means of worshiping him. See 1 Kings 3:1.

{must be exceeding magnifical} Heb. to make great, to be above. Such as may appear to be very great indeed, excelling all others. Thus it was in the service itself; and in the ornaments appertaining thereunto. It was one of the world’s wonders. It was far more excellent than the tabernacle: for that was but cloth, this of hewn stone; and this in all dimensions far exceeded that: So the cherubims, sea, and other things in the temple were much larger and fairer than those in the tabernacle. See 1 Kings 6:23, &c. and 7:23. Besides, there were in the temple ten tables and ten candlesticks to one in the tabernacle, 1 Kings 7:49; 2 Chron. 4:8. As for the other buildings, though there might be some higher, or longer, or wider, yet there was never any that had such costly materials, such curious workmanship, such divine services, such representations of God’s majesty and mercy, as this; and which prefigured such mystical, spiritual and celestial truths as this did.

{of fame} Heb. for a name. To be highly accounted of all, and to be of greater repute than any other building.

{and of glory} Or, and for ornament. Some join this epithet with the former, q. d. a most glorious name. He meant such an excellency as by words could not be sufficiently expressed, and therefore heaps up these many epithets one upon another.

{throughout all countries} He would have it such an house as should not only be admired by the Israelites, among whom it was, but also among other nations, to whom the report thereof should come. The fame of this house spread abroad throughout all nations. See 1 Kings 8:41, 42. It was one thing that struck the queen of Sheba into a great amazement, 1 Kings 10:4.

{I will therefore now make preparation for it} See v. 2. Because it was to be such an house as is before described, he thought it would be too great a task for his son both to prepare materials, and also to build it. Therefore he does the former, and this was a point of great prudence and zeal.

{So David prepared abundantly before his death} He had not only purposes to do such a thing, but while he had time he indeed did what he purposed.

V. 6. {Then he called for Solomon his son} It may be he spoke this to Solomon alone, that so he might give the more heed to his words.

{and charged him to build} He left it not to his son’s choice, but laid an express command upon him, that he might not fail to do it.

{an house for the LORD God of Israel} See v. 5, and 1 Kings 8:15.

V. 7. {And David said to Solomon, My son} This title uttered by a father is an evidence of great favor; and thereby draws his son to attend to him the more diligently. Some read it in the third person, to Solomon his son: but the former reading has the greater emphasis.

{as for me} This shows how greatly he desired if he might have had his own will, to have done it himself.

{it was in my mind to build an house} See ch. 17:1. This he makes known to his son, to move him the rather to do that which he himself could not do, though he desired it.

{unto the name of the LORD} See 1 Kings 5:3.

{my God} See ch. 13:2; 1 Kings 8:28.

V. 8. {But the word of the LORD came unto me, saying} This has reference to ch. 17:3, &c.

{Thou hast shed blood abundantly} This is not expressed in that answer which Nathan brought to David, but is implied by the mention of those enemies which were cut off before him, ch. 17:8. The blood here said to be shed abundantly is not upbraided unto David as a matter of injury or cruelty, but alleged only as a reason of his unfitness to build the temple. Saul and Ahab for sparing lose their kingdoms, 1 Sam. 15:23; 1 Kings 20:32, 42. David for shedding blood may not build the temple; yet the Levites for their fact, Exod. 32, and Phinehas for his, Num. 25, have the priesthood settled on them. See Photius Epist. 219.

{and hast made great wars} No king of Israel fought more battles, nor had more mighty enemies than David. He began with a giant, 1 Sam. 17:50, and he subdued all the nations round about him, see ch. 14:8, &c. and 18:1, &c. and 19:1, &c. and 20:1, &c.

{thou shalt not build an house to my name} See v. 7; ch. 17:4. This inference implies that a man of war, who sheds much blood, is not, in that respect, fit to do that which should typify Christ our peace.

{because thou hast shed much blood upon the earth in my sight} Either this is set down as a repetition of the same thing, and so it adds much emphasis: See 1 Kings 8:13. Or it has reference to another kind of bloodshed, namely, to shedding of innocent blood: of which David was guilty, 2 Sam. 11:15, 16, 17, and this clause, upon the earth in my sight, may seem to intend as much; It being oft used to set forth an over-great boldness in sin, without any fear of the presence of God, in whose sight it is committed, 2 Kings 21:20, 25. At least hereby is implied, that albeit just war and just execution of death on capital malefactors be lawful, yet God takes not delight in shedding of blood, simply and indefinitely considered. See on Num. 31:19.

V. 9. {Behold, a son shall be born to thee} This has reference to the promise made before Solomon was born, 2 Sam. 7:12, 13. For at this time Solomon was present before him.

{who shall be a man of rest} Free from wars and all molestation of enemies; for by rest peace is here meant.

{and I will give him rest from all his enemies round about} It is God that causeth wars to rest, and settles peace in a land, Ps. 46:9.

{for his name shall be called Solomon} That is, Peaceable. Questionless this name was given him in relation to the peace of the land in his time. David gave it him, 2 Sam. 12:24, but by a prophetical spirit.

{and I will give peace and quietness unto Israel in his days} This promise was verified, 1 Kings 4:25. In regard of this peace Solomon was a fit type of Christ the Prince of peace, Isa. 9:6, and fit to erect that temple which was a type of the church, the proper subject of peace, whose true members are all peacemakers, in which the glad tidings of peace is preached, and wherein we are brought to eternal peace.

V. 10. {He shall build an house for my Name} See v. 8, and ch. 17:12.

{and he shall be my son, and I will be his father} See ch. 17:13.

{and I will establish the throne of his kingdom over Israel for ever} See ch. 17:12, and 1 Kings 9:5.

V. 11. {Now my son} See v. 7. Hitherto David has related what God said to him concerning the building of a temple: Now he directs his speech to Solomon, by way of prayer and advice.

{the LORD be with thee} By his gracious favor and assistance. This phrase sets out the fountain of all good success, safety and security, Rom. 8:31.

{and prosper thou} The word signifies good success in the things a man undertakes, Gen. 39:3; Deut. 29:9; Josh. 1:7; 1 Kings 2:3. And, as here used, it implies both a prayer for good success, and also a prophecy that Solomon should have good success.

{and build the house of the LORD} This also may be taken as an exhortation to do his best, or as a promise of God’s enabling him to do it.

{thy God} David puts his son in mind of that special relation that was betwixt God and him, both to quicken him up the more to do that work, and also to strengthen his faith in God.

{as he hath said of thee} As he has foretold you should do, ch. 17:12.

V. 12. {Onely the LORD give thee} This word only is not to be taken exclusively, as if David desired nothing else from God; but by way of excellency, q. d. Above all. And he directs his prayer to God, because he knew God only could give those gifts which were requisite for such a work, Eccles. 6:2.

{wisdom and understanding} It may be Solomon from hence learned to ask these gifts of God, 2 Chron. 1:10. See 1 Kings 3:9, 12. As these graces were in general necessary for ordering the affairs of his estate, so in special for building of the temple, wherein not only much human art and skill was to be used, in appointing curious matters to be made and fitly set one by another, but also divine knowledge in the mysteries of godliness, for making things fit for the present worship of God, and also to be pertinent types of future truths.

{and give thee charge concerning Israel} Here David extends his prayer further than the building of the temple, namely, to the good of his whole kingdom. By giving him charge he means divine direction and counsel, with which he desires his son may be so furnished as thereby to instruct and direct all his people.

{that thou mayest keep the law of the LORD} Here is a prayer for Solomon, that he may keep the law; and a direction to him how to prosper, namely, by keeping the law; together with an incitation to do it.

{thy God} See v. 11.

V. 13. {Then shalt thou prosper} See v. 11.

{if thou takest heed to fulfil the Statutes and Judgments} See 1 Kings 2:3.

{which the LORD charged Moses with} Which God first revealed to Moses, with a charge that he should declare them to others, Deut. 5:31; Mal. 4:4.

{concerning Israel} David teaches his son to apply in particular to himself the laws which were given to all the people of God.

{Be strong, and of good courage} The former word implies a putting forth all the strength he had to that work whereunto he was set apart; the other, a confident and undaunted spirit. See ch. 19:13; 1 Kings 2:2.

{dread not, nor be dismayed} These negatives added to affirmatives directly opposite and contrary to them, show that corruptions and infirmities must be removed, for the more kindly work of grace in us. The former phrase dread not, may have relation to oppositions that might be met withal; the other, nor be dismayed, to the difficulty of the work.

V. 14. {Now behold, in my trouble} Or, in my poverty. The Hebrew word is used for any kind of trouble or affliction, and here implies those continual molestations which David had by wars with enemies abroad, and by rebellions in his own land; as a long while against the house of Saul, 2 Sam. 3:1, his son Absalom, 2 Sam. 15:11, &c. and Sheba, 2 Sam. 20:1, &c. The three years famine also, 2 Sam. 21:14, and the plague, ch. 21:14, may be comprised under this word. It is used Gen. 29:31; Deut. 26:7; Exod. 3:7.

{I have prepared for the house of the LORD} See v. 5.

{an hundred thousand talents of gold, and a thousand thousand talents of silver} Because all estimations must be according to the shekel of the Sanctuary, Lev. 27:25, the shekel is fittest to be the rule of all accounts. Our English word scale seems to be thence derived; שקל shakal, signifying to weigh. Many make two kinds of shekels; one sacred, the other common. The sacred was as much more as the common, and is for the most part meant in Scripture. The shekel contained two bekahs, Exod. 38:26, and weighed three hundred and twenty barleycorns, i.e. half an ounce of Troy weight; and was worth two shillings and six pence. Now the talent contained three thousand shekels, as may be collected from Exod. 38:25, 26, where six hundred thousand and three thousand and five hundred and fifty men being taxed by the poll at a bekah or half-shekel for a man, the whole sum of the tax was an hundred talents and a thousand seven hundred threescore and fifteen shekels. A shekel then being half an ounce, three thousand shekels of silver amount to three hundred seventy-five pound sterling at five shillings the ounce, which is the value of a talent in silver. Now the Hebrews valuing gold at ten times the rate of silver, a talent of gold with them was worth three thousand seven hundred and fifty pounds: which proportion of ten to one is evident in this verse: The hundred thousand talents of gold and the thousand thousand talents of silver are ten for one, and both of one value, namely, three hundred seventy-five millions, or three hundred seventy-five times a thousand thousand pounds. And both sums of silver and gold together, amount to seven hundred and fifty millions. Gold is now in Christendom at a higher rate; after which if the talent should be reckoned, the sum would be so much the greater. We do not read elsewhere of so great a treasure laid up upon any occasion: So that David herein showed the exceeding great respect that he bore to God and his service.

{and of brass and iron without weight} That which was before v. 3 spoken of brass, is here also spoken of iron.

{for it is in abundance} There was so much of those metals prepared as they exceeded all weight.

{timber also and stone have I prepared} For these materials also were requisite.

{and thou mayest add thereto} He supposed that notwithstanding the great provision he had made, yet something might be wanting, and therefore he advises his son to add more as he should see occasion.

V. 15. {Moreover there are workmen with thee} Heb. doers of the work. Under these are comprised all that might do any service thereabout.

{in abundance} David had as great a care about the multitude of workmen as about the abundance of materials.

{hewers} This is applied to hewers of timber, 2 Chron. 2:10, and also to hewers of stone, 2 Kings 12:12.

{and workers of stone and timber} That is, masons and carpenters. Such as might not only square and otherwise fit these materials, but also carve and grave them.

{and all manner of cunning men} Which might work all curious works that were requisite.

{for every manner of work} For there was great variety of workmanship about the things of the temple, 1 Kings 7:17, 24, &c.

V. 16. {Of the gold, the silver, and the brass, and the iron there is no number} What was said before of brass and iron v. 14 is here also said of gold and silver, to amplify the provision that David made.

{Arise therefore} This is a phrase of quickening. See 1 Kings 14:2.

{and be doing} This implies that he should take the first opportunity of setting upon that great work. Such abundance of materials being provided, he would not have his son wanting in his endeavor.

{and the LORD be with thee} See v. 11.

V. 17. {David also commanded all the Princes of Israel to help Solomon his son} He knew the work was too great for one man’s head and hands, and therefore takes care that all that were of place and parts might be helpful to his son.

V. 18. {Is not the LORD your God with you?} He uses that word of relation to them, your God, both to show that they had as great reason to add their help as he and his son had, and also to assure them that God would be assistant to them if they used their endeavor and put forth their strength.

{and hath he not given you rest on every side?} Freedom from all enemies; so as they were not like to meet with any impediments. See v. 9. These interrogatives are strong affirmations, and add much emphasis.

{for he hath given the inhabitants of the land into mine hand} So as they are subject to my government, and not forced to serve others.

{and the Land is subdued before the LORD} It is freed from all enemies; so as it may freely give itself to God’s service, and to his work.

{and before his people} So as God’s people may peaceably and quietly enjoy their own possessions.

V. 19. {Now set your heart and your soul to seek the LORD your God} In general to learn to do his will; and in particular to pray for his grace and aid. See ch. 16:10, and 28:9.

{arise therefore} See v. 6.

{and build ye} Help on the building what you can.

{the Sanctuary of the LORD God} See ch. 9:29.

{to bring the Ark of the Covenant of the LORD} See 1 Kings 8:4; 2 Sam. 7:2.

{and the holy vessels of God} Such as Moses made, and such as were afterwards to be made by Solomon. See 1 Kings 8:4.

{into the house that is to be built to the name of the LORD} See 1 Kings 5:3.

CHAPTER 23

V. 1. {So when David was old and full of days} See ch. 25:28; 1 Kings 1:1.

{he made Solomon his son king over Israel} He declared or appointed him to be his successor after his death. See ch. 28:5. This verse is to be referred to the former chapter, and that as a reason of the charge which David gave both to his son Solomon, and also to all the princes, ch. 22:6, 17. For those things that follow concerning the officers of church and state were set down at sundry times before the forementioned charge. See ch. 28:1.

V. 2. {And he gathered together all the Princes of Israel} These were governors of the civil state, and had sundry offices committed unto them, ch. 21:1, &c. Besides, David would have them to be witnesses of such things as he gave in charge to the priests and Levites: for they also were to come to their temple, to bring their sacrifices and to see them offered up in a right manner.

{with the Priests and the Levites} Most of the things given in charge concerned the priests and Levites, who were to attend the services of the house of God. Priests were such as descended from Aaron; Levites, all the others that descended from Levi, who in their several functions attended upon the priests, v. 28.

V. 3. {Now the Levites were numbered from the age} Heb. from a son.

{of thirty years} According to the law, Num. 4:3. At thirty years they were capable of an office, but at five and twenty they might come into the temple, and do inferior services therein, Num. 8:24. See v. 24.

{and upward} Some take this without any limitation, as if they were numbered to the uttermost of their age. But the law restrains it to fifty years, Num. 4:3. After which age, having attained to good experience and maturity of judgment, they went to their cities in the several tribes, and there tried and judged matters brought before them: For Levites were well experienced in the judicial laws. So as the law of ceasing to work in the house of God might well be observed in David’s time, and after also.

{and their number by their polls} Heb. skulls, or, heads, v. 24.

{man by man} This phrase is an exposition of the former. This numbering of the Levites was not as the numbering of the people ch. 21:1, out of pride or curiosity, but piety and prudence, and that by a divine instinct. See 2 Chron. 2.92,5. The end thereof was, that knowing the number of the persons, he might the better distribute them into several orders.

{was thirty and eight thousand} This was the total sum; the distribution whereof follows.

V. 4. {Of which twenty and four thousand were to set forward} Or, to oversee.

{the work of the house of the LORD} These attended about sacrifices, lights, washings, and other things to be done in the temple.

{and six thousand were Officers and Judges} These had a charge over others, ch. 26:29. Of these some might be such as were sent abroad into the land to hear and determine causes, Deut. 16:18; 2 Chron. 19:11.

V. 5. {Moreover four thousand were porters} Of their office, see ch. 9:17; of their orders, ch. 26:1, &c.

{and four thousand praised the LORD with instruments} These were musicians. The subject of their music was divine psalms and hymns, which set forth the praise and glory of God. They are called singers, ch. 9:33, and singers with instruments of musick ch. 15:16. For they praised God both with vocal and instrumental music. See the orders of these ch. 25:1, &c. The twenty and four thousand overseers, the six thousand officers, the four thousand porters, and the four thousand musicians make up the thirty-eight thousand Levites, v. 3.

{which I made (said David) to praise therewith} David was a skillful musician from his youth, 1 Sam. 16:18, 23, and as he increased in other endowments, so in this skill: and being a man filled with the zeal of God’s glory, he turned all his skill in music to the setting forth of God’s praises. Witness the book of Psalms. In this respect he is styled the sweet Psalmist of Israel, 2 Sam. 23:1. What he did in this kind, he did by the instinct of God’s Spirit, 2 Sam. 23:2; 2 Chron. 29:25.

V. 6. {And David divided them into courses} Heb. divisions. They were so divided into certain ranks and distinct functions as every one might know what work he had to do, and what time he ought to wait. David did this as a prophet, and that also by advice and counsel with two other prophets, Nathan and Gad; and all by God’s command, 2 Chron. 29:25. The courses or orders here set down Solomon his son punctually retained, 2 Chron. 8:14.

{among the sons of Levi} For they only were to attend the service in the house of God, Num. 1:5.

{namely, Gershon, Kohath, and Merari} Exod. 6:16; ch. 6:1, &c.

V. 7. {Of the Gershonites} Ch. 26:21. That general which was before set down of the Levites’ courses begins here particularly to be applied to the several sons of Levi.

{were Laadan} Or, Libni, ch. 6:17; Num. 3:18.

{and Shimei} There were two of this name living together, and near of kin: One was Laadan’s brother, whose posterity is set down, v. 10; the other Laadan’s son, whose posterity is set down, v. 9.

V. 8. {The sons of Laadan} i.e. The posterity of Laadan living in David’s time. So is the word sons to be taken in the verses following. See v. 17, and ch. 26:22.

{the chief was Jehiel, and Zetham, and Joel, three} This word chief, Heb. head, is to be applied to every of these three. Every of them were heads in their several families.

V. 9. {The sons of Shimei} This Shimei was either one of the three sons of Laadan mentioned v. 8, one man having two names; or else he was a fourth son of Laadan.

{Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan} He means the families that came from Laadan, whereof these three were the heads. By this it appears that Laadan’s stock was divided into two sorts of families, one sprouting out from himself, another from Shimei.

V. 10. {And the sons of Shimei were Jahath, Zina} Or, Ziza, v. 11.

{and Jeush, and Beriah. These four were the sons of Shimei} This was another Shimei than he that is mentioned v. 9. See v. 7.

V. 11. {And Jahath was the chief} For he was the eldest.

{and Zizah the second} Called Zina, v. 10.

{but Jeush and Beriah had not many sons} Heb. did not multiply sons. This is to be taken comparatively in relation to their two elder brethren, who had many more sons than these two younger.

{therefore they were in one reckoning} Reputed for one family.

{according to their fathers house} That one family came under their father’s name and title.

V. 12. {The sons of Kohath, Amram, &c.} See ch. 6:2.

V. 13. {The sons of Amram, Aaron, and Moses} See ch. 6:3; Exod. 6:20.

{and Aaron was separated} He and his posterity, Exod. 28:1, &c.; Heb. 5:4.

{that he should sanctify the most holy things} Heb. holy of holy things. Such things as belonged to the most holy and holy places, and to the holy services.

{he and his sons for ever} Exod. 28:43, and 29:28, 44.

{to burn incense before the LORD} See 1 Kings 9:25.

{to minister unto him} To do such services in the temple as had immediate respect unto God, as to offer all kind of sacrifices, to dress the lamps, to set the showbread in order before the Lord, and other like duties, Heb. 5:1.

{and to bless in his name for ever} Hereof see Num. 6:23.

V. 14. {Now concerning Moses the man of God} Of this title, Man of God, see 1 Kings 13:1. Of all that were called men of God Moses had the greatest honor, especially in regard of the sundry laws which by him God gave to his people, which are in that respect called the laws of Moses, Lev. 26:46. See 1 Kings 2:3. Besides, God never spoke with any man so familiarly as he did with him, Num. 12:8. See Ezra 3:2.

{his sons were named of the tribe of Levi} Though Moses were a prince, Acts 7:35, and instead of God to Aaron, Exod. 4:16, yet his sons were inferior to Aaron’s. For Aaron’s sons were priests, but Moses his sons ordinary Levites, ch. 26:24, 25. They were not named of Moses, but of Levi.

V. 15. {The sons of Moses were Gershom and Eliezer} See Exod. 2:22, and 18:3, 4.

V. 16. {Of the sons of Gershom} The eldest son of Levi had a name very near to this, differing only in the last letter, v. 6, yet sometimes this very name Gershom is given to him, ch. 6:17, 20.

{Shebuel was the chief} This implies that Gershom had more sons than Shebuel, though he only be mentioned.

V. 17. {And the sons of Eliezer were Rehabiah the chief} Or, the first. Under this word sons grandchildren and other posterity must be meant. Divers of these are by name set down ch. 26:25.

{and Eliezer had no other sons} This confirms the former note.

{but the sons of Rehabiah were many} Heb. were highly multiplied. God in this made a kind of compensation to Eliezer. Though he had but one son, yet that one son had many sons.

V. 18. {Of the sons of Izhar} The second son of Kohath, v. 12.

{Shelomith the chief} See v. 16.

V. 19. {Of the sons of Hebron} Another of Kohath’s sons, v. 12.

{Jeriah the first, &c.} This has relation to the three that follow.

V. 20. {Of the sons of Uzziel} Kohath’s youngest son, v. 12.

{Micah the first, and Jesiah the second} Some had more, some fewer families, according to the blessing of God.

V. 21. {The sons of Merari} The youngest son of Levi, v. 6.

{Mahli and Mushi} Exod. 6:16. See ch. 6:29.

{The sons of Mahli, Eleazar, and Kish} These two came to be one family. See v. 22.

V. 22. {And Eleazar died, and had no sons, but daughters} Such was the case of Zelophehad, Num. 27:3.

{and their brethren} Or, kinsmen, or, cousin-germans.

{the sons of Kish took them} Married them according to the law, Num. 36:10, 11.

V. 23. {The sons of Mushi, Mahli, and Eder, and Jeremoth, three} This Mahli was nephew to Mahli mentioned v. 21.

V. 24. {These were the sons of Levi} Num. 10:17, 21. This has reference to those who are reckoned up from v. 6 to this.

{after the house of their fathers} See v. 11.

{even the chief of the fathers} Chief in dignity and authority.

{as they were counted by number of names by their polls} See v. 3.

{that did the work for the service of the house of the LORD} See v. 4.

{from the age of twenty years and upward} Of other tribes, all that went forth unto the war were numbered from twenty years old and upward; but Levites were not admitted into the tabernacle till they were at least five and twenty. See v. 3. Indeed we read that the number of them was taken from a month old and upwards, Num. 3:15, but this was only to know how many there were of that tribe, and to consecrate them to God’s service: But now it may be that David, guided by God’s Spirit, saw cause to admit them into the house of God at twenty years old, either because their services required not so great strength when the temple was built, as they did when the tabernacle and all the holy things belonging thereto were to be carried upon men’s shoulders from place to place. See ch. 6:31. Or because now more were put into service than in former times. Or, David might ordain that the Levites at twenty years old should be admitted into the temple to behold the service of the Lord, and so to acquaint themselves the better therewith; and from five and twenty till thirty to assist elder Levites in their services, and after thirty to bear offices. See on Num. 3:15.

V. 25. {For David said, The LORD God of Israel} See 1 Kings 8:15.

{hath given rest unto his people} See ch. 22:9.

{that they may dwell in Jerusalem} Or, and he dwelleth in Jerusalem. The former reading implies that the children of Israel were now so settled as they should not be forced to go from place to place, and to carry the ark with them; the other, that the ark of God, and other representations of his presence were so settled in Jerusalem as not to be removed thence: In this respect God himself is said to dwell there. From both readings the same thing may be inferred, namely that Levites of twenty years old and upward might be admitted into the temple.

{for ever} See 1 Kings 8:13.

V. 26. {And also unto the Levites} Here must somewhat be supplied to make up the sense, namely, that which is in the beginning of v. 25, David said, q. d. And also David said unto the Levites.

{they shall no more carry the Tabernacle, nor any vessels of it, for the service thereof} This has reference to their custom in the wilderness, and afterwards, Num. 4:5, &c.

V. 27. {For by the last words of David} Hereby is meant David’s last ordinance about settling the Levites in their several courses. And mention is here made thereof, because the thing next following was then new, and had not been done before.

{the Levites were numbered} Heb. the sons of Levi were a number. They were taken into the catalogue of Levites that were admitted into the house of God.

{from twenty years old and above} See v. 24.

V. 28. {Because their office was to wait on the sons of Aaron} Heb. their station was at the hand of the sons of Aaron. A like phrase is used Neh. 11:24. The Levites were to fit and prepare such things as belonged unto the priests. Sundry particulars are mentioned in the words following wherein they were to attend the priests.

{for the service of the house of the LORD} Such public services as were done in the temple are here meant, as preparing oil for the lamps, bringing incense to the priests, together with the censers, and the like.

{in the courts} See 1 Kings 6:36.

{and in the chambers} See 1 Kings 6:5.

{and in the purifying of all holy things} Washing and cleansing all such things as were used in God’s house, is here meant.

{and the work of the service of the house of God} This general specified in the beginning of this verse, is here repeated as an head of those particulars which follow in the next verse.

V. 29. {Both for the shewbread} See ch. 9:32; 1 Kings 7:48.

{and for the fine flour for meat offering} See ch. 9:29; Lev. 2:1, &c. Of meat-offerings see 1 Kings 3:15.

{and for the unleavened cakes} See Exod. 12:39; Lev. 2:4, 5.

{and for that which is baked in the pan} Or, flat-plate. See Lev. 2:5, and 6:21.

{and for that which is fried} See Lev. 7:9, 12. These were several kinds of meat-offerings; whereof some were baked in the oven, others on a slice, others in a frying-pan, Lev. 2:4, 5, 7.

{and for all manner of measure and size} The former word in Hebrew is put for such a measure as declares the quantity of things, whether dry or liquid: It is used for a measure of water, Ezek. 4:11, 16. The latter is put for such a measure as declares the length or breadth of a thing: It sets out the measure of the curtains, Exod. 26:2, and 36:9. Tall men are in Hebrew called men of measures, ch. 20:6; Num. 13:32. Where there is difference made of measures, the former of these words is translated measure, in distinction from weights and meteyards; and the latter is translated meteyard, Lev. 19:35. Here is implied that the Levites were to see that all things were done with a fit proportion; as so much flour, so much wine, so much oil; yea also such a length or breadth of all things that used to be measured with a meteyard. All manner of things appertaining to the house of God were to be tried and proportioned by the measures and sizes which the Levites kept; and these were called the measures of the sanctuary. Whether the Levites had the ordering of civil measures and sizes, or no, is uncertain.

V. 30. {And to stand every morning} At the time of offering the morning-sacrifice, Exod. 29:39.

{to thank and praise the LORD} See v. 5.

{and likewise at even} When the evening-sacrifice was offered, Exod. 29:39. Yea sometimes they did solemnly praise the Lord in the night-time, Ps. 134:1.

V. 31. {And to offer all burnt sacrifices unto the LORD in the Sabbaths} The priests were to offer them on the altar, Lev. 1:5, &c. yet the Levites were to fit and prepare all to their hands. Of burnt-offerings see 1 Kings 3:15. Of offerings on the Sabbath, see Num. 28:9, 10.

{in the new moons} Of offerings on the new-moons see Num. 28:11, &c. New-moons were the beginnings of months, and used to be festival. See Num. 10:10; Ps. 81:3; 2 Kings 4:23; 2 Chron. 2:4, and 8:13.

{and on the set feasts} Of the several solemn feasts under the law, see Lev. 23:4, &c.

{according to the order} This has relation to the several ranks, courses and orders which David has set down, in every of which there was a set number that waited and did the service belonging unto them. See v. 6.

{commanded unto them} David set down the order, and commanded it to be observed from time to time, both in and after his days, but by warrant from the Lord. See v. 6.

{continually} That is, every day, morning and evening, constantly, and at other times appointed. See ch. 16:6.

{before the LORD} In the house of the Lord before the ark.

V. 32. {And that they should keep the charge} That they should observe that duty and place which was given them in charge. See 1 Kings 2:3; Lev. 8:35; Num. 1:53.

{of the Tabernacle of the Congregation} See 1 Kings 8:4. The ordinances which the Levites were to observe were given by Moses; and they were to be observed in the tabernacle which he made, and therefore it is said, the charge of the Tabernacle; but that charge was also to be kept in Solomon’s temple.

{and the charge of the holy place} The word place is not in the Hebrew. Many therefore apply it to holy things; q. d. the charge which was to be kept about holy things.

{and the charge of the sons of Aaron} That was to be helpful to the priests about those things which they did, Num. 3:6, 9. See v. 28.

{their brethren} This has relation to Levi, from whom came both priests and Levites, and in that respect were all brethren.

{in the service of the house of the LORD} See v. 28.

CHAPTER 24

V. 1. {Now these are the divisions of the sons of Aaron} In the former chapter the number, courses and services of the Levites being set down in general, in this the orders of the priests and governors of the families of the Levites are distinctly registered. By the divisions he means the distinct orders or courses whereunto they were divided; and they were in number four and twenty, v. 18. The sons of Aaron were all of them priests.

{The sons of Aaron, Nadab and Abihu, Eleazar and Ithamar} Exod. 28:1; Num. 26:60. These four sons are set down by couples. The first couple died together, Lev. 10:1, 2. The younger couple lived long together [to] execute the priest’s function, v. 2.

V. 2. {But Nadab and Abihu died} An extraordinary death, for offering incense with strange fire.

{before their father} While their father lived. Thus it is said that Haran died before Terah his father, Gen. 11:28. See Num. 3:4; Lev. 10:3.

{and had no children} Num. 3:4. Anon after they were consecrated priests, Exod. 28:1, even when they were young men, before they were married they were taken away.

{therefore Eleazar and Ithamar executed the Priests office} They alone with their father, while he lived, and after their death, their posterity only, were priests. Had not Nadab and Abihu died without issue, their posterity had been priests as well as Eleazar’s and Ithamar’s. Yea Nadab, if he had lived, had been high priest after the death of his father. Mention is here made of these two, Eleazar and Ithamar, because all the priests in Israel throughout their several generations descended from them.

V. 3. {And David distributed them} i.e. The posterity of Eleazar and Ithamar; particularly, such of them as were in David’s time. David is said to do this, because by his appointment and in his presence it was done. See v. 6, 31.

{both Zadok of the sons of Eleazar} Zadok was the eldest at that time of Eleazar’s posterity. His sons were distributed.

{and Ahimelech of the sons of Ithamar} Ahimelech was the eldest, then living of the posterity of Ithamar. And his sons were then distributed. See 2 Sam. 8:17.

{according to their offices in their service} There were sundry offices belonging to the priests. There was ever one high priest, whose office it was to offer incense, and to go into the most holy place, Lev. 16:3, 12, 13; Heb. 9:7. The other priests offered all manner of sacrifices, Heb. 1:5, dressed the lamps, set the showbread in order, Lev. 24:3, 6, and did other services in the holy place, Heb. 9:6.

V. 4. {And there were more chief men} Heb. for heads. Such as were fit to be governors over others.

{found of the sons of Eleazar then of the sons of Ithamar} More of Eleazar’s posterity were living together in David’s time than of Ithamar’s.

{and thus they were divided} According to the number of the chief men of either stock.

{Among the sons of Eleazar there were sixteen chief men of the house of their fathers} Governors of the families descended from Eleazar.

{and eight among the sons of Ithamar according to the house of their fathers} But half so many as the other.

V. 5. {Thus were they divided by lot} This means was used to take away matter of envy from those that did divide, and matter of discontent from those that were divided: For by lot God’s mind and will thereabout was manifested. See ch. 6:6.

{one sort with another} Or, one from another. They were presented all together before the Lord, but by lot were divided one from another. The distinction and distribution of the persons was referred to the Lord, which should be first, second, third, &c.

{for the governors of the Sanctuary} The word translated sanctuary properly signifies holiness, Exod. 28:16. It is sometimes put for a place of holiness, or an holy place, Exod. 25:8, sometimes for a thing of holiness, or an holy thing, Ezek. 22:26. See ch. 9:29. Being thus taken here it may the more fitly be distinguished from the next clause, the house of God. And in this signification the governors here meant were such as had the charge and oversight of holy things.

{and Governors of the house of God} The word house is not in the original; only God is expressed, thus, governors of God: which some expound, about divine things; others, appointed of God.

{were of the sons of Eleazar, and of the sons of Ithamar} Some of Eleazar’s, others of Ithamar’s posterity.

V. 6. {And Shemaiah the son of Nethaneel} Other Levites were called Shemaiah; as, the son of Hashub, ch. 9:14, the son of Elizaphan, ch. 15:8, the son of Obed-Edom, ch. 26:4. But this was the son of Nathanael.

{the Scribe} See 1 Kings 4:3.

{one of the Levites} This distinguishes him from Shemaiahs of other tribes, as 1 Chron. 4:37, and 5:4.

{wrote them} These distributions of priests and Levites were matters of public concernment: And such things use to be put into public records.

{before the King} He was the chief both for ecclesiastical and civil affairs.

{and the Princes} They were under the king for affairs of state.

{and Zadok the Priest, and Ahimelech} These were chief about the affairs of the house of God. See v. 3.

{the son of Abiathar} See ch. 18:16.

{and before the chief of the fathers of the Priests and Levites} There were sundry orders of priests and Levites, distinguished into families; which families had overseers or governors: And there were some over these who are here called the chief. It was a great honor to the scribe to have such honorable witnesses of the thing he recorded.

{one principal household} Heb. house of the father. Or, family. Under this phrase so many were comprised as were set apart to one of the four and twenty divisions.

{being taken for Eleazar} To be accounted in the number of those that descended from Eleazar.

{and one taken for Ithamar} In this latter clause the word translated taken is twice set down together, thus, taken, taken: Which doubling of the word has its emphasis. See 1 Kings 8:13. It implies that as great respect was had to Ithamar’s posterity as to Eleazar’s. There were not only taken for Eleazar, but also, and in like manner, for Ithamar. The emphasis uses to be thus expressed, one taken, I say, one taken for Ithamar.

V. 7. {Now the first lot came forth to Jehoiarib} Lots used to be mingled, and put into a vessel all together, and thence taken out one by one. In which respect the lot is said to come forth. This Jehoiarib may be he that is mentioned ch. 9:10.

{the second to Jedaiah} Jedaiah is set before Jehoiarib, ch. 9:10.

V. 8. {The third to Harim} Frequent mention is made of this man’s posterity after the captivity, Ezra 2:32, 39, and 10:21, 31; Neh. 3:11, and 10:5, 27.

{the fourth to Seorim, &c.} We find no other mention of this man, nor of the three next following, namely, Malchijah, Mijamin, and Hakkoz.

V. 10. {The eighth to Abijah} By this man’s name the long continuance of the courses is manifested. For it is said of Zacharias the father of John the Baptist, that he was of the course of Abijah, Luke 1:5. See Neh. 12:4, 17.

V. 18. {The four and twentieth to Maaziah} The number of the courses was four and twenty, twice as many as the months in the year. The course here intended is called ἐφημερία, Luke 1:5, which according to the notation of the word imports a daily attending upon one’s work while his course or turn lasts.

V. 19. {These were the orderings of them} This has reference to the four and twenty courses set down in the verses going before.

{in their service to come into the house of the LORD} When they were to perform those services which particularly belonged unto them according to their distinct families, they came severally in their courses into the temple.

{according to their manner} Their manner or custom was to come upon a Sabbath-day, and to continue their attendance in the temple a whole week together. Afterwards they went to their city, and the next company or course succeeded them in that service. See ch. 9:25; 2 Kings 11:5.

{under Aaron their father} As Eleazar and Ithamar did their services in the house of God under their father Aaron, so the posterity of Eleazar and Ithamar did their services under that son of Aaron which was high priest in their time.

{as the LORD God of Israel} See 1 Kings 8:15.

{had commanded him} That course which the inferior priest observed under the high priest, was no human invention, but God’s appointment.

V. 20. {And the rest of the sons of Levi were these} The priests reckoned up v. 7, &c. were all sons of Levi. They that follow were also sons of Levi, yet no priests, and therefore are said to be the rest. Or, whereas there were three sons of Levi, Gershon, Kohath, and Merari, ch. 23:6, and the posterity of Gershon were before set down, ch. 23:7, &c. therefore the posterity of Kohath and Merari, who specially attended upon the priests, may be comprised under this phrase, the rest of the sons of Levi.

{of the sons of Amram; Shubael} Or, Shebuel, ch. 23:16. Amram was the father of Moses, Moses of Gershom, Gershom of Shebuel; so as Amram was the great-grandfather of Shebuel.

{of the sons of Shubael, Jehdeiah} This was another Jehdeiah, than he, ch. 27:30, for they were of several tribes.

V. 21. {Concerning Rehabiah} Mentioned ch. 23:17.

{of the sons of Rehabiah, the first was Isshiah} He was the chief.

V. 22. {Of the Izharites, Shelomoth} Or, Shelomith, ch. 23:18.

{of the sons of Shelomoth, Jahath} He was also one of the chief.

V. 23. {And the sons of Hebron, Jeriah the first} Hebron is not in the original, but well supplied out of ch. 23:19, and 26:31. Neither is this phrase, the first, in the original, but well supplied by reason of the words of number following. The three other persons following are before set down, ch. 23:19.

V. 24. {Of the sons of Uzziel, Michah} Michah is said to be the first, and a second added to him, ch. 23:20.

V. 25. {Of the sons of Isshiah} Heb. The sons of Isshiah. The particle of is well supplied by our translators. See ch. 2:8. From v. 20 to v. 26 is set down the posterity of Kohath: Among whom there were four heads or chief fathers; I. Amram; under whom were Shubael, Jehdeiah, and Isshiah, v. 20, 21. II. Izhar; under whom were Shelomoth and Jahath, v. 22. III. Hebron; under whom, Jeriah, Amariah, Jahaziel and Jekameam, v. 23. IV. Uzziel; under whom, Michah, Shamir, Isshiah, and Zechariah: thirteen in all.

V. 26. {The sons of Merari were Mahli and Mushi} In this and the verses following the posterity of Merari is set down.

{the sons of Jaaziah, Beno} Either he had more sons, or the plural number is put for the singular. See ch. 2:8. It is supposed this Jaaziah descended from Mahli. Of Beno see v. 27.

V. 27. {The sons of Merari by Jaaziah, Beno} Beno may be taken appellatively: So it signifies his son, and may be thus translated, The sons of Jaaziah his son, (namely, the son of Merari) were chief. So in the former verse, Jaaziah his son.

{and Shoham, and Zaccur, and Ibri} Beno being taken appellatively, only three descended from Jaaziah.

V. 28. {Of Mahli came Eleazar} Ch. 23:21.

{who had no sons} See ch. 23:22.

V. 29. {Concerning Kish} The second son of Mahli, ch. 23:21.

{the son of Kish was Jerahmeel} Heb. the sons of Kish. The word sons is here taken as v. 26.

V. 30. {The sons also of Mushi} Mushi was the second son of Merari, and sons are here put for posterity.

{Mahli, and Eder, and Jerimoth} See ch. 23:23.

{These were the sons of the Levites} These has reference to all set down from v. 20 to this place; whereof there were thirteen Kohathites, v. 25, and eleven Merarites; in all four and twenty heads of priests, v. 7, &c.

{after the house of their fathers} See v. 4.

V. 31. {These likewise cast lots} Their courses were distinguished by lot, as the priests were, v. 5.

{over against their brethren the sons of Aaron} See ch. 23:32. The Levites before mentioned were divided into courses as the priests had been, that the first course of Levites might attend upon the first course of priests; the Levites coming into the temple, when the priests did, and leaving their attendance when the priests went out.

{in the presence of David the King, and Zadok, and Ahimelech, and the chief of the fathers of the Priests and Levites} See v. 6.

{even the principal fathers over against their younger brethren} Heb. the chief against his younger brother. The singular number is in Hebrew oft used for the plural, and implies every one of such and such a rank. The meaning of this latter clause is, that elder and younger, all, of all sorts, were chosen by lot to the places wherein they served.

CHAPTER 25

V. 1. {Moreover} There were three general functions appertaining to the Levites. One was, to attend the priests, and to be helpful unto them in their several services. Of those there were sundry orders set down ch. 23 and 24. The second, to solemnize the service of God with all manner of music. Their orders are set down in this chapter. The third was to be porters. Of whom ch. 26.

{David and the Captains of the host} By captains of the host are meant heads and chief commanders amongst the Levites. This title captains is given them in relation to the word host; for the company of Levites were as an holy host. I. Because as soldiers, they had their watches and wards in and about the house of God, Num. 2:17, and 4:5, &c. II. Because there were many companies of them, as there use to be of an army. III. Because they were mighty men of valor, at least many of them, ch. 12:26, 27, 28, and 26:6. IV. Because they were ready, as occasion was offered, to execute the judgment of the Lord, Exod. 32:26, &c.; 2 Chron. 26:17. This title captains is oft given to the heads of Levites, as ch. 12:28; 2 Chron. 23:1, 9. These captains of the host are joined with David to show that the king did nothing about the courses of the Levites, without the advice of the chiefest of them. See ch. 24:6.

{separated to the service of the sons of Asaph, and of Heman, and of Jeduthun} These three were masters of music, and oft joined together, as 2 Chron. 5:12, and 35:15. The two former had many of the psalms committed unto them, to put into a fit tune, as Ps. 73:1, and 74:1, and 88:1. See on 1 Sam. 8:2. The division of these was made by lot, as the divisions of others, v. 8. But being so divided, they were put on to their service by David and these captains.

{who should prophesy} They are said to prophesy, I. in regard of the matter of their music, which was divine prophecies or predictions of things to come. II. In regard of the manner, in that their music was acted with an holy zeal, such as prophets in their prophecies used.

{with harps, with psalteries, and with cymbals} See ch. 13:8.

{and the number of the workmen} Heb. men of work. i.e. men skillful and fit for the task whereunto they were put.

{according to their service, was} There were different tasks appointed to several orders. Some were to sound with sounding instruments, others to play on stringed instruments, others to sing with the voice; every of these exercised their skill about that task which was imposed upon them.

V. 2. {Of the sons of Asaph, Zaccur, and Joseph, and Nethaniah, and Asarelah} Otherwise called Jesharelah, v. 14. Their courses did not fall out by lot according to the precedency one before another, as here they are set down. For Zaccur was of the third rank, v. 10. Joseph of the first, v. 9. Nethaniah of the fifth, v. 12. Asarelah of the seventh, v. 14.

{the sons of Asaph under the hands of Asaph} These four being sons of Asaph were by their father ordered to sing or play what psalms and after what manner he saw meet.

{which prophesied} See v. 1.

{according to the order of the King} Heb. by the hand of the King. See 1 Kings 8:53. King David appointed what psalms should be sung, and what musical instruments should be used by Asaph and such as were under him; and Asaph appointed such particular men as should observe the king’s rules.

V. 3. {Of Jeduthun; the sons of Jeduthun, Gedaliah} This is an Hebraism, which may thus plainly be expressed, Concerning Jeduthun, his sons were Gedaliah. Of Jeduthun see v. 1. Gedaliah was of the second rank, v. 9.

{and Zeri} Or Izri. He was of the fourth rank, v. 11.

{and Jeshaiah} He was of the eighth rank, v. 15.

{Hashabiah} He was of the twelfth rank, v. 19.

{and Mattithiah} He was of the fourteenth rank, v. 21.

{six} With Shimei mentioned v. 17, who was of the tenth rank: For without him there are set down but five sons of Jeduthun.

{under the hands of their father Jeduthun} As the sons of Asaph were under him, v. 2, so the sons of Jeduthun under him.

{who prophesied with a harp} See v. 1.

{to give thanks, and to praise the LORD} See ch. 23:5.

V. 4. {Of Heman; the sons of Heman} See v. 3.

{Bukkiah} He was of the sixth rank, v. 13.

{Mattaniah} He was of the ninth rank, v. 16.

{Uzziel} Or, Azareel. He was of the eleventh rank, v. 18.

{Shebuel} Or, Shubael. He was of the thirteenth rank, v. 20.

{and Jerimoth} He was of the fifteenth rank, v. 22.

{Hananiah} He was of the sixteenth rank, v. 23.

{Hanani} He was of the eighteenth rank, v. 25.

{Eliathah} He was of the twentieth rank, v. 27.

{Giddalti} He was of the two and twentieth rank, v. 29.

{and Romamti-Ezer} He was of the four and twentieth rank. Some divide this word, and make it two names. But we find it set down for one person, v. 31. And if so be it should make two names for two persons, there would be more than four and twenty ranks.

{Joshbekashah} He was of the seventeenth rank, v. 24.

{Mallothi} He was of the nineteenth rank, v. 26.

{Hothir} He was of the one and twentieth rank, v. 28.

{Mahazioth} He was of the three and twentieth rank, v. 30.

V. 5. {All these were the sons of Heman} The fourteen mentioned v. 4.

{the kings Seer} See ch. 9:22, and 21:9; 2 Kings 17:13.

{in the words of God} Or, matters of God. He was, as a prophet, to declare the will of God.

{to lift up the horn} This phrase is added to show that he was appointed to set out the mighty acts of God, and the great conquests that he had given to Israel. Such things are comprised under the metaphor of an horn; because that in horns the strength of horned beasts lies, 1 Sam. 2:1, 10; Luke 1:69. Some think that Heman is called a seer, because he was employed about such psalms as set forth predictions of future things and times, and that concerning the stability of David’s kingdom, and the power of Christ; in which respect he is said to lift up the horn. Others take this for lifting up a musical instrument called an horn.

{and God gave to Heman fourteen sons and three daughters} This is added to show God’s blessing on Heman: He had more sons than both Asaph and Jeduthun, v. 2, 3.

V. 6. {All these were under the hands of their fathers} See v. 2.

{for song in the house of the LORD} To sing with voice, and play on instruments.

{with cymbals, psalteries, and harps} See ch. 13:8.

{for the service of the house of God} Such service as belonged to their particular function, which was music.

{according to the Kings order} Heb. by the hand of the King. See v. 2.

{to Asaph, Jeduthun, and Heman} David gave instructions to them, and they to such as were under them.

V. 7. {So the number of them} Namely, of the four and twenty sons of Asaph, Jeduthun and Heman.

{with their brethren} He means in general such as were of the tribe of Levi, but particularly the twelve that were in each of the four and twenty ranks.

{that were instructed in the songs of the LORD} All that were trained up to sing, or play on instruments, such psalms as were indited by the Spirit of the Lord, and set forth to his honor.

{even all that were cunning} That excelled others in the art of music, and had more than ordinary skill therein. For of such as were not so cunning as these, (at least, of whom there were many not so cunning) there were four thousand, ch. 23:5.

{was two hundred fourscore and eight} Twelve in every of the four and twenty ranks make up so many.

V. 8. {And they cast lots} i.e. David and the captains, v. 1. See ch. 24:5.

{ward against ward} By ward is meant a distinct company or classis: So as hereby is implied that the several companies stood together, some on one side, some on another; and according to the drawing forth of the lot they were set in their several orders or ranks. Or this may have reference to the four and twenty orders of the priests, ch. 27:4, &c. answerably to which these musicians were placed; as the ranks of other Levites were before, ch. 24:31.

{as well the small as the great} In the lot there was no partiality at all, nor respect to greatness. Whatsoever they were, great or mean, they were ranked as the lot fell upon them.

{the teacher as the scholar} That that is said of great and mean is also to be applied to instructors and learners.

V. 9. {Now the first lot came forth for Asaph to Joseph} Joseph was Asaph’s second son, v. 2. He with his brethren and sons made twelve, as all the rest that follow did; or else the sum of two hundred fourscore and eight, v. 7, cannot be made up.

{the second to Gedaliah} He and all the rest that follow to v. 31 were the sons of Asaph, Jeduthun and Heman, v. 2, &c.

V. 31. {The four and twentieth} There were just as many companies of musicians as there were of priests, ch. 24:18, and of Levites attending on the priests and helping them, ch. 24:31.

CHAPTER 26

V. 1. {Concerning the divisions} This was the third kind of division of the Levites. See ch. 25:1.

{of the porters} The notation of a porter in Hebrew, Greek, Latin and English, besides other languages, is taken from a door, or gate: And the phrase used implies that they were for the gates. Now there being many gates appertaining to the temple, porch, and several courts, these the porters were to shut and open at seasonable times. They were also to wait and watch at the gates, to keep out all unclean persons and things, that nothing might enter or be brought in but such as by law might. See 2 Chron. 23:4, 5, 6, 19, and 35:15. They were likewise to keep peace and to prevent tumults; and in case any were, to thrust the tumultuous persons out of the courts of God’s house. Porters also had the charge of the treasures of the house of the Lord, v. 20. Their work was a work of great industry and diligence, and therefore they had their times of waiting, as well as other Levites.

{Of the Korhites} The Korhites descended from Kore, and he from Korah the son of Kohath the second son of Levi. See ch. 6:1, 22, and 9:19.

{was Meshelemiah} Or, Shelemiah, v. 14.

{the son of Kore} Of him before.

{of the sons of Asaph} Or Abiasaph, ch. 6:37, and 9:19. The different functions show that this Asaph was not the same that is mentioned ch. 25:1.

V. 2. {And the sons of Meshelemiah were Zechariah, &c.} These seven sons of Meshelemiah were heads of so many divisions of porters.

V. 4. {Moreover the sons of Obed-Edom} This was he in whose house the ark rested for a time; whereupon God is said to bless his house, ch. 13:14. For he himself was a porter, ch. 15:18, and 16:38.

{were Shemaiah, &c.} These eight sons of Obed-Edom were also heads of other divisions of porters.

V. 5. {For God blessed him} i.e. Obed-Edom. This inference implies that the blessing here meant was his numerous progeny. For besides eight sons of his own, he had also six grandchildren, named in the verses following. They were in all fourteen, and all called the sons of Obed-Edom, v. 8. Yet without question other blessings are intended ch. 13:14 than this of children.

V. 6. {Also to Shemaiah his son were sons born} Shemaiah was Obed-Edom’s son; so as the six following, though reckoned in the number of Obed-Edom’s sons, were his grandsons.

{that ruled throughout the house of their father} Or, were like to the house of their father. The former reading implies that they were governors over all those that were of their course, such as their uncles were: The latter, that they were of such valor as their progenitors were.

{for they were mighty men of valour} See ch. 5:24; 2 Kings 24:14. This is brought in to show wherein they were like their fathers. Of all the Levites the porters did most need valor; for they might oft meet with affronts.

V. 7. {The sons of Shemaiah, Othni, &c. whose brethren} whose has reference to the four sons of Shemaiah before mentioned.

{were strong men} Heb. men of strength. Strong in their limbs and courageous in God’s cause, and in executing their office. It being before said of all Shemaiah’s sons that they were mighty men of valor, and here concerning two of them, that they were strong men, it is implied, that they herein were more excellent than their brethren.

{Elihu and Semachiah} These are the brethren that were so strong.

V. 8. {All these of the sons of Obed-Edom} The fourteen before mentioned are here meant.

{they, and their sons, and their brethren} Brethren is here taken in a large sense for kindred, or such as were of the same family.

{able men for strength} Heb. men of valor in strength. i.e. Very valiant and strong.

{for the service} They were the more fit for the duties of their function by reason of their great strength and valor.

{were threescore and two} These were under those before mentioned.

{of Obed-Edom} The threescore and two last mentioned, as well as the fourteen before, descended all from Obed-Edom.

V. 9. {And Meshelemiah} This was the son of Kore, v. 1.

{had sons and brethren} Brethren is here to be taken as v. 8.

{eighteen} Those seven v. 2, 3 help to make up these eighteen.

V. 10. {Also Hosah of the children of Merari} Hosah was one of the porters appointed to be before the ark, ch. 16:38.

{had sons} Namely four, which hereafter are named.

{Simri the chief} There was some excellency in Simri that made his father prefer him before his brethren; and it may be also some fault in the elder that moved their father to prefer the younger: for by the law the firstborn was to be the heir, and to have the preeminence. See Gen. 4:7; Deut. 21:16.

{for though he was not the firstborn} He was not chief by the ordinary course of law, but upon some special and extraordinary reason.

{yet his father made him the chief} He thrust not himself into the highest place, but his father so disposed it.

V. 11. {Hilkiah the second} Here are four sons of Hosah set down, every of which were chief in their course or division, though Simri had by his father a preeminence given unto him.

{all the sons and brethren of Hosah} Brethren are here taken as verse 8.

{were thirteen} These thirteen, as the threescore and two, v. 8, and the eighteen, v. 19, were under such as were called chief.

V. 12. {Among these were the divisions of the Porters} i.e. Such divisions as were before noted of those that attended on the priests, ch. 24:31, and of the singers, ch. 25:31.

{even among the chief men} Such as were heads over others in their several divisions. The chief men here meant were those before named; seven sons of Meshelemiah, v. 2, 3, eight of Obed-Edom, v. 4, 5, six of Shemaiah, v. 7, and four of Hosah, v. 10, 11. All these make five and twenty: but because Shemaiah who is reckoned one of the sons of Obed-Edom, v. 4, was the father of those six, v. 7, he is to be reputed, as Meshelemiah, v. 2, and Obed-Edom, v. 4, and Hosah, v. 10, to have been an head, not over one division, but over all the divisions whereof his sons were heads; as a colonel is over all the captains and companies in his regiment. And thus the number of courses among the porters will be just four and twenty.

{having wards one against another} Heb. against their brethren. This phrase admits a double interpretation: I. That the porters had their divisions for warding as the singers and other Levites, their brethren, had; namely, four and twenty distinct divisions. II. That the porters in warding stood one company against the other, some at one door, some at another.

{to minister in the house of the LORD} To do those special services that belonged to their function, in the temple and the courts thereof.

V. 13. {And they cast lots} See ch. 24:5.

{as well the small as the great} Or, as well for the small as for the great. See ch. 25:8.

{according to the house of their fathers} See ch. 24:30.

{for every gate} Heb. for gate and gate. Some at one gate, others at another gate; and that both in the temple itself, and also in all the courts appertaining thereunto.

V. 14. {And the lot Eastward} At the entering into the temple; for they entered in at the east.

{fell to Shelemiah} Or, Meshelemiah, v. 1. He was the father of the first seven porters, named v. 2, 3.

{Then for Zachariah his son} His eldest son, v. 2.

{a wise Counsellor} Heb. a giver of counsel with wisdom. This is another commendation given to a porter of the house of God. It was said of some of them, that they were mighty men of valor, strong men, v. 6, 7. Here it is said of another, that he was wise; and to show that he used his wisdom not only about his own affairs, he is also said to be a counselor. He did with others consult about public matters; yea, he gave counsel and advice to others.

{they cast lots} See ch. 25:8.

{and his lot came out Northward} That was on the left hand as they entered into the temple.

V. 15. {To Obed-Edom, Southward} On the right hand.

{and to his sons the house of Asuppim} Heb. gatherings. Because they were places for gathering together and laying up the treasures and utensils of the house of God, and also for men to assemble together in. This phrase is diversely taken by expositors. Some take it for a treasury, where the treasures of the temple were laid up. To this they are the rather induced, because it is said, 2 Chron. 25:24, that all the gold and silver vessels appertaining to the house of God were with Obed-Edom, i.e. under the keeping and charge of his posterity. Others take it for a convocation-house, where the chief senators of the kingdom, or chief governors of the house of God, used to meet together to consult about public affairs. For this sense Neh. 12:25 is noted, where it is said that porters were keeping the ward at the thresholds of the gates. The word Asuppim is there translated thresholds; but in the margin, treasuries, or assemblies. Many understand such assemblies as were before spoken of: And such used to be at the gates of places. See 2 Kings 10:8. Such a word is put for assemblies, Eccles. 12:11. And the verb, whence the noun is derived, is put for gathering men together, Num. 11:16; 2 Sam. 6:1; Gen. 49:1. Our English translators take it for a proper name, and so translate it Asuppim.

V. 16. {To Shuppim and Hosah} We read of a Benjamite called Shuppim, ch. 7:12, 15, but we find not this name elsewhere given to a Levite. Some take Shuppim in this place for the father of Hosah; others, for his brother, and conceive that the families were united in one, and in that respect only one lot given to them both.

{the lot came forth} See ch. 24:5, 7.

{Westward} At the west end of the temple was the most holy place, and into it there was no gate: Neither was there any gate westward in any of the courts, except the court of the Gentiles: So as they who were under Shuppim and Hosah had that gate committed unto them.

{with the gate Shallecheth} This word taken for the name of a place is nowhere else used in Scripture. It signifies a casting out; and it is taken for a gate out of which they cast or carried away all manner of rubbish, sweepings, ashes, and other soil that was not fit to remain in the house or courts of the Lord. Some hold this gate was distinct from that which is before said to be westward. See v. 18.

{by the causeway of the going up} The temple being on the side of an hill, they went up to it: And at this gate there was a fair causeway, by which not only passengers, but also such things as were brought in or carried out of the temple, did pass up and down. And in this sense it may be called the causeway of going up. There is mention made of a causeway, 1 Kings 10:5, and 2 Chron. 9:4, which in both places is translated an ascent: But that was from the king’s house towards one of the fore-gates of the temple; so as this causeway cannot be thought to be that. There is another causeway mentioned 2 Kings 12:20, and translated Silla. That and this may imply one and the same common way.

V. 17. {Eastward were six Levites} The royal gate, through which the prince passed, and where he sat, Ezek. 44:1, 3, was eastward. More therefore attended at this gate than at others.

{Northward four a day, and Southward four a day} The gates on these two sides were of like use, and had like attendants.

{and toward Asuppim} See v. 15.

{two and two} Some expound this of waiting in course, two one day, two another. Others, that two out of those that waited at the north and south gates, were taken to wait here. Or rather it may be taken, that two waited without, and two within; so as there might be as many at this western gate as at the north, or south gate. Or, if there were two gates westward, as some hold, v. 16, then two might wait at one, and two at the other.

V. 18. {And Parbar Westward} Some take this to be another gate than that which is called Shallecheth, v. 16. Others take the word appellatively, for a place where sundry things belonging to the temple were laid up. It is a Chaldee word, and compounded, and signifies the outward part; and thus it may well agree to that which was before spoken of the gate Shallecheth, being set westward.

{four at the causeway} These were the two and two mentioned v. 17.

{and two at Parbar} Which was the other gate or place that stood westward.

V. 19. {These were the divisions of the Porters} See v. 12.

{among the sons of Kore} See v. 1.

{and among the sons of Merari} See v. 10.

V. 20. {And of the Levites} The Levites here intended and hereafter mentioned were questionless porters, as well as those before mentioned. For make those porters to be as many as the singers were, namely, four and twenty courses of them, and twelve in a course, they amount only to two hundred fourscore and eight, as ch. 25:7. But there is mention made of four thousand porters, ch. 23:5. So as there must be many more than those four and twenty courses; among which these that follow are to be reckoned.

{Ahijah} Here others of the posterity of Merari are set down; some were mentioned v. 10. Ahijah is set down as an head over others, and those others are comprised under him. For he alone was not over all the treasures mentioned in this verse.

{was over the treasures of the house of God} There were sundry sorts of treasures of the house of God. There was a treasury wherein sacred vessels and all manner of utensils for the temple were laid up, 1 Kings 7:51. There was a treasury for all such things as were freely given and dedicated to the Lord. Yea, likewise there was a treasury for such money as was upon occasion gathered for repairing and maintaining the temple. See 2 Kings 12:4. There was need therefore of many treasurers.

{and over} Some make this that follows to import the same treasury, with that which goes before, and thus translate it, even over. Others turn the copulative and into the disjunctive or.

{the treasures of the dedicate things} Heb. holy things. See 1 Kings 15:15.

V. 21. {As concerning the sons of Laadan} Or, Libni, ch. 6:17.

{the sons of the Gershonite Laadan} Laadan is called a Gershonite, because he descended from Gershon the eldest son of Levi, ch. 23:6, 7. The word sons is to be taken for posterity.

{chief fathers} Such as had power and authority over others, and were heads of companies.

{even of Laadan the Gershonite} It is an Hebrew pleonasm, thus to redouble the same words and phrases. The meaning is, that they which follow descended from Gershon by Laadan his son.

{were Jehieli} Or, Jehiel, ch. 23:8.

V. 22. {The sons of Jehieli, Zetham, and Joel his brother} All these three are said to be the sons of Laadan, ch. 23:8, but there sons is taken for posterity. All three were of the posterity of Laadan, but by two descents; Jehieli his son, one; Zetham and Joel his grandchildren, another.

{which were over the treasures of the house of the LORD} This office was attributed to Ahijah v. 20. But there were many chiefs over those treasures: besides, there were many treasuries: So as these two might well be colleagues and joined in the same trust.

V. 23. {Of the Amramites, &c.} Kohath the second son of Levi had four sons, Amram, Izhar, Hebron, Uzziel, ch. 23:6, 12. Of those four came these here named, Amramites, Izharites, Hebronites, and Uzzielites. These here set down were porters, but employed about the treasuries.

V. 24. {And Shebuel the son of Gershom the son of Moses} This relation is here added to distinguish this Gershom from another Gershom, or Gershon, the eldest son of Levi, ch. 23:6. Of Shebuel see ch. 23:16.

{was ruler of the treasures} This implies that Shebuel had some authority over those that had a charge of the treasures, namely over those hereafter mentioned.

V. 25. {And his brethren by Eliezer} Eliezer being Gershom’s brother, ch. 23:15, his son and sons’ sons are here called Gershom’s brethren in a large extent, being his kindred.

{Rehabiah his son} Rehabiah was Eliezer’s only son, ch. 23:17.

{and Jeshaiah his son, &c.} Rehabiah, Jeshaiah, Joram, Zichri, and Shelomith are some of the brethren intended in the beginning of the verse; being all of the posterity of Eliezer.

V. 26. {Which Shelomith and his brethren were over all the treasures} These were other treasures than those mentioned v. 22.

{of the dedicate things} See v. 20.

{which David the King} See ch. 18:11; 1 Kings 7:51.

{and the chief fathers} Heb. heads of the fathers. Or, heads of families; princes and great men.

{the Captains over thousands and hundreds} i.e. Colonels over regiments, and captains over companies.

{and the Captains of the host} Generals.

{had dedicated} All that had any command in war did use, in way of thankfulness for such successes as God had given them, to return and consecrate, as holy to the Lord, something of what they had gotten by war. See Num. 31:50.

V. 27. {Out of the spoils won in battles} Heb. out of the battles and spoils. Spoils belonged to the soldiers that took them from the enemy. Among them they had many times gold, silver, precious jewels, and other commodities of worth, Judg. 8:21, 24, 26; 2 Chron. 20:25. And of these they did use voluntarily to give a portion to the Lord.

{did they dedicate to maintain the house of the LORD} Heb. to confirm, &c. See 2 Kings 12:6. This shows one end why they gave spoils to the Lord. There were also other ends, as sacrifices, and other services appertaining to God’s house.

V. 28. {And all that Samuel the Seer} See ch. 9:22; 2 Kings 17:13. Samuel was a judge as well as a prophet, and great victories over the enemies were obtained in his regency, 1 Sam. 7:10, &c. he might therefore well consecrate spoils to God.

{and Saul the son of Kish} He also had sundry victories, 1 Sam. 11:11, and 14:20, &c. and 15:5, &c. and 17:52, &c.

{and Abner the son of Ner} General of Saul’s host, 1 Sam. 14:50, and 17:55.

{and Joab the son of Zeruiah} General of David’s host, ch. 11:6.

{had dedicated} By the forementioned examples he proves that general noted v. 26.

{and whosoever had dedicated any thing} This implies that many others had brought treasures, and consecrated them to the Lord, besides those before mentioned.

{it was under the hand of Shelomith, and of his brethren} This shows in what respect Shelomith and his brethren are said to be over the treasures, v. 26.

V. 29. {Of the Izharites} See v. 23.

{Chenaniah and his sons} There was one Chenaniah a master of music, ch. 15:22, 27, but this was of another function.

{were for the outward business} i.e. Such things as in the country were to be done, gathered and prepared for the house of God and for the service thereof; as all manner of provision of wood, coal, oil, wine, tithes, firstfruits, with the like. See Neh. 11:16; 2 Chron. 34:13.

{over Israel} Such Israelites as dwelt in the country up and down. By comparing v. 32 with this we may gather that their jurisdiction was on this side Jordan. Though the number of them that were for these outward works be not expressly set down, yet by comparing v. 30, 32 with ch. 23:4 we may gather what their number was, namely a thousand six hundred. For this number added to a thousand seven hundred, v. 30, and two thousand seven hundred, v. 32, makes up the six thousand, ch. 23:4.

{for officers} To oversee the outward businesses before mentioned.

{and Judges} To hear complaints, resolve doubts, determine cases, right wrongs, and to render to every one his own. Now the Israelites being governed by the judicial law, and the Levites best exercised therein, therefore they were sent abroad among the several tribes to be judges, Deut. 16:18; 2 Chron. 17:8, 9, and 19:11.

V. 30. {And of the Hebronites} These were the posterity of Hebron the third son of Kohath. See v. 33.

{Hashabiah and his brethren} By brethren are meant such as were of his kindred and office.

{men of valour} See v. 6, 7.

{a thousand and seven hundred} There were many things to do, and that in many places, and some were to rest by course while others were employed in the service, and therefore there was need of many.

{were officers} Heb. over the things. Such as are mentioned v. 29.

{among them of Israel} See v. 29.

{on this side Jordan Westward} This is opposed to that part which Reubenites and others inherited on the other side Jordan, v. 32.

{in all the business of the LORD} Such as were counted ecclesiastical, and appertained to the house of the Lord and the services thereof.

{and in the service of the King} This may be taken for civil affairs. Such a distinction betwixt the matters of the Lord and of the king is made 2 Chron. 19:11. Or this phrase may imply the king’s appointing them to such and such businesses of the Lord, which they doing upon the king’s command are said to do the service of the king.

V. 31. {Among the Hebronites was Jerijah the chief} See v. 10.

{even among the Hebronites according to the generations of his fathers} Of all that were descended from Hebron, and then living, he was in greatest place and of highest account.

{In the fortieth year of the reign of David} This was the last year of David’s reign, 2 Sam. 5:4, when he was seventy years old.

{they were sought for} At this time David deputed Solomon to be his successor, and thereupon appointed distinct orders among the Levites and others, for the well ordering of church and commonwealth; and having assembled them together he declared his mind to them, ch. 28:1, &c. In this respect they are said to be sought for, namely, to come together.

{and there were found amongst them mighty men of valour} See v. 6.

{at Jazer of Gilead} A city belonging to the Merarites, Josh. 21:34, 39.

V. 32. {And his brethren} The kindred and colleagues of Jerijah, v. 31.

{men of valour} See v. 6.

{were two thousand and seven hundred} These were a great many Levites to be in two tribes and a half. Though all the Izharites and Hebronites were joined together, yet these make more than a half part. See v. 29.

{chief fathers} Or, chief of their fathers’ families.

{whom King David made Rulers} He, as sovereign on earth, had the disposing of the orders even of the Levites: yet he did it not without divine instinct and counsel of the Lord’s prophets.

{over the Reubenites, the Gadites, and the half-tribe of Manasseh} These dwelt on the other side Jordan, Num. 32:33. Now because they were far remote from the house of God, therefore they had the more Levites among them to instruct and direct them.

{for every matter pertaining to God} See v. 30.

{and affairs} Heb. thing.

{of the King} See v. 30.

CHAPTER 27

V. 1. {Now the children of Israel after their number} In the four chapters immediately before this the orders of the Levites are set down; herein David showed his piety: In this chapter the militia of the kingdom is set down; and here his prudence is demonstrated. He had vanquished all his enemies abroad, and suppressed sundry insurrections at home; yet he knew that new wars and conspiracies might be raised: therefore in this time of peace he so settles his soldiery as they might be in a readiness on all occasions to defend the kingdom. This first clause has reference to the last words of the verse.

{to wit, the chief fathers} Heb. heads of fathers, or families.

{and Captains of thousands} These we call colonels of regiments.

{and hundreds} These are most usually with us called captains of companies. According to the Latin notation they are called centurions.

{and their officers} Such as were under them, as lieutenant-colonels, majors, lieutenants, and divers others.

{that served the King} These attended the court, where the king was, they guarded his person, they were ready to be sent out at his command. See 2 Chron. 17:19.

{in any matter of the courses} In any employment that belonged to their function, for the time that their several companies were to wait in their course.

{which came in and went out month by month} They that had waited a month, returned to their own houses to follow their particular employments; and then another course or company came in their stead to wait.

{throughout all the months of the year} There were twelve companies or courses, v. 15, each of which attended one month, and were about their own employments eleven months.

{of every course (or, of each course) were twenty and four thousand} There being twelve courses, the total number arises unto two hundred eighty-eight thousand.

V. 2. {Over the first course for the first month} From hence to verse 16 is a particular exemplification of that which was generally noted of the last clause of the former verse.

{was Jashobeam the son of Zabdiel} This was that worthy captain whose acts are set forth ch. 11:11.

{and in his course were twenty and four thousand} See on v. 1.

V. 3. {Of the children of Perez} Or, Pharez. He was the son of Judah, Gen. 30:29, and 46:12. This has relation to Jashobeam, v. 2, who was of the posterity of Pharez.

{was the chief of all the Captains of the host for the first month} In every course there were sundry companies, which had their captains, but he was the general commander over them all.

V. 4. {And over the course of the second month was Dodai an Ahohite} Or, Dodo, ch. 11:12; 2 Sam. 23:9. His son was one of David’s worthies.

{and of his course was Mikloth also the Ruler} He was a chief commander over the second course after the death of Dodo; or else he was a lieutenant-colonel or some other officer under Dodo.

V. 5. {The third Captain of the host for the third month was Benaiah the son of Jehoiada} This man was a great commander in the beginning of David’s reign, 2 Sam. 8:18, and continued faithful to David all his days, and to Solomon also, 1 Kings 1:36, 38. He was made general in the room of Joab, 1 Kings 2:33. This relation, the son of Jehoiada, distinguishes him from another of David’s worthies, who was a Pirathonite, ch. 11:31, and from certain Levites, ch. 15:18; 2 Chron. 20:14.

{a chief Priest} Or, principal officer. See ch. 4:2.

V. 6. {This is that Benaiah who was mighty among the thirty, and above the thirty} See ch. 11:24, 25; 2 Sam. 23:20, 22, 23.

{and in his course was Amizabad his son} This is here to be taken as that was which is noted of Mikloth v. 4.

V. 7. {Asahel the brother of Joab} See ch. 2:16, and 11:26.

{and Zebadiah his son after him} Asahel was slain in the beginning of David’s reign, 2 Sam. 2:1, 8, 23. After his death his son was substituted in his room: but because Asahel was a valiant man, brother to Joab and Abishai, and of kin to David, his name is put both into the catalogue of David’s worthies, ch. 11:26, and here, into the catalogue of chief commanders.

V. 8. {Shamhuth the Izrahite} Some take this man to be the same that is called Shammoth, ch. 11:27, and Shammah, 2 Sam. 23:25. But they were of different families. He that is set down in the catalogue of David’s worthies was an Harodite; but this man was an Izrahite. There was also another called Shammah in the catalogue of David’s worthies, but an Hararite, 2 Sam. 23:33.

V. 9. {Ira the son of Ikkesh the Tekoite} Ch. 11:28.

V. 10. {Helez the Pelonite} Or, Paltite, 2 Sam. 23:26. See ch. 11:27.

{of the children of Ephraim} This is added to distinguish him from another Helez, who was of the tribe of Judah, ch. 2:39.

V. 11. {Sibbecai the Hushathite} Ch. 11:29, and 20:4.

{of the Zarhites} These descended from Zerah, who came from Simeon, Num. 26:13.

V. 12. {Abiezer the Antothite} See ch. 11:28.

V. 13. {Maharai the Netophathite} See ch. 11:30.

{of the Zarhites} There was such a family of the tribe of Judah, Num. 26:20; Josh. 7:17.

V. 14. {Benaiah the Pirathonite} See v. 5, and ch. 11:24, 31.

V. 15. {Heldai the Netophathite} Or, Heled, ch. 11:30, or Heleb, 2 Sam. 23:29.

{of Othniel} The first judge of Israel after Joshua was Othniel, Judg. 3:9. If this be the Othniel here intended, his stock continued many generations.

{and in his course were twenty and four thousand} This is the twelfth time that this clause is repeated. See v. 1.

V. 16. {Furthermore over the tribes of Israel} Hitherto the orders and courses of commanders in war, with the companies under them, are set down. In the following part of the chapter such governors as were over the several tribes in times of peace are distinctly set down. There were thirteen rulers, though but twelve tribes, and Gad and Asher are left out: For Gad bordered upon Reuben, so as these two tribes were ruled by one governor; and Asher was governed by the same ruler that the tribe adjoining to it was governed by. There were thirteen governors, because Joseph’s sons made two tribes, Ephraim, and Manasseh, and Manasseh being divided by Jordan into two parts, each part had its governor, v. 20, 21. And the priests and Levites were so distinguished as they had two several governors, v. 17.

{the Ruler of the Reubenites was Eliezer the son of Zichri} There were many in several tribes called Eliezer, but this relation, the son of Zichri, distinguishes this governor from them all.

{Of the Simeonites, Shephatiah the son of Maachah} This parentage distinguishes this governor from the son of David, 2 Sam. 3:4.

V. 17. {Of the Levites, Hashabiah the son of Kemuel} This may be he who is mentioned ch. 26:30. He was the third governor.

{Of the Aaronites, Zadok} Zadok was the chief priest, and so over the other priests, called Aaronites; for all Aaron’s sons were priests.

V. 18. {Of Judah, Elihu, one of the brethren of David} Called Eliab, 1 Sam. 16:6. This was the fifth governor.

{of Issachar, Omri the son of Michael} This parentage distinguishes him from another Omri the son of Becher, ch. 7:8.

V. 19. {Of Zebulun, Ishmaiah the son of Obadiah} See ch. 12:4. This was the only Ishmaiah that we read of.

{of Naphtali, Jerimoth the son of Azriel} This might be of those valiant men that came to David in Ziklag, ch. 12:4.

V. 20. {Of the children of Ephraim, Hoshea the son of Azaziah} He that conquered Canaan was of this name, Deut. 32:44. But besides the time wherein they lived, their parentage does distinguish them.

{of the half-tribe of Manasseh} Namely, on this side Jordan.

{Joel the son of Pedaiah} His parentage distinguishes him from sundry other Joels mentioned in Scripture.

V. 21. {Of the half-tribe of Manasseh in Gilead} Gilead was on the other side of Jordan, Josh. 17:1, 5.

{Iddo the son of Zechariah} There were many called Iddo, but they were of other parentage. This was the eleventh governor.

{of Benjamin, Jaasiel the son of Abner} Abner the general of Saul’s host was of the tribe of Benjamin, 1 Sam. 14:50, 51.

V. 22. {Of Dan, Azareel the son of Jeroham} There was another of this name, ch. 12:6. But we read of no other of the tribe of Dan. Azariel was the thirteenth governor.

{These were the Princes of the tribes of Israel} See v. 16.

V. 23. {But David took not the number of them from twenty years old and under} The law when it speaks of numbering people, brings it to this limitation, twenty years old and upward, Num. 1:18, &c. and 26:2.

{because the LORD had said} Though David in the pride of his heart commanded the people to be numbered, ch. 21:2, yet he retained so much faith as to believe God’s word.

{he would increase Israel like to the stars of the heavens} See Gen. 15:5. This is here brought in as a reason why David would not have the people numbered under twenty years, lest thereby he might seem to doubt the promise of God, Gen. 22:17, and 26:4. See on Num. 1:2.

V. 24. {Joab the son of Zeruiah} See 1 Chron. 2:16.

{began to number} See ch. 21:4, &c.

{but he finished not} Ch. 21:6, and 2 Sam. 24:5, &c.

{because there fell wrath for it against Israel} While Joab was numbering the people, a great plague, which was the effect of God’s wrath fell among them, which was one cause that kept him from finishing the work he had begun, ch. 21:14. Of wrath see 2 Chron. 16:13.

{neither was} Heb. ascended.

{the number of the account put into the Chronicles of King David} After David was sensible of his sin, and discerned how displeasing it was unto God, to show his detestation of the fact, he would not suffer the number that was taken to be put into his civil records, which were the public chronicles of those times. But God, for instruction to future ages, caused it to be put into an holy record, which is the sacred Scriptures. The Hebrews here set down this word חצי, whereby they signify that this is half of the book; namely of the whole history of the Chronicles: which is true in regard of the verses.

V. 25. {And over the Kings treasures} David had before set down orders for safe keeping and well using the treasures of the house of God, ch. 26:20, &c. That was an act of piety; after that he took care of his own treasures, which was an act of prudence. Treasuries and treasures are not unlawful.

{was Azmaveth the son of Adiel} The treasures here meant were such as were in Jerusalem the chief city, or in the king’s court. For these treasures are distinguished from such commodities as were abroad in the country.

{and over the storehouses in the fields} The king caused storehouses to be built up and down, even in the fields, that such commodities as belonged to him might be laid up near the place where they did arise.

{in the cities} In several tribes, distinct from Jerusalem.

{and in the villages} These were less places, small towns.

{and in the castles} Strong places where the garrisons were kept.

{was Jehonathan the son of Uzziah} He had the chief care and trust of such commodities committed unto him.

V. 26. {And over them that did the work of the field for tillage of the ground} Which were to plow, sow, dung, fence, or any other way look unto the king’s land.

{was Ezri the son of Chelub} He was over farmers, husbandmen, and such other persons, to see that they were diligent and faithful.

V. 27. {And over the vineyards} These being a great commodity in those days, care was to be had to see them well planted, dunged, pruned, fenced, and other needful things done to them.

{over the increase of the vineyards} Heb. over that which was of the vineyards. Hereby is meant gathering of grapes in time of vintage, pressing of them, and making good wine.

{for the wine cellars} That the king’s wine might be carried into them.

V. 28. {And over the olive trees} What care was had of vineyards v. 27 must also be had of olive-trees: for from thence they had their oil.

{and the Sycamore-trees that were in the low plains} See 1 Kings 10:27.

{was Baal-hanan the Gederite} Though sycamores were but ordinary trees, such as grew in hedgerows, yet the king would have one take care there should be no spoil made of them.

{and over the cellars of oil was Joash} As David had some to see oil beaten out, so he had others to take care of it when it was brought into cellars.

V. 29. {And over the herds that fed in Sharon} Sharon was very fertile, Song 2:1; Isa. 3:39, and 35:2, and so a fit place for herds of cattle to feed in; for there were very good pastures. Some take it to be a plain champaign country lying along by Libanus, even from Bashan, ch. 5:16.

{was Shitrai the Sharonite} He might have this epithet Sharonite given him from Sharon.

{and over the herds that were in the valleys} These were other pasture-grounds besides Sharon.

{was Shaphat the son of Adlai} See ch. 5:12.

V. 30. {Over the Camels also} See 1 Kings 10:2.

{and over the Asses} See 1 Kings 2:40, and 13:13; 2 Kings 7:7.

V. 31. {And over the flocks} These were of smaller cattle, as of sheep, goats, and other such like.

{All these were the Rulers of the substance, which was King Davids} The particulars before mentioned show there were officers to look to all manner of commodities that belonged to the king throughout his whole dominion. See Ezra 4:22.

V. 32. {Also Jonathan Davids uncle} This Jonathan was David’s brother’s son, 2 Sam. 21:21, so as he was only David’s kinsman or nephew, and David was his uncle: but the word uncle is here taken in a large sense, for cousin.

{was a counsellor} One of whom David used in weighty matters to take counsel.

{a wise man} This shows that he was able to give good counsel.

{and a Scribe} Or, secretary. To be a king’s secretary and of his privy council is a very honorable place. See 1 Kings 4:3.

{and Jehiel the son of Hachmoni (or, Hachmonite) was with the Kings sons} He was as a tutor to give them good breeding, and to instruct them in learning. Some join Jonathan and Jehiel in this office.

V. 33. {And Ahithophel was the kings Counsellor} He was so wise as his counsel was accounted an oracle, 2 Sam. 16:23, yet for all his wisdom he hanged himself, 2 Sam. 17:23. That which is here spoken of his being David’s counselor was before Absalom’s conspiracy, 2 Sam. 15:31.

{and Hushai the Archite was the kings companion} Or, friend, 2 Sam. 15:37. He was such an one to David as we now call the king’s favorite. And he was a most faithful favorite, 2 Sam. 17:7, &c.

V. 34. {And after Ahithophel} Namely, after his death.

{was Jehoiada the son of Benaiah} This was not that Jehoiada who was the father of the valiant Benaiah, v. 5, but rather that Jehoiada who among the valiant priests came to David in the beginning of his kingdom, ch. 12:27.

{and Abiathar} This might be he that conspired with Adonijah, 1 Kings 1:7, or his father who was called both Ahimelech and Abiathar. See ch. 18:16. These two were of the king’s privy council.

{and the General of the kings army was Joab} See ch. 11:6.

CHAPTER 28

V. 1. {And David assembled} This has reference to the beginning of ch. 23. For all that is registered from ch. 23:3 to ch. 8:1 contains a narration of things that were done before the assembly here mentioned was gathered together.

{all the Princes of Israel} Those princes are especially here meant that are set down ch. 27.

{the Princes of the tribes} Set down ch. 27:16, &c.

{and the Captains of the Companies} i.e. Of those companies that served in their several courses, ch. 27:2, &c.

{that ministered to the King by course} See ch. 27:1.

{and the Captains over the thousands, and the Captains over the hundreds} See ch. 27:1.

{and the stewards over the substance and possession of the king} Or, cattle of the king. The Hebrew word is sometimes taken for the one, sometimes for the other. The particular charge of these stewards is expressly set down ch. 27:25, &c.

{and of his sons} This in the Hebrew is so set down as if hereby were meant the stewards of the substance of David’s sons; and so our English will well carry it. Others make these a part of the assembly; q. d. David assembled the king’s sons, as well as the princes and others.

{with the officers} Or, eunuchs. See 1 Kings 12:9.

{and with the mighty men, and with all the valiant men} These were they who are set down ch. 11:12, and others like to them.

{unto Jerusalem} This has reference to the first clause of this verse, q. d. David assembled unto Jerusalem all the princes, &c.

V. 2. {Then David the king stood up upon his feet} Many take that which follows to be done after Adonijah’s conspiracy, and David’s declaring Solomon to be king, 1 Kings 1:5, &c. and that David in so great a business as this was gathered his spirits together, and rose up in reverence to God, whose cause he had in hand; as Jacob in a like case did, Gen. 47:38, and as Eglon did, Judg. 3:20. They who take this assembly to be before David was so weak, say that he stood upon his feet partly to testify his good respect to that assembly, and partly that he might be the better heard of them all.

{and said, Hear me} By this phrase he stirs up their attention. So Gen. 23:6, and 49:2.

{my brethren} This phrase he uses in relation 1. to God and the church, in which respect king and subjects are as brethren; 2. to their father Jacob, from whom he as well as his subjects descended; 3. to the common condition, they were all flesh.

{and my people} This has relation to that sovereignty and charge which God has given him over them. By these two phrases he insinuates himself into their hearts.

{As for me, I had in mine heart to build an house} See ch. 17:1, &c.

{of rest} See ch. 6:31.

{for the Ark of the Covenant of the LORD} See 1 Kings 8:10.

{and for the footstool of our God} This is a description of the ark, which is oft styled God’s footstool, as Ps. 99:5, and 132:7; Lam. 2:1, and that in these respects: I. God being said to dwell between the Cherubims, and to speak from between them, Exod. 25:22; Num. 7:89; 2 Kings 19:15; 1 Chron. 13:6, the ark being under the cherubims, is said to be his footstool. II. To show that though the ark were a representation of his presence, yet it was but as his footstool on earth; his throne was in heaven, Acts 7:49; Matt. 5:34, 35. III. To show that they were not to rest in that evidence of God’s presence which was but his footstool, but from thence to raise up their hearts higher, even unto heaven, which was his throne. See v. 18.

{and had made ready for the building} What preparations David had made for this purpose may be seen ch. 22:2, 3, 4, 14, 15, 16.

V. 3. {But God said unto me} Namely by his prophet Nathan. See on 2 Sam. 7:5.

{Thou shalt not build an house for my name} Ch. 17:4.

{because thou hast been a man of war} See ch. 22:8.

{and hast shed blood} Heb. bloods. The plural number implies much blood. It is thus expressed ch. 22:8, Thou hast shed blood abundantly.

V. 4. {Howbeit the LORD God of Israel} See ch. 8:15.

{chose me before all the house of my father} Before all my brethren, 1 Sam. 16:12.

{to be king over Israel for ever} This may be taken either of David’s own person; and so it extends to the continuance of his life on earth, as Exod. 26:1. Or it may be extended to his seed; and thus it is to be taken of the polity of the Jews; so long as it continued: Or to Christ; and so the word ever is properly taken. See ch. 17:12.

{for he hath chosen Judah to be the Ruler} Among the tribes he chose Judah, that out of it a king should be taken to rule over Israel, Gen. 49:8; Ps. 78:68. David here sets down a gradation of four steps, wherein he does exemplify God’s free grace in making choice of whom he will: 1. the tribe of Judah; 2. the house of Jesse; 3. David; 4. Solomon. None of these, before God chose them, was the chief. Judah was the fourth son of Jacob, Gen. 29:35. The house of Jesse was none of the greatest families of Judah. See 1 Kings 12:16. David was the youngest of Jesse’s eight sons, 1 Sam. 16:11, and Solomon had at least six brethren elder than himself; See ch. 3:4, 5.

{and of the house of Judah, the house of my father} Ch. 2:3, 12, 15.

{and among the sons of my father he liked me} This is to be taken of God’s free grace and mere good pleasure, not of any desert of David.

{to make me king over all Israel} This has reference partly to the beginning of David’s reign, at which time he was king only over Judah, and partly to Rehoboam’s loss of ten tribes, ch. 14:2; 1 Kings 14:16.

V. 5. {And of all my sons (for the LORD hath given me many sons)} Nineteen sons of David are reckoned up together, ch. 3:1, &c.

{he hath chosen Solomon my son} See ch. 22:9, 10.

{to sit upon the throne of the kingdom} A throne is a proper seat for a king; and to sit upon it is to reign as a king.

{of the LORD over Israel} Israel was God’s peculiar people, Exod. 19:5, 6, and God’s only church at that time, and in that respect called the kingdom of the Lord. For though the whole world be God’s universal kingdom, yet the church is his special and peculiar kingdom, over which he has the greatest care. See ch. 29:23.

V. 6. {And he said unto me, Solomon thy son} This has reference to 2 Sam. 7:13, where David’s son is indefinitely mentioned, but Solomon not named; yet by the description of that son there set down it may well be gathered that Solomon is intended.

{he shall build my house} The temple which consisted of the most holy place, holy place and porch, is most properly styled God’s house. See 1 Kings 3:1.

{and my courts} See 1 Kings 6:36. In these courts were sundry gates, walls, partitions and other buildings; in which respect this phrase of building the courts is properly used.

{for I have chosen him to be my son} It was God’s free grace and love to Solomon that advanced him above his brethren, God chose him.

{and I will be his father} See ch. 17:13.

V. 7. {Moreover I will establish his kingdom for ever} See ch. 17:14.

{if he be constant} Heb. strong. The word has especial relation to that courage of mind which causes an unalterable resolution, whence follows constancy. The manner of setting down this inference shows that there be conditions to be observed on man’s part for obtaining God’s promises.

{to do my Commandments and my Judgments} See 1 Kings 2:3.

{as at this day} By this it appears that Solomon had been well instructed by his father in the commandments and judgments of God, and that he had in his father’s lifetime well observed them. See 1 Kings 8:61.

V. 8. {Now therefore in the sight of all Israel} He means the representative body of Israel there present, v. 1, and to them he directs this his exhortation: So as he makes all of them, one to another, witnesses of the charge he gave them, that they might be the more careful in observing it.

{the Congregation of the LORD} This sets out the church of God, as that phrase, the kingdom of the Lord, v. 5, and this makes the witnesses to be of greater account, and the charge more weighty.

{and in the audience of our God} Heb. in the ears. i.e. Who hears this charge that is given, and who is in special manner our God. This adds more weight to the charge.

{keep and seek} These words are of the plural number, and spoken to all the people. And they imply that the people must keep what they knew, and seek to be instructed in what more belonged to them.

{for all the commandments} We must labor both to be instructed in the whole will of God, and also to endeavor to keep all his precepts.

{of the LORD your God} See ch. 22:18.

{that you may possess this good land} i.e. The land of Canaan in which they dwelt. It was a very pleasant and fertile land, abounding with all manner of needful commodities; in which respect it is said to be a land flowing with milk and honey, Exod. 3:8; Deut. 26:9. See 1 Kings 14:15.

{and leave it for an inheritance for your children after you} God had given that land to Abraham and his seed for an inheritance, Gen. 15:7; Deut. 3:21, 38, but it was upon condition of observing God’s commandments, Deut. 4:1, 26. Therefore David calls upon the people to observe that condition, as they did desire to leave that land to their children.

{for ever} See 1 Kings 2:23, 45.

V. 9. {And thou} The exhortation v. 8 was made to the whole kingdom, but now David turns to his son, and gives him his charge.

{Solomon my son} David sweetly insinuates himself into the heart of his son, by calling him by his proper name, and by expressing that special relation which was betwixt them, in this phrase, my son, as if he had been his only son.

{know thou the God} Knowledge of God is the ground of all other duty; without which all obedience is but blind obedience.

{of thy father} David hereby means himself. Now David had taken the true God for his God, and that God had exceedingly blessed David. In which respect he here makes mention of that relation betwixt God and him, to quicken up his son thereby.

{and serve him} As this word in general comprises all manner of obedience of God, so in special it intends his worship, Exod. 10:7.

{with a perfect heart} See 1 Kings 8:61.

{and with a willing mind} Forced service is not acceptable to God.

{for the LORD searcheth all hearts} This is added as a reason to move Solomon to serve God sincerely and willingly, because the Lord does not only observe the outward service that is done, but also tries the very disposition of the soul, and knows with what intent and after what manner it is done.

{and understandeth all the imaginations of the thoughts} i.e. The first motions of the soul, which set men on to do what they do.

{if thou seek him} To seek God is either generally taken for the use of all means wherein and whereby we may come to the knowledge of him, Isa. 51:1, or else in particular for the calling upon his name, Ps. 34:10. It may be here taken in both senses. See ch. 16:10, 11.

{he will be found of thee} By careful using of right means we may attain to the right knowledge of God; in which respect he may be said to be found. Or when he hears our prayer, and grants our request, he is found.

{but if thou forsake him} They especially are said to forsake God who having once known and professed him do turn from their holy profession unto idolatry or any other impiety or iniquity. See 1 Kings 18:18.

{he will cast thee off for ever} He will renounce you, and not acknowledge you to be his, as Matt. 7:23. See 2 Kings 23:27. This phrase for ever implies that the forsaking of God before mentioned is meant of a total final apostasy.

V. 10. {Take heed now} This phrase implies a diligent circumspection over a man’s heart and life.

{for the LORD hath chosen thee} See v. 5, 6.

{to build an house for the Sanctuary} The Hebrew word may be applied to a holy place, or to a holy thing. It is oft put for the tabernacle, and for the temple. Here it is put for the ark, which was the most holy representation of God’s presence that the Jews had. See ch. 9:29, and 1 Kings 6:19.

{be strong} This has especial relation to courage of mind.

{and do it} They who take courage to themselves, will much better accomplish what they undertake. See ch. 22:13; 1 Kings 2:2.

V. 11. {Then David gave to Solomon his son the pattern} Though David were not suffered himself to build the temple, yet his heart was so set upon it as he meditated thereon continually, and in himself considered what kind of house it should be, what parts thereof, what partitions therein. And questionless he oft called upon God to direct him therein: and we cannot but think God heard his prayer, and by his Spirit enlightened his understanding, (for so it is expressly said, that he had a pattern of all by the Spirit, v. 12 and 19) so as he came to discern in every particular what kind of house it should be; and answerably he set it down in a platform which is here called a pattern, and delivered it to his son. That this pattern was made by divine instinct, is evident v. 12. By this means Solomon had such an help as Moses had, Exod. 25:40.

{of the porch} The porch is here synecdochically put for the whole temple, as the particulars following, which are said to appertain thereunto, do evidently demonstrate. Of the porch in particular see 1 Kings 6:4.

{and of the houses thereof} Hereby may be meant the distinct parts of the temple, which were within the porch, and into which the priests went through the porch, and also the rooms built round about the temple. Of which see 1 Kings 6:5, &c.

{and of the treasuries thereof} See ch. 9:16, and 26:20, 22, &c.

{and of the upper chambers thereof} See 1 Kings 6:5.

{and of the inward parlours thereof} Under this phrase such rooms as were within the walls of the temple for the priests’ use may be comprised.

{and of the place of the mercy seat} This was called the oracle, and most holy place, 1 Kings 6:5, 16. The mercy-seat is here synecdochically put for the ark and all things appertaining thereunto. The word translated mercy-seat signifies a cover: for it covered the ark. It is in Latin called propitiatorium, a place or means of being appeased. It was called a propitiatory or a mercy-seat, because there God showed himself appeased, merciful and gracious to his people. In the ark was the moral law, which denounced a curse against all mankind, because they were sinners: This cover kept the law within the ark, that it should not be produced against us, and in that respect it might well be called a propitiatory, or mercy-seat. God was set forth in his glorious majesty between the two cherubims, ch. 13:6; 2 Kings 19:15. Now this cover of the ark was betwixt the law, and the divine majesty; and it typified Christ, who is that mediator that keeps us safe from the curse of the law, and presents himself before God’s glorious majesty for us. It is called mercy-seat, because God in Christ sits on a seat of mercy and throne of grace. See 1 Kings 6:19.

V. 12. {And the pattern} See v. 11.

{of all that he had} Heb. of all that was with him. i.e. Of the main buildings, and several rooms appertaining to them, and of all the things that were therein to be employed about God’s service.

{by the Spirit} The divine Spirit is here meant, which instructed David’s spirit, and inwardly suggested unto him how all things should be made. See v. 19.

{of the courts of the house of the LORD} See 1 Kings 6:36. Here David begins to exemplify in particular that which in general was comprised under this phrase, all that he had.

{and all the chambers round about} See ch. 6:5, &c.

{of the treasuries of the house of God} See v. 11.

{and of the treasuries of the dedicate things} See ch. 26:20, 26, 27.

V. 13. {Also for the courses of the Priests and the Levites} Or, of the courses: For this has reference to v. 12. David gave the pattern of these things as well as of others. Of these courses see ch. 23, 24, 25, and 26.

{and for all} Or, of all. For this depends on the word pattern v. 12.

{the work of the service of the house of the LORD} What work the priests should do, what the Levites, what also was to be done of the people who were to bring sacrifices, and who were to be made clean.

{and for all} Or, of all.

{the vessels of service in the house of the LORD} Such as were used in any service in the temple. Of these see 1 Kings 7:40, &c.

V. 14. {He gave of gold by weight} Having set down what things should be made of gold, he weighed out so much as might be sufficient for them all.

{for things of Gold} All the things in the most holy place, yea and most of them that were in the holy place, were of gold. See 1 Kings 7:48, &c.

{for all instruments of all manner of service} Heb. of service service. The Hebraism is well expressed in our English translation. By instruments of service he means not only vessels before mentioned, but also hinges, locks, keys, and what else was used in the temple. The forementioned clause may thus be read, even of the gold for all instruments of all manner of service. If it be so read, the first words in this verse, he gave, need not be prefixed; for this verse also has reference to v. 12.

{silver also for all instruments of silver} There were sundry things in the temple made of silver, v. 15, 16, 17. So in the tabernacle, Exod. 36:30, 36, and 38:10, &c.

{by weight for all instruments of every kind of service} i.e. Such as were to be made of silver; as before he meant such instruments as were made of gold.

V. 15. {Even the weight for the candlesticks of gold} Solomon made ten several candlesticks of gold, 1 Kings 7:49. In the tabernacle there was but one, and that of a talent of gold, Exod. 25:31, 39. But every of Solomon’s ten candlesticks was far greater than that one which Moses made; so as there needed a great deal of gold for the candlesticks, besides other things.

{and for their lamps of gold} i.e. Those vessels whereinto the oil and wick of the lamps were put, and set upon the branches of the candlesticks. See 1 Kings 7:49.

{by weight for every Candlestick, and for the lamps thereof} David did proportion out the very matter and quantity for every of the holy things, as well as the fashion of them.

{and for the Candlesticks of silver} The candlesticks of gold were very great ones, and had many branches, and constantly remained in one place, 1 Kings 7:49; 2 Chron. 4:7, 20; Exod. 25:31, &c. But there was use of candlesticks to be carried up and down, in the courts and chambers where the priests and Levites were to be: and these were of silver.

{by weight both for the Candlesticks, and also for the lamps thereof} It appears that they used oil, whereof lamps were, and no candles in the house of God, yea, and in the chambers of the priests.

{according to the use of every Candlestick} Whether constantly settled in one place, or carried up and down.

V. 16. {And by weight he gave gold} He gave is not in the Hebrew, and may well be left out. For he continues to speak of a pattern, not of the gift itself. See v. 11, 12, 13, 14.

{for the tables of shewbread} See 1 Kings 7:48.

{for every table} There were ten tables, 1 Kings 7:48; 2 Chron. 4:8.

{and likewise silver for the tables of silver} There were tables in the priests’ courts to lay those things thereon which they there used; and these were of silver. It may be also the tables in the treasuries and priests’ chambers were of silver.

V. 17. {Also pure gold} See 1 Kings 10:21; 2 Chron. 4:20.

{for the fleshhooks} The proper use of flesh-hooks was to take meat out of the pan, or any other vessel, wherein any part of a sacrifice was sod, 1 Sam. 2:13, 14. We read of flesh-hooks of brass, Exod. 27:3; 2 Chron. 4:16, but nowhere of gold, except this place.

{and the bowls, and the cups} Cups and bowls were for the same use. See 1 Kings 7:50.

{and for the golden basons} See 1 Kings 7:50.

{he gave gold by weight} See v. 14, 16.

{for every bason} For they used many basins, Ezra 1:9; Neh. 7:70.

{and likewise silver by weight for every bason of silver} They used silver basins in the courts and chambers appertaining to the temple.

V. 18. {And for the Altar of incense} See ch. 6:44.

{refined gold by weight} Refined gold is that which is again and again tried in the fire, Zech. 13:9; Mal. 3:2, 3. It is called pure gold, v. 17, and fine gold, 2 Chron. 3:5, 8. See 1 Kings 9:28.

{and gold for the pattern of the chariot of the Cherubims} Because God is said to sit between the Cherubims, Ps. 99:1, and to dwell betwixt them, 13:6, and to be carried or to ride upon them, Ps. 18:10, this phrase, chariot of the cherubims, is used; which sets forth the majesty of God sitting or riding in a chariot. It also might give them to understand that God might ride away from them if they were not careful to give him good entertainment.

{that spread out their wings} See 1 Kings 6:24.

{and covered the Ark of the Covenant of the LORD} See 1 Kings 6:9. Here, as the ark itself, so the mercy-seat that covered it, and the smaller cherubims which Moses made, and were fastened to that cover, Exod. 25:18, are meant. For all these were covered with the great cherubims mentioned in this verse.