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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46811	Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that mights at first seem to contradict one another are reconciled ... / by Arthur Jackson.	Jackson, Arthur, 1593?-1666.	1646 (1646)	Wing J65; ESTC R25554	997,926	828

principall fathers over against their younger brethren There may be a double sense of these last words to wit either that as the principall fathers sate with David and Zadok and Abimelech to see this work done so on the other side their younger brethren stood to be distributed to their severall courses as the lot fell amongst them or rather that as the chief of the fathers were chosen by lots as heads over the rest so were their young brethren also CHAP. XXV Vers 1. DAvid and the captains of the host separated to the service of the sonnes of Asaph and of Heman and of Jeduthun who should prophecy with harps c. By the captains of the host here some understand the chief of that sacred host of the priests and Levites who served in the Temple but the most of Expositours understand it of those princes of Israel mentioned chap. 23.2 whom David called together when he went about this work of establishing an order for the service of the priests and Levites who are here called captains of the host because indeed the chief Nobles and Princes of Israel were captains of Davids host However that which is said of these captains is that they separated to the service of the sonnes of Asaph and of Heman and of Jeduthun who should prophecy with harps c. That is that having appointed the foure and twenty sonnes of Asaph Heman and Jeduthun called also Ethan chap. 15.17 to be the chief in the foure and twenty quires of singers that were to perform that service in their severall courses which is here called prophecying with cymballs c. of which see the note 1. Sam. 10.5 after that they also separated such other of their brethren the Levites here after mentioned as were to be instructed by them and to joyn in that service under them in their severall courses Vers 2. The sonnes of Asaph under the hands of Asaph which prophesied according to the order of the king For he gave order for the severall courses of the singers yea and happely too for the tunes and times of singing and withall the most of the Psalmes they sung were penned by David and by him were assigned some for the sonnes of Asaph others for the sonnes of Jeduthun and Heman as by the title of many Psalmes is evident Vers 3. The sonnes of Jeduthun Gedaliah and Zeri and Jeshaiah and Hashabiah and Mattathiah six c. That is there were six of Jeduthuns posterity that were heads of severall courses of the singers Indeed here are but five named unlesse as some think Jeduthun the father be reckoned into the number but the sixth was Shimei mentioned ver 17. who is omitted here happely because he was not the sonne but the grand-child of Jeduthun and this is indeed the more probable because that Shimei mentioned vers 17. is no where here named Vers 5. All these were the sonnes of Heman the kings seer in the words of God to lift up the horn By the kings Seer may be meant either that he was a Prophet as Na●●an and Gad were or at least that he was employed in that propheticall work of setting forth the praises of God as the other in Psalmes and Hymns and spirituall songs composed by men that were inspired by God and therefore called here the words of God and that to lift up the horn whereby some musicall instrument is meant or else the meaning is that these sonnes of Heman were chiefly imployed in singing those Psalmes which concerned some glorious victories that God had given his people or the exalting and strengthening of Davids kingdome which was especially accomplished in Christ and consequently contained many glorious promises concerning the kingdome of Christ the promised Messiah Vers 7. So the number of them with their brethren that were instructed in the songs of the Lord even all that were cunning c. That is the numbers of these sonnes of Asaph Jeduthun and Heman together with their brethren which were cunning and expert in musick leaders and teachers of others was two hundred eighty eight It is manifest that there were foure thousand Levites set apart for singers chap. 23.5 If all these therefore served in the Temple as is most probable though some Expositours hold indeed that some of them were imployed in the Synagogues being divided into twenty foure courses there must needs be about eight score in every course but under each of the twenty foure sonnes of Asaph Jeduthun and Heman there were appointed eleven that were cunning men of the sonnes and brethren of these chief singers to be leaders end instructers of the rest which indeed with the twenty foure heads of each courses do make two hundred eighty eight for twenty foure times twelve amounts to two hundred eighty eight Vers 8. And they cast lots ward against ward as well the small as the great the teacher as the scholar That is for every course of the Priests there was also a course of the Levites that were singers and so all were assigned to their severall courses by lot as well the chief of them that were of the sonnes and brethren of Asaph Jeduthun and Heman and teachers of the rest as those that were of an inferiour rank the Levites that served under them and were instructed by them Vers 9. The second to Gedaliah who with his brethren and sonnes were twelve And the like must be understood of Joseph who had the first lot See the note upon vers 7. CHAP. XXVI Vers 1. OF the Korhites was Meshelemiah the sonne of Kore of the sonnes of Asaph This was not Asaph the chief musician but another Levite of the same name called also Ebiasaph chap. 6.37 Vers 2. And the sonnes of Meshelemiah were Zechariah the first-born c. Here are named seven sonnes of Meshelemiah vers 2 3. and of Obed Edom also seven sonnes besides Shemaiah vers 4 5. and six grand-children the sonnes of Shemaiah vers 7. and foure sonnes of Hosah vers 10 11. which together make twenty foure and therefore I conceive they are here named because they were the heads of the twenty foure orders and courses of the porters that came up in their turn to do their service together with the twenty foure courses of the priests and singers though it be not noted which had the first course and which the second as is before noted of the priests and singers Vers 5. For God blessed him That is Obed-edom because he received the ark into his house therefore the Lord blessed him as is noted before chap. 13 14. to wit not onely with a numerous issue but with great prosperity in all other regards and hence it was that eight of his sonnes besides his grandchildren by Shemaiah were heads in the foure and twenty courses of the porter or guard of the Temple Vers 6. For they were mighty men of valour The work of the porters was not onely to keep all unclean persons from entring into the holy place but

Vers 1. ANd the Lord sent Nathan unto David c. It was now about three quarters of a yeare since David committed that foul sinne with the wife of Uriah for the child she then conceived was now born vers 14. in all which time though doubtlesse his conscience did often gall him yet he strived to harden himself against such fears and onely took care to conceal his sinne that it might not be known which yet he could not do for however he did it secretly and had done what he could to keep it close yet by reason of his marriage with the wife of Uriah c. it began now to be by some suspected and blazoned abroad and therefore Nathan tells him vers 14. that by this deed he had given great occasion to the enemies of God to blaspheme now therefore the Lord in mercy sent Nathan to him that he might be brought to confesse his sinne and unfainedly to rise out of this sad condition There were two men in one citie the one rich and the other poore c. As a Chirurgeon will hide his instrument wherewith he intends to lanch a sore under an handkercheif or some such thing so doth Nathan at first hide his reproof under the vail of a Parable that David might the better be brought to passe sentence against himself in a third person For the intention and application of the Parable it is this by the rich man that had exceeding many flocks and herds he meant David who had very many wives and concubines by the poore man that had nothing save one little ewe-lambe is meant Uriah who had it seems but one wife to wit Bathsheba and she is not onely compared to an ewe-lambe but also to such a lambe as we use to call cade-lambes or cosset-lambes which without a damme are brought up by hand and therefore it is said it was a lambe which he had bought for husbands in those times used to give dowries for their wives and nourished up and it grew up together with him and with his children it did eat of his own meat or as it is in the original of his own morsell implying that though the poore man had but a little yet he gave his darling lambe part of it and drank of his own cup and lay in his bosome which doth sweetly expresse the condition of a wife whom the husband ought to esteem his onely darling and delight and make her a sharer of all that he hath as indeed men are the liker to do when they have but one wife Again whereas it is said vers 4. that There came a travailer into the rich man and he spared to take of his own flock and of his own herd for the wayfaring man that was come unto him but took the poore mans lambe and dressed it for the man that was come to him By this traveller or wayfaring man for whose entertainment the rich man took away the poore mans ewe-lambe is meant the devil by means of whom indeed it was that David incroached upon the bed of Uriah and lay with his wife though he had so many wives and concubines of his own and the allusion is very fit first because the devil may well be compared to a traveller in regard of his continuall traversing the earth from one place to another that he may tempt and seduce men to sinne when the Lord asked Sathan whence he came Job 1.7 he answered from going to and fro in the earth and from walking up and down in it and S. Peter saith 1. Pet. 5.8 that As a roaring lion he walketh about seeking whom he may devoure secondly because hereby is sweetly implyed a notable difference betwixt the temptations of the regenerate such as David was and the sinnes of wicked men to the one the devil comes now and then as a traveller and wayfaring man and finds for the time too good entertainment but in the other he dwels as a Lord and master ruling and reigning in them at all times and thirdly because when men especially such good men as David was do give any entertainment to the devils temptations for the committing of any sinne they feast the devil herewith it is meat and drink to him to winne such men to sinne against God Vers 5. And he said to Nathan As the Lord liveth the man that hath done this thing shall surely die That is he shall not onely restore the lambe fourefold according to the Law Exod. 22.1 If a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and foure sheep for a sheep but besides he shall be put to death Thus David in his wrath threatens a heavier punishment then God in his Law had appointed as accounting it such a mercilesse act and so such a singular wickednesse that fourefold restitution was not punishment enough for so much he expresseth in the following words vers 6. And he shall restore the lambe fourefold because he did this thing and because he had no pity and so unwittingly passeth a most heavy sentence against himself Vers 8. And I gave thee thy masters house and thy masters wives into thy bosome c. That is I advanced thee to such an estate that all that was thy masters was in thy power even his wives and concubines were at thy disposing and indeed it seems kings had in those times many which they took for wives and concubines whom they never carnally knew and of such this might be meant Doubtlesse it was unlawfull for David to marry any of Sauls his father-in-laws wives to wit such as he had carnally known for she that was Sauls wife was Davids mother-in-law and such he might not marry Levit. 18.8 The nakednesse of thy fathers wife thou shalt not uncover it is thy fathers nakednesse either therefore the meaning of these words if meant of such must be onely this that Sauls wives and concubines were in Davids power that he might have taken them though he did it not or if it be conceived that David did indeed take to him any of Sauls wives or concubines we must understand these words I gave onely of Gods bringing them into his power though he made use of his power unlawfully not of Gods approving of this fact of his against the Law as in the like sense this word is used again vers 11. I will take thy wives before thine eyes and give them unto thy neighbour c. Vers 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight Because when men embolden themselves to do that which they know is contrary to Gods commandment onely because they can do it secretly and no body shall come to know of it and yet they cannot be ignorant that God is priuie to all they do this is an evident argument that in effect they make light of transgressing Gods Law and care not much for displeasing God so no other

house of Saul Vers 3. And the king took the ten women his concubines whom he had left to keep his house and put them in ward c. This David did first because they had yeilded to the incestuous lust of Absalom for they should rather have dyed then condescended to him and secondly because he judged it not fit to go in unto them that had been defiled by his own sonne or to leave them to be defiled by others Vers 4. Then said the king to Amasa Assemble me the men of Judah c. And thus as he had promised chap. 19.13 David imployed Amasa as the generall of his forces in Joabs room Vers 5. But he tarried longer then the set time which he had appointed him To wit either because the people that had been formerly commanded by Joab were not willing to change their Generall and to submit to Amasa or because Amasa did not cordially follow the businesse for David or because indeed the time prescribed by David for raising the trained bands of Judah was too little to do it in for out of a desire that David had presently to crush this insurrection of the ten tribes he had allowed Amasa but three dayes for that service as is expressed in the former verse Vers 6. And David said to Abishai Now shall Sheba the sonne of Bichri do us more harm c. David was much troubled at Amasa's delay but yet Joab he would not imploy both because he was still discontented against him for his killing Absalom and because he knew well that Joab was also discontented for the losse of his place and should he be now imployed again would be ready enough to presse into that place again from which he had deposed him and therefore he called Abishai and sent out him and enjoyned him to take his Lords servants that is Davids the kings guard and with them to pursue Sheba Vers 7. And there went out after him Joabs men and the Cherethites and the Pelethites c. Those are called Joabs men that had been under his command as for the Cherechites and Pelethites see the note chap. 8.18 Vers 8. And Joabs garment that he had put on was g●rded unto him and upon it a girdle with a sword c. Hereby it is manifest that Joab did of his own accord go along with his brother Abishai as intending to murther Amasa to which end also it was that he had girt his garment close about him that by hanging loose it might not encumber him and secondly he had girt his sword on the outside of his garment which perhaps was not his usuall custome and had it withall so loose in the scabbard that as he stepped forth to Amasa to bow down and salute him it fell out of it self which was no doubt purposely done that under a pretence of taking up the sword he might without any suspicion in Amasa do what he intended having formerly imbrued his hands in the bloud of Abner and not punished for it though his cousin german as is noted before chap. 17.25 because David had conferred his office upon him Vers 10. But Amasa took no heed to the sword that was in Joabs hand c. That is he never thought of any danger that was in that he took that to be occasioned by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him and therefore hearing him speak so smoothly and seeing him embrace him so lovingly he never suspected any danger in his sword and thus was Amasa punished by the just hand of Gods providence for his unnaturall rebellion against his uncle David his Lord and Sovereign though David had pardoned him God would not suffer him to go unpunished Vers 11. And one of Joabs men stood by him and said He that favoureth Joab and he that is for David let him go after Joab c. Least the sight of their slain Generall should beat off the souldiers from going any further one of Joabs men stood by him no doubt by Joabs appointment as it were to justifie the fact and to advise them if they were friends to Joab and the king to go on after him who would now be their leader in this enterprize which David had neither justly nor safely committed to Amasa's trust Vers 12. And Amasa wallowed in bloud To wit by reason of the pangs of death that were upon him And when the man saw that all the people stood still c. That is when the man mentioned in the foregoing verse that had encouraged the souldiers to march on after Joab saw that for all this they stood still as astonished at that which was done he removed Amasa's dead body out of the high way Vers 14. And he went through all the tribes of Israel unto Abel and to Beth-maachah c. That is Sheba having gone through all the tribes to stirre them up against David came at length to Abel and to the places adjoyning where Joab found him Vers 18. They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matter According to the translation that is set in the margin the meaning of the place must needs be this that in the beginning the citizens of Abel perswaded themselves that surely Joab would before he proceeded to force them propound his demands to them and so they should make an end of the difference but as the words are rendred in the text they may have a double sense for first some expound it much after the same manner to wit that in old time they were wont to say according to the expresse law of God Deut. 20.10 that when they came against a citie they were first to make their demands and to propound conditions of peace and so they ended the matter as if she had said surely had this enterprise been undertaken in former times they would not have done as thou hast they would have said Surely we will first ask at Abel and see whether they will consent to do what we shall require of them secondly some conceive it to be an allegation of an old proverb They were wont to speak in old time saying They shall surely ask counsel at Abel to wit because it seems there were in times past in this citie men eminent for wisdome and abilitie to give counsel especially concerning the laws insomuch that they used to come up from all parts of the kingdome to take advice there and so they ended the matter that is many a controversie was thus peaceably dec●ded and that this she putteth Joab in mind either as an inducement to winne him to mercy not to go about to destroy so famous a citie or else as by way of giving him a hint not to despise her counsel yea though she were a woman since counsel given out of Abel had wont to be held in high esteem but the first exposition is best and most generally received Vers

the impotencie or her rage and passion which God by his all-ruling providence did now make use of for the preservation of his Prophet for else she would never have sent him word what she meant to do thereby giving him warning as it were to be gone Concerning this form of swearing So let the gods do to me and more also c. See the note Ruth 1.17 Vers 3. And when he saw that he arose and went for his life and came to Beersheba c. That he might not be exalted in mind because of those great wonders that had been wrought by him the Lord suffered him to be over-born with fears that he might see his own weaknesse insomuch that he who erewhile feared not Ahab and all his Baalites did now at the threats of a woman not onely flie into another kingdome the kingdome of Judah where good Jehoshaphat then reigned yea to the uttermost parts of that kingdome to Beersheba that was southward in the farthest part of all that land but also from thence withdrew himself into the wildernesse not as suspecting any evil from good Jehoshaphat the king of Judah but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there and happely the rather because there was too great correspondence betwixt Jehoshaphat and them and therefore when he went from Beersheba because he would not expose him to the wants of the wildernesse and because being alone he might the better hide himself he left his servant there Vers 4. And he requested for himself that he might die c. The misery that at present he underwent made him now as desirous to be rid of his life as before he was solicitous by flight to preserve it especially considering that dying here in an ordinary way Jezebel and her Baalites could not triumph over him It is enough saith he that is I have lived long enough I know I must die for I am no better then my fathers that have all dyed before me and therefore since my life is full of nothing but troubles and misery I desire to end my dayes presently Vers 6. And he looked and behold there was a cake c. This word behold intimates how wonderfull it was to him he not knowing from whence it came Vers 7. Arise and eat because the journey is too great for thee c. Though Elijah happely had not pitched upon the place whither he meant to go yet the Lord gives him notice that so farre and long he should still wander that it was fit he should well refresh himself with that provision which by his angels he had now sent to him Vers 8. And he went in the strength of that meat fourty dayes and fourty nights unto Horeb the mount of God So called because there the Lord appeared to Moses in a burning bush and there afterwards he gave the law to the Israelites How the strength of this meat could sustain Elijah so long it is needlesse to enquire since it was done miraculously by the command of God as he was pleased to sustain Moses as long without food so he was pleased by the strength of one meal thus to sustain Elijah thereby to shew with how little he can uphold the life and strength of his servants if they be brought into straits However observable it is that both Christ Moses and Elijah who appeared together when Christ was transfigured did each of them fast in their severall times fourty dayes and fourty nights without any sustenance Vers 9. What doest thou here Elijah As if he should have said why art thou not amongst my people executing the office of a prophet amongst them to which I have called thee Vers 10. And he said I have been very jealous for the Lord God of hosts c. That is I have been zealous for thy glory and worship and grieved in thy behalf to see thy people forsake thee and go a whoring after strange gods yea and I have opposed what in me lay the horrible apostacie of the times and hereby I have incensed the adversaries against me so that they seek to slay me as they have done the rest of the prophets and this is the reason I am here forced to hide my self but howsoever observable it is that the prophet makes not a direct answer to the question propounded but chooseth rather to imply the cause of his fear and flight then plainly to confesse that he fled thither which was his fault for fear of Jezebel For the children of Israel have forsaken thy covenant thrown down thine altars c. That is the altars in the high places whereon the people had formerly sacrificed before the temple was built by Solomon for though it was a sinne to offer sacrifice upon any altar but that at the temple in Jerusalem and therefore those kings that pulled down these altars and took away these high places are highly commended for it yet the Israelites not doing it for this reason but onely out of their zeal for Baal that his worship might be promoted and that there might not be any memoriall left of the true God in the land of Israel it is reckoned as a sinne in them and a manifest proof of their bitter hatred of the true religion from which they were revolted Thus these words are usually understood by Expositours yet there may be another probable sense given of them they have thrown down thine altars that is they have destroyed thy worship to wit by restraining men from Gods altar at Jerusalem I even I onely am left and they seek my life to take it away That is there is none left but my self that do openly plead thy cause against thine enemies all the rest being either slain or hiding themselves chap. 18.13 Vers 11. And behold the Lord passed by c. That is the glory of the Lord wherewith he was pleased to manifest himself at present to his servant Elijah Thus in the first words the generall summe of the whole vision is expressed and then in the following words we are told more particularly how this was done first there was a great and strong wind that rent the mountains and brake the rocks in pieces before the lord then after that there was an earthquake and after that a fire but the Lord was in none of these that is the Lord did not in these appear to Elijah speak and make known his will to him as he did afterward these were but glorious forerunners of Gods presence but then at last there came after the fire a still small voice and then the Lord appeared to him and instructed him what he should do Now the end of this vision or apparition I conceive was first to humble Elijah with those terrible foregoing signes of Gods Maiestie and power that so he might with the more awfulnesse and sear and readinesse to obey hearken unto that which God should say to him and withall acknowledge Gods mercy in that he