Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	build_v	house_n	moses_n	1,832	5	9.9525	5	true

Text snippets containing the quad

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

such but that she might have some small portion of land to sell left her by her husband by way of joynter or dowrie for term of life and happely Ruth had acquainted Boaz with this beforehand though it be not expressed However because where such lands were to be sold by any widow the next kinsman to whom the inheritance was to come after the widows decease might redeem it before any other therefore Boaz tendred him the redeeming this land that if he did accept of it he might then require of him to marry Ruth to which upon the same ground of being the next kinsman he was also bound Vers 5. Then said Boaz What day thou buyest the field at the hand of Naomi thou must buy it also of Ruth c. As if he should have said If you buy this land of Naomi Elimelechs widow you must buy it also of Ruth the widow of Mahlon the sonne of Elimelech and so coming in as the next kinsman to buy her husbands land you are also as the next kinsman to marrie her that you may raise up seed to her deceased husband Because as we may probably conceive when Naomi had enjoyed this parcell of land as Elimelechs widow Ruth was also after to enjoy it for her life as Elimelechs sonnes widow and he that would challenge from Ruth the priviledge of the next kinsman in the purchase of her land was also to perform the duty of the next kinsman in marrying her that he might raise up seed to her deceased husband and so continue his name in his inheritance hence is it that Boaz doth here wind up these two thus together in these words that he spake to the next kinsman thou must buy it also of Ruth the Moabitesse the wife of the dead to raise up the name of the dead upon his inheritance Vers 6. And the kinsman said I cannot redeem it for my self lest I marre mine own inheritance To wit either because his marrying with Ruth a poore widow would be a great hinderance to him for his estate which otherwise might be advanced by a rich wife or else because if he should happely have but one sonne by her that sonne of his should be called by the name of Mahlon Ruths former husband and yet carrie away his inheritance and so his name should be extinguished or if he had more yet his inheritance should not go to the first born of his body begotten or rather because if he should have many children by this young widow having perhaps children already by another wife this would be a means to marre and consume his estate by the great charge it would bring upon him and it would also cause his inheritance to be shattered into too many severall parcells if it were to be divided amongst all his sonnes as some think it was Vers 7. Now this was the manner in former time in Israel concerning redeeming c. a man plucked off his shoe and gave it to his neighbour c. When the widow complained to the elders and the kinsman notwithstanding refused to marrie her in that case the woman was to pull off his shoe and spit in his face Deut. 25.9 Then shall his brothers wife come unto him in the presence of the Elders and loose his shoe from off his foot and spit in his face and shall answer and say So shall it be done to him that will not build up his brothers house But here there was no such thing and therefore here the man pulled off his own shoe as was the custome in all other bargains of alienation The ground of which custome was this the shoe signified the right he had to go and come at his pleasure upon any parcell of land as his proper demeans for possessio is quasi pedum positio and the pulling off a mans shoe and giving it to his neighbour signified that he willingly did forego this his right and resigne it to his neighbour and thence is that expression concerning the possessing and treading down of Moab Psal 60.8 Moab is my wash pot over Edom will I cast out my shoe Vers 10. That the name of the dead be not cut off from among his brethren and from the gate of his place c. That is from amongst the inhabitants of Bethlehem who daily go in and out at the gates of the city and upon all civill occasions resort thither as to the place of judgement Vers 11. The Lord make the woman that is come into thy house like Rachel and like Leah which two did build the house of Israel Rachel is here set before Leah because Rachel was Jacobs true and lawfull wife and Leah was by deceit thrust upon him in desiring that Ruth might be to Boaz what Rachel and Leah were to Jacob they desire 1. that she may be loving amiable to him as they were to Jacob 2. that he might have a numerous progeny as Jacob had by them 3. that by this his progeny the Israel the Church of God might be built up and increased Vers 12. And let thy house be like the house of Pharez c. That is as Pharez of whose stock thou art was blessed in his posterity though his mother was a stranger and not of the stock of Israel so that his children and childrens children have been most honourable in the tribe of Judah so mayest thou be blessed in thy children begotten of this poore stranger and may they uphold still the honour of that house Vers 17. And the women her neighbours gave it a name saying There is a sonne born to Naomi c. That is they gave their advice that his name should be called Obed because this sonne of Ruths was to raise up the name of her deceased husband the sonne of Naomi and to be accounted his sonne rather then the sonne of Boaz therefore they do here say there is a son born to Naomi Indeed every where in the genealogies Obed is reckoned the sonne of Boaz but that is because there it is fit the line should be drawn according to the naturall descents that we might truly know the ancestours of whom Christ came without any respect to this Legall provision for doubtlesse this child was reckoned the sonne of Mahlon Ruths deceased husband and therefore when they would appoint a name for this child to wit not as taking to themselves the power and authority of naming the child but onely as friends giving their advice they called him Obed which signifieth serving to expresse the hope they had that he would as a good child serve and comfort Naomi in her old age Vers 21. And Salmon begat Boaz and Boaz begat Obed c. The principall end of setting down this genealogy here is to shew the truth of Jacobs prophecy concerning Christs coming of the tribe of Judah and therefore it begins with Pharez Judahs son ver 18. and so descendeth to David of whose stock it was also known the Messiah was to come

and all the wisedome of Egypt By the children of the east is meant the Arabians or Chaldeans who were at this time famous for their learning especially for Philosophy Astronomy and other the liberall sciences as were also the Egyptians whence is that concerning Moses Acts 7.22 And Moses was learned in all the wisedome of the Egyptians and was mighty in words and in deeds and hereby it appears therefore that Solomon excelled in this kind of learning Vers 31. For he was wiser then all men then Ethan the Ezrahite and Hen●n c. Who it seems were the famous men for learning and wisdome in these tines amongst the Israelites for these I conceive are the same that are mentioned amongst the posteritie of Judah the sonnes of Zerah 1. Chron. 2.6 and that therefore ●than is here called the Ezrahite it seems by were famous also for their poetry if these were that Ethan and Heman mentioned in the titles of the 88. and and 89. Psalmes Vers 32. And he spake three thousand proverbs c. So it is said in next verses th●t he spake of trees c. and that he spake also of beasts and of fowl and of creeping things and of fishes and that there came of all people to heare the wisdome of Solomon whereby it is evident that though he were a king of so great majestie and glory yet he read lectures of naturall and morall Philosophy and of Divinitie too for the instruction of those that would come to heare him Vers 34. And there came of all people to heare the wisedome of Solomon from all kings of the earth which had heard of his wisedome That i● from all the kings which were any thing near about him CHAP. V. Vers 1. ANd Hiram king of Tyre sent his servants unto Solomon c. This Hiram king of Tyre was also king of Zidon which was neare unto Tyre and therefore the Zidonians are called Hirams servants verse 6. Vnto thee will I give hire for thy servants for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians being therefore a neighbour prince when he heard of Davids death and his son Solomons succeeding him in the throne he sent as it seemes the custome of princes then was his Embassadours to Solomon to congratulate his succession and that the rather because as the Text saith he had beene alwayes a constant friend to David for Hiram was ever a lover of David And hereby it is evident that the eighty third Psalme was not composed by David because there the inhabitant● of Tyre verse 7. are named amongst other enemies that were confederate against the Israelites which doubtlesse was not in Davids and Hirams dayes Vers 3. Thou knowest how that David my father could not build an house c. To wit by common report It is said also that Solomon alledged the kindnesse Hiram had showne to his father in sending him Cedars to build himselfe an house whereof we have heard before 2 Sam. 5.11 and desired him to afford him the like favour for the building of a Temple for the Lord 2 Chron. 2.3 And Solomon sent to Hiram the king of Tyre saying As thou didest deal with David my father and diddest send him Cedars tO build him an house to dwell therein even so deal with me Vers 4. There is neither adversary nor evill occurrent That is to hinder the work of building the Temple Vers 5. I purpose to build an house unto the name of the Lord c. That is for the honour and worship of God of which see the note Deut. 12.2 and herein was Solomon a Type of Christ by whom the Church the spirituall temple of God is built Vers 6. Command thou that they hew me Cedar trees out of Lebanon c. Many Expositours hold that Libanus was a part of Solomons land and that he required of Hiram only workmen to hew timber But 1. because it is said that Hiram sent Cedars as a present to David 2 Sam. 5.11 And Hiram king of Tyre sent messengers to David and Cedar trees c. And 2. because of the great quantity of corne and oyle which Solomon gave to Hiram yeare by yeare in liew of this which he required of him verse 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his houshold and twenty measures of pure oyle thus gave Solomon to Hiram yeare by yeare I rather thinke that Libanus was in the possession of the king of Tyre though it were the utmost bounds northward of the land of Canaan and that Solomon therefore had the timber also from him or else it may be that Libanus being a large tract of mountains was partly in Solomons territories though most in Hirams and so both may be true that most of the materials he had from Hiram and that such timber as was cut in Solomons territories was hewed also by Hirams servants Here is onely mention made of Cedar trees as being the chief timber he used but he sent also for Firre trees and Algume trees and for a man cunning to worke in gold and silver c. 2 Chron. 2.7 8. It is indeed said that David before his death prepared abundantly both workemen and Cedar trees and all other necessaries 1 Chron. 22.2 3 4 14.15 and 1 Chron. 29.2 But the meaning of that is only that he prepared exceeding much not that he prepared enough or more then enough both for the house and the holy utensiles therof though he had provided exceeding aboundantly yet there was much more wanting which Solomon therefore now takes care to provide And unto thee will I give hire for thy servants according to all that thou shalt appoint See the note verse 11. Vers 7. He rejoyced greatly and said Blessed be the Lord this day c. In 2 Chron. 2.12 it is Blessed be the Lord God of Israel that made heaven and earth c. now hence and because he calls the God of Israel Jehovah some Expositors conclude that he was a Proselyte which others deny and that because his people the Tyrians and Sidonians were at this time idolaters and served Ashtaroth who is therefore called the goddesse of the Zidonians Chap. 11.5 and indeed even the heathens had in these times a kind of reverent opinion of the God of the Hebrews and of the gods of other nations whom they worshipped not as we may see 1 Sam. 4.8 Woe unto us who shall deliver us out of the hand of these mighty Gods these are the Gods that smote the Egyptians 1 Kings 20.23 And the servants of the King of Syria said unto him their gods are gods of the hills therefore they were stronger than we Daniel 6 16. Now the king spake and said unto Daniel Thy God whom thou servest continually he will deliver thee and Acts 17.23 For as I passed by and beheld your devotions I found an Altar with this inscription To the unknowne God So that nothing can

their governour was dead he should now as his successour go before the people in his stead secondly to imply that as Moses in his magistracy was subordinate to Gods will and was onely to do all things according to his direction so must it be with Joshua too and thirdly that by speaking thus honourably of Moses Moses my servant Joshua might be encouraged faithfully to serve God in his place as Moses had done that he also might gain such favour and esteem with God as Moses had gained Vers 3. Every place that the sole of your foot shall tread upon that have I given unto you c. That is every place in the land formerly promised them which is described and bounded in the following words first by the wildernesse that they had passed through which was their South bound secondly the mountain Lebanon and the great river the river Euphrates which was their North border and thirdly the great Sea that is the midland-sea which was their West border as for their Eastern border that is not here mentioned because the Israelites were now at the East side of the land and the drift of these words was onely to shew Joshua how farre the land he would give them should reach every where from the place where they now were Indeed that the Israelites did never extend the bounds of the land thus farre is evident for though in Davids and Solomons time all the nations as farre as Euphrates became tributaries to the crown of Israel 1. Kings 4.21 Solomon raigned over all kingdomes from the river that is the great river Euphrates unto the land of the Philistines and unto the border of Egypt c. yet they never destroyed the inhabitants there and planted themselves in their countrey as they did in the land of Canaan and therefore in that place before cited ver 25. the land of Israel is said to reach onely from Dan to Beersheba as formerly But the reason of this was because the people of Israel failed in keeping covenant with God and it was onely upon condition of their obedience that God promised thus farre to inlarge their borders Vers 5. As I was with Moses so I will be with thee c. In these words the Lord doth not onely promise Joshua to assist him as he had assisted Moses but withall likewise by putting him in mind of the great things he had done for Moses he doth covertly encourage him against the fear of those mighty nations with whom he was to encounter Vers 6. Be strong and of a good courage c. We find this often pressed upon Joshua first by Moses Deut. 31.7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. for which he had a speciall command from God Deut. 1.38 and 3.28 Charge Joshua and encourage him and strengthen him c. secondly by the Lord himself Deut. 31.23 and so again three severall times in this chapter here and vers 7. and vers 9. and last of all by the people And why was this not because Joshua had discovered any faintheartednesse or cowardise but first because the work he was to undertake was so weighty and perillous and that not onely in regard of those many and mighty nations whom he was to destroy and plant the Israelites in their room but especially also in regard of the stubbornnesse of the people whom he was to govern of whose rebellion against Moses yea against God he had often been an eye-witnesse secondly because the Lord knew well that Joshua had humble and low thoughts of himself and feared much his insufficiency for so great a charge as indeed the wiser and the more able men are the more jealous they are of themselves in such cases and thirdly because even those that are best resolved do yet need to be quickned and stirred up and that principally lest they should shrink from doing exactly what God hath enjoyned them for fear of any difficulty that may lie in their way of which God gives Joshua speciall warning in the following verse Onely be thou strong and very couragious that thou mayest observe to do according to all the Law which Moses my servant commanded thee c. For unto this people shalt thou divide for an inheritance the land c. As if he had said this I have appointed to be thy honour and therefore be not afraid to undertake the charge And indeed this was the principall thing wherein Joshua was a type of Christ Moses did not carry the Israelites into the land of Canaan but Moses being dead Joshua did it so neither could the Law carry us into the heavenly Canaan for by the righteousnesse of the Law can no man be saved but Christ our Jesus our Saviour hath by his merits opened a way for us into the heavenly Canaan and is gone before to prepare a place for us John 14.2 3. I go to prepare a place for you And if I go to prepare a place for you I will come again and receive you to my self that where I am there you may be also Vers 7. Turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest If we reade the words as it is in our Bibles then there is here a promise implyed That if Joshua did strictly observe Gods law not yielding any way to turn aside from that rule he should prosper in every thing that he undertook But if we reade the last clause as it is in the margin of our Bibles that thou mayest do wisely whithersoever thou goest then the drift of these words must be either to give Joshua to understand that it would be his greatest wisdome to do in all things as God in his Law had enjoyned him whatever his own reason might suggest to the contrary which agrees with that of the Prophet Jer. 8.9 They have rejected the word of the Lord and what wisdome is in them Or else to assure him that if he did sincerely observe to do all things according to Gods law then the Lord would more abundantly poure forth the spirit of wisdome upon him which agreeth with that of David Psal 25.12 What man is he that feareth the Lord him shall he teach in the way that he shall chuse and that of our Saviour Matth. 13.12 Whosoever hath to him shall be given and he shall have more abundance Vers 8. This book of the Law shall not depart out of thy mouth c. The book of the Law which Moses wrote was delivered to the Levites to be laid up by them in the side of the ark Deut. 31.25 26. it was therefore a copy of this law whereof the Lord here spake to Joshua This book of the Law shall not depart out of thy mouth and the meaning of this is that by frequent and continuall reading and conference he should labour to be so expert in it that in all his

something that concerned Baals sacrifice it was called the second bullock and that this bullock was chosen by the Lord rather then another because it was seven years old and hereby might signifie that the Midianites tyranny which had lasted seven years should now have an end together with the suppressing of Baals worship in the land And throw down the altar of Baal that thy father hath and cut down the grove that is by it This is the second direction that is given here to Gideon to wit that he should throw down Baals altar and cut down the grove by it That all the inhabitants of Ophrah had an interest in this altar and grove we may see by their contestation with Gideons father about it vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die because he hath cast down the altar of Baal and because he hath cut down the grove that was by it It seems therefore that Joash Gideons father as being the chief magistrate of that place had built this altar at his own expence and upon his own ground though not for his use onely but for the publick use of all the inhabitants of Ophrah and that therefore the Lord calls it here his fathers altar However observable it is first that ere Gideon might go to fight against the Midianites the enemies of God and his people he was enjoyned to set on foot the reformation of Religion and the extirpation of superstition and idolatry which had provoked the Lord to displeasure against them thereby as it were to make way for a happy victory secondly that he was enjoyned to begin this work of reformation in the throwing down of his fathers altar c. Take thy fathers young bullock and throw down the altar of Baal that thy father hath the Lord thereby teaching him that he that would reform publick abuses must begin with his own family and friends and that in yielding obedience to God he might not fear to offend his father or any other that was dearest to him and that his affection to his father should make him most carefull to winne him from every way of false worship thirdly that before that charge is given him which followeth in the next verse concerning his building an altar to the Lord he is first here appointed to throw down Baals altar Gods altar and Baals the Ark and Dagon cannot stand together the true worship of God will not be accepted of God where Baals altars are not first thrown down Vers 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place Or as it is in the margin in an orderly manner This is the third direction given to Gideon that when he had thrown down Baals altar and cut down the grove he must build an altar unto the Lord in that very place upon the top of the rock whereat the Angel first appearing to him the Lord had given him a signe by causing fire to come out of that rock to consume the provision that was laid thereon brought forth for the Angel Here therefore we have the command for the building of the altar the building whereof is related before and that place was no doubt purposely chosen for the building of this new altar to signifie that it was built to the honour of that God who had there appeared to him and that both by way of thankfullnesse for the mercy there promised and by way of imploring the accomplishing of that promise in the deliverance of his people from the oppression of the Midianites As for the last words if we reade them as they are in the margin in an orderly manner then the meaning may be either that he was to build the altar of earth and unhewen stones as was ordered in the Law of Moses Exod. 20.24 25. or else that he was to build it in such a manner that it might be convenient for the service that was to be done upon it the laying of the wood in order upon it and then the burning of the sacrifice thereon But if we reade it as it is in our text in the ordered place then thereby I conceive is onely meant that the altar was to be built in that very place of the rock which was before ordered to be the place whereon the provision was to be laid that Gideon had brought out for the Angel vers 20. and which was chosen as being plain and fit for this service And take the second bullock and offer a burnt sacrifice with the wood of the grove which thou shalt cut down It was not lawfull for any but the priest to offer sacrifice or to build any altar or to offer sacrifice any where but onely in the Tabernacle but here Gods speciall command was a sufficient warrant for Gideon Vers 27. Then Gideon took ten men of his servants and did as the Lord had said unto him He took so many of his servants that it might be the more speedily dispatched because it was to be done before morning and observable it is that Gideon being a man that feared God even in those corrupt times had ten servants that were ready to joyn with him in suppressing the idolatry of Baal And so it was because he feared his fathers houshold c. That is because he feared them lest they should hinder him in that he had to do He was not affraid of any evil that they could do to him for he might well know that it would be known who had done it and this would prove as dangerous for him as if he had been taken in the doing of it but which he feared was lest he should be interrupted by them and kept from doing what God had charged him to do So that it is the wisdome and prudence of Gideon that is here commended that taking the advantage of the night and setting as many hands together at work as he could no body knew any thing of it to make head against him ere the work was done Vers 29. They said Gideon the sonne of Joash hath done this thing He might soon be suspected because he was known to be no friend of Baal but many other wayes also it might be discovered Vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die c. Herein was discovered the violent rage wherewith they were carried in their zeal for Baal Joash it seems was either their chief Magistrate or at least a man of chief note and esteem amongst them and well they might think that it would go much against him to deliver up his son to such an enraged multitude but so far were they transported with fury when they saw the altar of their idol-god thrown down that they regarded Joash no more now then another man nor will they stand to examine the cause nor to heare what Gideon can say for himself he had pulled down Baals altar and

Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hil●iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but

19. When the gates of Jerusalem began to be dark c. That is when the sunne was well nigh set for then the mountains in Jerusalem intercepting the light of the setting sunne the gates of Jerusalem began to be shadowed and dark and thus timely he commanded that the gates should be shut that he might be sure the whole sabbath should be kept holy which began there at the sunne setting and lasted till the sunne setting of the following day Levit. 23.32 From even unto even shall ye celebrate your sabbath And some of my servants set I at the gates that there should be no burden brought in on the sabbath day Though he had charged that the gates should not be opened that is set wide open that all might have free egresse and regresse as on other dayes till after the sabbath as is expressed in the foregoing words yet there was a necessity of opening the doores to let in and out those that had any necessary occasion especially such as dwelt in the suburbs and were to come in to serve God in the Temple therefore he set some of his servants to be at the gates to see that under that pretence none were admitted that would bring in any burden Vers 21. Then I testified against them and said unto them Why lodge ye about the wall c. To wit first because those that dwelt without the walls might still buy of them on the sabbath day secondly because their being there with wares ready to sell might be a dangerous temptation to move those within the walls to try by some meanes to get out to them Vers 22. And I commanded the Levites that they should cleanse themselves and that they should come and keep the gates to sanctifie the sabbath day Some understand this also of the city gates to wit that the Levites as men of greatest fidelity should see that the gates were duly kept shut But because his own servants were appointed to that service and because it is said that the Levites should cleanse themselves that they might be fit to keep these gates I conceive this is meant of the gates of the Temple through which they were to take care that no unclean person did enter in that great concourse of people that resorted thither on the sabbath day Remember me O my God concerning this also and spare me c. Because by his stricktnesse in reforming these profanations of the sabbath he knew that many were highly displeased with him he desires the Lord would accept of his service and then it was no great matter what men thought of him but withall because he knew that his best actions would not indure the exact tryall of Gods justice therefore even herein he implores Gods mercy and spare me according to the greatnesse of thy mercy Vers 29. And their children spake half in the speech of Ashdod c. So likewise those of other nations which besides that it was in it self dishonourable to the people of God it was also a dangerous signe that they had a mixture of the manners as well as of the language of their heathen mothers Vers 25. And I contended with them and cursed them c. First he curseth that is he pronounced them accursed and accordingly excommunicated them and cast them out of the congregation of the Lord secondly He smote certain of them that is those whom he found most obstinate he caused to be beaten according to that law Deut. 25.2 If the wicked man be worthy to be beaten the judge shall cause him to lie down and to be beaten before his face according to his fault by a certain number and indeed we read that Paul was so punished by the Jews 2. Cor. 11.25 Thrice was I beaten with rods c. yea and happely also to be smitten with the fist for so it seems the custome was among the Jews to use those that were condemned for any great offence Isaiah 54.4 Ye fast for strife and debate and to smite with the fist of wickednesse Matth. 26.67 They spit in his face and buffetted him and others smote him with the palmes of their hands John 18.22 One of the officers that stood by struck Jesus with the palme of his hand Acts 23.2 And the high priest commanded them that stood by to smite him on the mouth and thirdly he plucked off their hair for it seemes that amongst the Jews those that were found guilty of any foul offence were delivered up to the reproches either of the people in generall or of those that were to punish them who were accordingly wont not onely to buffet them but also to pluck off their hair Isaiah 50.6 I gave my back to the smiters and my cheeks to them that pulled off the haire and so were these men now used by Nehemiahs appointment Vers 28. And one of the sonnes of Joiada the sonne of Eliashib the high priest was sonne in law to Sanballat That is one of the grand children of Joiada for this was according to Josephus one Manasses the brother of Jaddua the high priest who was the sonne of Jonathan and the grandchild of Joiada the sonne of Eliashib He having married the daughter of Sanballat that he might not turn away his wife which either he must do or be turned out of the priesthood his father in law Sanballat undertook to build a Temple every way as stately and goodly as that at Jerusalem wherein Manasses should be the chief priest which accordingly having first obtained leave of Alexander he did perform and built this new Temple that it might have the greater honour in mount Gerizim hard by the city Sichem and from this beginning came that famous schisme as touching the place where sacrifices were to be offered betwixt the Samaritanes and Jews John 4.20 Our father 's worshiped in this mount and ye say that in Jerusalem is the place where men ought to worship but whether therefore this was that Sanballat that is so often mentioned in this book or another of his posterity of the same name it is hard to say Therefore I chased him from me Because he would not put away his wife I caused him to be excommunicated and banished from amongst us and so he went and became the chief priest in the Samaritanes temple as is above mentioned in the former note ANNOTATIONS Upon the book of ESTHER CHAP. I. NOw it came to passe in the dayes of Ahasuerus It is not expressed who was the authour of this book of Esther but by the common consent of the Church in all ages it hath been received as a part of those sacred Hebrew oracles of God which were committed to the Jews and by them unto the coming of Christ faithfully preserved though the name of the Lord Jehovah be not mentioned in it and by a passage in this book chap. 9.20.21 And Mordecai wrote these things and sent letters unto all the Jews that were in all the provinces c. some Expositours have