Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	blood_n	lord_n	shed_v	1,770	5	9.8115	5	false

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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

of great importance to settle peace in the kingdome and to establish the kingdome to David that this his wife should be restored to him again because she was Sauls daughter and fourthly that by this means he should make triall of the fidelity of Abner Vers 14. And David sent messengers to Ishbosheth Sauls sonne saying deliver me my wife Michal c. Thus it seems David and Abner had contrived the businesse that David should send to Ishbosheth for his wife and that then Abner should second the motion and procure it to be done for that Abner had a hand in causing Ishbosheth to restore David his wife is evident vers 16. because Abner went along with her to Bahurim Now in the challenge that he makes of his wife Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines he mentions onely a hundred foreskins because so many onely David was by covenant bound to bring though he brought two hundred 1. Sam. 18.25 27. Vers 16. And her husband went with her along weeping behind her to Bahurim A town in the tribe of Benjamin chap. 19.16 Vers 17. And Abner had communication with the elders of Israel saying Ye sought for David in times past to be king over you Hereby it appears that many of the Israelites would have followed David before this but that they durst not for fear of Abner For the least we can conclude from hence is that before Ishbosheth was made king by Abner the Israelites were divided some standing for David others for Ishbosheth Sauls sonne Vers 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel and that seemed good to the whole house of Benjamin That is to the greatest part of them 1. Chron. 12.29 Abner having treated with the elders of Israel about their accepting of David to be their king and more particularly with those of Benjamin because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe he went to David perhaps under pretence of carrying his wife Michal to him to which Ishbosheth had consented and so then acquainted him how tractable he had found the Israelites and how willing to submit to his government yea even the men of Benjamin amongst the rest of whom David had most cause to fear that he should have found them refractory Vers 25. Thou knowest Abner the sonne of Ner that he came to deceive thee c. And thus though Joab doubtlesse was chiefly enraged because he feared Abner would insinuate himself into David and prove a corrivall to him in his honours and preferments and withall because his heart was full of revengefull thoughts against him for the death of his brother Asahel yet he alledged none of this to David but onely that he was solicitous for him as being confident that Abner came onely as a spie and sought to get some advantage against David Vers 26. And when Joab was come out from David he sent messengers after Abner c. Having spoken his mind to David it may seem that he flung away in an anger not vouchsafing to hear what David would answer and so being come out he sent messengers after Abner to bring him back and happely he sent in the name of the king which might be one cause why David was so carefull afterward to clear himself of it but doubtlesse he pretended that he had some businesse of importance to impart to him or else it is not like that Abner would have come back again Vers 27. Joab took him aside in the gate to speak with him quietly and smote him there under the fifth rib c. Thus Joab and Abishai had plotted the businesse before hand whence is that vers 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell c. by this means though the fact in Joab was foul and wicked God punished Abner for his rising up against David and making so light account of shedding so much bloud chap. 2.14 And Abner said to Joab let the young men now arise and play before us and withall God removed him out of the way that David might come to have all Israel submit themselves to him without the help of Abners treachery for that phrase of smiting under the fifth rib see the note chap. 2.23 Vers 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner c. Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud therefore David in this protestation that he makes of his innocencie mentions the kingdome together with himself I and my kingdome are guiltlesse c. Vers 29. Let there not fail from the house of Joab one that hath an issue c. David knew well that it was much to be suspected that the people would think that Abner was slain by his command or at least not without his consent and how likely this was to alienate the hearts of the people from him In a businesse therefore that so nearly concerned him no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity Let there not fail from the house of Joab one that hath an issue that is the running of the reins see the note Lev. 15.21 or that is a leper or that leaneth on a staff through lamenesse or weaknesse and why he did not proceed further to do justice upon Joab which would have been of all the best way to clear his own innocencie himself sheweth vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me the Lord shall reward the doer of evil according to his wickednesse Vers 30. So Joab and Abishai his brother slew Abner because he had slain their brother Asahel at Gibeon in the battell These words in the battell are added as an aggravatian of Joabs sinne For Abner slew Asahel in open battell and was forced thereto by Asahels pursuite of him but Joab slew Abner treacherously when he pretended to speak peaceably with him why Abishai is here joyned with Joab see the note above verse 27. Vers 31. And David said to Joab and to all the people that were with him Rent your clothes c. That is he enjoyned them to bury Abner with a solemn funerall thereby testifying his sorrow for his death and clearing himself before all the people from having any hand in it Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies for first he had more cause to mourn then any man because of his sinne David therefore requiring him thereunto did that which was fit if Joab therein dissembled it was his own fault Secondly it might be imposed as a kind of punishment that he should

all the men of the tower of Shechem heard that they entred into an hold of the house of the God Berith This tower of Shechem was some fort or castle in some adjoyning village belonging to Shechem but not in the city as is evident because the men of this tower saw not the destruction of Shechem but heard of it and most probable it is that it was the same which was called vers 6. the house of Millo the ruine whereof is here related to shew that Jothams curse vers 20. did fall as well upon the house of Millo as upon the inhabitants of Shechem for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith to wit as resting not onely in the strength but also in the holinesse of the place and the help of their god and this it may be was the fort from which the village was called the tower of Shechem or perhaps some other place nearer hand of greater strength then that and so there they were all burnt by Abimelech about a thousand men and women as is expressed afterwards vers 49. Vers 50. Then went Abimelech to Thebez c. This was also some place belonging to Shechem for how else vvas Jothams prophecy fulfilled vers 20. that a fire should come out from the men of Shechem and devoure Abimelech Vers 53. And a certain woman cast a piece of a milstone upon Abimelechs head c. Thus he receives his deaths vvound vvith a stone vvho had slain his brethren all upon one stone vers 5. Vers 56. Thus God rendred the wickednesse of Abimelech which he did unto his father in slaying his seventy brethren To vvit because Gideon his father was wronged though dead in the murther of his children and this was the circumstance that did most aggravate Abimelechs sinne and provoke the Lord that he could so farre forget his father as to imbrue his hands in the bloud of his children CHAP. X. Vers 1. ANd after Abimelech there arose to defend Israel Tola the sonne of Puah c. Though there be no mention made of any enemies that invaded the land of Israel in the dayes of this Tola the seventh Judge of Israel if Abimelech be reckoned for one yet it need not seem strange that it should be said of him that he arose to defend Israel or to deliver Israel as the word in the original may also be translated for it may well be that the land was invaded in his time by some of the neighbouring nations though it be not expressed and indeed considering that idolatry and superstition were so rise in the land all the time of Abimelechs three years tyranny as is evident chap. 8.33 and 9.4 46. it is like enough that God did raise them up some adversaries or other to plead the quarrell of his covenant as in former times but then besides it might be said that he did desend or deliver Israel either because he did happely compose the factious tumults and combustions that were raised in the land in Abimelechs time or else because he retained them from their idolatry which was a great deliverance and thence it is said that afterwards the children of Israel did evill again in the sight of the Lord and served Baalim c. vers 6. or else because being raised of God to be Judge of Israel consequently he was to desend or deliver them in case any enemy should rise up against them and oppresse them As for the last clause of this verse where it is said of this Tola that he dwelt in Shamir in mount Ephraim though he were a man of Issachar we need not stumble at that neither for besides that the Israelites did not alwayes live in their own tribes it is probable that in this place Tola lived for the more conveniency of executing judgement amongst the people Shamir in mount Ephraim being near upon in the midst of the tribes within Jordan and not farre too from the Tabernacle in Shiloh which was another considerable advantage Vers 3. And after him arose Jair a Gileadite c. To shew that this Jair the eighth Judge of Israel was a man of great renown before he was raised to be Judge it is noted in the following verse that he had thirty sonnes to wit by severall wives that rode on asse-colts as being princes and men of great place See chap. 5.10 and that they had thirty cities called Havoth-Jair that is the villages of Jair Now though there was one Jair who at the first entring of the Israelites into Cannaan above three hundred years before this took all the countrey of Argob in the land of Gilead and so the towns therein were called after his name Havoth-Jair Num. 33.41 And Jair the sonne of Manasseh took the small towns thereof and called them Havoth-Jair Deut. 3.14 Jair the sonne of Manasseh took all the countrey of Argob unto the coasts of Geshuri and Maachathi and called them after his own name Bashan Havoth-Jair yet this must needs be another Jair and so perhaps these were other towns which had their names from this Jair the Judge of Israel as the other had their names from the other Jair in Moses time and indeed of those that were called Havoth-Jair in Moses time there were but three and twenty 1. Chron. 2.22 And Zegub begat Jair who had three and twenty cities in the land of Gilead yet most probable it is that this man was descended of that Jair and that coming to inherit so many of those towns which his Ancestours had taken from the Amorites the possession or government whereof he divided amongst his thirty sonnes they were also in this regard called Havoth-Jair the old name on a second ground being now renewed and confirmed on them as we see the like in the note upon Gen. 26.33 However this Jair was of that half tribe of Manasseh that inhabited without Jordan though he were raised to be Judge of all Israel and doubtlesse one out of those parts was purposely raised of God to be Judge because those tribes without Jordan were to suffer so much in his dayes by the invasion of the children of Ammon vers 8. and therefore it was most sit that he that was to be Judge should live amongst them Vers 6. And the children of Israel did evil again in the sight of the Lord and served Baalim c. Concerning Baalim and Ashtaroth see the Notes chap. 2.9 13. The hainousnesse of the Apostacy of the Israelites at this time above that of their forefathers is noted first by setting down not onely generally that they worshiped the idol-gods of the nations that were about them Baalim and Ashtaroth but also particularly what a multitude of false gods they had now entertained even the gods of all the nations about them the gods of Syria Sidon Moab the children of Ammon and the Philistines as indeed we find elsewhere that these nations had for the most part some

of my fathers unto thee Thus he rejected Ahabs motion with detestation to wit because the Lord had forbidden in his law the perpetuall sale of any mans inheritance Levit. 25.23 The land shall not be sold for ever and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject without grosse disregard of that Majestie which God hath put upon princes yet Naboth was bound in conscience to do it and no doubt though it be not here expressed as he refused to satisfie the desire of his Soveraigne herein so also he humbly presented him with the reasons why he durst not do it and made it appear that it was not so much the parting with his vineyard as his sinning against God in parting with it that he stumbled at whereby it appears also that this Naboth was a pious man and zealous of observing Gods law even in these idolatrous times which made his bloud cry the louder for vengeance against Ahab and Jezebel Vers 4. And he laid him down upon his bed and turned away his face c As one that was discontented and therefore would have no body to speak to him that cared not to see any body nor to have any body see him Vers 7. I will give thee the vineyard of Naboth the Jezreelite This is spoken in a vaunting way and it may have reference either to Naboths refusing to give Ahab his vineyard as if she had said Though he will not give thee his vineyard I will thou shalt not need to purchase it nor to stand to his curtesie whether he will yield it up to thee or no I will give it thee or else to those foregoing words of Jezebel Doest thou now govern the kingdome of Israel as if she had said One would think a king should not whine for a subjects deniall of such a thing having so much power to satisfie himself but since thou knowest not how to improve thy power I that am but a woman will do it for thee I will give thee the vineyard of Naboth the Jezreelite Vers 8. So she wrote letters in Ahab's name c. To wit Ahab not knowing nor caring to know what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him Vers 9. Proclaim a fast and set Naboth on high among the people Some understand this thus that Naboth should be set as in regard of his dignity he used to be in some eminent place amongst the chief men of the city as if there had been no evil at all plotted against him and then on a sudden the witnesses should out and accuse him of blaspheming God and the king But I rather think that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people and thence it was that Jezebel wrote in her letters And set Naboth on high amongst the people As for the fast to be proclaimed that was enjoyned to make a shew as if indeed such a horrible wickednesse had been committed by Naboth as might bring Gods wrath upon all the nation and for the diverting whereof therefore it was fit the people should in a solemn manner humble themselves and cry unto God for mercy Vers 10. And then carry him out and stone him that he may die For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord Levit. 24.15 16. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord he shall surely be put to death and him also that should curse his father Exod. 21.17 And he that curseth his father or his mother shall surely be put to death the Prince therefore being the father of the people pater patriae it seems the cursing of him which is also a sinne forbidden by the Law Exod. 22.28 Thou shalt not revile the gods nor curse the ruler of thy people was usually likewise punished after the same manner Vers 11. The Elders and the Nobles who were the inhabitants in his citie did as Jezebel had sent unto them c. It may well seem strange that the letters of Ahab enjoyning such a grosse and horrible act of injustice should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel but for this we must consider First that Israel was now become idolatrous and in all other respects exceedingly corrupt it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate should do any thing else that he will command them Secondly that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome Thirdly that Naboth being a man strictly conscionable amongst a lawlesse degenerate people it is likely they were glad of an opportunitie to wreak their teen upon him Fourthly that Jezebel might inform them that Naboth had done this she charged him with some private discourse betwixt the king and him onely the king had no witnesses of his peremptory and blasphemous speeches and so that she desired was onely this that some witnesses might be found that upon the credit of the kings word would charge him with this which could not otherwise be legally proved and that thereupon he might be condemned for blasphemy and put to death Vers 13. Then they carried him forth out of the citie and stoned him with stones that he dyed And with him his sonnes were also put to death as it seems 2. Kings 9.26 Surely I have seen yesterday the blood of Naboth and the blood of his sonnes said the Lord and I will requite thee c. which was directly against the law of God Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers their aim herein was doubtlesse that Ahab might without opposition enjoy Naboths vineyard But with what pretence of justice they did it it is uncertain perhaps as some think they might alledge that in punishing so execrable a wickednesse Gods severity against Achan was a president fit to be followed whose sonnes and daughters were stoned together with him Josh 7.24 Vers 14. Then they sent to Jezebel c. To shew how ready they had been to do what she had enjoyned for though the letters they had received were written to them in the kings name yet they knew well enough that the affairs of the kingdome were chiefly swayed by her and that she did all and carried all in a manner as she pleased and therefore their care was chiefly to ingratiate themselves with her Vers 15. Jezebel said to Ahab Arise take possession of the vineyard of Naboth c. Some conceive that Naboth was of the bloud royall and that Ahab was now the next heir which they judge the more probable because Naboths vineyard lay so close upon

Ahabs pallace others that it was a custome or statute at this time amongst the Israelites that the goods and lands of them that were put to death for any capitall offence against the king were escheated to the crown or at least that in this particular the judges had so determined and indeed why might they not in this disregard the direction of Gods law as well as in putting his sonnes to death however if they would enter upon the vineyard who durst now oppose it which might be the onely ground why with such confidence she appoints her husband to go and take possession of Naboths vineyard Vers 18. Arise go down to meet Ahab king of Israel which is in Samaria c. That is who reignes in Samaria for in the next words it is said that he was now in Naboths vineyard which was in Jezreel vers 1. or secondly though indeed he was at present in Naboths vineyard when God spake to Elijah yet he might be appointed to meet him in Samaria because he was presently to return thither or rather thirdly this clause which is in Samaria hath reference to the word Israel because the subjects of the kings of Judah were also Israelites therefore by way of distinction Ahab is called king of Israel which is in Samaria that is in the kingdome of Samaria Veas 19. Thus saith the Lord Hast thou killed and also taken possession Much evil is charged upon Ahab in these few words namely First his unjust seising upon the goods of his subjects Secondly his desperate accomplishing his desires herein by the bloudshed and murther of the owner And thirdly that after he had taken away his life he was so farre from relenting for what he had done that as rejoycing in the successe of his project he had gone and taken possession of the vineyard of Naboth nor need it seem strange that what was plotted and acted by Jezebel should be laid to Ahabs charge First because the originall of all was from his coveting of the vineyard And secondly because where the wife doth any evil with the allowance or connivance of her husband the husband is there guilty as well as the wife In the place where dogs licked the bloud of Naboth shall dogs lick thy blood even thine This was partly accomplished in that as in the high way in Jezreel where Naboth was stoned the dogs licked Naboths bloud so also the dogs licked Ahabs bloud in the poole of Samaria Chap. 22.38 And one washed his chariot in the poole of Samaria and the dogs licked up his bloud c. And indeed the words seem principally to intend the licking of Ahabs bloud in particular thine even thine But secondly it was partly also accomplished in the dogs licking of the bloud of Joram Ahabs sonne whose dead body was cast out in that very plat of ground where Naboth was stoned and that to fulfill this prophesie 2. Kings 9.25 26. Then said Jehu to Bidkar his captain Take up and cast him in the portion of the field of Naboth the Jezreelite for remember how that when I and thou rode together after Ahab his father the Lord laid this burden upon him Surely I have seen the bloud of Naboth and the bloud of his sonnes said the Lord and I will requite thee in this pla●● where also we may see that Elijah did openly deliver this message to Ahab which now God gave him in charge his servants and courtiers being about him Vers 20. And Ahab said to Elijah Hast thou found me O mine enemie The last time Elijah had been with Ahab he ranne before Ahabs chariot and all seemed then to be peace betwixt them but now hearing Elijah threaten him so he brake out Hast thou found me O mine enemy that is can I never be quiet for thee but thou must audaciously hunt me out It was a wonder that I have been so long ridde of thy threatnings but thy hatred of me will not suffer thee to let me be in peace long for now again thou art come after the old manner denouncing judgements against me Thou hast sold thy self to work evil in the sight of the Lord. That is thou hast wholly yielded up thy self to the devil to do onely that which is evil in his sight notwithstanding thou canst not but know that all thou doest is done in the sight of the Lord for as bondslaves that sell themselves do voluntarily give up themselves to be wholly in the power of their masters that buy them so those that yield themselves to be slaves to sinne and under the bondage of the devil all their counsel words and endeavours are voluntarily still for sinne neither can they ridde themselves of this slavery though sometimes they feel the inconvenience of it and indeed herein lies the chief difference between the bondage of the righteous under sinne and the bondage of the wicked the righteous are sold under sinne as Paul saith of them Rom. 7.14 I am sold under sinne they are tyrannically overruled by sinne though they strive against it but now wicked men do sell themselves to do evil and this doubtlesse is the principall thing for which Ahab is here said to be sold to work evil as the like phrase is in the same sence used concerning the Israelites 2. kings 17.17 to wit that they sold themselves to work evil in the sight of the Lord to provoke him to anger but yet withall it may be meant of the slavery he was kept in by his wife Jezebel that to injoy her love and favour and to keep her in peace with him he had given up himself as a servant to be at her command not daring to refuse the doing of any evil which she would have done and therefore these two are joyned together vers 25. Ahab did sell himself to work wickednesse whom Jezebel his wife stirred up Vers 21. And will cut off from Ahab him that pisseth against the wall c. See chap. 14.10 Vers 27. He rent his clothes and put sackcloth upon his flesh and fasted and lay in sackcloth and went foftly That is slowly and heavily as sorrowfull men and mourners use to do thus wicked Ahab humbled himself but it was merely for fear of the vengeance threatned not because he truely repented of the sinnes he had committed whence it was also that this humiliation of his was not available for the pardon of his sinne but onely procured a proroging of the chief evils threatned to the dayes of his sonne Joram vers 29. a temporary reward of a temporary penitence and that chiefly to let us see how assuredly true penitents may expect much more from God since the slavish humiliation of Ahab was thus farre regarded CHAP. XXII Vers 2. JEhoshaphat the king of Judah came down to the king of Israel Since the first revolt of the ten tribes under Jeroboam from the kingdome of Judah there had been continuall warres betwixt the kings of Judah and Israel but when Jehoshaphat