ANNOTATIONS ON THE FIRST BOOK OF THE KINGS

COMMONLY CALLED THE THIRD BOOK OF THE KINGS

THE ARGUMENT OF THE TWO BOOKS OF THE KINGS

The books of the Kings record a history of four hundred thirty-eight years, whereof Solomon reigned forty over all the twelve tribes; but after his reign those tribes were divided into two kingdoms: Two tribes, Judah and Benjamin, made one kingdom, called Judah; wherein the posterity of David and Solomon reigned three hundred seventy and two years. In which time nineteen kings of the same stock succeeded each other: Only one interruption was made for the space of six years by Athalia an usurper, 2 King. 11.3. Of the kings of Judah some were very good, others idolaters. The other ten tribes made another kingdom, called Israel, which continued but two hundred thirty and seven years, till the sixth of Hezekiah, when Hoshea the last king of Israel was carried away captive, 2 King. 17.6. In that time there were twenty kings of Israel, and ten several stocks, whereof one destroyed another. For first, Jeroboam’s stock was destroyed by Baasha, 1 King. 15.29; secondly, Baasha’s by Zimri, 1 King. 16.11; thirdly, Zimri’s, and fourthly, Tibni’s by Omri, 1 King. 16.17, 18.22; fifthly, Omri’s by Jehu, 2 King. 10.11; sixthly, Jehu’s by Shallum, 2 King. 15.10; seventhly, Shallum’s by Menahem, 2 King. 15.14; eighthly, Menahem’s by Pekah, 2 King. 15.25; ninthly, Pekah’s by Hoshea, 2 King. 15.30; tenthly, Hoshea was carried away captive by Salmaneser, 2 King. 17.3.6. In this time of twenty kings over Israel there were but eleven over Judah: Whereof one (namely Asa) reigned in the time of eight several kings of Israel, 1 King. 15.9 and 16.29, of which were the first five several stocks: And another, namely Azariah or Uzziah reigned in the time of six other kings of Israel, 2 King. 15. v. 27, of which were four other stocks. From the division of the ten tribes to the captivity of Israel, there was not one good king of Israel. That kingdom remained idolatrous from the beginning to the end. The kingdom of Judah continued one hundred thirty and five years after the captivity of Israel, from the sixth of Hezekiah, 2 King. 18.10, to the last of Zedekiah, 2 King. 25.2. Twenty-six years after the captivity of Zedekiah mention is made of lifting up Jehoiachin, 2 King. 25.27, which fill up the history of four hundred thirty and eight years.

THE ARGUMENT OF THE FIRST BOOK OF THE KINGS

The first book of the Kings records part of the forementioned history, from the end of David’s reign to the end of Jehoshaphat’s, which was the space of one hundred and eighteen years: Wherein we have David’s last acts; Solomon’s glorious reign; the division of the twelve tribes into two kingdoms; the reign of the first four kings of Judah, and eight of Israel, after the said division.

THE TITLE

{First} So in the Hebrew title.

{Kings} It contains a history of kings.

{Third} The LXX, the vulgar Latin and old English translators call the two books of Samuel, Kings, because they set down the history of the two first kings, Saul and David. After that account this is called the third.

CHAPTER 1

{Now king David was old} He was seventy years old, as appears 2 Sam. 5.4. He was thirty years old before he came to the crown, and he held the crown forty years. This was the greatest age that any king of Judah or Israel attained unto.

{and stricken in years} Heb. entered into days. The days or time of departing out of this world are here meant.

{and they covered him with clothes} This they did, to increase heat much decayed in him. For clothes may increase heat, where any is; but they cannot beget heat where none is.

{but he gat no heat} His natural heat was spent by travails, labors and afflictions: Otherwise he might longer have retained heat and strength, as well as others. For many others, even in David’s time, lived much above seventy years, and yet retained good vigor and strength.

V. 2. {Wherefore his servants said unto him} These his servants were, as Josephus says, physicians. Physicians, by reason of their study and experience can best tell what is fittest, as for others, so for old men, in any kind of malady. Because kings use to have certain peculiar physicians to attend their persons, and on all occasions to give advice about their bodily health, and to minister physic unto them, they are called his servants. We use to call them the king’s physicians.

{Let there be sought} Heb. let them seek. Them who are officers, and appointed messengers of the king, 1 Sam. 16.16.

{for my lord the king} This was a title of reverence given to a king, in testimony of his sovereignty; and expressed in the singular number, though his servants, in the plural number, said it; because it was the mind of every one of them.

{a young virgin} Heb. a damsel, a virgin. The Hebrew word which signifies damsel, is well translated young. For the heat of young maids does most naturally work heat in old and cold bodies when they embrace one another. David’s wives and concubines now living, were all ancient, and in that respect not fit for that purpose for which this damsel was provided. As she was to be young, so also a virgin; because married women by bearing and nursing children do impair their natural heat. Besides a virgin was fittest in this manner to be associated to the king.

{and let her stand before the king} To minister and do service unto him. So is this phrase expounded, ver. 4.15. Deut. 10.8. 1 Sam. 16.22. 1 King. 10.8. Prov. 22.29.

{and let her cherish him} Heb. be a cherisher unto him. By providing and bringing the king such savory and pleasant things as he may well relish and taste delight in; and also by lying in bed with him.

{and let her lie in thy bosom} This was a wife’s privilege, Gen. 16.5. Deut. 13.6. Mich. 7.5. It is supposed that she was married to David before she lay with him.

{that my lord the king may get heat} Nothing could do it more kindly.

V. 3. {So they sought for a fair damsel} They sought till they found one fit for their purpose.

{throughout all the coasts} They left no tribe, no city, no village, no house, in which they inquired not for such an one; at least, where they had cause to search. Or by a proverbial speech it may imply a diligent search.

{of Israel} They would not go out of the church to seek a fit nurse for the king of Israel.

{and found Abishag a Shunammite} Of the city Shunem, in the tribe of Issachar, Josh. 19.18. There was another woman so styled, and that upon the same ground, 2 King. 4.8,25.

{and brought her to the king} For this was the end of their seeking.

V. 4. {And the damsel was very fair} This made the king to take the more delight in her.

{and cherished the king} See ver. 2.

{and ministered unto him} By doing the office of a nurse-keeper.

{but the king knew her not} By reason of his frigidity. This is a modest and seemly phrase, whereby both matrimonial, and also all other copulation of man and woman is set out, Mat. 1.25. Judg. 19.25. Yea, it is used to set out the filthy sin of man with man, Gen. 19.5. Judg. 19.22. See Gen. 4.1.

V. 5. {Then Adonijah the son of Haggith} This was the eldest son of David then living, 2 Sam. 3.4. There were indeed three sons of David elder than Adonijah, namely, Amnon, Chileab, and Absalom, 2 Sam. 3.2,3. But Amnon was slain by his brother Absalom’s servants, 2 Sam. 13.29. And Absalom was slain by Joab’s servants, 2 Sam. 18.15. And it is supposed that Chileab died before this. His mother’s name Haggith is set down for distinction’s sake. The mothers of all David’s sons born in Hebron are by name expressed. They were six in number, and had each of them a several mother, 2 Sam. 3.2, &c. There is nothing anywhere said of this Haggith, but that she was David’s wife and Adonijah’s mother. The former was a great honor to her: The latter if she were living at this time, or if she had foreseen this act of her son, would have been a great grief unto her.

{exalted himself} Though he were the eldest son, yet in aspiring to the crown he exalted himself; because David had declared Solomon to be designed king by God himself, 1 Chro. 22.10.

{saying, I will be king} Heb. reign. This he did while his father was yet living. His plot and practice therefore was treason, though he had a right to the kingdom after his father’s death.

{and he prepared him chariots, &c.} Herein he did as Absalom had done before in a like case, 2 Sam. 15.1. The particulars mentioned were evidences of an aspiring haughty mind. Of these words see chap. 9.19.

V. 6. {And his father had not displeased him} By any rebuke, or otherwise restraining him from his undue courses.

{at any time} Heb. from his days. Neither in his younger nor elder years.

{saying, Why hast thou done so?} These words show that David failed in reproving his son when he had just cause so to do. Here also may be intended David’s failing to punish his son, when he committed notorious crimes. This was Eli’s fault, 1 Sam. 2.29.

{And he also was a very goodly man} He as well as Absalom, 2 Sam. 14.25. He was goodly in that he was fair in face, comely in countenance, and proper in body. This questionless was one cause, yea, a principal cause, that David so doted on those two wicked sons, Absalom, and Adonijah.

{and his mother bare him after Absalom} Another mother than Absalom’s is here meant: for Absalom’s mother was Maacah, and Adonijah’s, Haggith, 2 Sam. 3.3,4. Now because David had no son by any wife or concubine betwixt these two, Adonijah’s mother is said to bear him after Absalom.

V. 7. {And he conferred with Joab} Heb. his words were with Joab. He consulted with Joab and others, how to bring the plot to pass. The same Hebrew word which is here used, is in such a sense used, Numb. 31.16, and translated counsel.

{Joab the son of Zeruiah} 2 Sam. 2.13. 1 Chro. 3.16. & 11.6. This Joab was general of David’s army, 2 Sam. 8.16.

{and with Abiathar the priest} He was high priest: Therefore Solomon when he put down Abiathar, instituted Zadok in his room, chap. 2.35.

{And they following Adonijah, helped him} Heb. helped after Adonijah. They hearkened to Adonijah’s motion, ver. 5. 2 Sam. 2.10.

V. 8. {But Zadok the priest} He was priest next in order to Abiathar.

{and Benaiah the son of Jehoiada} This man was chief captain and commander over choice soldiers. See 2 Sam. 8.18. 1 Chron. 11.22.

{and Nathan the prophet} Nathan was a man whom David was wont to consult with about the things of the Lord, 2 Sam. 7.2, and by whom God used to declare his mind unto David, 2 Sam. 12.1.

{and Shimei} This Shimei may be he who cursed David, 2 Sam. 16.5, &c. and whom David pardoned, 2 Sam. 19.23. That great favor which David therein showed him, might move him to cleave close to David, and to refuse to associate himself with those who sought to take the crown from the king in his lifetime. Or that Shimei may be the kinsman who is mentioned ch. 4.18.

{and Rei} This was some statesman, of whom there is no other mention made.

{and the mighty men which belonged to David} These were the guard or garrison-soldiers under Benaiah, called Cherethites and Pelethites, 2 Sam. 20.23, who remained faithful to David in Absalom’s rebellion, 2 Sam. 15.18. Of these see 2 Sam. 8.18. See also of them ver. 38.

{were not with Adonijah} They could not be seduced to take part in this treason.

V. 9. {And Adonijah slew sheep and oxen} Under these two kinds may be comprised all manner of cattle, whether of the flocks or of the herds, which were fit for a sacrifice or for a feast: for they were slain for both these ends. So Gen. 31.54.

{and fat cattle} This clause is added to show that they slew the best they had. Under the forementioned kinds may be comprised all manner of clean fowls.

{by the stone of Zoheleth, which is by En-rogel} Or, the well Rogel. This was without Jerusalem, 2 Sam. 17.17, on the east side, Joh. 15.7.

{and called} Invited to his feast, thereby to win them to his side: for this is an ordinary way of insinuating one’s self into others.

{all his brethren the king’s sons} All except Solomon. It seems that all David’s sons here mentioned more respected Adonijah than Solomon.

{and all the men of Judah the king’s servants} Out of this general must be excepted the mighty men, ver. 8, and the servants hereafter mentioned, ver. 33.

V. 10. {But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother} Of these see ver. 8,26,32.

{he called not} For he had no hope to win any of these to his side.

V. 11. {Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying} Nathan knowing that God had appointed Solomon to be king, uses means to bring it to pass. That Nathan knew that Solomon should succeed David in the throne, will evidently appear, by comparing 2 Sam. 7.12.13 with 1 Chron. 22.8,9,10.

{Hast thou not heard that Adonijah the son of Haggith} 2 Sam. 3.4. He names his mother, to inflame the zeal of Bathsheba the more: and for that end he propounds the matter interrogatively: for certainly she had heard of it.

{doth reign} Has taken upon him to be king, and goes about to settle himself on the throne.

{and David our lord knoweth it not?} David being so weak, as he is said to be, ver. 1, might well be ignorant of those things which fell out, though they were publicly done. But this Nathan adds, to show that all that was done might be undone, because it was done without the consent of the living king.

V. 12. {And now therefore come, let me I pray thee, give thee counsel} He uses this preface to move the rather to hearken to his counsel.

{that thou mayest save thine own life} Heb. soul.

{and the life of thy son Solomon} Nathan well knew that usurpers would do what they could to destroy such as have a right claim, and also their friends.

V. 13. {Go and get thee in unto king David} He well knew that the disposing of the crown rested in David, and that all the people would be ready to follow that course which he should direct them unto.

{and say unto him} Nobody’s words could more prevail with David than Bathsheba’s, especially in this case wherein David had engaged himself unto her, ver. 30.

{Didst not thou, my lord, O king} This title she uses as a subject and as a wife. See 1 Pet. 3.6.

{swear} We do not read of any such oath made by David in his former history. But all particulars concerning David were not written. See Joh. 20.30. David himself confesses that he did so swear, v. 30, and this oath may be comprised under that phrase that is used, 2 Sam. 12.24, of David’s comforting Bathsheba. For to swear that Solomon should succeed him in the throne, must needs be a great comfort to her.

{unto thine handmaid} This is a title of reverence, 1 Sam. 25.24,41. See ver. 16. Though she were his wife, yet being his subject, she was his handmaid.

{saying, assuredly Solomon thy son shall reign after me, and he shall sit upon my throne} This was the substance of David’s oath. The former phrase of reigning, sets out the substance of the promise; the other of sitting on the throne, the evidence thereof.

{Why then doth Adonijah reign?} This being contrary to David’s promise, she is advised to set it down so as it might make him the more earnest in putting down Adonijah.

V. 14. {Behold, while thou yet talkest there with the king, I also will come in after thee} Nathan so disposes the carriage of this business as the king might not discern it to be a plot.

{and confirm thy words} Heb. fill up. He promises to ratify the truth of what she should say, and further to add what he should conceive requisite to be added.

V. 15. {And Bathsheba went in unto the king into the chamber} For the king then kept his chamber.

{and the king was very old} See ver. 1.

{and Abishag the Shunammite} See ver. 3.

{ministered unto the king} See ver. 4.

V. 16. {And Bathsheba bowed, and did obeisance unto the king} She presented herself to him in such an humble and reverent gesture as became a wife and subject. See ver. 13.

{and the king said, What wouldest thou?} Heb. what to thee? This implies a readiness in the king to grant what she should desire.

V. 17. {And she said unto him, My lord} See ver. 13.

{thou swarest by the LORD} Such as fear God, use to swear by no other, Deut. 6.13. This will make them more careful to keep their oath, and fearful of breaking it.

{thy God} This relative is to be taken inclusively, not excluding others. See Joh. 20.17. She thus applies this relation to the king, to move him the more to make good his oath. See chap. 8.28. 1 Chro. 15.2.

{unto thine handmaid, saying, Assuredly, &c.} See ver. 13.

V. 18. {And now behold, Adonijah reigneth} Endeavors to reign, and carries himself as king.

{and now my lord the king} See ver. 13.

{thou knowest it not} This she adds, to free herself from undue suspicion of David’s consent to that which Adonijah had done, and to aggravate Adonijah’s usurpation the more, in that he presumed to sit on the king’s throne without the king’s knowledge.

V. 19. {And he hath slain oxen, &c.} See ver. 7,8,9.

{but Solomon thy servant} As she styled herself David’s handmaid, v. 13, so here she styles her son David’s servant, in way of reverence, and to testify both her and his subjection to David.

V. 20. {And thou} Or, and now.

{my lord, O king} See ver. 13.

{the eyes of all Israel are upon thee, &c.} All expect whom you will declare to be your successor in the throne. Thus they who expect any favors from God, are said to have their eyes on God, Psal. 25.15. & 123.2. This she adds to put David in mind, that if he once declared his will, and directly set down who should succeed him in the throne, the people would be ready to accept and acknowledge that man to be their king. This by experience is verified ver. 40.

V. 21. {Otherwise it shall come to pass, when my lord the king shall sleep} Shall be dead and laid in grave, Gen. 47.30. See chap. 2.10.

{with his fathers} As his fathers and predecessors before him.

{that I and my son Solomon shall be accounted offenders} Heb. sinners. See Gen. 43.9. She meant such offenders as should be accounted traitors and conspirators against him who had a just title to the crown, being the eldest surviving son of the king; and in that respect be put to death: so as both infamy and violent death might be feared.

V. 22. {And lo while she yet talked with the king, Nathan the prophet also came in} This was so ordered, as David might not suspect the matter to be beforehand plotted between them; though indeed it was so, v. 14.

V. 23. {And they told the king, saying, Behold, Nathan the prophet} They who attended the king, gave notice to him of the prophet’s coming, before he himself saw him. They might well think that such a prophet came upon some special errand. Of Nathan see v. 8.

{And when he was come in before the king} As Bathsheba was going out, Nathan came in, v. 28. See v. 32.

{he bowed himself before the king with his face to the ground} In the lowliest manner that he could, according to the custom of those times, he yielded civil obeisance to his sovereign. A prophetical function exempts not from civil subjection.

V. 24. {And Nathan said, My lord, O king} With gesture and speech he manifests his dutiful respect to his sovereign.

{hast thou said?} I cannot let it sink into my mind, that you should give approbation to that which is done.

{Adonijah shall reign, &c.} See v. 13.

V. 25. {For he is gone down this day} They went from Jerusalem, which was on a hill, and therefore may be said to go down.

{and hath slain oxen, &c.} See v. 9.

{and behold they eat and drink before him} They feast together. See v. 9,41.

{and say, God save king Adonijah} Heb. Let king Adonijah live. This was an usual acclamation at the election or coronation of a king, v. 34. 1 Sam. 10.24. 2 Kings 11.12.

V. 26. {But me, even me thy servant} This doubling of the word imports that Adonijah had no good meaning in passing by the Lord’s prophet. Here again the prophet acknowledges his subjection unto his sovereign, under this title servant.

{and Zadok the priest, and Benaiah, &c.} See v. 8.

{and thy servant Solomon} Solomon was before this designed king: yet while the old king lived, he was his subject and servant. Nathan here gives him this title; to show that Solomon had no aspiring mind, but was willing to continue a loyal subject so long as David should live.

{hath he not called} See v. 10.

V. 27. {Is this thing done by my lord the king?} He propounds this question, the more to stir up David’s indignation against Adonijah’s fact.

{and thou hast not shewed it unto thy servant} David was wont to communicate his weighty counsels to Nathan, 2 Sam. 7.2, and thereupon Nathan seems to wonder, that David should conceal so weighty a matter as that from him.

{who should sit on the throne, &c.} See v. 13.

V. 28. {Then king David answered, and said, Call me Bathsheba} By Nathan’s pressing the same thing upon David that Bathsheba had done, v. 17, &c. the king is made the more forward to give Bathsheba satisfaction.

{and she came into the king’s presence} Heb. before the king.

{and stood before the king} Bathsheba and Nathan came in course to the king one after another, as appears by comparing ver. 14,22,32 together. It is probable that Nathan was he to whom David said, Call me Bathsheba; and that he went out to call her in: who being come in stood before the king, to expect what he would determine concerning Solomon and Adonijah.

V. 29. {And the king sware, and said, As the LORD liveth} Heb. the Lord lives. This was an usual form of an oath, Judg. 8.19. Forms of oaths use to be concise. The first particle as is prefixed by our English, to make up the sense. The next verse shows, that this oath is a confirmation of a former oath which he had made to this very purpose. He does thereby manifest his unalterable resolution concerning Solomon: the rather, because Solomon was appointed even by God himself to succeed David in the throne, 2 Sam. 7.12. 1 Chro. 28.5. Hereby also David does more settle the mind and heart of Bathsheba, and frees her from her former fears; See v. 17.

{that hath redeemed my soul out of all distress} He means hereby temporal deliverances from external dangers: which he does the rather mention in this his oath, to show the great and weighty reason that he had to perform what he had sworn to the Lord.

V. 30. {Even as I sware to thee} See v. 17.

{by the LORD God of Israel} See c. 8.15.

{saying, Assuredly Solomon thy son, &c.} See v. 13.

{even so will I certainly do this day} David understood that Adonijah had proceeded so far, as no delay, for determining the question in hand, must be made: and therefore he assures her that he will do what she desired instantly, and not put it off one day.

V. 31. {And Bathsheba bowed, &c.} See v. 16,23.

{let my lord king David} See v. 13.

{live for ever} Very long. This was an usual salutation given to kings, Neh. 2.3. Dan. 6.21. It is here used by Bathsheba, to show that she preferred David’s life and reign before her son’s.

V. 32. {And king David said, Call me Zadok, &c.} See v. 8. It appears that Nathan being sent to call in Bathsheba, left her alone with the king, that they might not seem to plot together. David here calls for a priest, a prophet, and a great commander in war, that the priest might declare the meaning of the law, and the prophet the special mind of God, and the commander in war might put their advice in execution. The king calls for those three, because he had ever found them faithful to himself, and perceived that they had not followed Adonijah, as others had done.

{and they came before the king} They were the more ready to come, because they all agreed in the same case.

V. 33. {The king also said unto them} This copulative also has relation to the king’s calling them in. He did both call them in, and also give them direction.

{Take with you the servants of your lord} He means such as abode faithful to David, and were special attendants on him, and his guard, v. 8. In the Hebrew it is, your lords, in the plural number: whereby he may mean his own and his son Solomon’s servants. Because many nobles, soldiers, and common people did accompany Adonijah, David wisely advises to take a sufficient company of faithful and valiant soldiers, that might be able to defend Solomon against all Adonijah’s company; and also for the greater honor of his son.

{and cause Solomon my son to ride upon mine own mule} Heb. which belonged unto me. It was a royal honor to ride upon a mule, Esth. 6.8, and David would have Solomon set upon his own mule, to show that it was with his own consent. Of mule see chap. 10.25.

{and bring him down to Gihon} Gihon was a famous place, so called, by reason of the river Gihon, 2 Chro. 32.30. & 33.14. It was so far distant from En-rogel, as the two companies might be a good distance the one from the other, Gihon was on the west side of the city over against En-rogel, v. 9.

V. 34. {And let Zadok the priest and Nathan the prophet} Both these are used for the greater solemnity of that which was done.

{anoint him there king over Israel} This was an usual rite of inaugurating kings; especially in troublesome times, 1 Sam. 10.1. & 16.1. 2 King. 9.1. & 23.30. It was used in doubtful cases, to show that they were deputed of God to that high calling; and that God would pour his Spirit upon them, and enable them to that whereunto he appointed them.

{and blow ye with trumpets} This added much to the solemnity. See 2 Sam. 15.10. 2 King. 9.13. & 11.12,14.

{and say, God save king Solomon} Heb. let king Solomon live. See v. 25.

V. 35. {Then ye shall come up after him} As attendants upon him, and maintainers of what is done.

{that he may come and sit upon my throne} To be declared thereby to be the deputed king.

{for he shall be king in my stead} When I am taken out of this world, or am disabled from ruling any more.

{and I have appointed him to be ruler} What better warrant could they have? It was before said, v. 20, that the eyes of all Israel were upon David, that he should tell them who should sit on the throne after him. This they did the rather expect from David, because they knew him to be a wise man; such an one as could best judge which of his sons were fittest to succeed him; and also because he had before this told them that God had chosen Solomon to succeed him, 1 Chron. 28.5.

{over Israel and over Judah} Judah is distinctly named, for excellency’s sake; and the rather, because David was of the tribe of Judah. Besides, there were emulations betwixt the ten tribes and Judah, 2 Sam. 19.41, before the division of the kingdoms, 1 King. 12.19.

V. 36. {And Benaiah the son of Jehoiada} See v. 8.

{answered the king and said} In his own and the others’ name, as Mat. 16.16.

{Amen} This is an Hebrew word which imports an approbation, ratification and earnest desire of all that whereunto it is annexed: thereupon it uses to be added to prayers.

{the LORD God of my lord the king} This is not to be taken exclusively, as if the Lord were only the God of David, and not of others: but it is thus applied to David, to show that the king and all his people might be assured that God would ratify and bless what he had done, because the Lord had by many evidences showed himself to be in special manner the God of David, and David was one of God’s peculiar people, and special confederates.

{say so too} These words are an exposition of that title, Amen: that God would accomplish that which the king had said. For God’s words are deeds, Gen. 1.3. Psal. 33.9.

V. 37. {As the LORD hath been with my lord the king, even so be he with Solomon} In directing, protecting, prospering, and bestowing all kinds of blessings.

{and make his throne greater than the throne of my lord king David} Increase of blessing must ever be prayed for, ver. 47. And it is no discouragement to a good father, who has been endowed with many excellent gifts, and has received many special blessings from God, to pray that his son may be more excellent, and more abundantly blessed of God, than he.

V. 38. {So Zadok, &c.} See v. 8.

{and the Cherethites and Pelethites went down} These were the mighty men and king’s servants before mentioned, v. 8,10,33, such as waited on the king to guard his person, 2 Sam. 8.18 and 15.18. The Cherethites and Pelethites have their names from certain places, where they or their progenitors had their abode. The Cherethites were of the out-coasts of the Philistines, as appears, Ezek. 25.16. Zeph. 2.5. 1 Sam. 30.14.16. The Pelethites also might also be of some bordering coasts. The forementioned out-coasts of the Philistines were brought into the confines of the Israelites, being subdued by them. It appears that they were very valiant men, and taken to be attendants upon the king’s person, and proved always faithful to him. In the insurrection of Absalom they held close to David, 2 Sam. 15.18. They were sent against Sheba the son of Bichri, another traitor that rose against David, 2 Sam. 20.7. And here they leave Adonijah and remain with David. The Chaldee paraphrast takes the Cherethites for bowmen or archers, and the Pelethites for slingers, such as the Benjaminites were, Judg. 20.16. 1 Chro. 12.2.

{And caused Solomon to ride upon king David’s mule, &c.} See v. 33.

V. 39. {And Zadok the priest took an horn of oil} An horn was a fit vessel as to hold oil, so to pour it softly on one’s head.

{out of the tabernacle} To show that it was holy oil, as Psal. 89.20. Of the tabernacle, see ch. 8.4. See on 1 Sam. 10.1.

{and anointed Solomon} See v. 34. Solomon was after this anointed again. See the reasons thereof 1 Chron. 29.22.

{And they blew the trumpet} See v. 34.

{and all the people said, God save king Solomon} See v. 25. This shows that the people’s hearts were so set on David, as they rejoiced in him whom he should appoint his successor.

V. 40. {And all the people came up after him} They would not leave him after he was anointed.

{and the people piped with pipes} Or, flutes.

{and rejoiced with great joy} There was a special work of God’s Spirit in them, that so quickened up their spirits. See 1 Chro. 12.40.

{so that the earth rent with the sound of them} This is an hyperbolical speech, to amplify the exceeding great rejoicing and loud acclamations of the people. Reports of great cannons will make mountains shake and cleave: so will great thunderclaps. By this exceeding great rejoicing they testified that high esteem which they had of Solomon, and their good affection to David; and also, a persuasion that Solomon being proclaimed king in his father’s lifetime, all contentions and civil wars about the crown would be prevented, and that they should live in quiet and enjoy many blessings under Solomon. Their acclamations might be the greater, to affright Adonijah and all that took part with him the more.

V. 41. {And Adonijah and all the guests that were with him heard it} This is an evidence of the people’s extraordinary shoutings.

{as they had made an end of eating} After the foresaid acclamations their feasts were soon ended, and their rejoicing was soon turned into terror. This sound was like the handwriting which appeared to Belshazzar at his riotous feast, Dan. 5.5.

{and when Joab heard the sound of the trumpet} See v. 34.

{he said, Wherefore is this noise of the city, being in an uproar?} It belonged to Joab’s office to suppress tumults, as Acts 21.31,22. For Joab was the general of the army, 1 Chron. 11.6.

V. 42. {And while he yet spake, behold, Jonathan the son of Abiathar the priest came} Jonathan was a nimble man, and of a quick spirit, and oft employed to inquire after news, and bring tidings. This was he who together with Ahimaaz the son of Zadok was left by Enrogel, to espy Absalom’s proceedings, and to declare the same to David, 2 Sam. 17.17. Now that Abiathar is turned from David to Adonijah, it is probable that he appointed this his son to remain about king David’s court, to espy what he could about the case in hand. For we may observe, how he punctually tells the particulars that passed not only openly in the city, but also privately in David’s chamber, v. 43, &c.

{and Adonijah said unto him, Come in, for thou art a valiant man} Heb. a man of virtue, or, a virtuous man. The word is translated virtuous, being applied to a woman, Prov. 12.4. Such a man is styled a good man, 2 Sam. 18.27.

{and bringest good tidings} Adonijah herein flattered himself with vain hopes.

V. 43. {And Jonathan answered, &c.} At the first he tells Adonijah the main substance of the matter, which was clean contrary to the good tidings which he expected, namely, that David had made Solomon king.

V. 44. {And the king hath sent with him Zadok, &c.} See v. 34, &c.

V. 45. {And Zadok the priest, &c.} See v. 34.

{and they are come up from thence rejoicing} Both those whom king David employed about setting Solomon on the throne, and the people also there present gave apparent evidences of their joy therein, which could not but much damp the spirit of Adonijah, and the spirits of all that took part with him.

{so that the city rang again} This is another proverbial speech, whereby the greatness of their rejoicing is amplified. We say of loud sounds, That they make a place to ring again.

{this is the noise that ye have heard} This is a direct answer to that question which Joab propounds, v. 41.

V. 46. {And also Solomon sitteth on the throne of the kingdom} He has an actual possession of the kingdom: Whereby he shows that their endeavors to make Solomon king were not in vain.

V. 47. {And moreover, the king’s servants} He means hereby those who had great offices and commands under the king, and were employed about crowning king Solomon.

{came to bless our lord king David} i.e. to salute him, to pray for him, and to praise God for the successor who was appointed to reign after him, See v. 37.

{God make the name of Solomon better than thy name} This was the substance of the blessing wherewith they blessed David. By name they mean such virtues and graces as had made David famous; and such an increase of them in Solomon, as might make him more famous.

{And make his throne greater than thy throne} By throne is here meant royal pomp and glory, together with dominion. See v. 37.

{And the king bowed himself upon the bed} This he did in a religious manner, worshipping God, even in his bed, and praising him, as Gen. 47.31.

V. 48. {And also thus said the king, Blessed be the LORD} This shows that he bowed to God.

{God of Israel} See ch. 8.15.

{which hath given one to sit on my throne this day} Though Nathan plotted what was done, and David gave advice for the doing of it, yet David ascribes both plotting and acting all to God: For men’s purposes and performances are ordered by God.

{mine eyes even seeing it} This phrase implies the acting of what was done in his lifetime; though it is also probable, that they brought Solomon in his royal robes to David, and in that respect David may be said to see it with his eyes. Seeing with eyes is an Hebrew pleonasm, and imports emphasis.

V. 49. {And all the guests that were with Adonijah were afraid} Joy may soon be turned into fear, which quickly seizes on traitors.

{and rose up} This phrase imports speed and diligence.

{and went every man his way} To his own house and affairs, leaving Adonijah and his cause.

V. 50. {Then Adonijah feared because of Solomon} By reason of a guilty conscience he feared lest Solomon should take away his life; knowing that he had sinned against God, who appointed Solomon to be king; and had gone against David’s mind, who had manifested the will of God therein.

{and arose, and went} See v. 49.

{and caught hold on the horns} The altar was made with four horns, Exod. 38.2. To them they used to tie the sacrifices, Psal. 118.27. On them a man might lay fast hold.

{of the altar} They supposed that the altar was a place of refuge, Exod. 21.14, and that it had a privilege of immunity from punishment. At least Adonijah thought that he might gain time thereby to pacify his brother’s wrath (which he did, v. 52,53) and seek mercy of God, as Joab, ch. 2.30.

V. 51. {And it was told Solomon, saying} Solomon had those that espied what was done on Adonijah’s part, as well as Adonijah on Solomon’s part. See v. 42.

{Behold, Adonijah feareth king Solomon} See v. 42.

{for lo, he hath caught hold on the horns of the altar} This was an apparent evidence of fear.

{saying, Let king Solomon} Here he acknowledges Solomon to be king, and thereby bears witness against himself, that he was a traitor in aspiring to the kingdom.

{swear unto me to day} His guilty conscience could be satisfied with nothing but an oath.

{that he will not slay} Herein he acknowledges himself guilty of death.

{his servant with the sword} This title servant is an acknowledgment of subjection. But this acknowledgment arose from fear. Fear does not ordinarily work a true and sound subjection: It appears by the request that Adonijah made to Solomon’s mother, ch. 2.13, &c. That he still retained a turbulent mind and a traitorous heart, affecting the crown; though at this time he saw that in his father’s lifetime there was no hope of obtaining it.

V. 52. {And Solomon said} Solomon was ready to forgive his brother.

{If he will shew himself a worthy man} Heb. a son of virtue. If he will carry himself so as becomes his place, and show himself a loyal subject, he is pardoned upon his future good behaviors.

{there shall not an hair of him fall to the earth} This is a proverbial speech. The loss of an hair is the smallest loss that a man can have: Hereby is implied, That the least evil should not befall him for what he had done before. See 1 Sam. 14.45. 2 Sam. 14.11. Acts 27.34.

{but if wickedness shall be found in him, he shall die} No hope of escaping hereafter shall be given him. See ch. 2.23.

V. 53. {So king Solomon sent} A message of pardon.

{and they brought him down from the altar} Into the presence of Solomon. There were ascents up to the altar, and therefore he is said to be brought down from it.

{and he came and bowed himself to king Solomon} By an external complemental behavior he verified that subjection whereof he made acknowledgment under this title servant, v. 51. Hypocrites in outward show can carry themselves as those who are indeed true-hearted.

{and Solomon said unto him} He graciously accepts his person.

{Go to thy house} Attend on your own affairs, and meddle not with the affairs of the kingdom.

CHAPTER 2

V. 1. {Now the days of David drew nigh} Life is in Scripture very frequently set out by days, to note out the brevity and uncertainty thereof, Gen. 3.14,17. & 5.5. See on Eccl. 8.8.

{that he should die} Words of dying men make deepest impressions, Gen. 49.1. Deut. 33.1. Josh. 23.2. Joh. 19.26,27. 2 Pet. 1.14,15.

{and he charged Solomon} He appointed sundry particular things to be done by Solomon after he should succeed him on the throne; and withal laid a fatherly command upon him, not to fail in the performance thereof. The generals of this charge are expressed v. 3, and sundry particulars v. 5, &c.

{his son} Being designed to succeed him in the kingdom, ch. 1.39, and by virtue thereof he had power to perform what was given him in charge.

V. 2. {I go the way of all the earth} Of all men living on the earth, Josh. 23.14. For it is appointed unto men once to die, Heb. 9.27.

{be thou strong therefore} Heb. be a man. Of a valiant mind, courageous; not fearing any opposition that should be made for doing the things that were given in charge. See Jam. 1.6, &c.

{and shew thyself a man} Though you be young in years, ch. 3.7. 1 Chron. 22.5, yet show yourself a man in understanding, 1 Cor. 14.20.

V. 3. {and keep} This implies faithfulness: Now faithfulness to God makes valiant.

{the charge of the LORD} That which God has given in charge to be kept. This is a general duty, under which the particulars following are comprised. That it is so, is evident by the manner of inferring the duties following, thus, to walk, &c.

{thy God} The Lord by choosing Solomon before all his brethren to be king, 1 Chron. 28.4,5, showed himself to be in special manner his God. This therefore does David press as a forcible motive.

{to walk in his ways} To observe that course of life which he has prescribed, See ch. 3.14.

{to keep his statutes} Such rites and ceremonies as he has enjoined.

{and his commandments} Contained in the moral law.

{and his judgments} For governing the state.

{and his testimonies} These were signs of the covenant betwixt God and them. Notwithstanding this distinction of the forementioned several points, they are oft in Scripture promiscuously used.

{as it is written in the law of Moses} Deut. 17.18,19. It is called the law of Moses, because God used his ministry in delivering the law to the people.

{that thou mayest prosper} Or, do wisely. Deut. 29.9. Josh. 1.7. To observe the forementioned charge, was the ready way to blessing, See 1 Chro. 22.11.

{in all that thou doest} God’s blessing extends itself to all good things that a man takes in hand.

{and whithersoever thou turnest thyself} Whether to worship God, or to exercise your kingly office.

V. 4. {That the LORD may confirm} To you and your posterity, age after age.

{his word} Or, promise. God’s word is oft limited to his promise, especially when his word is of some good thing to come.

{which he spake concerning me} Or, unto me. That good which is promised to one for the benefit of his posterity, does much concern himself; especially when it is made as a recompense of reward unto him.

{saying, If thy children} Promises of reward extended to children upon God’s accepting and approving their parents, are limited to children’s answerable disposition and conversation, ch. 8.25. & 9.4. Psal. 132.12. It was God’s promise with such a limitation, that Hezekiah pleaded, 2 Kings 20.3.

{take heed} So prone are men to swerve into by-courses, as there is great need of much circumspection to keep them in the right way.

{to their ways} By a way the course of one’s life is set forth; and that course which properly belongs to men by virtue of their calling, is their way.

{to walk} To walk is a natural action of the body, it intends motion and progress therein: For they who walk go one step after step. It sets out a continual doing of a thing.

{before me} As in my presence, setting me in their sight, and considering that I behold and take notice of them within and without; and thereupon not daring to do anything that may displease me.

{in truth} Sincerely, uprightly; not deceitfully, not hypocritically.

{with all their heart, and with all their soul} By heart and soul the several and distinct inward faculties of a man are meant, as understanding, will, and affections. All and every part of these must wholly be given to God, and no part of them to any other thing, Deut. 6.5. Josh. 22.5. 2 Kings 23.3,25.

{there shall not fail thee (said he) a man on the throne of Israel} Heb. be cut off from thee, from the throne, 2 Sam. 7.12. Your children shall by a lineal descent one after another succeed you in your kingdom. This succession long continued in his posterity after the flesh: But in that Christ, who also descended from him, had given unto him the throne of David, Luke 1.32, most properly and fully was this promise accomplished. Solomon David’s immediate son reigned over Israel and Judah both; but the posterity of Solomon reigned only over Judah, ch. 12.19,20.

V. 5. {Moreover thou knowest also} Here begins the first particular that David gives in charge to Solomon, See v. 1.

{what Joab the son of Zeruiah} See ch. 1.7. 1 Chron. 2.16.

{did to me} By breaking the agreement which David made with Abner, 2 Sam. 3.13, and with Amasa, 2 Sam. 19.13. Joab’s murdering these two might have tended to David’s dishonor and danger.

{and what he did to the two captains of the host of Israel} Under this word Israel all the tribes except Judah are comprised: for when Saul’s son held the kingdom against David, Judah held close to David, 2 Sam. 2.4.9. Judah also first brought David to his kingdom after he fled from Absalom, 2 Sam. 19.40,41.

{unto Abner the son of Ner} 2 Sam. 3.27.

{and unto Amasa the son of Jether} 2 Sam. 20.9, &c.

{whom he slew} This has relation to them both.

{and shed} Heb. put. This has relation to the last clause of this verse.

{the blood of war in peace} By doing hostile actions to confederates in time of peace, even when David had entered into covenant with them; so as there was peace betwixt David and them, 2 Sam. 3.27. & 20.9,10.

{and put the blood of war} A bloody sword used in war.

{upon his girdle that was about his loins} Into the scabbard that was on his thigh.

{and in his shoes that were on his feet} While he embraced the two captains aforesaid, he slew them, so as their blood ran into his shoes. His insolency is further set out by these phrases, in that he carried a bloody sword, and walked with blood in his shoes, as if he had done a worthy deed.

V. 6. {Do therefore according to thy wisdom} Wisely observe him; he is of a stirring spirit; so as you may sometime or other take just advantage against him, See v. 9.

{and let not his hoar head} This phrase implies old age; and Joab must now needs be very old, having been a general all David’s time, 2 Sam. 2.13. Yet would not David have him spared for his old age’s sake. Old age gives no dispensation or immunity from punishment to those that justly deserve it. David himself gives the reason why he himself executed not vengeance upon him, 2 Sam. 3.39. David at the times wherein those murders were committed, was in great troubles; and Joab being general of the host, had a great command over many soldiers. Besides his brother Abishai was also a great man in those days: so as prudence kept David from executing that vengeance in his own time, which now he saw might seasonably be done by his son. Joab had also now given another just occasion for Solomon to take away his life, namely, his conspiring with Adonijah.

{go down to the grave in peace} By a natural death without revenge: but cut him off by the sword of justice, See v. 9. See also Gen. 42.38.

V. 7. {but shew kindness to the sons of Barzillai the Gileadite} As Barzillai desired, and David promised, 2 Sam. 19.37,38.

{and let them be of those that eat at thy table} This was a testimony of great kindness, especially when it was done by kings, See 2 Sam. 9.7.

{for so they came to me} They brought all manner of provision to David, 2 Sam. 17.28,29. & 19.32. Therefore David thinks it not enough that he himself had showed kindness to Barzillai’s sons, but he requires his son Solomon also to continue the like. A grateful heart is never satisfied in recompensing good turns.

{when I fled because of Absalom thy brother} Heb. from the face of Absalom. Absalom had raised such a conspiracy against David, as he durst not abide at Jerusalem, where his rebellious son was, but was forced to fly from him, and that for fear of his life, 2 Sam. 15.12,14. & 17.2.

V. 8. {And behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim} 2 Sam. 16.5. His name, parentage, tribe, and place of abode are expressly mentioned, as for distinction, so for aggravation. For by that terrible fact of his he brought shame and disgrace upon his name, upon his father, upon his tribe, and upon the place of his abode. Bahurim was a city in the tribe of Benjamin, about the out-coasts thereof, 2 Sam. 3.16. & 17.18.

{which cursed me with a grievous curse} Heb. strong curse. The curse wherewith Shimei cursed David, may justly be said to be grievous or strong: for therein most horrible and most detestable crimes were laid to the charge of a most innocent person, 2 Sam. 16.7,8.

{in the day when I went to Mahanaim} A city in the tribe of Gad beyond Jordan, Josh. 13.26. The first reason and ground of this name is rendered, Gen. 32.2. See the notes there.

{but he came down to meet me at Jordan} This he did after Absalom was slain; so as it might be fear that moved him to come in and acknowledge his fault, 2 Sam. 19.18,19, &c.

{and I sware to him by the LORD} This David did to make him rest more confidently upon the king’s mercy. See ch. 1.17,51.

{saying, I will not put thee to death with the sword} Heb. If I put thee to death. This is a form of imprecation, wherein the penalty is understood, Gen. 14.23. 2 Sam. 19.23. Hereby we are given to understand, that men should be very tender of making imprecations against themselves.

V. 9. {Now therefore hold him not guiltless} Though I for my time pardoned him, yet you may take some occasion of punishing him; and then put him in mind of what he has done to me. So did Solomon, v. 41,44.

{thou art a wise man} Though God had not yet given unto Solomon such an extraordinary measure of wisdom as he did afterwards, ch. 3.12, yet David observed in him much understanding and wisdom, even above the ordinary sort of young men, and thereupon gave him this commendation, and referred the managing of the cases propounded to him, unto his own discretion.

{and knowest what thou oughtest to do unto him} David would not have him do anything against his own judgment and conscience.

{but his hoar head} See v. 6.

{bring thou down to the grave with blood} David supposed that Solomon might find, if he narrowly observed the carriage of Shimei, some other just cause to take his life, and then add his cursing of David, as an aggravation of his fault. By blood he means the sword of justice.

V. 10. {So David slept with his fathers} He died. Death is a kind of sleep, Deut. 31.16. Compare Act. 2.29 with 13.36. And it is fitly resembled unto sleep in sundry respects. 1. Sleep has power on the body only and outward senses. 2. It frees a man from labor, trouble and care. 3. It refreshes the body. 4. It does not always keep the body under the bond thereof: for they that are only asleep use to wake again. Thus death seizes on the body only; the soul is immortal; and the dead rest from their labors, and are freed from all worldly troubles and cares: and they shall rise again, and being raised, become incorruptible and glorious. By reason of this fit resemblance, the grave, whereinto dead bodies use to be put, is styled a bed, Isai. 57.2.

{and was buried in the city of David} This city was called Zion. David won it and built it, 2 Sam. 5.7,9. Zion was a stronghold, fort or castle, which the Jebusites held till David’s time, 1 Chro. 11.5. David having won it from them so enlarged it and built about it, as he made a fair city there, and there built a palace for himself, 2 Sam. 7.1,2. In these respects it was called the city of David, 2 Sam. 5.7. Thither he caused the ark to be brought, and there pitched a tabernacle for it, 1 Chron. 16.1, where it abode till Solomon had built the temple, and therein he set the ark, ch. 8.1. By reason of the ark being in this city, it was styled The city of God, God’s holy hill: and it was a type of the church of Christ, Psal. 2.6. & 48.1,2, &c. & 87.1, &c. Here was the usual royal burying-place, where both David and also his successors that were of any good note or name, were buried, ch. 11.43. 2 Chron. 12.16. & 14.1. & 16.14. & 21.1. David’s sepulcher was made of such durable materials, and so well kept and repaired time after time by his posterity, as it continued till the apostles’ days, Act. 2.29, which was for the space of above thousand years.

V. 11. {And the days that David reigned over Israel} Here Israel is put for all the tribes.

{were forty years} 2 Sam. 5.4. 1 Chro. 29.26,27.

{seven years} This word seven, and thirty-three following are to the full sums expressed for round reckonings’ sake: for David reigned seven years and six months in Hebron, 2 Sam. 5.5.

{reigned he in Hebron} Hebron was an ancient city. In it Abraham had his abode when he came first into the land of Canaan, and there erected an altar to the Lord, Gen. 13.18. There was that famous burying-place, wherein the three great patriarchs and their wives were buried, Gen. 23.2. & 49.31. This being conquered, and so taken from the Canaanites, Josh. 10.36, it fell to the lot of the tribe of Judah, and was given to Caleb, Josh. 14.13. & 15.54. It was seated on a mountain, and was an habitation of giants, before Caleb subdued them, Josh. 14.12. Here David had his throne till his kingdom was thoroughly settled. When all the tribes of Israel, as well as Judah, came in and subjected themselves to him as their king, then he set his throne in Jerusalem. In this respect it is said, and thirty three years reigned he in Jerusalem.

V. 12. {Then sat Solomon upon the throne of David his father} 1 Chron. 29.23. Herein was God’s promise accomplished.

{and his kingdom was established greatly} For none now durst attempt anything against him that might disturb his quiet possession. See 2 Chron. 1.1.

V. 13. {And Adonijah the son of Haggith} Ch. 1.5.

{came to Bathsheba the mother of Solomon} He knew well that a mother may prevail much with her son: thereupon he first addresses himself to her.

{and she said, Comest thou peaceably?} Heb. Is peace thy coming? 1 Sam. 16.4. His former practice made her still suspect him: and she could not but fear, that David his father being dead, he might work some new mischief against his brother Solomon: as Esau thought of killing his brother Jacob after their father was dead, Gen. 27.41.

{and he said, Peaceably} Heb. Peace. This he pretends, whatsoever his intent was.

V. 14. {He said moreover, I have somewhat to say unto thee} Heb. A word of me to thee. I have a request to make to you, v. 16.

{And she said, Say on} She would try what his request was, before she granted it.

V. 15. {And he said, thou knowest that the kingdom was mine} I being the eldest son surviving, after my father, by birthright the kingdom belonged to me. See ch. 1.5. Yea, it was mine also by the people’s approbation, ch. 1.25.

{and that all Israel set their faces on me} That I should reign: They expected, and that with a desire, that I should be their king. When men have an earnest desire after anything, they use to turn their faces towards it, and to fix their countenance upon it, Luk. 9.53. Jer. 42.15.

{Howbeit the kingdom is turned about} It is diverted another way.

{and is become my brother’s} My younger brother is now set and established upon it.

{for it was his from the LORD} By God’s appointment, 1 Chro. 22.10. & 28.5. That which he here acknowledges, was a certain truth; and questionless it was known by him to be a truth: yet it is much to be doubted, whether he in truth and sincerity made this acknowledgment or no. Solomon’s answer to his mother, v. 22, seems to imply the contrary. Certainly Adonijah in seeking the crown before, v. 5, sinned against his knowledge.

V. 16. {And now I ask one petition of thee} This was it that he intended, v. 14.

{deny me not} Heb. turn not away my face. For when one’s request is denied, he is made ashamed; and in shame turns away his face. See v. 20. When one’s request is granted, his face is said to be accepted, Gen. 19.21.

{and she said unto him, Say on} Plainly make known your petition.

V. 17. {And he said, Speak I pray thee, unto Solomon} Without his consent he durst not attempt such a matter.

{for he will not say thee nay} Heb. not turn away thy face. See v. 8,16,20. 2 Chro. 6.42. Psal. 132.10.

{that he give me Abishag the Shunammite} See ch. 1.3.

{to wife} See v. 22.

V. 18. {And Bathsheba said, Well, I will speak for thee unto the king} She was herein too forward to gratify him. Though she were a wise woman, Pro. 31.1, &c. yet she dived not into the bottom of Adonijah’s heart, nor discerned the depth of his intention, as her son Solomon did, v. 22.

V. 19. {Bathsheba therefore went unto king Solomon to speak unto him for Adonijah} This was to make good her promise.

{and the king rose up to meet her} He was sitting on his throne, and from thence he rose so soon as he espied his mother coming to him.

{and bowed himself unto her} To testify his reverent respect to his mother, as she had done to David, ch. 1.16.

{and sat down on his throne} This he did, having conducted his mother thither. Of Solomon’s throne, See ch. 10.18, &c.

{and caused a seat to be set for the king’s mother} This he did to honor his mother.

{And she sat on his right hand} This was the highest place next to the king, who sat in the midst, 2 Chro. 18.18. Neh. 8.4. Psal. 45.9. & 110.1. Mat. 20.21.

V. 20. {Then she said} Being sat down.

{I desire one small petition of thee} Being ignorant of the importance of the thing, and dangerous consequences that might have followed thereupon; she calls it small.

{I pray thee, say me not nay} Heb. turn not away my face. For men use to make those turn their faces from them whose requests they dislike. See v. 17.

{And the king said unto her, Ask on, my mother} This shows his readiness to gratify her.

{for I will not say thee nay} Supposing that that which his mother desired, had been just and safe, and but small, as she said. So as even Solomon himself was so forward and rash in binding himself by promise, to grant his mother’s request, before he knew what it was.

V. 21. {And she said, Let Abishag the Shunammite be given to Adonijah thy brother} They were brothers by father, but not by mother. See ch. 1.10.

{to wife} Abishag had been as his father’s wife, and lain in his bosom. This was one thing which incensed Solomon: for it was an incestuous desire that Adonijah had.

V. 22. {And king Solomon answered, and said unto his mother} This he did in displeasure.

{And why dost thou ask Abishag the Shunammite for Adonijah?} This interrogation implies an aggravation of Solomon’s displeasure.

{ask for him the kingdom also} It might have been a means for Adonijah to have gained many of the people, if Abishag (much admired for beauty and seemly behavior in ministering to David, and so honored as to be David’s bedfellow) had been his wife. Solomon discerned an intended plot to get the kingdom by the motion which Adonijah had made to Bathsheba, v. 17, & she to Solomon, v. 21.

{for he is mine elder brother} See ch. 1.5. This may give him a show of title.

{even for him} This doubling of the person shows that Solomon deeply apprehended the plot.

{and for Abiathar the priest, and for Joab the son of Zeruiah} See ch. 1.7. & 1 Chro. 2.16. By joining of those three together, is implied, that Adonijah, Abiathar, and Joab were all as one; all intending and plotting the same thing. This stirred up Solomon the more to execute the several judgments following on them all, v. 25,27,34.

V. 23. {And king Solomon sware by the LORD} His deep apprehension of the plot, made him bind himself by oath to cut them off who first made the motion. See ch. 1.27.

{saying, God do so to me and more also} Heb. thus so add. A form of imprecation, whereby more severe vengeance is wished for, if the thing sworn be not performed. See on Ruth 1.17.

{if Adonijah have not spoken this word against his own life} Heb. soul. To cause it to be taken away. See v. 24. Because the soul is the fountain of life, and life no longer abides in a man, than his soul remains united to his body, the soul is frequently put for life, as Gen. 9.5. & 32.30. Exod. 4.19. & 21.23. 1 Sam. 19.5. 1 Kings 19.3.

V. 24. {Now therefore as the LORD liveth} See ch. 1.29.

{which hath established me in my kingdom} See v. 12.

{and set me on the throne of David my father} Made me king in stead of David, who is dead. A throne is the proper seat of a king, Gen. 41.40. Deut. 17.18. 2 King. 10.3. 2 Chron. 23.20.

{and who hath made me an house} A fair and royal family, 1 Sam. 2.35. & 25.28. 2 Sam. 7.27. Exod. 1.21.

{as he promised} 2 Sam. 7.12,13. For God is faithful who promised, Hebr. 10.23.

{Adonijah shall be put to death this day} Because Solomon observed Adonijah’s ambitious and seditious spirit still to abide in him, and to remain restless, he thought it not meet to put off his judgment one day, or to suffer him any longer to live.

V. 25. {And king Solomon sent by the hand of Benaiah the son of Jehoiada} See ch. 1.8. He gave charge and power to Benaiah to slay Adonijah.

{and he fell upon him that he died} It was of old the custom for captains and great officers, in cases of apparent treasons and other capital crimes, upon the king’s word to slay malefactors, as 2 Sam. 1.15, & 4.12.

V. 26. {And unto Abiathar the priest} See ch. 1.7.

{said the king} Solomon observing a new plot, begins to restrain all the plotters.

{Get thee to Anathoth unto thine own fields} Anathoth was one of the cities in the tribe of Benjamin that belonged to the priests; and the fields thereabouts were in that respect the priests’ fields. Solomon commands Abiathar to get himself thither, that there he might live a private life, and meddle no more with the priest’s office. By this means was he kept from intermeddling, as with ecclesiastical matters, so with all public affairs; and that because he had fallen into apparent treason by joining with others.

{for thou art worthy of death} Heb. a man of death. Because he conspired with Adonijah, ch. 1.7. & 2.22.

{But I will not put thee to death} Here Solomon mixes mercy with justice, and deals more favorably with him than with the rest: The reasons hereof follow.

{Because thou barest the ark of the Lord GOD before David my father} 1 Chron. 15.11,12. 2 Sam. 15.24,29. This was a duty proper and peculiar unto priests, Josh. 3.6. Of the ark, see ch. 6.19. & 8.4.

{And because thou hast been afflicted} Heb. thou hast afflicted thyself.

{in all wherein my father was afflicted} You have had a part and share in all my father’s troubles, by your own voluntary following of him, 1 Sam. 22.23. & 23.6,9. & 2 Sam. 15.24. Solomon’s piety to God and to his father David moves him to spare Abiathar: To God, in that he was God’s priest: To David, in that he was an ancient follower of him above forty years, 1 Sam. 22.23. He might have also respect to David’s promise, 1 Sam. 22.23. Solomon in mitigating Abiathar’s punishment, did as God himself oft does to such as in the ordinary course of their life do many good things; if in some cases they deserve severe punishment, he either mitigates it, or puts it off to future times, 2 Chron. 19.3. Esai. 39.8.

V. 27. {So Solomon thrust out Abiathar from being priest unto the LORD} If priests or other ministers of the church unwarrantably and unlawfully intermeddle in the great affairs of state, and commit capital or other crimes contrary to the good laws of the kingdom where they live, they make themselves liable to the penalties of those laws, and to censures of civil magistrates. Of putting Abiathar from his place see v. 35.

{that he might fulfil the word of the LORD} 1 Sam. 2.31,35. God oft in his wise and secret providence causes his word to be fulfilled by many that aim at no such thing, as Gen. 41.9. & 50.20. Compare 2 Sam. 12.11 with 2 Sam. 16.22. Act. 3.17,18. But this manner of expressing the point, that he might fulfil, implies that Solomon aimed at this very end: and that he was induced thereupon to take this occasion of thrusting Abiathar from the priesthood.

{which he spake concerning the house of Eli} Abiathar was the fourth from Eli: for he was the son of Ahimelech, the son of Ahitub, 1 Sam. 22.20, the son of Phinehas, the son of Eli, 1 Sam. 14.3. There is a metonymy in the word house: for house is oft put for them that dwell in the house, or appertain thereunto: as for a man’s family, stock, or posterity, Gen. 39.5. & 45.2. Judg. 4.17. Psal. 115.12.

{in Shiloh} Shiloh was a city of Ephraim, where the tabernacle was for many years, and where the tribes were wont to assemble together in Joshua’s and the Judges’ times, Josh. 18.1. Judg. 21.19. 1 Sam. 4.3,4.

V. 28. {Then tidings came} Tidings of what befell Adonijah and Abiathar. For such public affairs soon spread far and near.

{to Joab} For Joab lived not at the court. In some copies it is read, to Solomon: but corruptly.

{for Joab had turned after Adonijah} This was a traitorous turning, ch. 1.7.

{though he turned not after Absalom} Vulg. Lat. after Solomon. So the Septuagint and Josephus, but all corruptly. It is true indeed, that Joab turned not after Solomon. But that is not so pertinent to the present point: for there are two, among other weighty reasons, why mention is here made of Joab’s not turning after Absalom. One to prevent an objection, which is this: Joab remained faithful to David, when Absalom, Ahithophel David’s counselor, and others, conspired against David. Therefore it is meet that Joab be spared; notwithstanding this last fact. The manner of expressing the case thus, though he turned not after Absalom, implies, that that he is not thereupon to be spared, for though a subject in sundry particulars show much faithfulness, yet if afterwards he prove a traitor, he may be dealt with as a traitor. If it be said, Abiathar was not so dealt withal; it may be replied, 1. That Solomon discerned a different disposition in the one and the other. Joab was of a more stirring spirit, and a man of war. 2. Abiathar had not grieved David as Joab had done, 2 Sam. 3.24,25,30, & 19.5,6. 3. Joab had in two other cases committed willful murder. 2 Sam. 3.27. & 20.10. Another reason of this clause, though he turned not after Absalom, was to aggravate his conspiracy against Solomon. For it gives evidence that Joab had his hand in this conspiracy against Solomon, not simply upon a seditious disposition, nor simply in dislike of David’s government; for then he would have manifested such a disposition in Absalom’s case; but it appears, that what he now did, he did in dislike and hatred of Solomon. For he could not be ignorant that David by God’s appointment, had deputed Solomon his son to be king after him. Besides, Solomon took this advantage to fulfill the charge which his father upon his deathbed gave him concerning Joab, v. 5.

{and Joab fled unto the tabernacle of the LORD} This was counted a place of refuge. It is said ch. 1.49, of the conspirators, that every man went his way, namely, to his own house. And Joab might think that as David had passed by his murders, so Solomon might pass by this conspiracy, & he quietly live a private life. But when he heard that Adonijah was slain, and Abiathar put from his priestly function, he thought it high time to shift for himself, it seems he knew not where to secure himself either in or out of the land. Therefore he flies to the altar the rather, because Adonijah had there found favor, c. 1.52. Other reasons see ch. 1.50. Of the tabernacle see ch. 1.4.

{and caught hold on the horns of the altar} See ch. 1.50.

V. 29. {And it was told king Solomon} Kings use to have many eyes and ears; and matters of consequence are soon brought to their knowledge.

{Then Solomon sent Benaiah, &c.} See v. 25.

V. 30. {And Benaiah came to the tabernacle of the LORD} He was sent thither by the king.

{and said unto him, Thus saith the king} No grudge of his own, but the king’s charge put him on to do what he did.

{Come forth} Namely, from the tabernacle. Though it be not expressed in the king’s speech that he should call him forth, yet the king might say as much, or at least intend as much, to keep the altar, if it might be, from being polluted. See Exod. 21.14.

{And he said, Nay} He feared that if he came forth, he should not be spared.

{but I will die here} He said this, either in hope that they would not slay him there, or in a superstitious conceit of the place, that it might be some advantage to his soul to die there.

{And Benaiah brought the king word again, saying} For he was loath of his own head to shed blood at the altar.

{Thus said Joab, and thus he answered me} This intends the same words that Joab uttered.

V. 31. {And the king said unto him, Do as he hath said, and fall upon him} These words may have a general reference only to the taking away of his life. In this sense do many take Solomon’s charge, and Benaiah’s execution thereof, because it is not expressly said he was slain at the altar; and because they might pull him thence by force. For it was counted a kind of pollution of the altar, to shed man’s blood thereat. The law commands to take from the altar him that is to be put to death, Exod. 21.14. So they dealt with Athalia, 2 Chron. 23.14,15. Christ aggravates the murdering of Zacharia by this circumstance, that he was slain at the altar, Matth. 23.35. Hereby also is Pilate’s cruelty aggravated, Luk. 13.1. If Joab were slain at the altar, it was because it is better that blood be there shed (which was but a ceremony) than murder and treason be not punished, which is a moral matter.

{and bury him} For the honor of his place, 2 King. 9.34, and for his former service. Decent burial may be allowed to such as are not worthy to live.

{that thou mayest take away} This is an especial reason why Solomon took advantage from Joab’s late conspiracy to cut him off. For blood defiles the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it, Numb. 35.33. Certainly, David had it in his mind to revenge the blood of Abner and Amasa, whom Joab slew. The reasons why he did it not are rendered v. 6.

{the innocent blood which Joab shed} Abner’s and Amasa’s blood is styled innocent, because they were not worthy of death in that cause for which Joab slew them. If it be objected, that Abner had slain Asahel Joab’s brother, 2 Sam. 2.23, I answer, 1. He killed him in war, and that provoked thereunto by Asahel, 2 Sam. 2.19, &c. 2. Joab did it not in a right and legal way, 2 Sam. 3.27. 3. It was another matter for which Joab slew him; namely, a fear that David would prefer Abner before him, and make him general of the army. Upon the like ground Joab slew Amasa, 2 Sam. 20.10.

{from me, and from the house of my father} By this phrase he means all that came from his father, or should come from him, the posterity of both.

V. 32. {And the LORD shall return his blood upon his own head} The vengeance of the blood which he shed shall fall even upon himself. See v. 37. His unjust & treacherous shedding the blood of others has deserved that his blood be shed. Because the head is the principal part of man, it is by a synecdoche put for the whole man. The phrase is used in conferring blessings, as Gen. 49.26. Deut. 33.16. Prov. 10.6, and inflicting judgments, as ch. 8.32. 1 Sam. 25.39. Psal. 7.16.

{who fell upon two men more righteous and better than he} In that cause they were more righteous and better than he: for he was a murderer, and they innocents; for they were unjustly slain. That may be comparatively true which is not simply. Abner and Amasa were more righteous than Joab, though they themselves were in many things unrighteous. Abner knew that God had appointed David to be king, 2 Sam. 3.9,10. Yet he did what he could to set up Ishbosheth the son of Saul to be king, 2 Sam. 2.8,9. & 3.6. And Amasa took part with Absalom against David, 2 Sam. 17.25.

{and slew them with the sword} 2 Sam. 3.27. & 20.10.

{my father David not knowing thereof} David knew nothing of Joab’s purpose in those cases till Joab had executed the same, 2 Sam. 3.16,17.

{to wit Abner the son of Ner} 2 Sam. 3.27.

{captain of the host of Israel} As Joab was the general over the army of Judah, so Abner over the army of Israel, 2 Sam. 2.8.

{and Amasa the son of Jether} 2 Sam. 20.10. He is said to be captain for that time, because David had made him general over the army of Judah, 2 Sam. 20.4, &c.

V. 33. {Their blood shall therefore return upon the head of Joab} i.e. the vengeance of their blood, as v. 32.

{and upon the head of his seed for ever} i.e. his posterity, 2 Sam. 3.29. See ch. 8.13. & 1 King. 5.17.

{but upon David and upon his seed} i.e. his children.

{and upon his house} i.e. upon all that belonged unto him.

{and upon his throne} Upon his kingdom.

{shall there be peace for ever from the LORD} By peace he means all manner of blessings. By executing judgment on the murderer the guilt is taken from the magistrate.

V. 34. {So Benaiah the son of Jehoiada went up} Benaiah being now the general of the army, is used as an instrument to execute just vengeance, v. 15. He is said to go up, because the altar whither he fled was on the side of an hill.

{and fell upon him and slew him} See v. 25.

{and he was buried in his own house} See v. 31.

{in the wilderness} A place in which there are but few inhabitants is called a wilderness, Mat. 3.1. Act. 8.26. In this respect Joab might suppose that he could not be safe in his own house, and therefore fled, as v. 28.

V. 35. {And the king put Benaiah the son of Jehoiada} See ch. 1.8. & 1 Chron. 11.22.

{in his room over the host} He made him general.

{and Zadok the priest did the king put in the room of Abiathar} Zadok by lineal descent came from Phinehas: to whom the covenant of priesthood forever was confirmed, Numb. 25.11,12,13. See Zadok’s pedigree, 1 Chron. 6.3, &c. See his solemn inauguration, 1 Chron. 29.22. Zadok had a double right to be high priest, one by birth, another by special promise. By birth he was in a lineal descent the surviving heir to Aaron, as appears by the genealogy mentioned, 1 Chr. 6.3, &c. The special promise was made to Phinehas and his seed, Numb. 25.13. But Zadok was the eldest surviving seed, or son of Phinehas. Abiathar came from Eli; as v. 27. How Eli came to be chief priest is not recorded in Scripture. Solomon therefore had just cause to take the advantage that was given him by Abiathar’s conspiracy with Adonijah, to put him down, and to place Zadok in the priest’s office.

V. 36. {And the king sent, and called for Shimei} This is that Shimei of whom David had given to Solomon a strait charge, v. 8. This questionless was the cause that moved Solomon to seek advantage against him. It is the part of a child’s piety to be very careful in observing his parents’ charge; especially when it is his last charge upon his deathbed.

{and said unto him, Build thee an house in Jerusalem, and dwell there} Solomon gave this charge, that Shimei might be the more in his eye, and kept within compass. Though Shimei were not among those that conspired with Adonijah, but among those that abode faithful to David, ch. 1.8. Yet Solomon might well restrain him from abiding at his own house, because it was in the tribe of Benjamin, of which Saul was; and thereupon many of that tribe might bear no good will to David’s house, but stir up Shimei against the king. Or the Philistines bordering thereupon, he might by them be stirred up against Solomon, and those that took part with him. Kings use to be jealous over all persons that may in the least degree be suspected.

{and go not forth thence any whither} This inhibition was that snare wherewith he was taken.

V. 37. {For it shall be, that on the day thou goest out} The inhibition is absolute, no limitation or exception granted.

{and passest over the brook Kidron} Kidron was a river betwixt Jerusalem and Bahurim, which was the inheritance of Shimei, (See 2 Sam. 16.5) whereunto he could not go but over that river, 2 Sam. 15.23. Jer. 31.40. Jo. 18.1. This river Kidron was by that place where good kings did use to burn idolatrous monuments, 2 Chron. 15.16. & 29.16. 2 K. 23.6. It is said to be about a mile from Jerusalem. So as Shimei had space enough to walk abroad for his recreation and health: He was not confined to close imprisonment.

{thou shalt know for certain} Heb. knowing thou shalt know.

{that thou shalt surely die} Heb. dying thou shalt die. Of this Hebraism in doubling words see ch. 8.13.

{thy blood shall be upon thine own head} None but yourself shall be accounted guilty of your death; you will be the cause thereof, Josh. 2.19. Mat. 27.25. Ezek. 18.13.

V. 38. {And Shimei said unto the king, The saying is good} It is just and equal, 2 King. 20.19. He being conscious of the wrong he had done to David, could not but acknowledge his confinement to be meet in itself, and less than his desert.

{as my lord the king hath said, so will thy servant do} Little did he think that he should have occasion to transgress the foresaid charge. He binds himself thereto by oath, v. 34.

{And Shimei dwelt in Jerusalem many days} He carefully observed the charge, till an occasion was offered of breaking it.

V. 39. {And it came to pass at the end of three years} So long Shimei had kept himself free from danger.

{that two of the servants of Shimei ran away} Those two servants had agreed in some evil, that made them to fly away.

{unto Achish} It is probable that this Achish was he to whom David went, 1 Sam. 21.10, and with whom he abode a year and four months, 1 Sam. 27.7. Or he might be some other king of Gath. For kings use to hold their predecessors’ names. Thus kings of Egypt, one after another, were called Pharaoh; of the Amalekites, Agag; of Tyre, Hiram; of Syria, Antiochus; and of Pontus, Mithridates: and emperors of Rome, Caesar. See ch. 11.40. & 15.18.

{son of Maacha king of Gath} See on 1 Sam. 5.8. There was then peace betwixt the Israelites and the Philistines; so as one might freely pass to the other.

{and they told Shimei, saying, Behold, thy servants be in Gath} This might be told by such as knew the danger of Shimei’s passing over Kidron; and so it was an act of envy: or else by such as were willing to help Shimei to his servants again; & so it was an act of goodwill.

V. 40. {And Shimei arose} This implies his diligence and speed in following after his servants.

{and saddled his ass} This was a means of greater speed in going and returning.

{and went to Gath to Achish to seek his servants} His covetous mind made him venture his life: at least much rashness and unadvisedness was manifested herein. Shimei might well have suspected that Solomon had some cause or other to confine him; and that upon so great a penalty as death: and withal he himself had cause to fear that some or other observing his passing over the river Kidron, might inform Solomon thereof. They of whom a king has any suspicion, should be very watchful over themselves lest they give him any advantage.

{and Shimei went and brought his servants from Gath} He had what he went for, but it cost him dear, even his own life.

V. 41. {And it was told Solomon, that Shimei was gone from Jerusalem to Gath, and was come again} Kings have more eyes than their own. This should have made Shimei the more circumspect. But surely all this was ordered by a divine providence: For howsoever David, upon Shimei’s acknowledgment of his fault, did not only spare him for the present, but also swore that he should not die; namely, by him at that time, 2 Sam. 19.16, &c. Yet God so brought it to pass, that so heinous a fact as Shimei committed, 2 Sam. 16.5, &c. should not remain unrevenged. Though notorious offenders may for some time escape, yet vengeance will follow and overtake them, sooner or later.

V. 42. {And the king sent and called for Shimei, and said unto him} The justice and prudence of Solomon does clearly appear in this, that he sends for Shimei, and so reasons and expostulates the case with him, as he makes him discern the equity of the king’s proceeding against him: so as he is thereby put to silence, and has nothing to object against what Solomon said.

{Did not I make thee to swear by the LORD} See ch. 1.17.

{and protested unto thee, saying} This phrase implies a serious carriage of the matter.

{Know for a certain, that on the day, &c.} This was the very charge that Solomon gave him, v. 37.

{And thou saidst unto me, The word that I have heard is good} This was Shimei’s express answer, v. 38. Solomon produces three evidences against Shimei, the more to convince him of his fault, and of the justness of his punishment. One was his oath whereby he bound himself to God, for performing what Solomon enjoined. Another, the king’s strait charge and solemn protestation thereabout. A third, his own confession of the equity of the case.

V. 43. {why then hast thou not kept the oath of the LORD} He calls his swearing by the Lord the oath of the Lord, because it was wholly in the power of the Lord to bind him to it, or to loose him from it. Nor Solomon, nor Shimei, nor any other creature could free him from that oath. Thus men’s vows are said to be God’s, Ps. 56.12. See God’s indignation and vengeance on the breaking of an oath, Ezek. 17.18,19. Compare Josh. 9.15,19 with 2 Sam. 21.1, &c. Saul in such a case thought himself bound to put his son to death, 1 Sam. 14.24,27,28,43, &c.

{and the commandment that I have charged thee with} Express charges of kings in lawful matters strongly bind subjects.

V. 44. {The king said moreover to Shimei} The king herein declares the true and just ground of his proceedings against Shimei, from the beginning to the end.

{Thou knowest all the wickedness which thy heart is privy to} He implies hereby, that he need no other witness against him than the testimony of his own conscience.

{that thou didst to David my father} Pious children are as zealous against injuries done to their parents as to themselves.

{therefore the LORD shall return} Solomon puts him in mind of God’s just dealing with him, to justify himself therein, and to bring Shimei to a more serious consideration of the offense, to deeper humiliation for it, and to more thorough repentance.

{thy wickedness upon thine own head} i.e. the punishment of his wickedness.

V. 45. {And king Solomon shall be blessed} Solomon is so far from fearing any curse to fall upon him for executing just judgment on a malefactor, as he rather accounts himself blessed therein. Such as execute vengeance on transgressors, shall in that respect be blessed of the Lord, Numb. 25.11,12.

{and the throne of David} That is the kingdom which David for his life time held, and was after continued to his posterity. A throne being the proper seat of a king, is here synecdochically put for the whole kingdom.

{shall be established} Execution of justice establishes a kingdom; Psal. 106.30.

{before the LORD} i.e. to remain firm and stable in the sight of the Lord, and through his watchful care and providence over it.

{for ever} Both in Solomon’s time and in future ages, generation after generation. See ch. 8.13.

V. 46. {And the king commanded Benaiah} See v. 25.

{which went out and fell upon him} For it was not usual to fall upon malefactors in the king’s presence.

{that he died} See v. 25. Herein Solomon accomplished his father’s charge v. 9.

{and the kingdom was established in the hand of Solomon} 2 Chro. 1.1. For now the contrary faction was destroyed, and there were none left to raise head against him.

CHAPTER 3

V. 1. {And Solomon made affinity} This affinity was by Solomon’s marrying Pharaoh’s daughter. See 2 Chr. 18.1. It is more than probable, that Pharaoh’s daughter professed the faith of Israel, was made a proselyte and taken into the church, as Zipporah, Ex. 18.2. Rahab, Josh. 2.9. Heb. 11.31. Ruth, Ruth 1.16. Maachah, 2 Sam. 3.3, and sundry others.

{with Pharaoh} See ch. 11.40. & Gen. 12.17.

{king of Egypt} Egypt bordered on the south of Israel, Numb. 34.3,4,5, so as the king of Israel and the king of Egypt might have the greater familiarity one with another. And these two being the most renowned kings of all the world at that time, might thereupon be the more forward to make affinity one with the other.

{and took Pharaoh’s daughter} He took her to wife and married her; so is this word used 2 Chr. 11.20. Sometimes the word wife is added, as 1 King. 4.15. Gen. 6.2. Ruth 1.4. In this, as in many other things, Solomon was a type of Christ. As Solomon married Pharaoh’s daughter, an alien, so Christ espoused the Gentiles to himself.

{and brought her into the city of David} See ch. 2.10. In this city was Solomon’s court. David built this city, and in it his palace, 1 Chr. 11.7.

{until he had made an end of building his own house} For this place was too strait for such a prince as he and her retinue. See ch. 7.8. There is intimation of a very fair sumptuous house for the queen, distinct from his own. This he joined to his own, and therefore first finished his own.

{and the house of the LORD} Chap. 6.37,38. By the house of the Lord is meant the temple, which was like an house, with foundation, walls, partitions, roof, &c. and it was dedicated to the worship, service, and honor of the Lord: and there the Lord is said to dwell, ch. 8.13, by reason of the manifestation of his presence therein, under sundry types. Such was Solomon’s zeal about building and perfecting this house, as he would not think of a special house for the queen till this were perfected.

{and the wall of Jerusalem round about} Chap. 9.15. This wall was of public concernment, tending to the safety and security of the people. This therefore he prefers before the queen’s pomp and royalty. Of Jerusalem see v. 15.

V. 2. {Only} Or, as yet. Then, and before.

{the people sacrificed in high places} Of high places see v. 4. The former word only intimates that this was a fault; for it was against the law, Levit. 17.3,4. Custom had made it to be the less regarded: insomuch as Solomon himself (notwithstanding the commendation given him, ver. 3) was brought into that common error, as Jacob, David, and others, into polygamy.

{because there was no house built, &c.} This reason (though it did not wholly free from all blame, yet) in part excused their fact: for it intimated that they used the high places for more and better conveniences, as they thought.

{unto the name of the LORD} See ch. 5.3.

{until those days} This phrase shows that by the house before mentioned was meant the temple which Solomon built, and not the tabernacle made by Moses.

V. 3. {And Solomon loved the LORD} This is the ground of all duty, and it comprises all duty under it, Matt. 22.36,37. Rom. 13.10. It also puts a man on to all duty, 2 Cor. 5.14. This evidenced the sincerity and ardency of his heart to God.

{walking in the statutes of David his father} Those wherein David himself walked, ch. 11.34, and commanded his son to walk in, ch. 2.3. Of this relation of his father see ch. 8.15.

{only} See v. 2.

{he sacrificed} He offered sacrifices by the ministry of priests.

{and burnt incense} See ch. 9.25.

{in high places} See v. 4.

V. 4. {And the king went to Gibeon} Gibeon was that great city which yielded to the Israelites, Josh. 9.3, &c. and fell to Benjamin’s lot, Josh. 18.25, but was given to the Levites to dwell in, Josh. 21.17. There was the tabernacle of the Lord, 1 Chr. 16.39, and the altar of burnt-offering, 1 Chr. 21.29.

{to sacrifice there} See v. 2.

{for that was the great high place} An high place used to be on an hill, whereon fair spreading trees grew; under which they erected altars for sacrifices, Ezek. 20.28,29. Idolatrous Israelites superstitiously used such high places, and the groves upon them, 1 King. 14.23. 2 Chr. 33.3, and that in imitation of the heathen. But the true worshippers of God used them as convenient places, from the time that the ark and tabernacle were removed from Shiloh. The first high place that we read of to be used by the people of God, is mentioned 1 Sam. 9.12. (See the note there.) This is here said to be the great high place, in sundry respects: 1. By reason of the spaciousness and fairness of the place. 2. In regard of the multitude of people that resorted thereto. 3. Because of the choice persons that frequented it, as the chief priests and Levites, 1 Chr. 16.39. Yea, David and Solomon with their princes and courtiers. 4. In relation to that tabernacle and altar which Moses built, and was there pitched, 1 Chr. 21.29. Of groves see chap. 16.33.

{a thousand} See ch. 8.63.

{burnt-offerings} See v. 15. See also Gen. 8.20. & Levit. 1.4.

{did Solomon offer on that altar} See ch. 8.64.

V. 5. {In Gibeon the LORD appeared to Solomon} He evidently manifested that it was God himself that spoke to the king.

{in a dream} While Solomon was asleep, as Gen. 28.11, &c. See v. 15. Among the manifold ways whereby God of old made known his mind to his people, dreams were one. In dreams sometimes men heard a voice; and conceiving the sense thereof, returned an answer thereto, as ver. 6. Sometimes visions and representations of things were set before their eyes, as Gen. 28.12. Yea, sometimes true, real objects, as Gen. 31.10. Hereby God shows that he can to admiration instruct men, even when they are least capable of instruction, they being asleep, and all their senses bound from executing their functions. Though in dreams men oft fancy and imagine things which are not, as Isa. 29.8, and though the devil makes men in dreams to conceive false things, Zech. 10.2, yet the things made known by God in dreams were most true: and his servants to whom he made them known were assured thereof, Job 33.15,16. So here in this dream.

{by night} In that night, 2 Chro. 1.7, after he had offered up his sacrifices. Hereby God showed how acceptable Solomon’s sacrifices were. So Gen. 8.20,21.

{And God said, Ask what I shall give thee} God propounded this question to Solomon, to try and manifest his disposition. The like, though not in such an extraordinary manner, is propounded to every believer, Mat. 7.7. Joh. 16.23. Jam. 1.5.

V. 6. {And} Presently, without further demur upon the matter.

{Solomon said} In this sleep and dream, v. 15. For hereupon he had high thoughts when he was awake, and Solomon had oft before desired such things as here he did of God: whereupon the answer was so ready in his dream.

{thou hast shewed} Heb. done.

{unto thy servant David} This title is oft given to David, by reason of his faithfulness to God all the days of his life. See Ps. 78.70,72. The like is oft given to Moses upon the same ground, Numb. 12.7.

{my father} See ch. 8.15.

{great mercy} Or, bounty. That which in the royalty of God’s mind and greatness of the gift may well be called bounty, may also in regard of the freeness of God’s grace, and the need wherein we stand thereof, be called mercy.

{according as} This sets out David’s answerable carriage to God’s mercy. God may order his reward according to man’s inward disposition and outward carriage, as Rom. 2.6, and yet in mercy do what he does, Ps. 62.12. For nothing in man, or done by man, can be the proper cause of reward; but it may be a qualification, whereby God fits men for reward.

{he walked before thee} See ch. 2.4.

{in truth} Truth distinguished from uprightness of heart (as here it is) is opposed to a superstitious performance of external duties, and resting thereon, Josh. 24.14.

{and in righteousness} In such courses as were just, equal, and in the matter of them agreeable to God’s word, the rule of righteousness, Isa. 48.1.

{and in uprightness of heart with thee} This has respect to an inward sincere manner of performing that which we do, 1 Chro. 29.17. All these must be taken of David’s inward disposition, and of his outward conversation in the general course thereof, so far as human frailty suffered him. For we read of many failings in these.

{and thou hast kept for him} The promise was made to David, and continued to Solomon. Now what is done to a man’s child for his father’s sake, may be accounted to be kept for the father, Psal. 89.20,28. & 132.11. 2 Sam. 7.15.

{this great kindness} So David accounted it, 2 Sam. 7.19. And as the setting of Solomon upon the throne was great in itself, so the rescuing it from Adonijah’s conspiracy made it appear the greater.

{that thou hast given him a son to sit on his throne} This was that great kindness that Solomon meant.

{as it is this day} For even then, David being dead, Solomon his beloved son, whom he desired to succeed him, was king.

V. 7. {And now, O LORD my God} See ch. 8.28.

{thou hast made thy servant} This title he ascribes to himself for honor’s sake, (for it is a great honor to be God’s servant) and to bind himself to loyalty and faithfulness unto God.

{king} He truly acknowledges that God had conferred that royal dignity upon him.

{instead of David my father} See ch. 8.15.

{and I am but a little child} He had now a son, ch. 14.21. This therefore is here spoken figuratively, in relation to the great charge which was committed unto him. He was but a little child to sway so great a scepter as was put into his hand: so 1 Chron. 22.5. & 29.1. Jer. 1.6.

{I know not how to go out or come in} To order and govern the people. This is a comparison taken from captains or shepherds. See Numb. 27.17. Deut. 31.2. Josh. 14.11. 1 Chro. 1.10.

V. 8. {And thy servant} See v. 7.

{is in the midst of thy people} A supreme governor, about whom they all stand.

{which thou hast chosen} To be your church, your peculiar people, Exod. 19.4,5. Deut. 7.6. & 10.14,15. Magistrates set over God’s church need in that respect the more wisdom.

{a great people} In number, as the words following show, Nu. 20.20.

{that cannot be numbered} This shows the accomplishment of God’s promise, Gen. 15.5. & 32.12. The phrase is hyperbolical: see 2 Chr. 1.9.

{nor counted for multitude} A pleonasm. By how much greater one’s charge is, by so much the greater ought his care to be.

V. 9. {Give} Well he knew that every good gift is from above, and cometh down from the Father of lights, Jam. 1.17.

{therefore} Because he was a governor over a great people, therefore he desires ability well to govern them: so as governors are set over for people’s good, Psal. 78.71.

{thy servant} See v. 7.

{an understanding} Heb. hearing. For understanding comes by hearing: By an understanding heart he means knowledge and wisdom, 2 Chro. 1.10. See v. 11. By knowledge men understand and conceive matters; by wisdom they well order and dispose them.

{to judge thy people} Without understanding a kingdom cannot be well governed; and understanding is given of God, and attained by hearing his word. He had the heart of a governor before, and that makes him pray for the head of a governor.

{that I may discern between good and bad} Herein a special part of understanding consists: Thus may governors best know how to carry themselves towards every one.

{for who is able to judge this thy so great a people?} Without understanding and wisdom given from above, none can do it.

V. 10. {And the speech pleased the LORD} Heb. in the eyes of the Lord. The greater the people is, the harder it is to govern them.

{that Solomon had asked this thing} Desire of ability well to manage the talent that God commits to a man, is very acceptable to God, if it be a true desire of heart. And God knows when a man’s desire is such.

V. 11. {And God said unto him} God soon manifests his approbation of such things as please him.

{Because thou hast asked this thing} That which is mentioned v. 9.

{and hast not asked for thyself} Such things as might seem most pleasing and profitable to yourself; such as men’s hearts by nature are set upon, Psal. 4.6. Such particulars as follow.

{long life} Heb. many days. Long life simply considered in itself, without the understanding here desired, is no blessing, Prov. 16.31.

{neither hast asked riches for thyself} Riches without understanding well to use them, may be kept for the owners of them to their hurt, Eccl. 5.13.

{nor hast asked the life of thine enemies} Heb. the soul. Their ruin and utter destruction. Ruin of enemies may make men too insolent, secure, and careless.

{but hast asked for thyself understanding} See v. 9.

{to discern judgment} Heb. to hear. By hearing causes on both sides men may the better know what judgment to give. By this God shows how he takes distinct notice of that which men most desire.

V. 12. {Behold, I have done according to thy word} Or, your desire, or, prayer. His words were uttered in form of a prayer, and thereby the desire of his heart was manifested. God’s doing according to Solomon’s word may move believers to rest on God for obtaining what they desire according to his will, 1 Joh. 5.14.

{lo, I have given thee} These two words, Behold, lo, are the same in the Hebrew. The repeating of them shows that this matter is very remarkable.

{a wise and an understanding heart} See v. 9.

{so that there was none like thee, &c.} Herein God went beyond Solomon’s express desire; whereby he verifies that he gives above what we ask, Eph. 3.20. See an exemplification hereof ch. 4.19, &c.

V. 13. {And I have also given thee that which thou hast not asked} Mat. 6.33. I have determined to give you such and such things. You may be assured in due time to have all.

{both riches and honour} These are those other things which are included in this promise, First seek the kingdom of God, and his righteousnesse, and all these things shall be added unto you. Matt. 6.33. God granted in the former part a greater measure of that thing which Solomon desired than he desired; and in this latter part he grants other things than he desired.

{so that there shall not be} Or, has not been. The Hebrew word may be applied both to time past and time to come.

{any among the kings like unto thee all thy days} Nor before nor since Solomon’s time was there any king in Israel that exceeded him in the things here promised, namely, riches and honor. As for heathen monarchs who may be thought to have exceeded him in riches and honor, they wanted that true wisdom which Solomon had, and whereby his riches and honor were so ordered, as they exceeded theirs.

V. 14. {And if thou wilt walk in my ways} See ch. 2.3,4. God adds conditions to his promises, that men thereby may know how far the promises do belong unto them.

{as thy father David did walk} Ch. 15.5. Approved examples are directions and incitations, which show what must or may be done. They are as guides before us, especially approved examples of parents; which being imitated by children, the memory of worthy parents will remain precious and blessed, and the blessing on children will thereby be multiplied, Exod. 20.6.

{then will I lengthen thy days} Long life in the way of righteousness is a blessing, Psal. 91.16.

V. 15. {And Solomon awoke} God would have him sensibly discern the truth of what was promised.

{and behold, it was a dream} A dream worth the heeding more than ordinary, Gen. 41.7.

{and he came to Jerusalem} Of Jerusalem see Josh. 15.8. & 18.28. Judg. 1.8. 2 Sam. 5.6. Zion called the city of David ch. 2.10, was within the compass of Jerusalem; so as the ark being in Zion, must also needs be in Jerusalem: in which respect Jerusalem is called the holy city, Neh. 11.1,18. Isai. 52.1. And it was an especial type of the church, Psal. 51.18. Isai. 62.1,7. & 66.20. Rev. 21.2. Of the notation of Jerusalem, see 1 Chron. 11.4.

{and stood before the ark of the covenant of the LORD} See Exod. 40.3,20. Numb. 10.33. In the ark was the law kept, Deut. 10.5, which is styled the covenant. See ch. 6.19.

{and offered up} In way of thankfulness to God for the kindness of the Lord showed to him.

{burnt-offerings} The Hebrew word עלה translated burnt-offering signifies that which ascends; because it was all lifted up upon the altar, and there being burnt, it ascended in the vapor or smoke thereof unto heaven. There is another word also used for the same thing, כליל that which is whole, or, all of it. It is in our English translated whole-burnt-offering, Psal. 51.19, and whole-burnt-sacrifice, Deut. 33.10. The Greek translations turn both words ὁλοκαύτωμα an holocaust, or, whole-burnt-offering: for the whole beast being flayed and cut in pieces, was laid on the altar and burnt, Levit. 1.8,9,13. It was offered up to make atonement for the offerer, Levit. 1.4, and to procure reconciliation for him with God. It typified Christ’s offering up of his whole self, and that to make atonement for us with God, Heb. 10.5, &c. In this respect God is said to smell a sweet savor thereat, Gen. 8.21. Levit. 1.9. It did also morally set out the presenting of our bodies wholly to God’s service, Rom. 12.1. That offering which was styled a sin-offering, was also for an atonement and to make reconciliation betwixt God and the sinner, Exod. 30.10. Neh. 10.33. Of freewill-offerings See Ez. 3.5.

{and offered peace-offerings} The Hebrew word שלמים is sometimes put for matters of peace, as Gen. 34.21, and sometimes for retributions, as Psal. 56.12. Isai. 19.21. In both these acceptions may the word, applied to sacrifices, be taken: For on God’s part they did import grace, peace, blessing obtained; on man’s part, thanks and praise returned. In this respect it is styled a sacrifice of thanksgiving, Levit. 7.12,13,15. It used to be a voluntary sacrifice; and therefore it might be of male or female, Lev. 3.1. But the burnt-offering was only of the male, Lev. 1.3, and that was all burnt; whereas the fat only of the peace-offering was burnt, Lev. 3.3,4,5. All the flesh was for the priests, Levites, and people, Lev. 7.15,19. The peace-offerings being of beasts slain, typified Christ, who by his death became our peace, Eph. 2.13,14, &c. They did also morally set out our duty of giving thanks and yielding praise to God, Heb. 13.15. With sacrifices which were of living creatures, there used to be joined meat-offerings and drink-offerings, Chap. 8.64. 1 Chro. 29.21. These were so called because they were to be eaten and drunken. For as the priests had a part of the flesh of the sacrifices to eat, so they had also of the meat-offerings for bread, and of the drink-offerings for drink. The meat-offerings were of fine flour and oil kneaded together, and thereof were made loaves, or cakes, or wafers, Ex. 29.23, and being seasoned with salt, were baked, or fried, or broiled, and with incense were offered up to God, Lev. 2.1, &c. The meat-offering was an especial type of Christ, the bread of life, Joh. 6.35, anointed with the Spirit, Lu. 4.18, whose intercession is as sweet incense, Rev. 8.3. It also set forth saints, brought as a meat-offering to the Lord, Isa. 66.20, being sifted from the bran of corruptions, and made as fine flour, by faith and repentance; being also anointed and seasoned with the graces of God’s Spirit, offering up unto God the incense of their prayers in the mediation of Christ, Psal. 141.2. Mal. 1.11. Drink-offerings were of wine, or other strong liquor, Ex. 29.40,41. These used to be poured out upon the altar, Numb. 15.5. This was a type of Christ’s blood poured out for us, which was drink indeed, Joh. 6.55, in that our dry thirsty souls are through faith refreshed therewith; which is also represented in the sacramental wine of the Lord’s supper. It also showed that saints should be willing to be poured out in Christ’s cause, Phil. 2.17. Of these meat and drink-offerings there was reserved for the priests to eat and drink. For howsoever they were forbidden to drink wine and strong drink when they went about their service, Lev. 10.9. Ez. 44.21, yet at other times they might drink them both. Jewish expositors say that they were not simply forbid to drink wine or strong drink, but rather such a measure of the one or the other as might make them unfit for their service. This provision which the Lord made for the ministers of the law, did show that they which preached the gospel should live of the gospel, 1 Cor. 9.7, &c.

{and made a feast to all his servants} By servants are here meant subjects, amongst whom officers of several tribes, and all others that came to this solemnity, are comprised. This he did to testify his respect to his subjects, and to quicken their spirits, See ch. 8.65. Solomon’s subjects had the greatest benefit of that wisdom which God bestowed upon him. He does therefore most prudently quicken up their spirits to thankfulness.

V. 16. {Then came there two women} After the foresaid dream these came, that God might give assurance to Solomon of the accomplishment of his promise, v. 12, and also give evidence to his subjects, yea, and to such of other nations as should hear thereof, of that extraordinary measure of wisdom which he had wrought in him, ch. 4.31,34. See v. 28.

{that were harlots} Either the law Deut. 23.17 was neglected, or these were concubines, or victualers, as some take Rahab to have been, Josh. 2.1. If they were wives or concubines, their husbands might be from home about some special affairs. If harlots, they had better affections to their children than for the most part harlots now have: For in these days they use all the means they can to make away their children.

{unto the king, and stood before him} The king was now on his throne, ready to hear complaints; they therefore come before him to have their case decided. The persons were mean, but the case very difficult, and they knew not to whom else they might fly for judgment in such a case.

V. 17. {And the one woman said} Namely, the true mother of the living child.

{O my lord} A phrase of complaint: So v. 26. & Gen. 43.20.

{I and this woman dwell in one house} This was the ground of the deceit, and of the mistake.

{and I was delivered of a child, with her in the house} So as the other woman was with this at her travail, and knew that she had a child.

V. 18. {And it came to pass the third day after} There were but three days’ difference, so as the children could hardly be distinguished in the face one from another.

{that this woman was delivered also} Namely, in safety; the child coming out of her womb alive and well.

{and we were together} In the same house, if not in the same chamber.

{there was no stranger with us in the house} She means no other woman, at least in the night time, when the one took a child from the other; so as there were no witnesses to prove or disprove the matter in difference.

{save we two in the house} This made the case so difficult as it was; and was the reason why Solomon took such an unusual way to find out the truth as he did.

V. 19. {And this woman’s child died in the night} This circumstance made the case the more difficult; for there was no hope of any ones coming to them in the night.

{because she overlaid it} By her arms, or some other part of her body lying upon the mouth of the child, she smothered it. Many children by the carelessness of heavy and drowsy women have in all ages been thus made away.

V. 20. {And she arose at midnight} The darkest time of the night; and the time of deepest sleep, when fewest are stirring. Thus she takes her fittest opportunity to accomplish her mischievous plot, Job 24.15,16,17.

{and took my son from beside me} Though the child might seem safe in the mother’s bosom, yet unawares it was stolen away.

{while thine handmaid slept} They against whom mischief is intended, oftentimes sleep securely, while they who work the evil, watch.

{and laid it in her bosom, and laid her dead child in my bosom} She had rather have a living child, though another’s, than her own dead.

V. 21. {And when I rose in the morning to give my child suck} She calls it her child, because she supposed it had been her own, knowing nothing at that time to the contrary. Whether she were an harlot or no, yet to give suck was a mother’s proper duty. See on Gen. 21.7.

{behold, it was dead} She means the child that was laid by her.

{but when I had considered it in the morning} When the daylight appeared, she thoroughly viewed it. So much does this word consider import, Psal. 119.95. Job 37.14. Isai. 43.18.

{behold, it was not my son which I did bear} A mother can soon espy and well discern her own child.

V. 22. {And the other woman said, Nay} The false mother contradicts the other, because there was no witness to disprove her.

{but the living is my son, and the dead is thy son} She is as peremptory in her asseveration as if it had been a truth.

{And this said, Nay, but the dead is thy son, &c.} She that had the truth on her side, would not be overcome by the impudency of the liar.

{Thus they spake before the king} They contended one against another.

V. 23. {Then said the king, The one saith, &c.} The king repeats what the one and the other woman had alleged, to show that there was no apparent evidence to discover which party spoke truth, but that there was a necessity of putting it to such a trial as he intended.

V. 24. {And the king said, Bring me a sword} This he called for merely for trial, as Gen. 22.2. See v. 27.

{And they brought a sword before the king} They could not know the king’s end in calling for a sword, yet they yield obedience to his command, which subjects may and ought to do in civil matters not unlawful.

V. 25. {And the king said, Divide the living child in two} The sequel shows that he intended not to slay the living child, but to discover the true mother, as he did.

{and give half to the one and half to the other} His charge being so punctual, all that heard it thought that he meant as he spoke: Whence arose another contention betwixt the two women.

V. 26. {Then spake the woman whose the living child was unto the king} She knowing the child to be her own, could not in this case hold her peace.

{for her bowels yearned upon her son} Heb. were hot. Such compassion in such a phrase is attributed to God, Jer. 31.20.

{and she said, O my lord} See v. 17.

{give her the living child} She had rather her adversary should have the comfort of her child than it should be slain. This shows her motherly affection.

{and in no wise slay it} See ch. 8.13.

{but the other said, Let it neither be mine nor thine, but divide it} This betrayed an envious disposition: for all that she cared for, was, that her neighbor should not enjoy what she wanted.

V. 27. {Then the king answered and said} By the different affection of the two women he well discerned the truth of the case, and answerably gives judgment.

{Give her the living child} Her that would not have it slain, and thereby declared herself to be the true mother.

{and in no wise slay it} Heb. slaying do not slay it. See ch. 8.13. This shows that he intended not to slay the child when he called for a sword.

{she is the mother thereof} She has plainly declared by her affection to the child, that she is the true mother thereof.

V. 28. {And all Israel} All sorts of people in that nation, great and mean, good and bad.

{heard of the judgment which the king had judged} For it was a just and righteous judgment, given upon good evidence.

{and they feared the king} Heb. before the king. Or, at the face of the king. Good and just men reverenced the king, upon expectation of righteous judgment to be executed by him; but wrongdoers feared lest their crafty devices should be discovered by him. Thus respectively all feared him.

{for they saw that the wisdom of God} Most excellent and extraordinary wisdom is styled the wisdom of God, as Gen. 23.6. & 30.8. Psal. 36.6. & 80.10. 1 Chron. 12.22. Ezek. 10.5. It was also called the wisdom of God, because it was given and inspired by God, Jam. 1.5.

{was in him} Heb. in the midst of him. Job 20.14.

{to do judgment} This is the most eminent grace that can be in a governor as he is a governor, Deut. 1.16. 2 Sam. 8.15. Jer. 21.12.

CHAPTER 4

V. 1. {So king Solomon was king over all Israel} i.e. all the twelve tribes; over which no king after him did reign; no, nor David his father in the beginning of his reign, 2 Sam. 5.5. At first only the men of Judah anointed David over the house of Judah, 2 Sam. 2.4. And there was long war betwixt the house of David and the house of Saul, 2 Sam. 3.1, whereby David was kept from reigning over other tribes. When Abner and Ishbosheth were both slain, then, and not before, came all the tribes, and anointed David king over Israel. 2 Sam. 5.1,3. Solomon’s son, who succeeded him in the throne, lost ten tribes, ch. 12.16, so as he and all his posterity reigned over two tribes only, ch. 12.21.

V. 2. {And these were the princes which he had} By whose ministry he governed the kingdom, according to Jethro’s advice, Ex. 18.21. The number and order of the following governors are recorded, not only to set out Solomon’s riches and glory, but also his wisdom. See ch. 10.4,5. If the variety of distinct functions and benefits which redound to king and state thereby be duly observed, admirable wisdom in ordering them may clearly be discerned.

{Azariah the son of Zadok} If Zadok the priest, ch. 2.35, be here meant, Azariah was his grandchild, 1 Chron. 6.8,9. But the Hebrew word כהן signifies a secular prince, as well as an ecclesiastical priest. This title is given to David’s sons, 2 Sam. 8.18, who are said to be chief about the king, 1 Chro. 18.17. It is also given to Ira David’s chief officer, 2 Sam. 20.26. And so Zabud Solomon’s principal officer, v. 5, and to Joseph’s father-in-law, Gen. 41.45, and to Moses his father-in-law, Exod. 2.16. It is therefore most probable that another Zadok is here meant; and that this Azariah was a viceroy under Solomon, as Dan. 6.2,3. & Gen. 41.44.

{the priest} Or, the chief officer.

V. 3. {Elihoreph and Ahiah, the sons of Shisha} Shisha the father of these two is supposed to be the same that is styled Sheva, 2 Sam. 20.25, and that he trained up his two sons in his own calling, and made them so expert therein, as moved Solomon to choose them to be his scribes. As Solomon retained many of his father’s officers in their places, so might he choose such sons as were fit to succeed in their father’s room.

{Scribes} Or, secretaries, 2 Sam. 8.17. Esth. 3.12. Such as our king’s secretaries are. Three sorts of scribes are mentioned in Scripture: 1. King’s secretaries, as here; 2. Public notaries, Jer. 32.26. 3. Teachers of the law of God, Ezr. 7.6. Matt. 23.2. David had but one scribe, 2 Sam. 20.25: Solomon, whose dominion was larger, had two.

{Jehoshaphat the son of Ahilud} This man held the same office all David’s time, 2 Sam. 8.16. & 20.24, so as he must needs be an old man. See v. 17.

{the recorder} Or, remembrancer, 2 Sam. 8.16. 2 King. 18.18. According to the derivation of the Hebrew word, it signifies a rememberer or remembrancer, as Jer. 41.9. Isai. 62.6. & 66.3. Such are masters of requests, whose office is to put the king in mind of petitions, and other like things. Some style them chroniclers, such as Esth. 2.23. & 6.1.

V. 4. {And Benaiah the son of Jehoiada} See ch. 1.8.

{was over the host} That is, as now such an one is styled, generalissimo. This place Joab held all David’s time, 2 Sam. 8.16. But Solomon putting Joab to death, placed Benaiah in his room, ch. 2.35; Benaiah was a colonel over certain troops in David’s time, 2 Sam. 8.18.

{and Zadok and Abiathar were the priests} Abiathar was a chief priest when Solomon came first to the crown; and so is he here joined with Zadok: for David so joined him, 2 Sam. 20.25, because he was an occasion of the death of Abiathar’s father’s house, 1 Sam. 22.22,23, and because Abiathar still followed him, ch. 2.26. Besides, though Abiathar was removed from the superior place, yet he remained a priest. See Mark 2.26. He might retain the title, though he executed not the function; from which he was removed, ch. 2.27.

V. 5. {And Azariah the son of Nathan was over the officers} i.e. those that are mentioned v. 7, & 2 Chron. 8.10. The Hebrew word נצבים translated officers, according to the notation of it, signifies such as are set apart or deputed to set employments, ch. 5.16. It is translated a deputy ch. 22.47.

{and Zabud the son of Nathan was principal officer} This is the same word that is translated priest v. 2.

{and the king’s friend} So was Hushai, 2 Sam. 15.37: He was the king’s favorite, who had on all occasions free access unto him. By this he is distinguished from Azariah; for the other title is common to them both. It appears that Solomon had Nathan in high esteem, in that he put two of his sons in the highest offices of his kingdom, next to himself, and accounted one of them his favorite. Well might he so do; for Nathan was to David a faithful prophet of the Lord, 2 Sam. 7.1, &c. & 12.7,15,25, and the first that discovered Adonijah’s conspiracy, and gave advice for settling Solomon on the throne, ch. 1.11. And it is probable that Nathan’s sons were trained up with Solomon, under their father’s tuition.

V. 6. {And Ahishar was over the household} He was treasurer of the king’s house, or governor thereof, ch. 16.9. & 18.3. Gen. 39.4.

{and Adoniram the son of Abda} Ch. 5.14.

{was over the tribute} Or, levy. He was chief customer or receiver of the king’s revenues, ch. 5.14. & 12.18. Such an office had one called Adoram in David’s reign, 2 Sam. 20.24, and another of that name in Rehoboam’s, ch. 12.18. These three might be grandfather, father, and son. There were questionless other inferior customers under Adoniram: for the king had tribute, not only from his own subjects, ch. 9.15, but also from strangers that dwelt in his kingdom, ch. 9.21, and from others out of other countries, v. 21. ch. 10.25.

V. 7. {And Solomon had twelve officers} These were for the twelve months; such as might oversee the inferior purveyors, so as neither the people should be oppressed, nor the king defrauded.

{over all Israel} Thus all that did partake of the benefit of Solomon’s prudent government, did afford of their commodities to the maintenance of his royal estate; yet not so, but that they had some consideration for their commodities, at least at the king’s price. Had the great store provided been gathered only out of the places near the court, the people thereabout might have been overburdened, and yet the king have wanted.

{which provided victuals for the king and his household} The store of provision mentioned v. 22,23 shows that Solomon’s household was very great. Under it may be comprised his wives’ household, and such companies of soldiers as attended about the court; yea, and such foreign princes and ambassadors as came to him from other countries, and their retinue, v. 21,27. See v. 6.

{each man his month in a year made provision} These had their treasure-houses and other places which at all times they replenished with commodities. But in their several months they caused their store to be brought for the king’s use.

V. 8. {And these are their names} They were men of note, and therefore their names are kept in memory.

{the son of Hur} Or, Benhur. So are the rest described by their fathers’ names; because their fathers were men famous in Israel.

{in mount Ephraim} The divisions are not simply made according to the tribes (for so might some have been overpressed, in that some tribes were neither so large nor so fertile as others) but according to the commodities of the soil.

V. 9. {The son of Dekar} Or, Ben-dekar.

{in Makaz, &c.} These were cities in the tribe of Dan, Josh. 19.40, &c.

V. 10. {The son of Hesed} Or, Ben-hesed.

{in Aruboth} This is in the tribe of Judah.

{to him pertained Sochoh, &c.} These also were in Judah, Josh. 15.35, &c.

V. 11. {The son of Abinadab} Or, Ben-Abinadab.

{in all the region of Dor} In Manasseh, Josh. 17.11. Judg. 1.27.

{which had Taphath the daughter of Solomon to wife} This is here set down by anticipation: For mention being made of the son of Abinadab, occasion is thence taken to name the wife which he married many years after; to show that he was a man of some worth, in that the king would bestow his daughter upon him. See v. 15. Solomon at this time could not have daughters marriageable.

V. 12. {Baana the son of Ahilud, to him pertained Taanach and Megiddo} These were in Manasseh too, Josh. 17.11. Judg. 1.27.

{and all Bethshean} Josh. 17.11.

{which is by Zartanah} Josh. 3.16.

{beneath Jezreel} In Issachar, Josh. 19.18.

{from Bethshean to Abel-Meholah} Judg. 7.22.

{even unto the place that is beyond Jokneam} In Zebulon, Josh. 19.11. & 21.34.

V. 13. {The son of Geber} Or, Ben-Geber.

{in Ramoth-Gilead} In Gad. This was in Gilead, Deut. 4.43. Josh. 20.8. 1 King. 22.3. By Gilead added to it it is distinguished from Ramoth in Issachar, 1 Chron. 6.73.

{to him pertained the towns of Jair the son of Manasseh} These towns were in the half-tribe of Manasseh, on the other side Jordan, Numb. 32.41.

{which are in Gilead} See ch. 17.1.

{to him also pertained the region of Argob} Deut. 3.4,14.

{which is in Bashan} See 2 King. 10.33. & 1 Chro. 5.11.

{threescore great cities with walls and brasen bars} The land of Israel was compassed about with many enemies, and thereupon in every tribe they had cities very well fenced.

V. 14. {Ahinadab the son of Iddo had Mahanaim} Or, to Mahanaim. This was in Gad, Josh. 13.26. See Gen. 32.2.

V. 15. {Ahimaaz was in Naphtali} He was some great man, as that which follows shows.

{he also took Basmath the daughter of Solomon to wife} This was another daughter, besides the former mentioned v. 11.

V. 16. {Baanah the son of Hushai was in Asher and in Aloth} Aloth taken appellatively signifies upper parts of places, and implies high hilly grounds. This place lay by the seaside in the land of Edom, 2 Chron. 8.17. It is supposed to be the same that is called Elath, Deut. 2.8.

V. 17. {Jehoshaphat the son of Paruah in Issachar} This his parentage does distinguish him from that Jehoshaphat which is mentioned v. 3, who was the son of Ahilud.

V. 18. {Shimei the son of Elah in Benjamin} This distinguishes him from that Shimei who cursed David: both were of the tribe of Benjamin, but of different parents. That other was the son of Gera, 2 Sam. 16.5.

V. 19. {Geber the son of Uri was in the country of Gilead} This was another part than that mentioned v. 13.

{in the country of Sihon} Of Sihon and Og, and their countries, see Numb. 21.21, &c. Deut. 3.8, &c.

{he was the only officer which was in the land} Over so much of that land taken from Sihon and Og as was not mentioned before, namely, over all the residue.

V. 20. {Judah and Israel} Though Israel consisted of ten tribes (in which respect it is set for the most part before Judah) yet here, and v. 25, Judah is set before Israel; because the king was of that tribe: And in Judah was Jerusalem the chiefest city of all the tribes; and it was the place where the king had his most frequent residency.

{were many, as the sand which is by the sea in multitude} This is a proverbial phrase and hyperbolical, and is not too strictly to be taken. It implies an innumerable number, Jer. 33.22. Gen. 15.5. It has respect to the promise, Gen. 22.17. & 32.12. Note, Prov. 14.28. See v. 29.

{eating and drinking} This is a description of plenty and peace: Men that have but little may eat and drink; but to be eating and drinking implies abundance; 1 Chron. 12.39. Job 1.18. Isai. 22.13.

{and making merry} This phrase shows that they were freed from fear of troubles, oppressions, incursions of enemies, and other like matters, that might make them eat and drink with sad hearts and troubled spirits. See 1 Sam. 30.16.

V. 21. {And Solomon reigned over all kingdoms, &c.} 2 Chron. 9.26. He means all the kingdoms round about Israel.

{from the river} Euphrates, as it was promised, Gen. 15.18. Exod. 23.31. Deut. 11.24. Josh. 1.4. This river was their coast northward. See on Ps. 72.8, &c.

{unto the land of the Philistines} Their coast on the west.

{and unto the border of Egypt} This was their coast on the south, Numb. 34.3,4,5. See ch. 8.65.

{they brought presents} In testimony of fealty. See 2 King. 17.3. 2 Chron. 17.5. & 32.23.

{and served Solomon} They did this as tributary nations; in which respect Solomon is said to reign over them.

{all the days of his life} As the truth of God’s promise ch. 3.13 was herein verified, so his patience and long-suffering was exceedingly magnified, in that notwithstanding Solomon’s apostasy God continued his goodness to him all his days. Indeed God stirred up some adversaries against him, ch. 11.14,23,26, but such as did more mischief to his posterity than to himself. The like blessing was granted to no king in Israel before him or after him. David his father had many troubles; so had Asa, Jehoshaphat, Hezekiah and Josiah, the most flourishing kings that succeeded him.

V. 22. {And Solomon’s provision} Heb. bread. The bread and other provision which Solomon had for himself and his court, was so much, as the like is not read of in any other king’s time. Much was that which was provided for Nehemiah, Neh. 5.18, but it was not comparable to this. See v. 7.

{for one day} Every day new provision was brought.

{was thirty measures of fine flour, and threescore measures of meal} The word translated measure is in Hebrew Cor. One Cor contained ten Ephahs: for a Cor and an Homer are the same measure, and an Ephah and a Bath are also the same. But an Ephah or Bath is the tenth part of an Homer, Ezek. 45.11.14. An Homer of barley was valued at fifty shekels of silver, Lev. 27.16. Whence it may be gathered, that an Homer or Cor was a very great measure, the greatest that is mentioned in Scripture. Some take it to be an ass’s load: as we count a seam of wheat (which holds eight bushels) an horse-load. An Ephah was about the measure of our bushel: by which account, one Cor was about ten bushels: so as Solomon had every day three hundred bushels of flour, and six hundred of meal. See Exod. 16.16. & Isai. 5.10.

V. 23. {Ten fat oxen} Such as were fatted in stalls.

{and twenty oxen out of the pastures} Such choice grounds as made them very fat.

{and an hundred sheep, &c.} Under the particulars here mentioned all manner of common and choice, ordinary and extraordinary meats, are comprised. They show, that his provision of flesh was answerable to that of bread, v. 22.

V. 24. {For he had dominion over all the region on this side the river} This is such a description of Solomon’s dominion as was before set down v. 21.

{from Tiphsah} 2 King. 15.16. Jewish expositors take Tiphsah and Azzah for two towns on the borders of Euphrates.

{even to Azzah} Azzah is oft put for Gaza, as Gen. 10.19. Deut. 2.23. Gaza is one of the principal cities of the Philistines, 1 Sam. 6.17, and it is called Azzah Jer. 25.20, so as those two, Tiphsah and Azzah, might set out the east and west borders of Solomon’s dominions.

{over all the kings on this side the river} See v. 21.

{and he had peace on all sides round about him} For there were no enemies that durst oppose him.

V. 25. {And Judah and Israel} See v. 20.

{dwelt safely} Heb. confidently. Or, securely: without fear of invasion from enemies abroad, or tumults and oppressions of any among them, or over them.

{every man under his vine, and under his figtree} In his own possession, Zech. 3.10. This proverbial speech is taken from such as have inheritances or farms in the countries, where they use to plant vineyards and orchards, with vines, fig trees and other fruit trees, and in times of peace quietly enjoy them, receive the fruit of them, and refresh themselves under the shadow of them, 2 King. 18.31. Mich. 4.4.

{from Dan even to Beer-sheba} From north to south: from one coast to another, Judg. 20.1. 2 Sam. 3.10. 1 Chr. 10.2.

{all the days of Solomon} See v. 21.

V. 26. {And Solomon had forty thousand stalls of horses for his chariots} By stalls he means divisions in stables: whereof there being ten in every of the stables, this number of forty thousand may stand with that of four thousand, 2 Chron. 9.25. Solomon is the first among the judges and kings of Israel that furnished himself with warhorses and chariots; and that as an evidence of God’s promise, ch. 3.13, and also of his own wisdom in securing his kingdom. In what respect God forbid a king to multiply horses, See on Deut. 17.16.

V. 27. {And those officers} Mentioned v. 7, &c.

{provided victual for king Solomon} For himself, and all that are mentioned v. 7.

{And for all that came unto king Solomon’s table} Many came out of the several tribes of Israel, and also out of other nations to Solomon’s table, v. 34. ch. 10.24, and sufficient provision was made for them all.

{every man his month} See v. 7.

{they lacked nothing} By reason of the diligence and faithfulness of the many officers that were appointed in their courses to make provisions.

V. 28. {Barley also and straw for the horses} Nor men, nor beasts were neglected.

{and Dromedaries} Or, mules. Post-horses, Esth. 8.10,14. Swift beasts, or beasts of price, Mich. 1.13.

{brought they unto the place where the officers were} To those several storehouses that the officers had appointed for the provisions to be brought unto.

{every man according to his charge} This is the ready way for great matters to be well accomplished, that every man look to his own charge.

V. 29. {And God gave Solomon wisdom and understanding} Herein is accomplished God’s promise, ch. 3.12.

{exceeding much} See this exemplified, v. 31.

{and largeness of heart} i.e. an heart or mind capable of whatsoever might be known by man. The heart is here put for the whole soul: it comprises under it, mind, will, and affections. He that has small understanding, or is not capable of hearing much, is in common speech said to have a short understanding, and a narrow heart.

{even as the sand that is upon the sea-shore} See v. 20. This comparison may be applied either to the large capacity of his understanding, as the seashore is very large; or else to the innumerable matter which he understood, as the sands of the sea are innumerable.

V. 30. {And Solomon’s wisdom excelled the wisdom of all the children of the east-country} Men of the east were commonly reputed the wisest in the world, Mat. 2.1. Such were the Chaldeans (Dan. 2.2) and other philosophers and astronomers. They of the east country were the first that found out the courses of the stars, and rules of astronomy. Job and his three friends were of the east country, Job 1.3, and they are noted to be wise men.

{and all the wisdom of Egypt} Egyptians were also famous for wisdom and knowledge in all sciences, Isai. 19.11,12. Act. 17.22. Heathen philosophers accounted them very wise men. The wisest among the Grecians, professed they had their grounds of philosophy from them. Many famous philosophers went to Egypt for increase of learning and wisdom.

V. 31. {For he was wiser than all men} In Israel, as the following instances show. Much more, than all men in other nations.

{than Ethan the Ezrahite, and Heman} See on 1 Sam. 8.2. These two are mentioned 1 Chron. 2.6, and said to be the sons of Zerah, and so may be Ezrahites. These were of the tribe of Judah, and were long before Solomon’s time; for they were the grandchildren of Judah, the fourth son of Israel, 1 Chron. 2.3,6. Their name might continue famous for wisdom, generation after generation. There were also two Levites of these names, 1 Chron. 15.17,19, expressly styled Ezrahites, Psal. 88.1. & 89.1, whom some take to be the penmen of those two Psalms. At least these being very skillful musicians, had some Psalms committed to their composing or tuning. Of Heman a singular commendation is given 1 Chron. 25.5. They lived in David’s time, and had a great name for wisdom. I take these to be here meant.

{and Chalcol, and Darda, the sons of Mahol} Two of the like names are mentioned, 1 Chron. 2.6, and set down as brothers of Ethan and Heman. But another name is here given to the father of Chalcol and Darda: so as it seems they were several persons, yea, and lived in several ages: namely, Chalcol and Darda, whose father was Zerah. But the father of these here named was Mahol: And it is probable that they lived in Solomon’s time, or not long before him. I find no mention of them in any other place.

{and his fame was in all nations round about him} Remarkable matters, whether good or bad, are soon divulged far and near.

V. 32. {And he spake three thousand proverbs} Of these some may be in the books of Solomon now extant: others, by continuance of time, lost. Proverbs, according to the derivation of the word, signifies excellent, eminent speeches; which for the approved and useful matter of them are in high account, Prov. 1.1.2,3. &c. See the preface before the Annotations on the Proverbs.

{and his songs were a thousand and five} Songs were divine sentences, accurately penned, as poems, and fitted to a melodious tune, as the Psalms, and Canticles.

V. 33. {And he spake of trees} Of all manner of plants that grow out of the earth.

{from the cedar-tree that is in Lebanon, even unto the hyssop that springeth out of the wall} A proverbial speech comprises all kind of plants under it. See v. 25. Exod. 11.5. Isai. 1.6. The cedar is the tallest of trees: See ch. 5.6. The herb intended under this word hyssop is the least and lowest of plants. It may be an herb not known to us. By the wall may be meant rocky and stony places.

{he spake also of the beasts, &c.} The particulars here specified show that Solomon was a great philosopher. His parables manifested his divine learning; these his human.

V. 34. {And there came of all people to hear the wisdom of Solomon} See v. 21. Report of Solomon’s wisdom filled all the world. Solomon’s wisdom is thus set forth 1. To commend the greatness and excellency of it; 2. To show the virtue and beauty of wisdom, which allures all of all sorts unto it; 3. To aggravate their perverse disposition, who regarded not the wisdom of him that was wiser than Solomon, Matt. 12.42. Herein was Solomon a type of Christ’s drawing in all nations to the gospel.

{from all kings of the earth which had heard of his wisdom} Namely, by common report, or by their ambassadors: for kings themselves use not to go out of their own country. Yet the queen of Sheba was so taken with the report of his wisdom, that she herself came to Solomon, ch. 10.1.

CHAPTER 5

V. 1. {And Hiram} 2 Chron. 2.3, he is styled Huram. A name common to the kings of Tyre.

{king} This is added to distinguish him from another Hiram, ch. 7.13,14.

{of Tyre} And Sidon too. For the Sidonians were his subjects, v. 9. Tyre and Sidon are oft joined together, as Jer. 47.4. Zach. 9.2. Mat. 11.21. & 15.21. These were two seatowns, Isai. 23.2, &c. in Phoenicia, bordering upon Galilee, towards Lebanon. The people of these countries came in multitudes to Jesus, Mar. 3.8, and Jesus also went into their borders, Mar. 7.24.

{sent} To congratulate the king, and renew a league, v. 11.

{his servants} Ambassadors, which kings and states use to send one to another, 2 Chron. 32.31.

{unto Solomon} It has been usual in all ages for neighboring princes to congratulate each other, especially at their first coming to the crown. David did the like to Hanun, 2 Sam. 10.2. Hiram did this the rather to Solomon, because he had notice of that wisdom which God had given him, and of the many other blessings which God had bestowed on him, v. 7.

{for he had heard that they had anointed him king in the room of his father} The great affairs of a kingdom, especially about settling of a new king, are soon made known to the neighboring kingdoms.

{for Hiram was ever} Heb. all days. All the time that they lived together.

{a lover of David} Ready to do all good offices to him, 2 Sam. 5.11. Their amity was firm and stable; not like the league betwixt Benhadad and Baasha, 2 Chron. 16.3,4. Or betwixt Sennacherib and Hezekiah, 2 King. 18.14,17. It was settled on surer grounds. For it is more than probable that Hiram believed in the God of Israel, v. 7, and that upon an entire, inward affection he continued his league with David; and that piety helped on the same.

V. 2. {And Solomon sent to Hiram, saying} 2 Chron. 2.3. Solomon was many ways moved to send to Hiram for those things he did: 1. By that love and league which had been betwixt David and Hiram; 2. By Hiram’s congratulatory message to him; 3. By that ability which Hiram had to gratify him in his suit; 4. By the like courtesies which Hiram had formerly done to David, 2 Sam. 5.11; 5. By that need which Solomon had of those things he sent for, and wherewith he could not otherwise be supplied; 6. By that use whereunto those things should be put, namely, to build an house to the name of the Lord. A greater and better use there could not be.

V. 3. {Thou knowest how that David my father} See ch. 8.17.

{could not build an house} By common report Hiram might know that which Solomon says he here knew. Beside, there being entire amity betwixt David and Hiram, David might communicate the matter to him; the rather, that Hiram might help Solomon with cedars, and such other things as being requisite for Solomon’s work, were in Hiram’s nation.

{unto the name of the LORD} To his glory, Psal. 76.1. The name of God is oft put for God himself, Deut. 28.58. And because God did manifest his presence by sundry types in the temple, it is called the house of the Lord, ch. 6.1. See ch. 8.16.

{his God} See ch. 15.3.

{for the wars which were about him on every side} For, first, they afforded him not time enough to build so magnificent a temple as Solomon did. Secondly, they occasioned him to shed much blood, 1 Chron. 22.8. David was willing and very desirous to build an house to God: but God would not have him do it, 2 Sam. 7.5, &c. Solomon therefore says that his father could not build the house, in way of apology and defense of his father.

{until the LORD put them} The enemies with whom he had war.

{under the soles of his feet} This phrase implies a full conquest over enemies, Josh. 10.24. Psal. 110.1. Mal. 4.3. As they who are overcome but live, patiently suffer the conquerors to put their feet upon their necks; so they who are slain in the field, lie on the ground to be trampled on by man and horse, Isa. 10.6. & 63.3. Zach. 10.5. Rev. 11.2.

V. 4. {But now the LORD my God} See ch. 8.28.

{hath given me} He ascribes not his crown and dignity to the victory which his father David got, nor to his own prudence, nor to the faithfulness of those that stuck close to him; but to God from whom all promotion comes, Psal. 75.6,7, and by whom kings reign, Pro. 8.15.

{rest on every side} From all enemies: a settled firm peace. By reason hereof he had more leisure to attend this great work than his father had: and he would not let slip so fair an opportunity. How he was herein a type of Christ, See 1 Chron. 22.8,9.

{so that there is neither adversary} Who might detain me from this work, or hinder me therein.

{nor evil occurrent} The word turned occurrent is translated chance, Eccl. 9.11. It signifies anything that a man meets with, standing in his way, or hindering him in that which he is about. He calls it evil occurrent, because it could be nothing but evil that should hinder him; yea, and that it hindered him it was evil.

V. 5. {And behold I purpose} Heb. say. See 2 Chron. 2.1. & 28.10. A purpose arises from an inward discourse of the mind, Mar. 2.6, in which respect it is turned a saying. This phrase, they said in their heart, is frequent in sacred Scripture, Psal. 14.1. & 74.8. Thus his purpose was grounded on God’s will and purpose, expressed indefinitely, without designing any particular person, Deut. 12.5,11, and also determinately, expressing that son of David, whom God would have succeed him, 2 Sam. 7.12,13: yea also expressing Solomon by name, 1 Chron. 22.9.

{to build an house unto the name of the LORD my God} See v. 3.

{as the LORD spake unto David my father, saying} God’s word and promise is a good ground and a great encouragement for one to attempt a thing.

{thy son whom I will set upon thy throne in thy room, he shall build, &c.} Solomon’s establishment upon the throne of David, was an evidence that he was the man designed to build the temple.

{an house unto my name} See v. 3.

V. 6. {Now therefore command thou} For kings have a power in their own dominions to command their subjects and servants to do what lawful thing they require.

{that they} Namely the servants of Hiram, fit for the work here intended.

{hew me cedar-trees} These were tall, straight, large trees: the wood of them odoriferous, very durable, not knotty, nor subject to worms, every way fit for building fair. Both long & large beams, and also fair broad boards were made out of them. These therefore, as a royal present, does one king send unto another, to build him a palace, 2 Sam. 5.11. And for these does one king here send to another, to build the first temple therewith. And the Jews after their captivity, by a grant from Cyrus the Persian monarch, procured cedars from Lebanon, to build the second temple. God implies, that his house was to be built by these, in this phrase, why build ye not me an house of cedars? 2 Sam. 7.7.

{out of Lebanon} An high, large and goodly mountain, Deut. 3.25, whereon cedars grew, Psal. 92.12. On the north of Judea, bordering on Sidon. Geographers place this Lebanon in Syria, but so as it lies on the confines of the land of Israel, and reaches from Sidon to Damascus in Syria. It appears to have been in those days in the dominion of the king of Tyre: because he from thence sent cedars to David, 2 Sam. 5.11, and Solomon sent to him for cedars. There were also fir trees and algum trees in Lebanon, 2 Chron. 2.8.

{and my servants shall be with thy servants} This he promises for help; that all the burden might not lie upon the Sidonians. Though Hiram’s servants had best skill about the season and manner of felling, hewing, squaring, and ordering the trees of Lebanon, yet might Solomon’s servants be very helpful in removing, carrying, and doing other services about these trees.

{and unto thee will I give hire for thy servants} The more to encourage them, and to make them the more diligent, careful, and painful.

{according to all that thou shalt appoint} Heb. say. Solomon hereby showed that he was as ready to give as to receive, to recompense as to require a kindness. Thus he kept his friend from being weary of showing kindness.

{for thou knowest that there is not among us} Neighboring kingdoms commonly know what their neighbors can well do, or not.

{any that can skill to hew timber like unto the Sidonians} The Sidonians were continually exercised in that work, and so retained their skill from generation to generation. Their help herein was procured after the captivity, Ezr. 3.7. Several countries have their several abilities.

V. 7. {And it came to pass when Hiram heard the words of Solomon} Not out of the mouth of Solomon himself (for he spoke not unto him mouth to mouth) but sent to him, v. 2, as 2 King. 18.19. Or he spoke by letter, as 2 King. 19.14. This is the more probable, because Hiram answered in writing, 2 Chron. 2.11.

{that he rejoiced greatly} Hiram was far from an envious disposition, seeing he rejoiced in another’s good.

{and said, blessed be} See ch. 10.8,9. Such a stamp did God set upon the gifts which he gave to Solomon, as made this king, the queen of Sheba, and sundry others to admire the same, and to acknowledge that such gifts must needs come from God; and thereupon to give the praise to the Lord. So did Jethro, Exod. 18.9,10. And Nebuchadnezzar, Dan. 3.28.

{the LORD} Jehovah, who had by such wonders made himself known to be the true God, as the heathen had knowledge thereof, Deut. 32.31. Josh. 2.11. 2 King. 5.15. Dan. 3.28. & 6.16.26. Besides Hiram had this benefit by his amity with David, to know the true God. See ch. 8.41.

{this day} His heart was even then at that present filled with the praises of God.

{which hath given unto David} The love that he did bear to his old friend thus quickened his spirit.

{a wise son over this great people} The blessing that the church of God received by Solomon did the more enlarge his heart with rejoicing.

V. 8. {And Hiram sent to Solomon, saying} He manifests the reality of his entire affection, by granting Solomon’s request.

{I have considered} Heb. heard. See ch. 3.21. Upon hearing a matter follows consideration. It is the property of a wise man to consider what he hears.

{the things which thou sentest to me for} Those mentioned, v. 6.

{and I will do all thy desire concerning timber of cedar} See v. 6.

{and concerning timber of fir} Fir trees also grew in Lebanon, 2 King. 19.23. Musical instruments were made of fir, 2 Sam. 6.5, and shipboards, Ezek. 27.5. Fir was much used in the temple, ch. 6.15,34. 2 Chr. 3.5. It was put to such uses as cedar was, Cant. 1.17. & Zech. 11.2.

V. 9. {My servants shall bring them down from Lebanon unto the sea} For it was too far to bring such store of timber as Solomon had out of Lebanon, by land-carriages.

{and I will convey them by sea in flotes} He means flat-bottomed vessels, or boards fastened together and towed with ropes. Word for word, I will put them in flotes, i.e. I will so fasten them together as they shall float upon the water, and be rowed.

{unto the place} He means Joppa, 2 Chron. 2.16. Ezra 3.7. This was an haven-town, Jon. 1.3. Josh. 19.46. Act. 9.43.

{that thou shalt appoint me} Heb. send. i.e. by message or letter declare the particular place.

{and will cause them to be discharged there} There my men shall leave them with your servants, that they may be discharged of them.

{and thou shalt receive them} By your servants.

{and thou shalt accomplish my desire} He desires a recompense, as for the commodities, so especially for his servants’ pains.

{in giving food} Heb. bread. i.e. all manner of provision, as v. 11. See ch. 4.22. Although Tyrus was stored with all manner of merchandise brought from other countries, Ezek. 27.3, &c. Yet the land was but barren, and brought not forth provision enough for itself. It was nourished by Herod’s country, Acts 12.20. Therefore Hiram here desired food. The like recompense was given to them many hundred years after this, Ezra 3.7. The ordinary merchandise which from Israel was carried to Tyre, was wheat, honey, oil, Ezek. 27.17. Which shows that Tyre wanted these commodities, and that the Jews were able to furnish them therewith.

{for my household} Both himself, and his whole court. See ch. 4.7.

V. 10. {So Hiram gave Solomon cedar-trees, and Fir-trees} Things just and equal in themselves, needful and useful to him that desires them, being in the power of him of whom they are desired, upon valuable consideration and recompense, are soon granted, and that to the full, betwixt friends. Of cedar trees see v. 6, and of fir trees, v. 8.

{according to all his desire} So much he expressly promised, v. 8, and in performing his promise he shows himself faithful.

V. 11. {And Solomon gave Hiram} Solomon shows himself friendly and faithful to Hiram, as well as Hiram did to him. Friends will fairly deal one with another.

{twenty thousand measures} Heb. Cors. See ch. 4.22.

{of wheat, for food to his household} There is a far greater quantity promised 2 Chron. 2.10. But that might be for his household and workmen too, and this for his household only. Or here synecdochically one kind may be put for the rest. There are promised twenty thousand measures of beaten wheat. By beaten wheat he means such wheat as was beaten out of the ear, and severed from the chaff: We call it clean wheat. This made it to be a better present and a lighter carriage. Just so much wheat is here given. But there is also promised twenty thousand measures of barley: Here he may comprise the barley under the wheat, and intend twenty thousand measures of each. Or otherwise, the twenty thousand measures of barley might be for the workmen, and the wheat for the household. The like may be said of the twenty thousand baths of wine promised 2 Chron. 2.10, but not here mentioned. There also mention is made of twenty thousand baths of oil, and here of but twenty measures. Now one measure (which in Hebrew is Cor) contained ten baths. The twenty measures then make but two hundred baths. These twenty measures or two hundred baths were of pure oil, and for Hiram’s household: The rest might be of ordinary oil, and for the workmen.

{and twenty measures of pure oil} Heb. beaten oil. i.e. the oil of olives well beaten and first coming out from the press, which uses to be the clearest and freest from dregs or lees. These two epithets, beaten, pure, are put together, as Exod. 27.20. Such kind of oil was used in sacrifices, Exod. 29.40. Numb. 28.5.

{thus gave Solomon to Hiram year by year} So long as Hiram’s men continued to labor for Solomon.

V. 12. {And the LORD gave Solomon wisdom} Ch. 3.12. See ch. 4.29.

{as he promised him} This is an instance of God’s faithfulness; for faithful is he that promises, Heb. 10.23.

{and there was peace between Hiram and Solomon} This shows that that which the Psalmist mentions, Psal. 83.7, of the inhabitants of Tyre being enemies of Israel, is not to be taken of David’s or Solomon’s time, but of future time. For Tyrus afterwards remembered not the brotherly covenant, Amos 1.9, and she said against Jerusalem, Aha, she is broken, &c. Ezek. 26.2, &c.

{and they two made a league together} They renewed that league that had been betwixt David and Hiram.

V. 13. {And king Solomon raised a levy} Heb. tribute of men. For the men yielded up themselves as a kind of tribute to the king, to be disposed of by him.

{out of all Israel} If true Israelites were here meant, then they might be artificers, such as had skill in squaring timber and stones, and might be joined with the Sidonians in such works as they did.

{and the levy was thirty thousand men} Two thousand and five hundred might be chosen out of each of the twelve tribes: Or else out of some tribes more might be chosen, out of others fewer. Or this may be taken of aliens that were dispersed up and down in Israel, ch. 9.21.

V. 14. {And he sent them to Lebanon ten thousand a month by courses} That they might have some time to be at their own houses, and not be overwearied with continual labor.

{a month they were in Lebanon, and two months at home} The time of their being at home was double to their being abroad at work: for they might have wives, children and families to tend. Of those that joined with the Sidonians, there were but an hundred together at once.

{And Adoniram was over the levy} Of this Adoniram see ch. 4.6. He had the charge of making this levy of men, of providing for them, and ordering their places and tasks.

V. 15. {And Solomon had threescore and ten thousand that bare burdens} These were aliens, 2 Chron. 2.17,18. Thus servile and toilsome works were laid on them.

{and fourscore thousand hewers in the mountains} They were hewers both of timber and stone. Of hewers of timber see Isa. 10.15. Of hewers of stone 1 Chron. 22.2.

V. 16. {Beside the chief of Solomon’s officers, which were over the work, three thousand and three hundred} There is mention of three thousand and six hundred 2 Chr. 2.2. The three hundred overreckoned were overseers of the officers. Or else there might be three thousand and three hundred over hewers of stone, and three hundred over hewers of timber. Or there might be three hundred extraordinary, in case any of the ordinary should fail by sickness, death, or any other way.

{which ruled over the people that wrought in the work} Where there are multitudes of workmen there is great need of many overseers to keep them to their work, and in good order.

V. 17. {And the king commanded} Solomon himself had his eyes and hands about this work to order the weighty things therein.

{and they brought great stones, costly stones, and hewed stones} Heb. stones of cutting. Such as were fit to be cut, hewed and squared. So 1 Chron. 22.2. Three sorts of stone are mentioned; 1. Great, that they might lie more sure. For small stones are ready to fall one from another. 2. Costly, or precious: for the Hebrew word signifies precious, and so is translated Isai. 28.16. 3. Hewed, i.e. squared, and every way fitted to lie close and firm. And hence it is that neither hammer, nor axe, nor any tool of Iron was heard in the house while it was in building, ch. 6.7.

{to lay the foundation of the house} Though these stones were hid in the earth, yet Solomon would spare no cost, but have them every way of the best sort, & every way fit for such a glorious fabric as was to be erected. Thus as the whole temple did set out the whole mystical body of Christ, which is his church; so the foundation here mentioned did fitly typify the foundation of the church, which is Christ, 1 Cor. 3.10,11, yea and that foundation also which the apostle sets out in these words, Eph. 2.20. Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. This is the foundation whereof the prophet speaks, Isai. 28.16.

V. 18. {And Solomon’s builders, and Hiram’s builders did hew them} Though they were of two nations, yet willingly they joined together in this great work, which was in special manner the Lord’s. Thus shall Jews and Gentiles build up the church of God.

{and the stone-squarers} Or, Giblites. These were inhabitants of Gebal, Ez. 27.9, near to Sidon, and were artificial stonecutters. The Hebrew word from whence this title Giblite is derived, signifies to terminate or limit a thing. Now masons use to limit their stones to such a proportion as they may be even one with another in a building. The translators therefore taking the word appellatively, translate it stone-squarers: Others, masons. In the Syriac the word signifies to form or fashion; which in general makes to the same purpose. These Giblites, as the Sidonians before mentioned, were heathen: Yet because they were skillful in their workmanship, they were used about the holy temple. Thus abilities of men out of the church may lawfully be used for helping on the good of the church. See on Psal. 83.7. Josh. 13.5.

{and they prepared timber and stones to build the house} Preparation is of singular use before any great and weighty work.

CHAPTER 6

Vers. 1. {And it came to pass} 2 Chron. 3.1. By divine providence it fell out that there should be so fit a season for building such an house as the temple was. Till Solomon’s time Israel was subject to many changes: David had subdued all enemies round about, and settled peace in Israel. Thus that which is here set down came to pass.

{in the four hundred and fourscore year} Forty of these were spent in the wilderness, Numb. 14.33. Seventeen under Joshua, forty under Othniel, Judg. 3.11. Fourscore under Ehud and Shamgar, Judg. 3.30. Forty under Deborah, Judg. 5.31. Forty under Gideon, Judg. 8.28. Three under Abimelech, Judg. 9.22. Three and twenty under Tola, two and twenty under Jair, Judg. 10.2,3. Six under Jephthah, seven under Ibzan, ten under Elon, eight under Abdon, Judg. 12.7,9,11,14. Twenty under Samson, Judg. 15.20. Forty under Eli, 1 Sam. 4.18. Forty under Samuel and Saul, Act. 13.21. Forty under David, 2 Sam. 5.4. Four under Solomon.

{after the children of Israel were come out of the land of Egypt} Then the Israelites began to be a free people, and a nation of themselves; therefore the computation of times in that state began from thence.

{in the fourth year of Solomon’s reign over Israel} In the former years of his reign he prepared and fitted all manner of materials for the work.

{in the month Zif} The Jews began the year about the spring equinoctial. Their first month was called Abib, Exod. 12.2. & 13.4. This name signified the spring. Their second month was called Zif, as here in this verse, & v. 37. Zif signifies brightness: Then are plants in their chiefest splendor. Their seventh month was called Ethanim, ch. 8.2, which signifies ripeness or strength. Then fruits are at their full ripeness & strength. Their eighth month they called Bul, v. 38. Bul, signifies fading. Then is the fall of leaves. These four are without question Hebrew names. There are two other which have an Hebrew notation: but because there is no mention of them till after the return of the Jews from their captivity, they are supposed to be Chaldee names. The one is Chisleu, which is counted the ninth month, Zech. 7.1. Neh. 1.1. This title signifies variable or tempestuous. So uses the weather to be in that month. Besides Chesil is put for Orion Job 9.9. & 38.31. Amos 5.8, a star which rising in this month causes great tempest. The other is Sebat, Zech. 1.7, which signifies a dry stick, or staff. And in this month are trees very dry. There are five other names of months used in the history of the Jews after their captivity, as Nisan, Neh. 2.1. Sivan, Esth. 8.9. Elul, Neh. 6.15. Tebeth, Esth. 2.16. Adar, Ezr. 6.15. Of all these see those distinct places. These are all the names of months which are mentioned in sacred Scripture. To the seven Chaldee or Persian names before mentioned five more are added in other authors, as Ajar, Tamuz, Ab, Tisri, Marchesvan. The order of these Persian names was this: 1 Nisan, 2 Ajar, 3 Sivan, 4 Tamuz, 5 Ab, 6 Elul, 7 Tisri, 8 Marchesvan; 9 Chisleu, 10 Tebeth, 11 Sebat, 12 Adar. The ordinary reckoning of months in sacred Scripture was by numeral distinctions; as the first, the second, the third, &c.

{which is the second month} In the first month the Passover was celebrated, Ex. 12.3. In the very beginning of this second month even the second day Solomon set upon this great work, 2 Chr. 3.2.

{that he began to build} Heb. built. He laid the foundation.

{the house of the LORD} i.e. the temple. See on v. 2. Of the place where this house was built, see 2 Chron. 3.1.

V. 2. {And the house which king Solomon built for the LORD} For the worship of the Lord, and the honor of his name, in which respect it is called the house of the Lord, v. 1.

{the length thereof} From east to west. Of the difference betwixt the temple and the tabernacle, see 1 Chron. 22.5.

{was threescore cubits} A cubit is the space from the elbow to the top of the middle finger, which of an ordinary man’s stature is eighteen inches. It is supposed that the sacred cubit, styled a great cubit, Ezek. 41.8, after which the tabernacle and temple were built, was one and twenty inches, or two foot long at the most: For it was a cubit and an hand breadth, Ezek. 43.13. See on Deut. 3.11.

{and the breadth thereof twenty cubits} Which was a third part of the length.

{and the height thereof thirty cubits} This is to be reckoned from the pavement to the upper ceiling. The measures here set down show that this was a very large edifice, an hundred and twenty foot long, and forty foot broad, taking a cubit in the largest size, for two foot. But larger edifices have in sundry ages and places been erected. We read of a temple built at Ephesus 425 foot long, and 220 foot broad. Yet for costly and choice materials, for curious and exact workmanship, for spiritual employments, and for mystical signification, never was there the like edifice in the world to this of Solomon’s.

V. 3. {And the porch before the temple of the house} This was no part of the forementioned house, but added to the open end thereof for a more stately entering into it.

{twenty cubits was the length thereof} From north to south, all along the end of the temple.

{according to the breadth of the house} See v. 2.

{and ten cubits was the breadth thereof before the house} Thorough this porch was the passage into the temple. The height of it far exceeded the height of the temple; for it was ninety cubits higher, 2 Chr. 3.4. It has been the manner of building fair edifices to make the entrance much higher than the rest of the building.

V. 4. {And for the house he made windows of narrow lights} Or, windows broad within and narrow without; or skewed and closed. The windows were narrow without, to keep out the weather; and broad within, to diffuse the light.

V. 5. {And against the wall of the house} Or, upon; or, joining to. There were two thick walls that compassed the house about, for the strength thereof. Betwixt these walls were chambers built for the priests and Levites’ use, and for the treasure of the temple, which was, of firstfruits, tithes, freewill-offerings, and the like, 1 Chr. 28.11. 2 Chr. 31.11,12. Ezr. 8.29. Neh. 10.37,38,39. & 13.5. Ezek. 42.13. The tabernacle afforded no such chambers, yet the priests and Levites had tents about the tabernacle which served them for like purposes, Numb. 3.38.

{he built chambers} Heb. floors. The floors were under-part of the chambers, and by a synecdoche are put for the whole.

{round about} The temple.

{against the walls of the house} These latter words are added as a more full expression of the former.

{both of the temple} The outward and larger part of the house, where all sorts of priests did their service, v. 17.

{and of the oracle} The innermost part: whereinto the high priest only, and that but once a year, might enter. It was called the oracle because there God used to deliver divine answers or oracles, Levit. 16.2. Exod. 30.6. This Oracle was at the west end of the temple.

{and he made chambers} Heb. ribs. For as ribs compass a body, so did these chambers the temple.

V. 6. {The nethermost chamber was five cubits broad, &c.} The chambers were three stories high, one over another. And as they were higher, they were also wider; for the walls were thickest at the bottom: the higher they ascended, the thinner they were, and the space betwixt them the wider. Every chamber was of one height, namely five cubits, v. 10.

{for without in the walls of the house he made narrowed rests} Heb. narrowings, or, rebatements. At the floor of the middle chambers there was a rebatement in the wall, a cubit thick; and at the floor of the highest chambers such another rebatement. On these rebatements the beams of the chambers were laid.

{round about} See v. 5.

{that the beams should not be fastened in the walls of the house} That no holes should be made in the wall for the ends of the beams to be put into.

V. 7. {And the house when it was in building was built of stone} Namely the walls thereof round about were only of stone. But wood also was used for beams and other like purposes, ch. 5.18.

{made ready before it was brought thither} This is premised as a reason of that which follows.

{so that there was neither hammer, nor ax, nor any tool of iron heard in the house, while it was in building} These are all such instruments as in their use make a noise. The mentioning of these does not necessarily import that such instruments as were useful to make the stones and timber lie firm, might not be used. That no instrument was heard in the building, was for the honor of the temple, and also for typical signification, in relation to the church both on earth and in heaven: To the church on earth, to show that schisms, contentions and all manner of jars (which are as the knocking of iron instruments) must be avoided: To the church in heaven, to set out the quiet and peaceable state thereof. As the stones and timber were hewn in the mountains, and fitted for the temple, to be there laid without knocking; so saints are here in this world prepared for heaven, that there they may enjoy rest and glory.

V. 8. {The door for the middle chamber} Or, middle story.

{was in the right side of the house} Heb. right shoulder. For the side of the house was as a shoulder to support it. As they went into the temple, the right side was the north; for the entrance was at the east end. In Ezek. 41.11, mention is made of two doors, one towards the north, and another towards the south.

{and they went up with winding stairs} These stairs went up from the bottom to the uppermost story; and so by them they had a passage into all the three stories.

{into the middle chamber} Or, story.

{and out of the middle into the third} Thus they went from one story to another.

V. 9. {So he built the house and finished it} He ceased not to go on with his work till he had perfected the same.

{and covered the house} The top or roof of it.

{with beams and boards of cedar} Or, the vault-beams, and the ceilings with cedar. This must needs be meant of the inward part of the roof. For boards of cedar could not long keep off the weather. The temple was questionless covered otherwise with lead. Of cedar see ch. 5.6.

V. 10. {And then he built chambers against all the house} On both sides thereof: yea and about the oracle, v. 5, whereinto there was no entrance from without.

{five cubits high} Thus three stories of chambers made fifteen cubits in height: so as above these chambers there was room enough for windows to let light into the temple, which was thirty cubits high, v. 2.

{and they rested on the house with timber of cedar} The beams whereon those chambers were built, did lie on the narrowed rests mentioned v. 6.

V. 11. {And the word of the LORD came to Solomon, saying} It came to him by the message of some prophet: For God himself appeared to him but twice, ch. 9.2. & 11.9.

V. 12. {Concerning this house which thou art in building} This phrase shows that God made this promise to Solomon before the temple was fully finished, and that it is not here inserted by way of anticipation, as if it were the same promise that is mentioned ch. 9.4,5. God would hereby encourage him, even while he was in the work, to go on therein cheerfully.

{if thou wilt walk in my statutes, &c.} See c. 2.3. God’s promises have their provisos. See ch. 8.25. By this proviso God draws Solomon’s mind from a superstitious confidence in the external work, and intimates that he had more respect unto his faithful obedience to his word than unto that glorious building, ch. 9.6,7,8,9.

{then will I perform my word unto thee, which I spake unto David thy father} 2 Sam. 7.13. 1 Chr. 22.10. It much lies in children themselves, to partake of the promises made to their parents for the good of their posterity.

V. 13. {And I will dwell among the children of Israel} As a tender father and provident master I will abide among them; and they shall have assured evidence of my gracious presence, Lev. 26.11,12. 2 Cor. 6.16.

{and will not forsake} This negative, as it adds a confirmation to the former affirmative, so it implies a perpetual continuation of God’s grace and favor to his people.

{my people Israel} Those whom before God styled children of Israel in relation to their old father Jacob, he here styles his people in relation to himself, because he had chosen them to be his church, Exod. 19.5,6.

V. 14. {So Solomon built, &c.} See v. 9. This repeating of the same matter twice shows that God himself took special notice thereof, and would have others also so to do.

V. 15. {And he built the walls of the house within} He ceiled the walls, or, as we use to speak, he wainscoted them: for this was the innermost visible building of the house. The building of stone could not be seen within, all being covered over with the ceiling.

{with boards of cedar} See ch. 5.6.

{both the floor of the house} This was laid with cedar boards, as now most use to lay their floors with fir boards.

{and the walls} Or, from the floor of the house unto the walls, &c. and so v. 16. The meaning is, that the house was ceiled with cedar boards on the walls from the bottom to the top.

{and he covered them on the inside with wood} Namely, with cedar. This he did, because he intended to overlay all with gold, v. 22, and to carve knops thereon, v. 18, neither of which could so well have been done on the stone wall.

{and covered the floor of the house with planks of fir} It was requisite that the boards of the floor should be much thicker than the ceiling of the walls: wherefore he provided planks for the floor. Of fir trees see ch. 5.8.

V. 16. {And he built twenty cubits on the sides of the house} The house here meant was the most holy place, which being twenty foot square every way, he ceiled it on all the walls from bottom to top: for so much he intends by building, as v. 15.

{both the floor and the walls with boards of cedar} The floor of the most holy place was of better boards than the floor of the holy place. That was floored with cedar, this with fir, to show that the glory of the triumphant church is greater than of the militant.

{he even built them for it within} He prepared and fitted them for it.

{even for the oracle} See v. 5.

{even for the most holy place} Heb. holy of holies. By this phrase he shows what he meant by the oracle. This doubling of the word does much amplify the excellency of the place. So heaven of heavens, ch. 8.27. Psal. 148.4. See ch. 8.13. This holy of holies was a type of the heaven of heavens, Heb. 9.11,24, which is the most holy place that ever was. The innermost part of the temple was so styled for distinction from that other part which was styled the holy place, ch. 8.8.

V. 17. {And the house, that is, the temple before it} Both these words are synecdochically used. For house, being a general word, is here put for that particular house which is called the house of God; and temple, comprising under it sundry parts, is here put for one of them, namely the holy place, ch. 8.8.

{was forty cubits long} The house which Solomon built is said ver. 2 to be threescore cubits in length, but there the house is put for both the parts, the holy, and most holy place; here only, for the holy place.

V. 18. {And the cedar of the house within} i.e. of the inner part of the house.

{was carved with knops} Or, gourds. So is this word translated 2 King. 4.39.

{and open flowers} Heb. openings of flowers. Such knops and open flowers as were here carved in wood, were also cast in brass, ch. 7.24. When flowers are open they are the larger and fairer; and therefore they were carved open.

{all was cedar} i.e. all the wall everywhere was covered with cedar.

{there was no stone seen} This shows the reason of the former phrase.

V. 19. {And the oracle} See v. 5.

{he prepared in the house within} In the uppermost and innermost part of the temple, which was at the west end, contrary to our chancels, which use to be in the east end of the church.

{to set there the ark} Other things also were in the most holy place, Heb. 9.4,5. But this was the most principal end for which the oracle was made. Some of the other things appertained to the ark, and so may be comprised under it, as the propitiatory or mercy-seat, which was the cover of the ark, Ex. 25.17. See 1 Chr. 28.11. and the glorious cherubims: they shadowed it over, Ex. 25.18. The rings and staves were in former times to bear the ark, Ex. 25.12, &c. The pot of manna and Aaron’s rod were monuments of God’s special providence. The ark itself was the chiefest evidence of God’s presence, 1 Sam. 4.3,5,7,22, and the most principal type of Christ: Among and above other types the Jews had this in highest account. The word translated Ark, in Hebrew is ארון Aron, which is put for a coffin, coffer, or chest. The coffin whereinto Joseph’s dead body was put, is so styled Gen. 50.26. The chest whereinto that money was put which was gathered for repairing the temple, is also so styled 2 King. 12.9. This showed that all the counsels of God, all the love and favor of God, all that God accounts precious, are treasured up in Christ; even as in a man’s coffer or chest his jewels, plate, coin, treasure, and whatsoever he has in special esteem, uses to be put. Such a coffer or chest shall be in the house where he dwells, in the chamber where he lies, even by his bedside. For where a mans treasure is, there will his heart be also, Matth. 6.21. Thus in Christ are hid all the treasures of God, Col. 2.3. Christ is the son of his love, Col. 1.13. Christ is his elect in whom his soul delighteth, Isa. 42.1. Christ is ever at Gods right hand, Heb. 10.12. Therefore the ark, that type of Christ, is here in God’s house in the innermost part thereof.

{of the covenant of the LORD} See ch. 3.15.

V. 20. {And the oracle in the fore part} Namely in the fore part of the temple, which was the uppermost part thereof.

{was twenty cubits in length} This was half the length of the holy place, v. 17.

{and twenty cubits in breadth} This was the full breadth of the temple.

{and twenty cubits in the height thereof} Though the whole temple were thirty cubits high, v. 2, from the foundation to the top, yet there being steps whereby they ascended out of the court into the porch, and out of the porch into the holy place, and out of the holy place into the most holy place, there might remain but twenty cubits betwixt the floor and top of the oracle: Or there might be an inner roof covering the oracle below the common roof which was over all the house; and thus betwixt the floor of the oracle and that inner roof thereof there might be but twenty cubits in height.

{and he overlaid it with pure gold} Heb. shut up. That which was thoroughly refined and laid up especially for that purpose, 1 Chr. 18.18. & 29.3,4. 2 Chron. 3.6. See ch. 9.28. This was not gilt, but overlaid with plates of gold.

{and so covered} In like manner the altar was covered, being overlaid with plates of gold.

{the altar} For incense, v. 22.

{which was of cedar} It was first made of cedar board, then plates of gold laid over it. In this respect it is called the Altar of gold, ch. 7.48. The altar which Moses made was of shittim wood, Ex. 30.1, which in largeness, smoothness, lastingness, and other such properties was like cedar.

V. 21. {So Solomon overlaid the house within} Namely the most holy place.

{with pure gold} See v. 20.

{and he made a partition} This partition divided the most holy place from the holy place.

{by the chains of gold before the oracle} These chains were to hold up the veil whereby those two places were divided, 2 Chron. 3.14,16.

{and he overlaid it with gold} There were cedar boards wherewith also the foresaid partition was made, and these were overlaid with plates of gold.

V. 22. {And the whole house he overlaid with gold} He means both the holy and most holy place.

{until he had finished all the house} He left no part thereof uncovered with gold.

{also the whole altar, that was by the oracle, he overlaid with gold} The altar of incense is here meant, as v. 20. This was set in the holy place, Exod. 40.26, close by the entrance into the most holy; and it was overlaid with gold on the top, sides, horns, and everywhere else. So was the altar of incense which Moses caused to be made, Exod. 37.26. This altar typified the person of Christ: The wood whereof it was made, his humanity; the gold, his deity; the incense offered thereon, his intercession. See ch. 9.25.

V. 23. {And within the oracle he made two cherubims} A cherub was a representation of a young man with wings. The image of a man sets out their understanding; the wings, their speed and swiftness. Cherubims were angels, Gen. 3.24. These here were carved statues. As in the tabernacle there were two cherubims of massive gold, and sundry others wrought in the curtains and veil, Ex. 36.8,35, so in the temple there were these two great cherubims more, and many other graven on the walls, on the doors, v. 29,32,35, and on the bases, chap. 7.29,36. All these set out the multitudes of angels in churches, as Eph. 3.10. See Exod. 25.18.

{of olive-tree} Or, oily. Heb. trees of oil. This kind of wood was hard, firm and lasting, and so fit to make such statues as these cherubims were, and to be for posts and doors, ver. 31,33. These cherubims were very great, like giants, and thereupon the substance of them was of wood, whereas those which Moses made, being far less might, better be of beaten gold, Exod. 25.18. These cherubims covered the cherubims of Moses, 2 Chron. 3.10,11,12,13.

{and ten cubits high} This measure shows that they far exceeded the cherubims of Moses.

V. 24. {And five cubits was the one wing of the cherub, &c.} The breadth from the uttermost part of their two wings was as much as their height. The body of a cherub was comprehended under the wings, so as the two wings together, with the thickness of the body made ten full cubits.

V. 25. {And the other cherub was ten cubits} So as each of them being ten cubits apiece, they reached from one wall of the oracle to the other, which was twice ten cubits.

{both the cherubims were of one measure} One as tall as the other, and one as broad in bulk and wings as the other.

{and of one size} Thus were they every way uniform, which is a great grace in things standing together, and put to the same use. Thus are the two ears, eyes, arms, hands, thighs, legs, and feet in a man’s body. The angels are every way unanimous: so what a comely thing would it be for ministers of Christ to be unanimous and uniform, 2 Cor. 12.18, and for other Christians also, Psal. 133.1. Act. 2.46.

V. 26. {The height of one cherub was ten cubits} See v. 23. It reached up but to half the height of the oracle; which was twenty cubits high.

{and so was it of the other cherub} See v. 25.

V. 27. {And he set the cherubims within the inner house} The most holy place, which being within the holy place, is therefore called the inner house, 2 Chr. 3.12.

{and they stretched forth the wings of the cherubims} The workmen made them so far to stretch. Or, the cherubims stretched forth their wings, Ex. 25.20.

{so that the wing of the one touched one wall, &c.} Thus they reached from one end of the oracle, to the other.

V. 28. {And he overlaid the cherubims with gold} As he had done the incense altar before, v. 22.

V. 29. {And he carved all the walls of the house round about with carved figures of cherubims} See v. 23.

{and palm-trees} These kinds of trees, at least the boughs of them, were used to set out peace; and therefore were set on the walls of the temple.

{and open flowers} See v. 18.

{within and without} If this be applied to the partition betwixt the most holy and holy place, it signifies both sides thereof: or otherwise it may be taken for the walls within and without the oracle.

V. 30. {And the floor of the house} See v. 15.

{he overlaid with gold} See v. 20.

{within and without} See v. 29. Here this phrase is taken of the floor within and without the veil of the oracle.

V. 31. {And for the entering of the oracle he made doors of olive-trees} See v. 23.

{the lintel and side-posts} He means the two side posts for the door to hang and fall upon, and the transom over them.

{were a fifth part of the wall} Or, fifth-square. These were four cubits, which is the fifth part of twenty cubits. See v. 20. Each side was four cubits. The door had two leaves, and each leaf had two foldings, as v. 34.

V. 32. {The two doors} Or, leaves of the doors.

{also} As well as the posts.

{were of olive tree} See v. 23.

{and he carved upon them carvings of cherubims, &c.} See v. 29.

{and open flowers} Heb. openings of flowers.

{and overlaid them with gold} See v. 20.

{and spread gold, &c.} There was nothing in either part of the temple which was not overlaid with gold. And the same curious carvings which were on the sides of the house, were also on the doors: they were every way uniform, v. 29.

V. 33. {So also made he for the doors of the temple posts of olive-tree} The temple here is taken for the holy place: and the matter of the doors hereof was such as of the doors of the oracle.

{a fourth part of the wall} Or, four-square. If this be taken for the fourth part, the doors of the temple were larger than the doors of the oracle. These being the fifth part v. 31 of twenty cubits, were four cubits; those being the fourth part, were five cubits.

V. 34. {And the two doors were of fir-tree} See ch. 5.8. Fir trees not being every way so excellent as olive trees, the olive tree was used about the most holy place.

{the two leaves of one door were folding, &c.} By this means the passage was the larger.

V. 35. {And he carved thereon, &c.} See v. 29.

{fitted upon the carved work} i.e. beaten so close to the carved work as every part of the engraven was distinctly discerned through the gold.

V. 36. {And he built the inner court} Solomon built the temple answerable to the tabernacle, as in sundry other respects, so in adjoining a court thereunto. Of the court which Moses added to the tabernacle, see Exod. 27.9, &c. That court was far greater than the tabernacle; so was the court which Solomon here built, far larger than the temple. The word court in the singular number may seem to imply that there was only one court: but by a synecdoche the singular number is put for the plural; or else that court was divided into two or more courts. Courts in the plural number are in other places mentioned, as 1 Chr. 23.28. & 28.6. There is express mention made of two courts, 2 King. 21.5. & 23.12. So much also is here implied under this note of distinction inner: For it is a relative word, and has relation to an utter, Ezek. 10.3,5. Or outward, Ezek. 40.19,20. This inner court was next to the temple. It was also called the higher court, Jer. 36.10. For the temple and all the courts appertaining thereunto were built on the side of an hill. The temple on an higher part of the hill than the courts, and the inner court on an higher part than the utter; that so they that were in the first entrance, or lowest place, might see what was done in the upper places. That which here and in sundry other places is called the inner court is styled the court of the priests, 2 Chron. 4.9. For therein priests and Levites did their ordinary services. The other court is called the great court, 2 Chron. 4.9. For as the inner court was greater than the holy place, so the utter court was greater than the inner. Into the great court came the people; thither they brought all their offerings; and there the priest took them at their hands, Deut. 12.11. Thither they assembled to be instructed in the law of God, Ezr. 10.9, and there they stood while the priests were offering their sacrifices, yea and while they offered incense in the holy place: and there they used to pray, Lu. 1.10. There also the word was usually preached to them, Act. 3.12,11. & 5.12. In this court was the great brazen altar, whereof see 2 Chr. 4.1. This was placed by the entrance into that court out of the people’s court; that so the people might the better see the sacrifices offered thereon. For when a solemn sacrifice was offered, the people in a semicircle stood round in their own court next to the priests, and so were said to compass the Altar, Psal. 26.6. In this court also was the great sea, the ten lavers, and all other holy utensils that were of brass. Many Jewish and Christian expositors make three courts, namely the priests’ court, the people’s court, and the women’s court. Some there be that make the people’s and the women’s court to be but one and the same, yet so divided as the men were in one part thereof, and the women in the other; by reason of which division they might be accounted two courts. Another court they make to be for such as were unclean, and for strangers or Gentiles; yet so as there was a division therein, so as the unclean were in one part, and strangers in another. All these divisions may stand with that distinction of two courts which is expressly set down 2 Chr. 4.9. Namely the priests’ court and the great court. The great court compassed the temple and the priests’ court round about. In the former part of the great court were such Israelites as were accounted clean, and they both men and women, but divided one from another, as we heard before. In the other part were unclean persons and aliens, and these also divided one from another. This was it for which Paul was accused, that he had brought Greeks into the Temple, Act. 21.28. They supposed he had brought strangers into the court of the Israelites. For not only the most holy and holy place were called the temple, but also the porch before the holy place, yea and the priests’ court and the great court are all comprised, in a general acception, under these phrases, temple and house of God. In which respect that place where oxen and sheep were sold, and where changers of money sat, is called the temple and house of God, Joh. 2.14,16. In the court of the people Solomon erected that scaffold whereon he stood when by prayer and blessing he consecrated the temple, 2 Chr. 6.13, and wherein Joash was set when he was first anointed king, 2 Chr. 23.13, yet this place is called the house of the Lord, 2 Chr. 23.12,20.

{with three rows of hewed stone, and a row of cedar-beams} This is a description of a wall. Now there were walls whereby the several courts were severed one from another, and whereby also the courts were compassed round about and enclosed. The former sort were but three cubits high, and made so low that all that were in any of the utter courts might over those walls see the manner of the priests’ offering their sacrifices, and other things done in the priests’ court. In relation to these walls by the three rows of stones may be meant three sorts of choice stones laid even together. These are said to be hewed, because by hewing they were made square and even. Over these were a row of cedar-beams, that the stones might lie the faster under them, and that people might the better lean on them, and look over them. Or these cedar-beams might be for the gates, thorough which there were passages out of one court into another. The uttermost wall was a very high one; and to it were adjoined chambers and galleries. The wall being built with three courses of squared and polished stones, cedar-beams were laid under those rooms to bear them up.

V. 37. {In the fourth year} Of Solomon’s reign. See v. 1.

{was the foundation of the house of the LORD laid} That house was begun to be built. See v. 1.

{in the month Zif} See v. 1.

V. 38. {And in the eleventh year} Of Solomon’s reign. This was the seventh year after the house was begun to be built. If the stateliness of the building, the curious workmanship therein, and the many things appertaining thereunto be duly weighed, we may conclude that Solomon used great speed and diligence in absolving the same.

{in the month Bul} See v. 1.

{which is the eighth month} This answered in part to our November.

{was the house finished throughout all the parts thereof, and according to all the fashion of it} Or, with all the appurtenances thereof, and with all the ordinances thereof. The house itself, the several divisions thereof, all the courts, walls, chambers, galleries, instruments, utensils, carvings, deckings, and all things else appertaining thereunto, were finished.

{So was he seven years in building it} This is a round number, and therefore thus set down alone. The like is used in sundry other cases. Six months are in a full and just account to be added hereunto: for Solomon began to build the house in the second month of his fourth year, and finished it in the eighth month of his eleventh year. Compare the first and last verses of this chapter together.

CHAPTER 7

Ver. 1. {But} This that is here noted is set down by way of opposition to the last clause in the former chapter: and the opposition is in the difference of years.

{Solomon was building his own house} That which he intended for himself and his followers, commonly called the king’s court.

{thirteen years} Ch. 9.10. These thirteen years began after the temple was finished. He was six years longer in building his own house, than the house of the Lord; not that his own was larger or more curiously built than the Lord’s, but because he neither had such materials prepared for it, nor employed so many workmen about it. The house of Lebanon, v. 2, the porch for the throne, v. 7, and the house for the queen, v. 8, were all built in this time.

V. 2. {He built also the house of the forest of Lebanon} This house was so called, because great store of trees, as in Lebanon, were planted about it, and gardens, orchards, groves, walks and all manner of delightful things were added thereto, Eccl. 2.4,5,6. It had also in the several stories of it above a hundred pillars of cedar. The beams, boards, and all the timber whereof it was made, were of the cedars of Lebanon: and as some gather out of ch. 9.19, it was framed in Lebanon.

{the length thereof was an hundred cubits} Whereas from this measure it may be objected that this house was longer than the house of God, which is said to be but sixty cubits long, and twenty broad, ch. 6.2, I answer, 1. That the cubits after which the temple was measured were sacred, of four and twenty inches; but these common, of eighteen inches. See ch. 6.2. 2. The measures of the temple are reckoned from inside to inside, the thickness of the two walls, and the space of the porch at the entry, and of the chambers round about, being left out. 3. It is supposed that the three houses, one for the king, another for the queen; a third for delight, are all comprised under the one hundred cubits; yea, all the king’s treasury, 2 Chr. 9.16.

{and the breadth thereof fifty cubits} It was half as broad as long.

{and the height thereof thirty cubits} This was every way larger than the temple. See ch. 6. v. 2.

{upon four rows of cedar-pillars} These pillars were to support it, by reason of the breadth thereof.

{with cedar-beams upon the pillars} These walls were of stone, v. 9, but the pillars stood in their ranks between the stone walls. The first story was supported with four rows of pillars for the greater strength. The ends of the beams rested upon the heads of the pillars.

V. 3. {And it was covered with cedar above} He means cedar boards with which it was boarded.

{upon the beams} Heb. ribs. For beams in a house are as ribs in a living creature.

{that lay on forty five pillars} This is to be taken of the higher story: For the first story was supported by four rows of pillars, v. 2.

{fifteen in a row} These three times multiplied make up the forty-five.

V. 4. {And there were windows in three rows} These three rows here intended were in three stories one over another.

{and light was against light} Heb. sight against sight. By windows light is let into rooms, and thereby men see both in the room, and thorough those windows out of the room: By light against light he means so many windows on one side of the room as on the other, directly opposite, and that for more light and delight.

{in three ranks} One over another. By this it appears that this fair edifice was three stories high, there being three rooms one over another.

V. 5. {And all the doors and posts were square} Or, spaces and pillars were square in prospect. They were all alike, all square; and they were so framed as the doors fell more evenly and closely upon the posts.

{with the windows} The windows also were made like unto the doors.

{and light was against light in three ranks} See v. 4.

V. 6. {And he made a porch} This porch was before the house of Lebanon, and that for the greater grace thereof. Through it they entered into the house. So had he made a porch before the temple, chap. 6.3.

{of pillars} This porch had many pillars in it, and therein was answerable to the house itself, v. 2. It is probable that there were upper stories also in this porch, which were supported by the pillars.

{the length thereof was fifty cubits} This measure was answerable to the breadth of the house, v. 2, before which it stood: even so the porch before the temple was as long as the temple was broad, ch. 6.3.

{and the breadth thereof thirty cubits} This measure shows it to be a spacious entrance.

{and the porch was before them} Or, according to them. Everything in the porch was answerable to the house before which it was.

{and the other pillars} Namely, those which were in the porch, and in the several stories thereof.

{and the thick beam} Or, the main great summer whereon the floors of the upper rooms were laid.

{were before them} Or, according to them. As the porch itself, so the pillars and beams therein, were in fashion answerable to the pillars and beams of the house.

V. 7. {Then he made a porch} The porch here meant was before the king’s palace. This therefore was distinct from the former porch of Lebanon.

{for the throne} That a throne might be set therein. Questionless he means hereby that glorious throne which is described ch. 10.18, &c.

{where he might judge} Here the end of a throne is declared; namely, to be for a judgment-seat. This porch was very convenient for such as should come to the king sitting on his throne.

{even the porch of judgment} This is added for explanation’s sake. Kings of old were wont to sit on their thrones to hear and determine causes, ch. 3.16,28. Prov. 20.8.

{and it was covered with cedar} With cedar boards, as v. 3.

{from one side of the altar to the other} Heb. from floor to floor. The words most properly set out the whole porch to be boarded every way round about. Some take it for the ceiling of the walls from the floor to the roof.

V. 8. {And his house where he dwelt} His palace, where he had his residency for the most part.

{had another court within the porch} This court was betwixt the foresaid place of judgment and the other rooms of the king’s house. It is called the middle court, 2 Kings 20.4.

{which was of the like work} Of such work as the king’s palace was.

{Solomon made also an house for Pharaoh’s daughter} This likewise was a fair spacious palace for the queen and her retinue. Of Pharaoh’s daughter, and of the reasons why a special house was made for her, see ch. 3.1.

{whom he had taken to wife} Of this also see ch. 3.1.

{like unto this porch} He means hereby the porch and other edifices before mentioned; whereunto the queen’s house was like in the materials and workmanship specified in the verses following.

V. 9. {All these} i.e. the forementioned buildings.

{were of costly stone} See ch. 5.17.

{according to the measure of hewed stones} Though they were in their kind very choice and costly stones, yet were they also as great as other ordinary stones, and every way squared and fitted as other stones.

{of hewed} Heb. of cutting.

{sawed with saws} Masons use these instruments for fitting their stones, as well as carpenters for cutting their timber.

{within and without} Every way, on all sides.

{even from the foundation unto the coping} By the coping is meant the top of the wall whereon the beams were laid.

{and so on the out-side toward the great court} Thus he shows what he meant by the former phrase within and without. The great court was the place where all sorts of people used to assemble. It was without the porch of judgment. For there was another court within it, betwixt it and the king’s house, v. 8. And very fitly was that place of judgment set betwixt two courts; one for such as came out of the king’s house, another for all sorts of people that came out of other places.

V. 10. {And the foundation was of costly stones} Not only so much of the building as might be seen above ground, but also that which was buried in the earth, was of costly stones. See ch. 5.17. Costly stones were lasting stones, and by such as were well able to purchase them, fittest to lay for a foundation.

{even great stones} Being costly and great, they must needs be of the more worth and better price.

{stones of ten cubits} This measure shows that they were very massive stones. They made the foundation the surer.

{and stones of eight cubits} Though not so big as the other, yet even these were of a great quantity.

V. 11. {And above were costly stones} Upon or over the foundation. Underground and above ground they were alike.

{after the measure of hewed stones} See v. 9.

{and cedars} These cedars were for beams, boards, ceiling, and other like uses.

V. 12. {And the great court round about} The context implies that the great court here meant was that which compassed the king’s house round about, and not that great court which compassed the house of the Lord, 2 Chr. 4.9, whereof see ch. 36.

{was with three rows of hewed stones, and a row of cedar-beams} See ch. 6.36.

{both for the inward court of the house of the LORD} i.e. the walls of this court were like the walls of the inner court appertaining to the temple: whereof see chap. 6.36.

{and for the porch of the house} As there was a porch erected before the house of the Lord, ch. 6.3, so also was there before the king’s house.

V. 13. {And king Solomon sent and fet Hiram out of Tyre} This Hiram here meant was not king Hiram, ch. 5.1, but a workman described v. 14. Solomon had desired the king of Tyre to send him a skillful workman, and the king commended this man to him, 2 Chr. 2.7.13. Thereupon Solomon sent and fetched him.

V. 14. {He was a widow’s son} Heb. the son of a widow woman. This is noted to give evidence of God’s good providence towards a widow. For questionless such a son was a great stay to her widowhood.

{of the tribe of Naphtali} The mention of this tribe here has relation to the son, who was of Naphtali by his father: his mother was of the tribe of Dan, 2 Chron. 2.14. So as he was an Israelite both by father and mother.

{and his father was a man of Tyre} This is to be taken of his foster-father, who was an inhabitant in Tyre. This Hiram is so called of him who taught him his art, and adopted him to be his son. See 2 Chr. 4.16. He was educated in Tyre when he learned his art. There also he dwelt, and thereupon it is said that he was sent for, and fetched from thence, v. 13.

{a worker in brass} This may be applied to him that is here said to be Hiram’s father: for much more is said of Hiram himself, 2 Chr. 2.14. If it be applied to Hiram himself, it is to be taken synecdochically, skillfulness in one thing being put for skillfulness in many things.

{he was filled with wisdom and understanding} These gifts are very requisite to make men skillful in workmanship; yea, also to direct such as are skillful, well to order their skill and workmanship. The phrase of being filled may be taken for a great measure of gifts, and of such a measure as was attained by education, instruction, or a man’s own industry and diligence: But most properly it is taken for such a work of the Spirit as enables men after an extraordinary manner to do great things, as Exod. 35.35. & 36.1. Dan. 17. Luk. 2.40. Neither of these are here to be excluded. For questionless this Hiram by others’ instructions and his own industry attained to more than ordinary skill, yet withal the Spirit of God worked in him the more understanding for this very work’s sake.

{and cunning to work} This is added as an effect of his wisdom: For it implies, as a curious, so a well ordering of such things as he did, by making them square, long, round or otherwise fashioned, as the kind of thing which he made required; yea, and by engraving any figures or representations thereupon.

{all works in brass} As he showed his skillfulness on this particular metal, so did he the like also on other metals, as was noted before.

{and he came to king Solomon} This has relation to Solomon’s sending for him, v. 13, and it shows his readiness to come.

{and wrought all his work} If the particular works hereafter mentioned be duly observed, it will appear that he showed great skillfulness and faithfulness.

V. 15. {For he cast} Heb. fashioned. Brass by casting uses to be fashioned, and fashioning of brass presupposes casting; therefore the one may well be put for the other.

{two pillars of brass} Pillars are to support things laid upon them, v. 2, and two pillars are needful, to bear beams and such other things as are laid upon them; the one end upon one pillar, the other end upon another. They were of brass, for strength and continuance. They continued till the time of the captivity; for then they were carried into Babylon, 2 King. 25.13.

{of eighteen cubits high a piece} This measure is to be taken of the height of a pillar betwixt the foot whereon it stood, and the chapiter on the head of it: for from the ground to the top of the chapiter the pillar was thirty and five cubits high, 2 Chron. 3.15. Besides, the eighteen cubits here mentioned were sacred, but the thirty and five might be common cubits, and so shorter by a third part, as is noted v. 2. Or else, here the height of one single pillar may be set down, but there the length of them both.

{and a line of twelve cubits did compass either of them about} They were hollow, as appears Jer. 52.21: and in that respect did bear the greater compass.

V. 16. {And he made two chapiters} Or, heads. They were so called because they were on the tops of the pillars for grace and ornament.

{to set upon the tops of the pillars} This confirms the reason given for this title chapiter.

{the height of the one chapiter was five cubits} This measure is to be taken of the whole chapiter from the bottom to the top: for so much of the chapiter as was worked upon with curious works, was but four cubits, v. 19, and the round compass or pommel of the chapiter was but three cubits, 2 King. 25.17.

{and the height of the other chapiter was five cubits} This is added to show that they were both of an equal height.

V. 17. {And nets of checker-work, and wreaths of chain-work} These phrases set out a very artificial kind of work, whereby sundry sprigs, leaves, flowers and fruits were curiously enlaced and wreathed together. This was very delightsome to the eye.

{for the chapiters which were upon the top of the pillars} The body of the pillars was plain and smooth. The curious workmanship was upon their tops.

{seven for the one chapiter} Seven chain-works checkerwise wreathed one into another compassed a chapiter round about.

{and seven for the other chapiter} As the two chapiters were uniform in their height and bigness, so also in their workmanship.

V. 18. {And he made the pillars} He adorned and decked them in such manner as follows.

{and two rows round about upon the one net-work, &c.} These two rows were of pomegranates, which hanging upon the net-works, are said to cover the chapiters; yet not so, but that the curious works on the chapiters were discerned between the pomegranates.

{and so did he for the other chapiter} They were both alike.

V. 19. {And the chapiters that were upon the top of the pillars were of lily-work} The lily was a glorious flower, Mat. 6.29, and odoriferous, Cant. 5.13. Fitly therefore were lilies added to beautify the chapiters. For this end they were also set upon the brim of the great sea, 2 Chron. 4.5.

{in the porch} i.e. the porch before the holy place. See ch. 6.3. There the pillars were set, v. 21.

{four cubits} This measure of four cubits is to be applied to this lily-work, and reached from the square whereon the belly and crown of the chapiter stood. For the chapiter consisted of these three parts, a square, a belly, a crown. All these were in height five cubits, v. 16. The three cubits mentioned 2 King. 25.17 are meant of the net-work thereupon; and the four cubits are to be taken of the lily-work.

V. 20. {And the chapiters upon the two pillars had pomegranates also above} See v. 18.

{over against the belly} Round about the middle part.

{which was by the net-work} The net-work being upon the said belly.

{and the pomegranates were two hundred} On both sides. For on the one side were but a hundred pomegranates, 2 Chron. 3.16. Where the prophet Jer. 52.23 names but ninety-six, he speaks of the four parts of the border, there being twenty-four on each part, which make up ninety-six. But there were four more on each corner, which four made up a hundred, expressed by the prophet himself in that place.

{in rows round about the other chapiter} Heb. second. i.e. the one as well as the other; both alike, Jer. 52.21.

V. 21. {And he set up the pillars in the porch of the temple} See ch. 6.3. 2 Chron. 3.17. This shows that they were not in the holy place. For therein was nothing but things of gold, as the altar of incense, the candlesticks, and tables, whereon were laid sundry utensils of gold, whereof see v. 48, &c. In this porch we read of nothing else to be set but these two pillars, which stood close by the entrance into the holy place. If the height of these pillars were, as 2 Chron. 3.15, thirty-five cubits, they would not have stood in the temple, which was but thirty cubits high, ch. 6.2.

{and he set up the right pillar} i.e. that on the right hand.

{and called the name thereof Jachin} i.e. he shall establish. This name may also set forth rectitude or uprightness: For the Hebrew word whence this name is derived signifies rectitude, Gen. 42.11. Psal. 5.9. & 51.10. Jer. 16.6, as well as firmness.

{and he set up the left pillar} Namely, that on the left hand.

{and called the name thereof Boaz} i.e. In it is strength. Take the former name for rectitude, and the latter for strength, and these two names will set out two special properties of a good pillar, straightness and strength: For so ought pillars to be, straight and strong. So ought they to be who are as pillars in church or state. But these two pillars had especial respect to Christ, whose continual power and faithfulness in his church was typified thereby.

V. 22. {And upon the top of the pillars was lily-work} See v. 19.

{so was the work of the pillars finished} Though this phrase in general be used of the whole house of the Lord, ch. 6.38, and of the king’s house, and of all the works appertaining to the temple, which Hiram did, 2 Chron. 4.11, yet it is not applied to any other of the particulars made by Solomon’s appointment: not to the cherubims, nor to the sea, nor to the candlesticks, nor to the tables, but only to these pillars; which shows that they were remarkable matters. So they were in sundry respects: as 1. In their height, 2 Chron. 3.15. 2. In their thickness and compass, Jer. 52.21. 3. In the curious workmanship about them, v. 17. 4. In their special use: for whereas other pillars are used to support edifices, v. 2, or to direct men in their way, Isai. 19.19, or to be a witness, Gen. 31.51, or to be a memorial, 2 Sam. 18.18, or to be a monument, Gen. 35.20, or to hang such things thereon as were to be taken notice of, 1 Tim. 3.15. 1. These pillars were for an evidence of God’s constant abiding among his people. 2. Of the continuance of the temple and the ordinances thereof. 3. Of the stability of God’s church, Matt. 16.18.

V. 23. {And he made a molten sea} 2 Chron. 4.2. This vessel was called a sea in regard of the largeness thereof, and of the great quantity of water which it contained. See v. 26. It is called a molten sea, because it was first molten, and then cast, v. 46. See on Gen. 1.10.

{ten cubits from the one brim to the other} Heb. from his brim to his brim. This shows that it was exactly round. For a diameter, i.e. a straight line through the midst of a center is about the third part of a perfect circle.

{it was round all about} Which shows that the compass round about it was three times as much as a straight line that directly struck it through.

{and his height was five cubits} So as according to the measure of the sacred cubit it was ten foot deep.

{and a line of thirty cubits did compass it round about} This shows a diameter to be the third part of a circumference, as ten is to thirty.

V. 24. {And under the brim of it round about there were knops compassing it} Of such knops mention is made ch. 6.18. Oxen are named, 2 Chron. 4.3. For the Hebrew word may import any figure. Or it may be that there were the shapes, both of knops, and also of oxen or bull-heads, cast thereon.

{ten in a cubit} Ten in every cubit, three hundred in all: for it was thirty cubits in compass.

{compassing the sea round about} 2 Chron. 4.3. It was that workmanship of knops, or oxen, which were round about the sea.

{the knops were cast in two rows when it was cast} At the first casting of the vessel itself their workmanship was cast therewith; for it was made in the mold; it was not added after the vessel was cast.

V. 25. {It stood upon twelve oxen} These oxen were not so small as those mentioned 2 Chron. 4.3, but they were huge massy ones, not hollow, but solid throughout, that they might bear the burden of so great a vessel full of water.

{three looking toward the north, and three &c.} They were so placed as their faces were set toward every part of the world. The twelve apostles (who by reason of their pains were as oxen) were sent into all nations everywhere, Mat. 28.27, some towards the north, some towards the west, some toward the south, and some towards the east. There have also been ministers of the gospel in all parts of the world since their time.

{and the sea was set above upon them} The sea was so placed on them as they did bear it up from the ground.

{and all their hinder parts were inward} Thus that great vessel was the better borne; though the former parts of the oxen were without, for the greater grace and ornament. And it may be that passages were made thorough the heads of the oxen to let water out of that sea. See v. 26.

V. 26. {And it was an hand breadth thick} i.e. about four inches. It was not hollow, but solid throughout, as the oxen were, v. 25.

{and the brim thereof was wrought like the brim of a cup} It was round and wider at the brim than anywhere else.

{with flowers of lilies} See v. 19.

{it contained two thousand baths} So much was ordinarily put thereinto: but being filled up to the brim, it might contain three thousand baths, 2 Chr. 4.5. A bath contained about eight gallons; by which account four baths make a barrel: so as this sea could contain seven hundred and fifty barrels of water; and five hundred barrels-full were ordinarily put into it. This was for the priests to wash in, 2 Chr. 4.6. Not that the priests went with their whole bodies naked into that brazen sea full of water; but, that with the water, which by cocks, or other ways, was let out of it, they washed their hands, arms, feet, legs, other parts of their body, yea and other things also which they had occasion to wash. See v. 38.

V. 27. {And he made ten bases of brass} These were made to bear so many lavers or great vessels to hold water in, v. 38, besides the great sea before mentioned.

{four cubits was the length of one base, and four cubits the breadth thereof} They were every one of them foursquare.

{and three cubits the height of it} The bottom of these lavers was about two yards from the ground, though the breadth of the wheels joined to these bases be comprised under these three cubits.

V. 28. {And the work of the bases was on this manner: They had borders} These borders were broad plates compassing the vessel round about; whereon were sundry images of lions, v. 29.

{and the borders were between the ledges} These ledges were plain places round about the vessel, standing out further than the side of the vessel.

V. 29. {And on the borders that were between the ledges, were lions, oxen, and cherubims} i.e. figures of these several creatures, which were cast with the vessel, as v. 24. The lions put the priests in mind of courage; the oxen, of pains and industry; the cherubims of prudence and speed.

{and upon the ledges there was a base above} He means by this base an under-propper. See v. 34.

{and beneath the lions and oxen were certain additions made of thin work} By these additions are meant certain curious works which were engraven on the vessel after it was cast.

V. 30. {And every base had four brasen wheels} These wheels were to remove the vessel from place to place, as occasion should require.

{and the four corners thereof had under-setters} Heb. shoulders. These were as shoulders to uphold the vessel, and to keep it from shaking or moving out of its place when it should be removed.

{under the laver were under-setters molten} They were not by beating fashioned to this or that proportion, but cast. See v. 23.

{at the side of every addition} See v. 29.

V. 31. {And the mouth of it within the chapiter, and above, was a cubit, &c.} The hollow place of the base, into which the lower part of the laver (called the chapiter) was put to the upper part of it, was a cubit; but the round compass of it was a cubit and a half: and though there were a round hollow place in the base, yet the base itself was square, and had sundry gravings upon it.

V. 32. {And under the borders were four wheels} See v. 30.

{and the axle-trees of the wheels were joined to the base} Heb. in the base. The base lying on the axle-tree, and the laver on the bases, the laver was removed from place to place by help of the wheels into which the axle-tree was put, and the height of a wheel was a cubit and half a cubit. This was the measure of the wheel from one side to another in a direct line.

V. 33. {And the work of the wheels was like the work of a chariot-wheel} In such particulars as follow.

{their axle-trees, and their naves, and their felloes, and their spokes} These are those particulars wherein these wheels of brass were like chariot wheels.

{were all molten} The brass of them was not first beaten out in their several parts, and after fastened together: but they were all cast together, and fashioned like wheels in their molds.

V. 34. {And there were four under-setters to the four corners of one base} See v. 30.

{and the under-setters were of the very base itself} Of the same metal molten and cast altogether.

V. 35. {And in the top of the base was there a round compass half a cubit high} This is to be taken of a lesser base than that which was mentioned v. 30,31. This was within that, so as this might be but half a cubit, and the other half a cubit more.

{and on the top of the base, the ledges thereof, and the borders thereof} Of these ledges and borders see v. 28.

{were of the same} Of the same metal cast together.

V. 36. {For on the plates of the ledges thereof he graved cherubims, lions} See v. 29,30.

{and palm-trees} See ch. 6.29.

{according to the proportion} Heb. nakedness. The proportion of everything is best discerned when it is naked. In this place is meant a plain, clear, fit resemblance.

{and additions round about} See v. 29.

V. 37. {After this manner he made the ten bases: all of them had one casting, one measure, and one size} Frequent mention is made of uniformity in such things of the temple as were of one kind. Uniformity about the things of God is duly to be observed: For all have one and the same rule.

V. 38. {Then made he ten} Yet there was but one in the tabernacle, Exod. 30.18. Besides that the sea, v. 23, far exceeded in quantity the laver in the tabernacle, there were ten other lavers in the temple: for the temple was bigger than the tabernacle, and had need of a greater quantity of water: Yet further, God would thereby show the increase of his goodness. The like may be noted of the candlesticks and tables, whereof there were ten in the temple, v. 49. 2 Chron. 4.8, to one in the tabernacle. There was also the like in other things. As the holy things in Solomon’s temple exceeded the holy things in Moses’ tabernacle, in their number, measures, weight, and other respects; so the holy things of the Christian church, in a spiritual consideration, far excelled Solomon’s, Hag. 2.9. 2 Cor. 3.11. Heb. 8.1,2. & 9.23.

{lavers of brass, one laver contained forty baths} i.e. ten barrels. See v. 26. These lavers were to wash the sacrifices, and other like things in them, 2 Chron. 4.6.

{and every laver was four cubits} This shows that they were very broad, being four cubits in a diameter from side to side. Thus they were twelve cubits in compass on the brim; and in that respect the more fit for the priests and Levites to put such things as they were to wash, into them. That great store of water which was in the foresaid sea and the ten lavers, showed the great need that man has to be washed and cleansed; and that in regard of his manifold pollutions and sins: yea, it showed also that all things he uses need cleansing, for he taints and defiles all. That which mystically and effectually cleanses man, in regard of his pollution by sin, is the blood of Christ, 1 Joh. 1.7, which to that purpose can do much more than such a sea, and many more lavers full of water.

{and upon every one of the ten bases one laver} Thus were the several lavers set by themselves, one from another.

V. 39. {And he put five bases on the right side} Heb. shoulder. See v. 30.

{of the house} He here means the court of the priests, whereof see ch. 6.36. For in the holy place were nothing but things of gold. These vessels were of brass.

{and five on the left side of the house} As the golden candlesticks and golden tables were set in the holy place, 2 Chro. 4.7,8, five on the one side, and five on the other, so were these brazen vessels in this house.

{the sea on the right side of the house eastward} i.e. on the north, at the entrance into the priests’ court. They entering at the east, the right side must needs be the north.

{over against the south} This is mentioned because five lavers stood on that side. There was store of water on both sides, but most on the north: for the sea held much more than the ten bases. See v. 26.38.

V. 40. {And Hiram made the lavers} See v. 13,14.

{and the shovels} These were to take away the ashes and other things from the altar and other places.

{and the basons} These were to hold the sprinkling water, or blood. There is mention made of a hundred of these, 2 Chro. 4.8. Under the Hebrew word bowls also may be comprised. See v. 50.

{So Hiram made an end of doing all the work, &c.} He continued with Solomon, and left not to work till he had finished what was required of him.

{that he made king Solomon} By Solomon’s appointment, and at Solomon’s charge.

{for the house of the LORD} The most holy place, holy place, porch, and all the courts are comprised under this phrase.

V. 41. {The two pillars} See v. 15.

{and the two bowls of the chapiters that were on the top of the two pillars} These bowls were the bellies mentioned v. 20. For each of the pillars had a belly or bowl.

{and the two net-works, &c.} See v. 17.

V. 42. {And four hundred pomegranates, &c.} Each had two hundred, v. 20. So as these four hundred were upon the two chapiters.

{that were upon the pillars} Heb. upon the face of the pillars.

V. 43. {And the ten bases} See v. 27.

{and ten lavers on the bases} See v. 38.

V. 44. {and one sea} See v. 23.

{and twelve oxen under the sea} See v. 25.

V. 45. {And the pots} These were to boil flesh and other things in them: Levit. 2.7. & 8.31. 1 Sam. 2.13, &c.

{and the shovels, and the basons} See v. 41.

{and all these vessels which Hiram made to king Solomon for the house of the LORD} See v. 40.

{were of bright brass} Heb. made bright, or scoured. This sets out the excellency of the metal whereof they were made.

V. 46. {In the plain of Jordan} An even piece of ground that lay along by the river.

{did the king cast them} Or, caused them to be cast.

{in the clay ground} Heb. in the thickness of the ground. Clay uses to be thick and stiff, and in that respect the fitter to make molds for brass to be cast into, 2 Chron. 4.17. Hilly, gravelly, stony grounds are rough, nor fit to cast great vessels of brass in. Plain moist grounds, & thick, tough, slimy clay are fittest for that purpose.

{between Succoth} Gen. 33.17. This place was in the tribe of Gad, Josh. 13.27.

{and Zarthan} In the tribe of Ephraim, Josh. 3.16. It is also called Zeredathah, 2 Chron. 4.17.

V. 47. {And Solomon left all the vessels unweighed} See 1 Chro. 22.3,14.

{because they were exceeding many} Heb. for the exceeding multitude.

{neither was the weight of the brass found out} Heb. searched. By searching, weighing, or other usual means, they could not find out the weight of the brass, by reason of the multitude of vessels, and greatness of some of them. How could they weigh such a vessel as the molten sea was? See v. 23, &c.

V. 48. {And Solomon made} He caused to be made.

{all the vessels} Such as Moses had caused to be made before, Exod. 37.10, &c. but far bigger in quantity, and more in number, because the temple was far larger than the tabernacle. See v. 38.

{that pertained unto the house of the LORD} By the house of the Lord is especially meant the holy place, together with the most holy; as the particular vessels following do show.

{the altar of gold} So called because overlaid with gold, Exod. 37.25,26, but itself was of cedar wood, ch. 6.20.

{and the table of gold} In the same sense that the altar, is the table said to be of gold. There were ten of these tables, 2 Chron. 4.8.

{whereupon the shew-bread was} Heb. bread of faces. So called because it was continually set before the Lord, Levit. 24.6. i.e. before the ark, the most principal representation of the Lord that they had in the temple. See Exod. 25.30. There was a continual supply made of this bread. When stale loaves were taken away, new ones were put in their room, Levit. 24.8. In this respect it was called continual shew-bread, 2 Chr. 2.4. Numb. 4.7. This was a type of Christ, who was the bread of life, Joh. 6.35. Among the ten tables there was one more excellent than the rest, because on it the showbread was set: and this may here in special be meant. The other were for cups, bowls, basins, spoons, and other like things; whereof there was a great multitude: See Ezr. 1.9,10. Or the word table may synecdochically be used, the singular number for the plural.

V. 49. {And the candlesticks of pure gold} This phrase is here used as ch. 5.10. These candlesticks were all massy gold, as that of the tabernacle was, Exod. 37.17, &c.

{five on the right side, and five on the left} See v. 39.

{before the oracle} i.e. the most holy place. See ch. 6.5. The oracle was as wide as the holy place; so as the candlesticks being on either side of the holy place, might all of them be before the oracle.

{with the flowers} i.e. ornaments to set out the candlesticks, Exod. 37.17,18. The manifold deckings and ornaments about the pillars, sea, lavers, and other sacred things in and about the temple, did prefigure the manifold gifts and graces which, as deckings of the inward man, are conferred on saints; yea and the beauty also of Christ's ordinances in his church.

{and the lamps} Vessels whereinto oil was put, together with wicks, to give light, being put into the branches of the candlesticks.

{and the tongs of gold} These were to take coals to burn the incense on the golden altar.

V. 50. {And the bowls} For wine or beer, or such other liquor used in the temple. Some take them to be vessels for oil.

{and the snuffers} To snuff the lamps, that they might burn more clearly.

{and the basons} The basins here mentioned were of gold. Of these there were a hundred, 2 Chron. 4.8. There are also other basins mentioned, v. 45. which were of brass.

{and the spoons} For broth or other liquid things.

{and the censers} Heb. Ash-pans. A censer was an instrument of enduring metal, that would not easily melt, as of gold, or brass, fit to hold fire in, with a steal or handle to hold it by. The use of it was to hold live burning coals, that incense being cast thereon might send out a perfume. The priest carrying this from place to place caused the sweet smell to disperse itself; so as it was smelt wherever he came. Some of these were of brass, Num. 16.39. for the ordinary priests to carry incense on up and down through the tabernacle or temple: Others were of gold; and these are here meant. There was one especial one, with which the high priest went into the most holy place, Heb. 9.4. Of incense see ch. 9.25.

{of pure gold} See ch. 6.20. This phrase has relation to all the particulars mentioned v. 48, &c.

{and the hinges of gold both for the doors of the inner house} The oracle is so called, because it was within the holy place. It was the innermost of all the places appertaining to the temple.

{the most holy place} This is added to show what was meant by the inner house.

{and for the doors of the house} This word house is here synecdochically put for the holy place; The whole for a part.

{to wit of the temple} The like synecdoche is here used.

V. 51. {So was ended all the work that king Solomon made} Or, caused to be made.

{for the house of the LORD} See v. 40.

{and Solomon brought in the things which David} Heb. things of David.

{his father} See ch. 8.15.

{had dedicated, even the silver and the gold, and the vessels} 2 Chro. 5.1. It was usual for kings, princes, priests and other great ones to dedicate silver, gold, and other things of price to the house of the Lord, 2 Sam. 8.11. 1 Chron. 26.16,27,28. 2 Chron. 15.18. 2 Kin. 12.18. See 1 Chron. 18.11.

{did he put among the treasures of the house of the LORD} There was in the temple a holy treasury. Thither did Solomon bring the forementioned precious things, that in future times they might be, as need should require, for the use of the Lord's house: for the present they had sufficient. Such store of treasure they had for the house of God, as they had sundry treasuries or chambers to lay up the same in, and sundry treasurers. See ch. 15.15. 2 King. 12.4. 1 Chron. 26.20,26.

CHAPTER 8

Ver. 1. {Then} This has reference to the beginning of the last verse of the former chapter. See 2 Chron. 5.1,2.

{Solomon assembled} By messengers or letters sent to them, 2 Chr. 30.16. This was for the greater solemnity, 1 Chron. 13.1, &c.

{the elders of Israel} Such as for age or prudence were rulers over the Israelites, 1 Tim. 5.17. multitude of years teach wisdom, Job. 12.12. & 32.7. Old men by experience attain the more prudence, ch. 12.6. Therefore ancient men used to be put in office, Jer. 19.1. They who were in office, though young men, were called elders.

{and all the heads of the tribes} All Israel was divided into twelve tribes, according to the number of the sons of Israel; and the highest in rule and chiefest in dignity of those tribes were called heads, Numb. 1.16.

{the chief of the fathers of the children of Israel} Every tribe was divided into families, the chief men whereof were called fathers, Exo. 6.14. And because in one house there might be many fathers, the chief of these were sent for.

{chief} Heb. Princes. i.e. principal governors.

{unto king Solomon} That is, unto himself; a phrase proper to the Hebrew tongue. So ch. 2.19. & 12.21.

{in Jerusalem} For there the temple was erected.

{that they might bring up} For the temple was built on a mount, 2 Chr. 3.1. And the temple was a worthier place.

{the ark of the covenant of the LORD} See ch. 3.15.

{out of the city of David} Where David had set it; 2 Sam. 6.12,17. see on ch. 3.1.

{which is Zion} See ch. 2.10. Here Zion is properly taken for that particular city that David built: it is sometimes put by a synecdoche for all Jerusalem. God is said to build his Sanctuary in Sion, Psal. 78.68,69.

V. 2. {And all the men of Israel} Under this phrase not only the elders are comprised, but also multitudes of the common people, who usually came up to the feasts at Jerusalem.

{assembled themselves} Voluntarily and cheerfully came together.

{unto king Solomon} To expect what he would have them do.

{at the feast} Of tabernacles, 2 Chr. 5.3. This was one of the great feasts in which all the males were to go to the house of the Lord, Deut. 16.13,16.

{in the month Ethanim} See on ch. 6.1. Lev. 23.34.

{which is the seventh month} Answering in part to our September. It was about the autumnal equinoctial, the most fit season of the year to travel in. It was the month of gathering in their fruits. In this month God's blessing was most manifested unto them, & herein they had more solemnities than in any other: For beside the new moon, common to all months, on the first day of this month was the blowing of trumpets; on the tenth, the day of reconciliation; on the fifteenth the feast of tabernacles, which continued seven days at least. In this month there used to be the greatest concourse of people at Jerusalem: Solomon therefore prudently dedicated the temple in this month. True it is, the house with all the appurtenances thereof and with all the ordinances thereof was not finished till the month Bul, which was the eighth month, ch. 6.38. but the whole edifice and the most material things appertaining to the temple, were finished before. But what if that which is mentioned of the eighth month were in one year, and this dedication in the seventh month of the next year?

V. 3. {And all the elders of Israel came} Under elders of Israel are comprised the heads and fathers mentioned v. 1. These being sent for accordingly came to the king.

{and the priests took up the ark} Indeed Levites are appointed to bear the ark, Deut. 31.25. but they were such Levites as were priests, Deut. 31.9. 1 Chr. 15.2,14,15. Besides the priests may be said to take up the ark, because they were to cover it, and to set it on the Levites' shoulders, Numb. 4.5.

V. 4. {And they brought up} From Zion, ver. 1. where it was before.

{the ark of the LORD} So was it called, because it was an especial evidence of God's presence: See ch. 6.19.

{and the tabernacle} That which Moses made, Exod. 36.8. As a sacred monument it was now laid up in the temple, never to be removed again, as formerly it had been. For I. In the wilderness it was carried up and down for the space of forty years, Ex. 40.2. II. It abode in Gilgal, Josh. 4.18,19. about fourteen years. III. It remained in Shiloh till Samuel's time, Josh. 18.1. 1 Sam. 4.4. Psal. 78.60. Jer. 7.12. IV. It was in Nob, 1 Sam. 21.1. till Saul destroyed that place, 1 Sam. 22.19. V. It was in Gibeon all David's time, 1 Chr. 16.39. VI. From thence it was brought into Zion, to be brought with the ark into the temple, See further 2 Macc. 2.5. See on 2 Sam. 6.17.

{of the congregation} Where the priests, Levites, and people met together about matters of the Lord. See Exod. 40.2. Levit. 1.1.

{and all the holy vessels that were in the tabernacle} Those which Moses had appointed to be made before Solomon made those mentioned ch. 7.23, &c. Both the one and the other were used in the temple.

{even those did the priests and the Levites bring up} Priests and Levites in their function were counted holy, and none but such persons might meddle with the holy vessels.

V. 5. {And king Solomon and all the congregation of Israel that were assembled unto him, were with him before the ark} There they presented themselves and their service to the Lord.

{sacrificing sheep and oxen} As had been done when David brought the ark to Zion, 2 Sam. 6.13. Oxen and sheep were the ordinary clean creatures used for great sacrifices.

{that could not be told nor numbered for multitude} This is a hyperbolical phrase importing an exceeding great number. And it puts a difference between Solomon's solemnity here, and David's, 2 Sam. 6.13. See on v. 63.

{and the priests} To whom that office belonged, Deut. 31.9.

{brought in the ark of the covenant of the LORD} See ch. 3.15.

{unto his place} i.e. the place appointed for it. See Exod. 26.33,34. This place in general was that which is called the most holy; but in particular, that part of the most holy where the cherubims were set, even the midst of it, ch. 6.19.

{into the oracle of the house} See on ch. 6.5.

{to the most holy place} See ch. 6.16.

{even under the wings of the cherubims} i.e. the great cherubims which Solomon made, ch. 6.23,24. Those which Moses made were fastened to the mercy seat wherewith the ark was covered, Ex. 37.7, &c. so as those cherubims with the mercy seat and ark stood by these cherubims. See on 2 King. 19.15.

V. 7. {For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark} This is added as a reason of the ark's being under the wings of the cherubims reaching through the midst of the most holy place from the one side to the other, must needs be over the middle part of the most holy place where the ark was set, and so cover it.

{and the staves thereof} The ark had two staves or bars on each side, put into rings, whereby it might be borne on men's shoulders, Exod. 37.4,5. These staves were never to be taken clean away, Exod. 25.15. They were therefore here set with the ark, and covered with the cherubims, as the ark was.

{above} Over the ark and staves thereof.

V. 8. {And they drew out the staves} They did not clean pluck the staves out from the ark, and set them away from it (for that had been against the law, Exod. 25.15.) but whereas they were so much longer than the ark, as might be convenient to lie upon the shoulders of the bearers; they were pulled out towards the veil further than at the other end.

{that the ends} Heb. heads. For the upper end of a thing is called the head.

{of the staves were seen out in the holy place} Or, Ark, as 2 Chr. 5.9. where it is thus expressed, the ends of the staves were seen from the ark before the Oracle. i.e. The staves being drawn further out than the ark, were seen in that part of the most holy place which was immediately before or joined next to the holy place.

{before the oracle} At the entrance betwixt the holy and most holy place; so as they who stood at the entrance that was before the oracle, might see the staves.

{and} Or, but, 2 Chr. 5.9. For this is added in opposition to or distinction from that which went immediately before.

{they were not seen without} Namely, by such as were without the most holy place, and not at the entrance thereinto.

{and there they are unto this day} Namely, the day or time wherein this story was penned. But this is a Hebrew phrase implying a perpetuity, ch. 12.19. Gen. 26.33. & 32.33. So long as the temple stood, they so remained therein. This distinct setting down of the covering the ark and drawing out the staves has, as other rites, a mystery couched under it; which I take to be this. The ark was in fashion as a little chest; and in chests or cabinets men's precious things use to be laid up: So the ark was an especial type of Christ in whom are treasured up God's most precious things. The cover of the ark was the mercy seat, Exod. 25.21. and into the ark the testimony, i.e. the two tables, was put, v. 9. Exod. 25.16. That testimony bore witness against us for our sins, and held out a curse; but the mercy seat kept this testimony in the ark, so as it could not give evidence against us. Again the ark was covered with the cherubims, to show the unsearchable mysteries that are in Christ: But the staves were so far pulled out as they might be seen, to give evidence that there was an ark. Thus the types and prophecies and promises under the law did give evidence of such mysteries as are clearly revealed under the gospel.

V. 9. {There was nothing in the ark save the two tables of stone} Deut. 10.5. This without all question was most true at that time when Solomon set the ark in his place. We read of other things set by the ark, and before it. As the book of the law (not the moral law written in tables of stone, but other ordinances written by Moses, especially the book of Deuteronomy) was put in the side of the ark, namely in some coffer set by it, Deut. 31.26. This might be it which Hilkiah found 2 King. 22.8. The pot of manna was also appointed to be set before it, Exod. 16.33. and Aaron's rod which budded, Numb. 17.10. But nothing is said to be in it save the two tables of stone. Many suppose the apostle, Hebr. 9.4. places the golden pot that had manna and Aaron's rod in the ark as well as the tables of the covenant. His words are these, The holiest of all had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aarons rod that budded, and the tables of the covenant. But this relative wherein may have reference to the holiest of all, first mentioned, as well as to the ark; and then the meaning will be, that all those things were in the most holy place. Or if it have reference to the ark, he speaks of the things that were in it either before Solomon's time, or after, about the captivity. For though before and after Solomon other things might be in the ark besides the two tables of stone, yet in his time there was nothing else. See on Exod. 25.16.

{which Moses put there at Horeb} Horeb was a mountain in the desert of Sinai, where God appeared to Moses in the burning bush, Exod. 3.1,2. and where the Israelites abode in the third month after their coming out of Egypt: whereupon it was called Mount Sinai, Exod. 19.1,11. On this mountain God appeared in glorious majesty and great terror, Exod. 29.16, &c. and on it he delivered the law written in two tables, Deut. 4.15. And while Israel remained at this mountain Moses put that law into the ark, Deut. 10.5. There stood God when he gave them water out of the rock, Exod. 17.6. which is called the spiritual rock, 1 Cor. 10.4. It is in one of these respects called the mount of God, Exod. 3.1. where this title is given it by anticipation. See ch. 19.8.

{when} Or, where.

{the LORD made} Heb. cut. This word cut is in the Hebrew originally used without expression of covenant, but yet intends the making of a covenant: and therefore our English to make up the sense does add the word covenant, as here, 2 Chron. 5.10. 1 Sam. 20.16. & 22.8. The reason of using this word cut to that purpose was because they were wont in making a covenant to cut a beast in sunder for confirmation thereof, Gen. 15.10,18. Jer. 34.18.

{a covenant with the children of Israel} The law is called a covenant because obedience therein was required on their part, and a blessing promised on God's part.

{when they came out of the land of Egypt} Mention is made of this circumstance, because then God began to make them a free people, and a peculiar treasure to himself, Exod. 19.5. and also because that deliverance out of Egypt was an especial type of our redemption from bondage under Satan.

V. 10. {And it came to pass when the priests were come out of the holy place} By the holy place is meant that part of the temple which was next to the most holy, where the priests executed their function, v. 11. Exod. 28.43.

{that the cloud} This cloud was an extraordinary one ordained for manifestation of God's presence, Levit. 16.2. in a cloud did God oft manifest his presence, Exod. 13.21. & 14.19,24. & 19.9,16. Numb. 9.15, &c. In the next verse it is called the glory of the Lord, to show that his majesty is incomprehensible, and the brightness thereof such as, if it were not clouded over, would dazzle men, yea, and utterly confound them, Matt. 17.5. Act. 1.9. Rev. 1.7.

{filled the house of the LORD} Throughout, in all the parts of it from one end to another.

V. 11. {So that the priests could not stand to minister because of the cloud} They could not continue or abide in the house where the cloud was: And that first, for reverence' sake: Secondly, by reason of a great amazement, 1 Chron. 21.16,30. Thirdly, for want of convenient light. If it be said that this phrase following the glory of the Lord implies light in the cloud, I answer, 1. It does not necessarily imply light. For v. 12. it is said that the Lord would dwell in thick darknesse. And though glory were set forth therein, yet it might be, because the cloud implied an incomprehensibleness thereof. 2. It might be a great brightness, and yet not give convenient light to do any work by. 3. It might dazzle them too much. The like is noted Exod. 40.35.

{for the glory of the LORD had filled the house of the LORD} This shows that the cloud set forth God's glory. This the Lord thus did, to sanctify to himself this place by this visible sign, as Exod. 40.34. Lev. 9.23,24. and to show his approbation of all that was done: as he did by other signs at other times, Gen. 4.4. 1 King. 18.38. See 2 Chron. 7.1.

V. 12. {Then spake Solomon} Solomon discerning this manifestation of God's glory to be a sign of his gracious presence, quickly makes known as much.

{The LORD said that he would dwell in the thick darkness} 2 Chr. 6.1. Levit. 16.2. Psal. 18.11,12. & 97.2. In that God oft manifested himself in darkness, it is as much as if he had said he would dwell in darkness. Hereby is meant that man cannot possibly discern his excellency. Who can directly behold the sun shining forth in its brightness? But yet through a mist or a thin cloud we may look upon it.

V. 13. {I have surely built} Heb. Building I have built. The Hebrews place much emphasis in doubling verbs. And thereby they set out, 1. Certainty, Exod. 3.7. 2. Abundance, Gen. 22.17. 3. Diligence, Ex. 21.19. 4. A full or thorough doing of a thing, 1 Sam. 26.25. 5. Celerity and speed, 1 Sam. 27.1. 6. Finishing or perfecting a thing: as here, I have perfectly finished.

{thee} Or, for thee. Solomon directs his speech to God, to testify the great devotion of his soul.

{an house to dwell in} A temple to manifest your presence in. Men use so to do in their houses.

{a settled place} Not to be removed, as the tabernacle was, See v. 4.

{for thee to abide in} To be as one that continually remains in a place. To be there ready on all occasions to resolve such cases as should be propounded, to hear such prayers as should be made, to grant such blessings as should be craved, and to accept such sacrifices as should be offered up, and such services as should be performed in that house.

{for ever} Or, ages. The Hebrew word translated ever is diversely taken, as for ages or time past, Eccl. 1.10. so for ages or time to come. In this latter sense it is used, 1. Indefinitely, for a long time, Dan. 3.9. Josh. 8.28. II. For the period and accomplishment of a set determinate time; as the year of jubilee was. Compare Ex. 21.6. with Levit. 25.40. III. For the continuance of one's life. Compare 1 Sam. 1.11. with v. 22. IV. For so long as the conditions annexed to a thing are observed, 1 Sam. 2.30. V. For the continuance of a state, Numb. 10.8. VI. Till the truth of a type be exhibited. Compare Gen. 17.13. with Gal. 5.2. VII. For an everlasting continuance, Luk. 1.33. VIII. For that which never had beginning, nor ever shall have end, but is properly eternal, Psal. 90.2. Here it is taken in the fourth respect, till conditions were observed, (Note ch. 9.7,8,9. & 2 King. 25.9.) and also in the sixth respect, till the Messiah, the true temple, should be exhibited, Heb. 8.1,2.

V. 14. {And the king turned his face about} Solomon in the former verse directed his speech to God, and thereupon turned his face to the most holy place, where the ark, the evidence of God's presence, was: Yea, he had turned himself that way to behold the priests setting of the ark in his place. But now directing his speech to the people, he turns about, because they were behind him.

{and blessed} This has relation both to his praying to the Lord for all blessings on them, as Numb. 6.23. Psal. 118.26. and also to his praising the Lord for his mercy to them, as v. 55,56. Indeed by virtue of special function it belonged to the priests to bless the people, Numb. 6.23. Deut. 21.5. So did Melchizedek, Gen. 14.19. Heb. 7.6. and Aaron, Levit. 9.22. and a special promise was made to the priests' blessing, Num. 6.27. Yet others also blessed, by wishing good, and praying for it: as inferiors, Ruth 2.4. equals, Ps. 118.26. superiors; especially such as had charge over others; as parents, Gen. 31.55. Masters of families, 2 Sam. 6.20. Governors of subjects, Josh. 22.6. 1 Chr. 16.2.

{all the congregation of Israel} Namely all that were come to Jerusalem, and there present.

{stood} This sets out their gesture even while the priests were doing their office in the temple, but especially when the king turned and spoke to them. They gave evidence hereby of their reverence, attention and observation.

V. 15. {And he said} The king uttered the words following.

{Blessed be} Or, Praised be. All that blessing wherewith creatures can bless God, is thankfully to acknowledge what he does, and to praise him for it, Ps. 115.17,18.

{the LORD God of Israel} Lord sets out his sovereignty; God of Israel, his special relation to his church.

{which spake with his mouth} A Hebrew pleonasm, or redundancy of speech, as to see with ones eyes, Deut. 3.27. to hear with his ears, 2 Sam. 7.22. This is attributed to God after the manner of man. It was by the ministry of Nathan that God spoke this, 2 Sam. 7.6. For prophets are God's mouth, Exod. 4.15. Isa. 3.16. 2 Cor. 13.3.

{to David} Concerning the building of a temple by his son.

{my father} For his father's honor and his own also he mentions this relation. For it was an honor to be David's son, and an honor to be Solomon's father.

{and hath with his hand fulfilled it, saying} Such promises as divine providence brings to pass by man's ministry, God is said to fulfil with his hand, because all manner of instruments, men and others, are in the hand of God's providence.

V. 16. {Since the day that I brought forth my people Israel out of Egypt} From the time that I made Israel a distinct, peculiar, and free people. They were before bondslaves in Egypt, therefore oft put in mind of their deliverance thence.

{I chose no city} As I never determined nor such a thing, so neither did I ever appoint any person to build a house, or any place where it should be built. So Psal. 132.13.

{Out of all the tribes of Israel} Or, out of any of them.

{to build an house} This act has relation to the word city before mentioned; so either the word city is synecdochically put for the inhabitants thereof, or the act of building is to be taken passively, q.d. I chose no city to have a house built therein.

{that my name might be there} This intends that the temple was built to be dedicated to God for a place of his worship, and for service to be performed to him therein, Deut. 12.11.

{but I chose David} Till I chose David, and manifested my purpose concerning him, 1 Sam. 13.14. & 16.1,12.

{to be over my people Israel} To be their king, and a governor over them. He means not only a choice of David's person, but also of his stock and posterity, 2 Sam. 7.15,27.

V. 17. {And it was in the heart} Or, mind. He purposed and intended to build, &c. So 2 Sam. 7.3. 1 Chron. 22.7.

{of David my father} David being a pious man, would herein testify his zeal of God's glory.

{to build an house} A holy temple, a place of worship.

{for the name} See v. 16. & ch. 5.3.

{of the LORD God of Israel} See v. 15.

V. 18. {And the LORD said unto David my father} God is ready to direct such as through piety intend that which is amiss.

{Whereas it was in thine heart to build an house to my name, thou didst well that it was in thine heart} This is a phrase of approbation: And that God approved this purpose of David, is evident by the promise he made thereupon, 2 Sam. 7.11, &c. This instance shows that a man may without sin intend to do that which God has not purposed shall be done.

V. 19. {Nevertheless thou shalt not build the house} See ch. 5.3.

{but thy son that shall come forth out of thy loins} One of your own sons, which you yourself shall beget. See 1 Chron. 22.9. 2 Sam. 7.12.

{he shall build the house unto my name} See on v. 17.

V. 20. {And the LORD hath performed the word that he spake} See v. 15.

{and I am risen up in the room of David my father} I succeed him.

{and sit on the throne of Israel} Am king over the people of Israel, my father being dead.

{as the LORD promised} 2 Sam. 7.12. 1 Chron. 28.5.

{and have built an house for the name of the LORD God of Israel} See v. 13,15,17.

V. 21. {And I have set there a place for the ark} That it may there abide and not be removed, as formerly. See v. 6.

{wherein is the covenant of the LORD} See v. 6. ch. 3.15. The two tables of stone, v. 9. wherein the law, that God gave as a covenant to his people, was written, were in this ark.

{which he made with our fathers, when he brought them out of the land of Egypt} See v. 9.

V. 22. {And Solomon stood} Upon a brazen scaffold, 2 Chr. 6.13. So did other kings, 2 King. 11.14. & 23.3. After that Solomon had there stood a while, he kneeled down, v. 54. and spread forth his hands. Standing sets forth the erection of his spirit, and steadfastness of his faith in God; Kneeling, the humiliation of his soul, and acknowledgment of God's sovereignty; Spreading forth his hands, an expectation of blessing, and readiness to receive it. These were usual gestures of prayer in those times, Mark 11.25. Isa. 1.15. Dan. 6.10.

{before the altar of the LORD} 2 Chron. 6.12. He means the altar of burnt offering. For he himself was in the court, but at the door of that place where the altar stood: And he turned himself towards the most holy place, because he made his prayer to God. Of this altar see 2 Chr. 4.1.

{in the presence of all the congregation} See v. 2.

{and spread forth his hands toward heaven} Testifying thereby that his hope was in heaven, and that from thence he expected to be heard.

V. 23. {And he said} Here he begins his solemn prayer at the dedication of the temple.

{LORD God of Israel} See v. 15.

{there is no God like thee} In the beginning of his prayer he sets out the excellency of his God, the only true God, on whom he called, to work the greater reverence, yea, and confidence in his hearers, and every way to fit his spirit the better to call upon such a God.

{in heaven above, or on earth beneath} Some feigned false gods to themselves in heaven, as the sun, moon, planets, and other stars, 2 King. 17.16. & 23.5. Others had their gods on earth, Judg. 10.6. & 17.5. 2 Chr. 13.8.

{who keepest covenant} Herein God manifests his faithfulness, Psal. 89.33,34. Dan. 9.4.

{and mercy} Faithfulness and mercy in God are oft joined together, Ps. 36.5. & 89.1,24. For it is mercy that moves God to enter into covenant with man, and to make it good which is a part of faithfulness.

{with thy servants that walk before thee with all their heart} God's covenants have their provisos, which set down conditions to be observed on man's part; that by the performance thereof, man might testify his thankfulness to God, and also gain assurance to himself, and give evidence to others that he has a right to the covenant. See ch. 2.4. & 6.12.

V. 24. {Who hast kept} Or, begun to keep. For he prays for a further keeping of promise, v. 25.

{with thy servant David my father} See ch. 3.6.

{that thou promisedst him} He means in special the promise mentioned 2 Sam. 7.12,13, &c.

{thou spakest also with thy mouth, and hast fulfilled it with thine hand} See v. 15.

{as it is this day} For then was Solomon king, and then he had finished God's house, which were special promises here intended. See ch. 3.6.

V. 25. {Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying} Solomon here prays for God's continuing of mercy to him, and his posterity, according to the extent of God's promise, I will stablish the throne of his Kingdom for ever, 2 Sam. 7.13.

{there shall not fail thee a man in my sight, to sit on the throne of Israel} Heb. there shall not be cut off unto thee a man from my sight. chap. 2.4. 2 Sam. 7.12. His meaning is, There shall ever be some lineally descending from David to sit on his throne. See 2 Chr. 21.7. This was especially fulfilled in Christ, Luk. 1.32,33.

{so that} Heb. only if. See v. 23.

{thy children take heed to their way, that they walk before me} Children who expect benefit from promises made to their fathers, must carefully observe the conditions of those promises.

{as thou hast walked before me} Pious practices of parents are a pattern to children.

V. 26. {And now, O God of Israel, let thy word (I pray thee) be verified which thou spakest to thy servant David my father} The accomplishment of what God has promised may and ought to be prayed for, Deut. 1.11. 2 Sam. 7.28,29. 2 Chron. 1.9. Dan. 9.2. For prayer is a means sanctified of God for accomplishment of what he has purposed and promised, Ezek. 36.36,37. and it is an evidence of our hearty desire thereof, yea, and of God's faithfulness.

V. 27. {But will God indeed dwell on the earth?} An emphatical admiration of God's goodness in vouchsafing his presence in any place on earth, 2 Chr. 2.6. To speak properly, God, being infinite, cannot be contained within any compass, as the words following show. See Jer. 23.23,24. Act. 7.49.

{Behold, the heaven, and the heaven of heavens cannot contain thee} That which compasses about all the other heavens, and is the most spacious place that ever was created. It is called the highest, Luk. 2.14. and the third heaven, 2 Cor. 12.2. He multiplies phrases, as, heaven, and the heaven of heavens, the more to set out the immensity of God. Such Hebraisms are a great amplification of a matter. See on Gen. 1.8. Lev. 2.3. Deut. 10.14. Psal. 148.4.

{How much less this house that I have builded} Hereby he shows he did not think that God could properly be contained in any place.

V. 28. {Yet have thou respect unto the prayer} Though you be not contained in this house, yet manifest so much respect unto it, as it may be known to be a monument and evidence of your gracious presence, and of your readiness to hear.

{of thy servant} He means himself. It is a title, as here used, of reverence and confidence. See Psal. 116.16.

{and to his supplication} Prayer imports petition for good things; supplication, a desire of pardon of sin, and of remitting evils.

{O LORD my God} Lord, sets out God's sovereignty; My God, the Lord's special respect to him. The former is to humble, and work reverence; the latter to raise up, and to work confidence in him.

{to hearken unto the cry} Cry notes the earnestness of desire, Exod. 14.15. Esth. 9.31.

{and to the prayer which thy servant prayeth before thee to day} Under this word prayer he does in general comprise all the particulars which in this chapter are prayed for.

V. 29. {That thine eyes may be open} Another phrase applied to God after the manner of men, as v. 24. The meaning is, that God would show that he takes special notice of all things done in that house, by hearing all manner of prayers in it, or towards it. See Ps. 33.16. & 34.15. The like may be said of God's hearkening, or being attent with his ears, 2 Chr. 6.40.

{towards this house} For it was an especial type of Christ, Joh. 2.19,21.

{night and day} Continually.

{even toward the place of which thou hast said} Deut. 12.11. God's promise was the ground of his prayer.

{My name shall be there} See v. 16.

{that thou mayest hearken unto the prayer which thy servant shall make toward this place} Or, in this place. See v. 44.

V. 30. {And hearken thou unto the supplication of thy servant} He intends the same thing he did before, v. 28,29. But to manifest the earnestness of his desire, he inculcates it again and again.

{and of thy people Israel} This he adds both in relation to them that were then present, to testify his persuasion of their assent to his prayer; and also to others in that present age, or in future generations: and he desires that God would from age to age hear them all so praying.

{when they shall pray toward this place} Or, in this place.

{and hear thou} Again he inculcates the same thing.

{in heaven thy dwelling-place} The heaven can no more contain God than the temple could. But because God's glory is most manifested in heaven and from heaven, heaven is said to be God's dwelling-place, Ps. 113.5. & 123.1. Mat. 6.9.

{and when thou hearest, forgive} Many of the particulars are in case of wrong, or confession of sins, or for removing judgments: In all which respects pardon of sin was necessary: yea, there is in us such a spring and sink of corruption, as in all things, even the best that we do, we need pardon. See v. 34.

V. 31. {If any man trespass against his neighbour} Or be suspected to have done wrong to any, as Exod. 22.8, &c. Numb. 5.14, &c. For in apparent wrongs, or such as might be proved by witnesses, the wrongdoer was not to put to an oath, but to be punished.

{and an oath be laid upon him} Heb. and he require an oath of him. i.e. an oath of execration against himself, in case he swear falsely, Num. 5.21, &c. Job 31.7,8,9. Psalm 7.4,5. Such an oath does ordinarily strike a man with such terror as he dare not take it falsely, if at least he have any fear of God in him.

{to cause him to swear} Namely, by calling upon the judge, as Exod. 22.8. or a priest, as Numb. 5.14,15. to put him to his oath.

{and the oath come before thine altar in this house} The altar being a sign of God's presence there, thither was he brought, that the greater fear might be worked in him, Numb. 5.16. With us he that takes a public oath, lays his hand on a Bible, to work in him the greater fear. The altar here was the burnt-offering altar, whereof see 2 Chron. 4.1.

V. 32. {Then hear thou in heaven} Though you be in heaven, yet show that you hear things on earth.

{and do, and judge thy servants} So order matters as the truth may be found out, and judgment answerably given.

{condemning the wicked} For this is a part of judgment.

{to bring his way upon his head} i.e. his just desert, Ezek. 9.10. Or such measure as he would have meted unto others. The law of returning like for like may be here intended. See chap. 2.32.

{and justifying the righteous} Whether it be accuser or accused. This is another part of justice, Prov. 17.15.

{to give him according to his righteousness} Though God do not reward men for their righteousness, as a cause of their reward, yet he does order his reward according to men's deeds. Psal. 62.12. Rom. 2.6.

V. 33. {When thy people Israel be smitten down before the enemy} Or, overcome. Mention is made of four cases in regard of enemies: I. When enemies smite them down in the field; II. When enemies besiege them, v. 37. III. When God sends them out against enemies, v. 44. IV. When enemies carry them into captivity, v. 46.

{because they have sinned against thee} Sin provokes God to give his people over into their enemies' hand, Levit. 26.17.

{and shall turn again to thee} Repentance is a means both of preventing, Jon. 3.10. and also of removing a judgment, 1 Sam. 7.3.

{and confess thy name} By God's name he means God's justice in giving them over to the enemy, see Josh. 7.9,19.

{and pray} Prayer of penitents is prevalent, Judg. 10.15,16.

{and make supplication unto thee} See v. 28.

{in this house} Or, towards. See v. 29.

V. 34. {Then hear thou in heaven} See v. 32.

{and forgive the sin of thy people Israel} Sin must be forgiven before a judgment can be removed. If a judgment should be removed, and sin not forgiven, it would bring but small comfort. See 2 Chr. 7.14.

{and bring them again unto the land} The land here meant was their proper inheritance, wherein they might most safely, quietly and comfortably abide. This mercy of bringing them again to the land is indefinitely to be taken, as when they were removed from one tribe to another, as 2 Chron. 28.8. or forced from their own house, as 1 Sam. 31.7. or forced to fly before enemies, as Josh. 7.7,8. or taken prisoners, as Numb. 21.1. or carried captives into another land, as Jer. 39.9.

{which thou gavest unto their fathers} Gen. 13.15. Ex. 6.8. Josh. 21.43. God's gift is a good title.

V. 35. {When heaven} i.e. the lowest heaven, which is the air, and the middle region thereof, where the clouds are, ch. 18.45. Ps. 147.8. Mat. 24.30.

{is shut up, and there is no rain} When clouds let down rain, the heavens are said to be opened, Deut. 28.12. and to be shut up when there is no rain, Deut. 11.17. yea, they are said to be as iron, which melts not, when there is no rain, Levit. 26.19. Heaven is here resembled to a vessel or barrel full of water, which being shut, no water can come out of it, Job 38.37. God is as a gardener, who carrying a waterpot in his hand, lets the water run out when and where he pleases, Amos 4.7.

{because they have sinned against thee} See v. 33.

{if they pray towards this place} See v. 28,29.

{and confess thy name} See v. 33.

{and turn from their sin} See v. 33.

{when thou afflictest them} Affliction is a means of turning sinners to God. And repentance worked by affliction may be sound and acceptable, Psal. 119.67,71. Hos. 5.15. 2 Chron. 33.12,13.

V. 36. {Then hear thou in heaven} See v. 32.

{and forgive the sin of thy servants, and of thy people Israel} See v. 34. The people of Israel were by profession God's servants.

{that thou shouldest teach them} By the affliction before mentioned. Or, when thou shalt have taught them, as 2 Chr. 6.27. and so they have learned the end and use of your judgments, Isa. 26.9. Such things cannot be learned without God's teaching, whereby the mind is enlightened, and the will made pliable, Psal. 119.33, &c. Isa. 54.13.

{the good way wherein they should walk} i.e. the right course prescribed in God's word. It's called good, because pleasing to God, and profitable to them who walk therein.

{and give rain} As prayer is to be made for removing evils, Judg. 10.15. so for obtaining good things, Joel 2.19,23.

{upon thy land which thou hast given thy people Israel for an inheritance} See v. 34.

V. 37. {If there be in the land famine} This is one of God's heavy judgments, 2 Sam. 24.13. Ezek. 5.16.

{if there be pestilence} Under this is comprised every infecting destroying disease, 2 Sam. 24.15.

{blasting} By the east wind, which smiting green ears of corn makes them wither, Gen. 41.6.

{mildew} A dew that falling on corn turns the grain into noisome dust or powder. Blasting and mildew are oft joined together, as Deut. 28.22. Amos 4.9. Hag. 2.17.

{locusts} That is a fly with long legs, which wastes corn; Ex. 10.4,5. Deut. 28.42.

{or if there be caterpillars} Certain worms which lie upon corn or other green plants, and consume them, Psal. 105.34,35. See Levit. 11.22. These four last are ordinary causes of famine.

{if their enemies besiege them} Another cause of famine.

{in the land of their cities} Or, in the cities of their land; or, jurisdiction. This presupposes an enemy's entering into their land.

{whatsoever plague} The Hebrew word signifies a stroke. It is translated stripes, 2 Sam. 7.14. It is put for any kind of judgment, Gen. 12.17. Exod. 9.14. Deut. 28.59,60. Jer. 19.8. 2 Chron. 21.14.

{whatsoever sickness there be} There are very many kinds of sickness. Therefore this indefinite particle whatsoever is set before it.

V. 38. {What prayer and supplication soever be made} See v. 28.

{by any man} Singly alone.

{or by all thy people Israel} Jointly together.

{which shall know every man the plague of his own heart} The sin by which his own heart and conscience is smitten, as 2 Sam. 24.10. and thereby moved to pray.

{and spread forth his hands} See v. 22.

{towards this house} See v. 29.

V. 39. {Then hear thou in heaven thy dwelling-place} See v. 30,32.

{and forgive} See v. 34.

{and do} What in wisdom you see meet.

{and give to every man according to his ways} According to the present course which he takes, namely of repentance.

{whose heart thou knowest} Whether it be sincere or no, Psal. 139.1,2, &c.

{for thou, even thou only knowest the hearts of all the children of men} It is God's prerogative, and one of his incommunicable properties, to search the heart, and to know the inward motions and thoughts thereof, Jer. 17.10. Act. 1.24.

V. 40. {That they may fear thee} God's mercy in removing judgment does most kindly work fear, Psal. 130.4.

{all the days that they live} True grace continues all the time of a man's life, as Jer. 32.39.

{in the land which thou gavest unto our fathers} See v. 34.

V. 41. {Moreover, concerning a stranger that is not of thy people Israel} All that were not born Jews, were by them accounted strangers, though converted to the Jewish religion, Exod. 12.48. Such strangers as were circumcised might approach as near to the altar as born Jews, Exod. 12.44. Other strangers hearing of the God of Israel, Ruth 1.6. of his great works, Josh. 2.10. of his righteous laws, Deut. 4.6,7. and of his holy house, Isai. 56.7. yea and of this prayer which Solomon had made for God's presence in it, might be moved to come to it, and there to pray.

{but cometh out of a far country} God's name was everywhere far and near spread abroad, which made many that were in remote places come to Jerusalem, Matth. 2.1. & 12.42. Act. 6.7. & 8.27.

{for thy name sake} To testify his high esteem of your great name, to worship and praise you, having heard of you so much as he knows and believes you to be the only true God, Exod. 12.38. & 18.11,12. Josh. 2.9. See ch. 5.1.

V. 42. {For they shall hear of thy great name} Sundry of the heathen came on sundry occasions to the Jews, Jer. 27.3. and the Jews on sundry occasions went to other nations. Thus might strangers hear of God's great name.

{and of thy strong hand, and of thy stretched-out arm} These phrases are applied to God, after the manner of man, as other like, ver. 24,30. The strength and power of a man is manifested by his hand and arm; and when he would do some great matter by his arm, he stretches it out; the mighty power of God is therefore set out by these metaphors, as Ps. 136.12. Jer. 32.17. See 2 King. 17.36.

{when he shall come and pray} Devotion so works on men's spirits, as it makes them go out of their own land to worship God, Act. 8.27.

{towards this house} For the uncircumcised might not come so near the temple as the Jews might, Act. 21.29.

V. 43. {Hear thou in heaven thy dwelling-place} See v. 32.

{and do according to all that the stranger calleth to thee for} This particle all has a large extent, yet it is to be restrained to things lawful. That extent gives evidence of God's bounty, and is an encouragement for all, in all their needs, to seek blessing of God.

{that all people of the earth} God's bounty to some is a means to draw many to him.

{may know thy name, to fear thee} Knowledge of God is an especial means of working a due fear of him in man's heart.

{as do thy people Israel} Who from their childhood have been instructed in such mysteries as set God forth. And such as are so instructed, ought to be a good example to others.

{that this house which I have builded, is called by thy name} Heb. thy name is called upon this house. In that it was called the Temple of the Lord and a house of God, it was called by God's name. As the sons of Joseph had Israel's name named on them, in that they were called children of Israel, and Israelites, Gen. 48.16.

V. 44. {If thy people go to battle against their enemy} In a just cause. For in unjust war good success from God can be no more expected than in oppression, robbery, murder, and other like evils.

{whithersoever thou shalt send them} God's warrant for the war intended is a good ground of faith in God's assistance, and of praying for good success.

{and shall pray unto the LORD toward the city} Heb. the way of the city. When they cannot come to it; testifying thereby that all their confidence is placed on the true God, whose presence is in an especial manner manifested in the temple.

{which thou hast chosen} Jerusalem is in especial manner meant, ch. 11.13,32,36. See Dan. 6.10. God is said to have chosen it, in that he preferred it before all other cities to build his house therein, Psal. 78.67,68,69.

{and toward the house that I have built for thy name} See v. 20. This is the reason why God is said to choose that city, namely because his temple was there situated, 2 King. 21.7. & 23.27.

V. 45. {Then hear thou in heaven} See v. 32.

{their prayer, and their supplication} See v. 28.

{and maintain their cause} Or, their just and righteous cause, by giving them good success, Ps. 94. & 140.12. See v. 49.

V. 46. {If they sin against thee} They whom he styled Gods people, v. 44. even these are subject to sin. For among these some are hypocrites, and have no true grace at all in them: and in all of them flesh remains.

{for there is no man that sinneth not} 2 Chron. 6.36. Eccl. 7.20. 1 Joh. 1.8,10. It was Christ's prerogative, and his alone, to be here on earth without sin, Heb. 4.15. 1 Pet. 2.22,24.

{and thou be angry with them} The sins even of God's people provoke his anger, 2 Sam. 24.1. Numb. 11.1,10.

{and deliver them to the enemy} God makes enemies of his people executioners of his anger on them, to make them fear to provoke God's anger. For enemies will do to the uttermost that they can, Zach. 1.15.

{so that they carry them away captives, unto the land of the enemy} Captives are to be made slaves to the enemies: and this is counted the lowest and basest condition that any in this world can be brought unto, Exod. 12.29. Lam. 1.3,5. Jeremiah has set out the misery of captivity to the life, Lam. 5.1, &c.

{far} Babylon was far from Jerusalem: yet thither were the Jews carried captive, Jer. 40.1.

{or near} Samaria was near to Jerusalem, and to Samaria were the inhabitants of Jerusalem carried captive, 2 Chron. 28.8.

V. 47. {Yet if they shall bethink themselves} Heb. bring back to their heart. Or, call their sins to mind.

{in the land whither they were carried captives} God is with his people even in captivity, observing their disposition.

{and repent} See v. 33.

{and make supplication unto thee} See v. 28.

{in the land of them that carried them captives, saying} God everywhere hears prayers: Pray therefore everywhere, 1 Tim. 2.1. See Dan. 6.10.

{We have sinned} Penitent confession of sin is a ready way to obtain pardon and deliverance, Prov. 28.13. 1 Joh. 1.9. 2 Sam. 12.13. Psal. 32.5.

{and have done perversely, we have committed wickedness} This varying and multiplying of phrases makes much to the aggravation of sin, and shows that sinners ought rather to aggravate their sins before God, who knows them to the full, than extenuate them, Ezr. 9.6. Neh. 9.26. Dan. 9.5, &c.

V. 48. {And so return unto thee with all their heart, and with all their soul} These two phrases set out a sincere, sound, and thorough repentance. See ch. 2.4.

{in the land of their enemy which led them away captive} See v. 47.

{and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name} See v. 44. These several phrases, their land, this city, and the house, intend in substance one and the same thing. He mentions the land, because the city which God chose was in it; the city, because the house of the Lord was therein; the house, because the Lord was, in sundry external evidences of his presence, therein. Besides, the land here meant was that which God of old had promised to their fathers, Deut. 19.8. Josh. 23.5. and in that respect was called the land of promise, Heb. 11.9. So as their praying towards this land brought to their mind God's promise, whereby their faith might be strengthened.

V. 49. {Then hear thou their prayer, and their supplication, in heaven thy dwelling-place} See v. 28,30,32.

{and maintain their cause} Or, right. Take part with your people that repent and pray against the unjust oppression of their enemies, Isai. 47.6. Zach. 1.15.

V. 50. {And forgive thy people that have sinned against thee} See v. 34,36.

{and all their transgressions wherein they have transgressed against thee} See v. 47.

{and give them compassion before them that carried them captives, that they may have compassion on them} i.e. procure pity, grace, and favor for them: Turn the heart of their enemies towards them. This prayer shows that the hearts of enemies are in God's hands, to turn them as it pleases him, Gen. 39.21. & 43.14. Examples Ez. 7.6. Neh. 2.2. Hest. 2.9,17. & 6.10. & 10.2,3. Dan. 1.9,19. & 2.48,49. Ps. 106.46.

V. 51. {For they be thy people} Israel was the people whom God chose, set apart and severed from all the world, to be a peculiar people to himself, that he might bestow on them his choicest blessings, and that they might serve him, Exod. 19.4,5,6. Deut. 7.6, &c. and 10.15. This special relation is pleaded as a ground of God's showing mercy to them, Exod. 32.11,12. Neh. 1.10. Isai. 64.9.

{and thine inheritance} Israel is said to be God's inheritance, because that people were to God as is to man his inheritance. I. God bought them, Deut. 32.6. II. He made them his own forever, Gen. 17.7. III. He has his people in high account, and prefers them before all the world besides, Exod. 19.5. IV. He fences and protects them from danger, Ps. 89.18. Zech. 1.5. V. He sows and plants in them sanctifying and saving graces, Isai. 60.21. & 61.3. Mat. 13.14. VI. He continues to dung and water them, that is, to use all means whereby they may grow in grace, Luk. 13.8. Isa. 27.3. 1 Cor. 3.6. VII. He expects fruit most of all from them, Isai. 5.2. Luk. 13.6.

{which thou broughtest out of Egypt} See v. 9,16.

{from the midst of the furnace of iron} This phrase sets forth their hard and cruel oppression in Egypt. See Deut. 4.20. Isai. 48.10. A furnace to melt iron in, uses to be the hottest. See Jer. 11.4. It also implies, that God cast them into that furnace, to make them pliable to such ordinances as he should give them; as iron cast into a furnace and melted, may be cast into any fashion.

V. 52. {That thine eyes may be open unto the supplication} See v. 29.

{of thy servant} He means himself. See v. 59.

{and unto the supplication of thy people Israel} Prayer may be made, as for ourselves in particular, so for others also jointly with us.

{to hearken unto them in all they call for unto thee} See v. 28. Under this general particle all he comprises only things lawful and meet to be asked. All such may be prayed for, and all such God can and will readily give.

V. 53. {For thou didst separate them from among all the people of the earth} i.e. God did choose and call them to be a peculiar people unto himself, Exod. 19.5. Deut. 7.6. & 14.2.

{to be thine inheritance} Deut. 9.26,29. See v. 51.

{as thou spakest by the hand of Moses} Exod. 19.5. Deut. 32.8. By the hand of Moses he means the ministry of Moses. For the hand is that part of the body whereby men usually do, practice and execute things committed to them; and therefore in Hebrew it is put for any kind of ministry. Here it is put for the tongue or mouth. So v. 56.

{thy servant} See ch. 3.6. Josh. 1.1,2.

{when thou broughtest our fathers out of Egypt} See v. 9,16.

{O Lord GOD} See v. 28.

V. 54. {And it was so, that when Solomon had made an end of praying} Solomon held up his spirit till he had by prayer made known what he thought meet to be desired about the house he built.

{all this prayer and supplication unto the LORD} See v. 28.

{he rose from before the altar of the LORD} See v. 22.

{from kneeling on his knees} While he blessed the people, and blessed the Lord, he stood: All the while he made his supplication, he kneeled. His supplication being ended, he stood again to bless, as before, See v. 22.

{with his hands spread up to heaven} See v. 22.

V. 55. {And he stood and blessed all the congregation of Israel} As he began, so he ended with blessing the people. See v. 14.

{with a loud voice, saying} There was a great congregation: therefore he endeavored so to lift up his voice as all might hear him. Public duties are audibly to be uttered, Ps. 55.17.

V. 56. {Blessed be the LORD} Here blessing is to be taken for praising, Psal. 113.1,2.

{that hath given rest unto his people Israel} Rest is here opposed to all manner of public troubles. It comprises under it freedom from war, oppression and other evils, that use to arise either from enemies abroad, or from evil magistrates and tumultuous people at home. It implies peace, safety and security, Josh. 21.44. Act. 9.31. None but the Lord can give this, 2 Chron. 14.6.

{according to all that he promised, there hath not failed one word of all his good promise} Heb. fallen. i.e. God left not anything undone that he promised, but accomplished all to the full, Josh. 21.45. and 23.14,15.

{which he promised by the hand of Moses his servant} Or, by the ministry of Moses. See v. 53. This has relation to all the promises made to Abraham, Isaac, Jacob, and to their posterity, which are in sundry places of the five books of Moses set down: In special, it has relation to Deut. 12.10,11,12. Of this title servant see ch. 3.6.

V. 57. {The LORD our God} See v. 28.

{be with us} God's presence with his people is oft set forth under this phrase, and that by way of promise, as Deut. 31.6,8. Josh. 1.5. 1 Chron. 28.20. To these promises has Solomon here relation. Mark the inferences made upon those promises, Rom. 8.31. Heb. 13.5,6.

{as he was with our fathers} He means such pious ancestors as God had blessed from time to time.

{let him not leave us nor forsake us} This clause uses to be annexed to the former promise. It implies constancy in God's presence with his people, and in his blessings on them. God was with Saul; for the Spirit of God came upon him, 1 Sam. 11.6. and God gave him another heart, 1 Sam. 10.9. yet for his sin the Lord left him and forsook him, 1 Sam. 15.23,26. & 16.14. See 2 Sam. 7.15.

V. 58. {That he may incline our hearts unto him} Psal. 119.36. Otherwise nothing can be well done.

{to walk in all his ways, and to keep his commandments, and his statutes, and his judgments} See ch. 2.3.

{as he commanded our fathers} Gen. 17.1. Deut. 4.1. & 6.1. Josh. 24.14. 1 Sam. 7.3. & 12.24.

V. 59. {And let these my words wherewith I have made supplication before the LORD} In these words he does generally inculcate what in particular he had prayed for before, to show the earnestness of his desire.

{be nigh} i.e. be ever in his mind and memory. Let him show that he has respect thereunto.

{day and night} Continually.

{that he maintain the cause} See v. 45,49.

{of his servant} Solomon here intends himself, See v. 28. Though he were a great king, yet he scorns not the title of Gods servant. His father counted it a great honor, and pleads it before God, Psal. 116.16.

{and the cause of his people Israel} See v. 30.

{at all times} Heb. the thing of a day in his day. This phrase is oft used, and in different respects. It is translated daily, Exod. 5.13,19. Dan. 1.5. every day, Exod. 16.4. upon his day, Levit. 23.37. as every dayes work required, 2 Chron. 16.37. after a certaine rate every day, 2 Chronic. 8.13. as the duty of every day required, 2 Chronic. 8.13. Here it signifies day after day.

{as the matter shall require} A phrase of limitation, whereby he shows he desires no more than what may be just and equal. No pious man would have God to maintain an unjust cause.

V. 60. {That all the people of the earth may know that the LORD is God, and that there is none else} Deut. 4.39. Pious persons, even in the prayers they make for themselves, aim at the glory of God. They so desire mercy to be showed to them, and blessings conferred on them, as the Lord thereby may be acknowledged to be the only true God, and the fountain from whence all blessings flow forth to them.

V. 61. {Let your heart therefore be perfect with the LORD your God} He here means an entire heart subjecting itself in all sincerity wholly and only to God, 1 Chr. 28.9. & 29.19. 2 King. 20.3. This is the best and greatest perfection that in this world can be attained unto. See Gen. 17.1.

{to walk in his statutes, and to keep his commandments} See ch. 2.3.

{as at this day} Still from time to time continually, as now you do. See 1 Chr. 28.7.

V. 62. {And the king and all Israel with him offered sacrifice before the LORD} To Solomon's supplication sacrifices are added, both to testify his confidence of God's gracious acceptance, and also his thankful mind to God. For these were sacrifices of thanksgiving, Psal. 107.22. See v. 63.

V. 63. {And Solomon offered} Together with the priests, princes, and people, as 1 Chr. 15.11. & 29.23. & 30.24. & 35.7,8,9. Under these words, all Israel, in the former verse, priests, princes, and all under the king are comprised.

{a sacrifice of peace-offerings which he offered unto the LORD} See ch. 3.15. There were two ends of peace offerings; One to testify the hope which they had of their reconciliation with God; The other to testify their thankfulness. It was called a peace-offering, 1. Because God having bestowed some benefit upon them, for which this offering was made, he seemed to be appeased towards them. 2. Because upon apprehension thereof, the conscience of the offerer was pacified. 3. Because it was a kind of retribution, by returning thanks to God. 4. Because in offering of the same they desired and expected peace.

{two and twenty thousand oxen, and an hundred and twenty thousand sheep} Great sacrifices are mentioned, 1 Chr. 29.21. 2 Chr. 15.11. & 29.32. & 30.24. & 35.7,8,9. But none like to this. By multitude of sacrifices pious Jews were wont to testify their zealous and grateful affection toward God. Herein hypocrites would make show of imitating them, Mic. 6.7.

{so the king and all the children of Israel} They all brought oxen and sheep, and so made up the foresaid number. Zealous spirits are not satisfied with the duties of piety which they perform themselves, unless they bring thereunto all under their charge. And pious subjects will be ready to join with their sovereign in solemn and sacred duties.

{dedicated the house of the LORD} By their joint prayers, praises and sacrifices they set apart the temple to sacred uses.

V. 64. {The same day did the king} By the ministry of priests, 2 Chr. 7.7. For the king might not himself go into that court.

{hallow} Set apart to that holy service, Exod. 13.1,12. By such rites as were appointed by the law.

{the middle of the court that was before the house of the LORD} This was the priests' court, wherein they did either erect other altars for that present use, or used the pavement instead of an altar. See on Judg. 18.4.

{for there he offered burnt-offerings and meat-offerings, and the fat of the peace offerings} Under these three heads all ordinary sacrifices are comprised, as Josh. 22.23. Of burnt offerings see Lev. 1. Of meat offerings, Lev. 2. Of peace offerings, Lev. 3. See also ch. 3.15. He expressly mentions the fat of peace-offerings, because all the fat thereof was in an especial manner the Lord's, Levit. 3.16.

{because the brasen altar that was before the LORD, was too little to receive the burnt-offerings and meat-offerings, and the fat of the peace-offerings} This reason shows that this was an extraordinary case, even a case of necessity: and in such a case an ordinary course may be dispensed with, Numb. 9.11. 2 Chron. 29.34. & 30.2,3. Matt. 12.3,4. Of the brazen altar see 2 Chron. 4.1. This is said to stand before the Lord, because it was set in the priests' court directly before the most holy place and the ark therein. See 2 King. 19.14.

V. 65. {And at that time} At the dedication of the temple.

{Solomon held a feast} A feast for this very work, besides the feast of tabernacles, v. 2. see ch. 3.15. & 1 Chron. 16.3.

{and all Israel with him} As many as were then gathered together which were very many.

{a great congregation} For they came from all parts of the land, as the words following show.

{from the entering in of Hamath} Hamath was the uttermost part of Canaan on the north, Numb. 13.22,23. & 34.7,8.

{unto the river of Egypt} This was on the south, Numb. 34.3,5. Josh. 13.3. see ch. 4.21. These two coasts show they came from all parts of that nation, from north to south; under which by a synecdoche the east and west also are to be understood.

{before the LORD our God} He means before the temple and the most holy place wherein the ark was: Or this phrase may be used in regard of the manner of their keeping the feast: It was as in the presence of the Lord, after a holy spiritual manner.

{seven days, and seven days, even fourteen days} The first seven were for the dedication, 2 Chr. 7.9. The other seven for the feast of tabernacles. For that feast began on the fifteenth day of the month, Levit. 23.34. see 1 Chr. 15.26.

V. 66. {On the eighth day} This was the day next after the second feast, being the three and twentieth day of the second month, 2 Chr. 7.10. For on the two and twentieth day a holy convocation was enjoined, Levit. 23.36. Whereas it is said that on the eighth day there should be a holy convocation.

{he sent the people away} He dismissed the congregation, and gave them all liberty to go to their own houses.

{and they blessed the king} Or thanked him. Yea, and prayed to God for him, and that with a joyful acclamation.

{and went unto their tents} By tents he means their houses: but herein alludes to the habitations of Israel in the wilderness, which was in tents. See ch. 12.16.

{joyful and glad of heart} Not only their bodies were refreshed with the feast, but their spirits also were much cheered with Solomon's prayer and blessing, and the accomplishment of all things about the temple.

{for all the goodness that the LORD had done for David his servant} See ch. 3.6. Namely, in giving him so wise a son, who had accomplished what God had foretold concerning the temple, 2 Sam. 7.13. in establishing his throne, settling a good peace, and giving hope of the continuance of all.

{and for Israel his people} This is added because the benefit of all redounded to all Israel.

CHAPTER 9

Ver. 1. {And it came to pass when Solomon had finished the building of the house of the LORD} And had also dedicated the same after that solemn manner set down in the former chapter, For v. 3. God says, I have heard thy prayer.

{And the king’s house, &c.} The latter part of this verse must be included in a parenthesis. To make up the sense of the latter part a principal verb may be repeated, and thus added, He finished the Kings house, &c. Or otherwise, all that appertains to the vision expressed in the verses following, from the beginning of v. 2. to v. 10. may be included in a parenthesis. Thus the tenth verse will depend on the first. And because there is so large a narration of the vision inserted, the words of the first verse are repeated in the tenth, which is usual after a long parenthesis. Under the Kings house he comprises the house of Lebanon, the queen's house, and other buildings mentioned ch. 7.2.

{And all Solomon’s desire which he was pleased to do} Whatsoever Solomon thought meet to build for his own or others' use, or for delight (whereof he gives some intimation Eccl. 2.4, &c.) he accomplished.

V. 2. {That the LORD appeared to Solomon} These words, as here translated, have relation to the first clause of the former verse, as if they had been thus joined together, And it came to passe when Solomon had finished the building of the house of the Lord, that the Lord appeared, &c. In the Hebrew there is a copulative particle, And the Lord appeared, which may be turned into a causative particle, and so the vision will be brought in as a reason why Solomon, having built the house of the Lord, built his own house, and what else pleased him, namely, because he confidently rested on God's promise to establish the throne of his Kingdom, &c. v. 5.

{the second time} This shows that there was no other appearance of God betwixt that ch. 3.5. and this.

{as he had appeared unto him at Gibeon} In a dream by night, really, evidently. See ch. 3.5. &c. 2 Chr. 7.12.

V. 3. {And the LORD said unto him, I have heard thy prayer} This shows that this vision was anon after Solomon's solemn prayer at the dedication of the temple. It may be the very night following, as he did the first time that he appeared to him, even the night after he had offered up his solemn sacrifices, ch. 3.4,5. It is not probable that God would defer his approbation of that prayer thirteen years after it was made. For it was thirteen years after that, before Solomon had built all he desired. This mention of God's hearing his prayer, gives instance of God's readiness to hear the prayer of his servants, Psal. 65.2. Dan. 9.23.

{and thy supplication that thou hast made before me} See ch. 8.28.

{I have hallowed this house which thou hast built} I have set it apart to those holy uses for which you have prayed, Gen. 2.3.

{to put my name there for ever} See ch. 8.13,16.

{and mine eyes} See ch. 8.29.

{and my heart shall be there perpetually} I will not only take notice of the prayers made, and services done in this house, but also set my heart thereon, and manifest my grace and favor therein. What I do there, shall be heartily done in love and goodwill.

V. 4. {And if thou wilt} See ch. 8.25.

{walk before me} See ch. 2.4.

{as David thy father walked} See ch. 3.14.

{in integrity of heart} Integrity implies the soundness of the whole heart; when the heart is carried one way, and no part thereof a contrary way, as 2 King. 17.41. & Zeph. 1.5. See Job 2.3. & 27.5. Psal. 16.1,11. Prov. 20.7.

{and in uprightness} See ch. 3.6.

{to do} The inward disposition of the heart must be manifested by the outward conversation of life.

{according to all that I have commanded thee} Obedience to God must be universal, not by halves, as 1 Sam. 15.8,9. and the rule thereof must be God's commandment. See 2 Kings 23.25. Luk. 1.6. Deut. 18.1.

{and will keep my statutes, and my judgments} See ch. 2.3.

V. 5. {Then I will establish the throne of thy kingdom upon Israel for ever} i.e. You and your posterity shall continue time after time to be kings over Israel, so as no other stock but yours shall sit on that throne. See ch. 2.4. & 8.25. 2 Sam. 7.16.

{for ever} See ch. 8.13.

{as I promised to David} 2 Sam. 7.11. 1 Chr. 22.10. God who promises, is faithful, Heb. 10.23.

{thy father, saying} See ch. 6.12.

{There shall not fail thee a man upon the throne of Israel} See ch. 8.25.

V. 6. {But if you shall} Failing on man's part to observe the condition annexed to God's promise, makes it void, 1 Sam. 2.30.

{at all turn} Heb. turning turn. Clean turn away, obstinately, totally.

{from following me} Heb. from after me. If you shall renounce me and my service; as servants who are weary of their master, and will no longer follow him, ch. 18.21.

{you or your children} i.e. either you to whom in particular the promise is made, or any of your children in any age after you. Where the condition is broken there will the forfeiture be taken.

{and will not keep} Omission of duty makes men liable to judgment; especially if obstinacy be added thereto, Lev. 16.14. Matth. 23.37.

{my commandments and my statutes} See ch. 2.3.

{which I have set before you} i.e. have made them known to you, that they might be to you as a way to walk in.

{but go and serve} Neglect of God's commandment is a forerunner of idolatry; and idolatry, of destruction.

{other gods} Whatsoever besides Jehovah has that respect yielded to it which is proper to God, is made another god, Exod. 10.3.

{and worship them} To serve implies in general all manner of obedience, or performing of anything in reference to superiority. To worship signifies an outward bowing of the body by way of adoration in acknowledgment of a deity. These two words, serve and worship, applied to the true or a false god, do oft intend one and same thing.

V. 7. {Then will I cut off Israel out of the land which I have given them} The metaphor of cutting off is taken from the husbandman's dealing with barren and dead trees. He stocks them up, root and branches, as Deut. 20.20. Judg. 6.28. Luke 13.7,9. Thus was Jeroboam dealt withal, ch. 14.10. and sundry other kings of Israel: yea, and all Israel itself, 2 King. 17.20.

{and this house} 2 King. 25.9.

{which I have hallowed for my name} See v. 3. Jer. 7.14.

{will I cast out of my sight} i.e. out of my favor and protection. This judgment is directly contrary to the blessing promised v. 3. Sin incenses God's wrath against the most sacred external evidences of his presence, and means of his worship. He will rather suffer them to be demolished, than his name to be dishonored by hypocrites or profane persons or idolaters in the use of them.

{and Israel shall be a proverb} i.e. a usual scoff or scorn, such as this, a very Jew, or, worse then a Jew.

{and a by-word} The Hebrew word signifies a sharp or biting word; such a scornful speech as pierces to the heart.

{among all people} As in the time of the Babylonish captivity the Jews were a scorn to all nations, so much more since the last destruction of their city and temple by the Romans. To other fearful judgments such shame and disgrace has been added as never the like to any other nation, Deut. 28.37. Jer. 24.9.

V. 8. {And at this house which is high} Under this epithet high all the external glory of the temple is comprised: and it is premised as the reason why people were so astonished at the destruction thereof; namely, because so great glory was turned into so vile contempt.

{every one} Friend and foe, homeborn and stranger, great and mean, young and old, all of all sorts.

{shall be astonished} Wondering at the judgment of God; some through much grief thereat, others through mere amazement.

{and shall hiss} A gesture of great scorn, spoken of malignant enemies.

{and they shall say, Why hath the LORD done thus unto this land and unto this house?} Deut. 29.24. Jer. 22.8. This is added as the effect and evidence of their astonishment.

V. 9. {And they shall answer, because they forsook} The very heathen detest apostasy as justly deserving severe vengeance. See Jer. 2.11. Lam. 4.15.

{the LORD their God} See ch. 8.28.

{who brought forth their fathers out of the land of Egypt} Former deliverances and mercies much aggravate apostasy.

{and have taken hold} The Hebrew word signifies a fast holding of a thing so as not to let it go, Exod. 9.2. Job 18.9. Thus they who forsake the true God, hold fast their false gods.

{upon other gods, and have worshipped them and served them} See v. 6.

{therefore the LORD brought upon them all this evil} God's judgments on unworthy professors appear just even in all men's eyes.

V. 10. {And it came to pass, &c.} Here he returns to Solomon's proceeding about his buildings: And for better passing thereunto, he repeats part of the first verse. See on v. 1.

{at the end of twenty years} This account is to be taken from the beginning of the temple's building, not of Solomon's reign: For that which here is spoken of was in the four and twentieth year of his reign, ch. 6.1.

{when Solomon had built the two houses} And other houses joined unto them, mentioned ch. 7, &c.

{the house of the LORD} In seven years, ch. 6.38.

{and the king’s house} In thirteen years, ch. 7.1.

V. 11. {Now Hiram the king of Tyre} See ch. 5.1.

{had furnished Solomon with cedar-trees and fir-trees} See ch. 5.10.

{and with gold} See v. 14.

{according to all his desire} See ch. 5.10.

{that then Solomon gave Hiram twenty cities} This recompense Solomon gave to Hiram for the timber and gold mentioned before, and for the pains and workmanship which Hiram's servants took and did about Solomon's work, ch. 5.9, &c. besides the wheat and oil which he gave him, ch. 5.11.

{in the land of Galilee} Styled Galilee of the Gentiles, Isa. 9.1. Mat. 4.15. because before David's time it was inhabited of the Gentiles, and because it bordered upon the Gentiles, namely, upon Tyrus. Or Galilee may be taken appellatively, for a circuit of land, Joel 3.4. and appertained to such cities as were without the land of Israel's inheritance, which might not be alienated.

V. 12. {And Hiram came out from Tyre to see the cities which Solomon had given him} That he might the better consider their situation, and other commodities appertaining to them.

{and they pleased him not} Heb. were not right in his eyes. They gave him no content: therefore he returned them back again to Solomon. 2 Chron. 8.2. See on Josh. 19.27.

V. 13. {And he said} He plainly expressed his mind, and did not conceal his discontent.

{what cities are these which thou hast given me} This interrogation imports a great dislike.

{my brother} This is spoken by one king to another: For kings are brothers in office, ch. 20.32.

{and he called them the land of Cabul} i.e. displeasing, or dirty. For they were in low, moorish places.

{unto this day} This phrase implies a perpetual continuance of a thing, as ch. 10.12. & 12.19. Gen. 26.33. at least a continuance of it till the time of writing this history.

V. 14. {And Hiram sent to the king} Upon compact; and that time after time, while Solomon was building the foresaid houses, and not all at once.

{sixscore talents of gold} The Jews had two talents, the one sacred, the other common. The sacred was in weight and worth as much more as the common. The sacred in gold was reputed to be three thousand seven hundred and fifty pound in value; the common, one thousand eight hundred seventy and five pounds sterling. Multiply these one hundred and twenty times, and the value will be found to be very great, namely, of the sacred, four hundred and fifty thousand; and of the common, two hundred twenty and five thousand pounds. See on 1 Chron. 22.14.

V. 15. {And this is the reason of the levy which king Solomon raised} This levy was especially of men, as ch. 5.13. For he had such plenty of money, and of all things fit to accomplish great works, as he might well want men to finish the same, and thereupon made great levies of men. This very word is applied v. 21. to such men as he used for his works. There might also levies be made of money. See ch. 12.4.

{for to build the house of the LORD} And all things appertaining thereunto.

{and his own house} See v. 5.

{and Millo} According to the Hebrew notation it signifies fullness, or a place filled up. Some therefore take it for a high strong bulwark filled up with earth. Others for a spacious place for people that attended the king's court to meet in. It is called a house 2 King. 12.20. It appears to have been a house of defense, or a fort; because in danger of enemies, Hezekiah repaired it, 2 Chr. 32.5. It was in Zion which David won from the Jebusites, 2 Sam. 5.7,9. Solomon both here, and ch. 11.27. is said to build it, in that he so repaired and beautified it as it seemed to be new.

{and the wall of Jerusalem} See ch. 3.1. The re-edifying of this wall Neh. 3. shows how large it was. Such was the benefit of it, as upon the repairing of it there was a solemn dedication, Neh. 12.27, &c.

{and Hazor} This city was in the tribe of Naphtali, Josh. 19.32,36. See Josh. 11.10, &c.

{and Megiddo} A city in Manasseh, Josh. 17.11. Judg. 1.27. Here Josiah received his mortal wound, 2 Chr. 35.22.

{and Gezer} In Ephraim, belonging to the Levites, Josh. 21.21. 1 Chr. 6.67.

V. 16. {For Pharaoh king of Egypt had gone up} Here he shows how Gezer became Solomon's.

{and taken Gezer} For the Canaanites and Philistines held it at that time, Judg. 1.29. 1 Sam. 27.8. 1 Chr. 20.4.

{and burnt it with fire} It is probable that the Canaanites stood out so obstinately against Pharaoh as he was forced to set it on fire.

{and slain the Canaanites that dwelt in the city} This he did, lest they should at any time get head, mutiny, and seek to recover their right again.

{and given it for a present unto his daughter, Solomon’s wife} It was the more acceptable present, because it lay within the confines of Israel, Josh. 21.21.

V. 17. {And Solomon built Gezer} For it was burnt, v. 16.

{and Beth-horon the nether} Two Beth-horons, the upper and nether, are bounded, Josh. 16.3,5. The nether was in Benjamin, Josh. 18.11,13. The upper in Ephraim, Josh. 16.5. and appertained to the Levites, Josh. 21.22. It is said 2 Chron. 8.5. that he also built Beth-horon the upper; so as here one is put for both synecdochically.

V. 18. {And Baalath} In Dan, Josh. 19.44.

{and Tadmor} In the coast of Syria.

{in the wilderness} He means a dry and sandy place.

{in the land} Namely of Israel, though at the uttermost coasts thereof. This clause in the land may be referred to all the forementioned places.

V. 19. {And all the cities of store that Solomon had} i.e. cities wherein ammunition, provision, and all manner of preparation for war, navigation, food, clothing, and other necessaries were laid up, as Ex. 1.11.

{and cities for his chariots, and cities for his horsemen} These chariots and horsemen were both for his royal use in time of peace, and also for necessary use in times of war. For it is an especial point of prudence, in time of peace to provide for war, 2 King. 8.21. see 2 Chr. 18.4. ch. 5. & 22.31.

{and that which Solomon desired} Heb. the desire of Solomon which he desired. He had in abundance all manner of timber and stone, and other materials, and abundance of money, and men skillful in all manner of workmanship, and store of laborers for inferior services, and excellent wisdom in himself to order and direct all, and God's blessing upon all; so that he might well accomplish the desire which he desired.

{to build in Jerusalem} See chap. 7.1, &c. What he there built.

{and in Lebanon} Other places besides that fair edifice, described ch. 7.3,4,5. are here meant: for that was in Jerusalem, these in Lebanon.

{and in all the land of his dominion} All the cities mentioned v. 15,17,18, and elsewhere.

V. 20. {And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel} See Judg. 1.21,27,29,30,31,33. & 2.23.

V. 21. {Their children that were left after them in the land} Here he shows whom he meant v. 20. namely the posterity of those heathen there mentioned that lived in Solomon's time in the land of Israel.

{whom the children of Israel also were not able utterly to destroy} This disability arose partly from their own negligence, Judg. 1.21,27, &c. and partly from the wise providence of God, who left them to prove Israel; Judg. 2.22.

{upon those did Solomon levy a tribute of bond-service} This does exemplify the levy before mentioned, v. 15. & ch. 5.13.

{unto this day} See v. 13. These strangers proved proselytes, and were incorporated into the state of Israel, as the Gibeonites, who are called Nethinims, 1 Chr. 9.2. Ezr. 2.43. Solomon imposing a tax or service on them and their posterity, they continued in Israel very many generations, and carried the name of Solomons servants, Ezra 2.55. Neh. 7.57.

V. 22. {But of the children of Israel did Solomon make no bondmen} Such respect did God bear to the seed of Abraham, with whom he had entered into covenant, Gen. 17.7. as he instituted a law against making any of them bondslaves, Lev. 25.39. Solomon therefore in a tender respect to his countrymen, and in a dutiful respect to God's law, would make none of them bondmen.

{but they were} Though Solomon exempted the Israelites from villainage, yet not from all employments. He would not have them trained up to idleness.

{men of war} Trained up to that noble discipline. For a soldier's calling is both warrantable and honorable.

{and his servants} They were employed in free and honorable functions, ordained by Solomon. These are opposed to bondmen.

{and his princes} Such as had dignity and authority conferred on them. They were magistrates and governors in the commonwealth.

{and his captains} Commanders in war.

{and rulers of his chariots, and his horsemen} Such as we call masters of the king's horse: such as had command over the king's equerry, over the grooms of his stables, and over his chariot men. See ch. 11.28. Of chariots see v. 19.

V. 23. {These were the chief of the officers that were over Solomon’s work} He means such Israelites as were before mentioned.

{five hundred & fifty which bare rule over the people} 2 Chron. 8.10. Mention is made but of two hundred and fifty. But five hundred did serve by turns, two hundred and fifty at a time; and these only are intended in that place. The odd fifty were over the rest to take account of them as they served in their course. All these reckoned up together make the number of five hundred and fifty. Or 2 Chron. 8.10. such officers may be spoken of as had power over people in the commonwealth; but here such as were over workmen in Solomon's buildings and other works, whereabout the inspection of more overseers was requisite. Whereas ch. 5.16. mention is made of three thousand and three hundred officers over the work; I answer that they were over the work of the temple, whereto Solomon had a far greater care than of his own house; and therefore had more workmen and more officers thereabout. See on ch. 7.1.

V. 24. {Pharaoh’s daughter came up} Having finished a royal house fit for such a princess, as he intended long before, ch. 3.1. he now brings her into it. Another special reason for his bringing her out of the house of David, see 2 Chron. 8.11.

{out of the city of David} See ch. 2.10. unto her house which Solomon had built for her. See ch. 7.8.

{then did he build Millo} See v. 15.

V. 25. {And three times in a year did Solomon offer} At the three great feasts, 1. the passover, 2. the feast of weeks, 3. and the feast of tabernacles, Deut. 16.16. It appears 2 Chro. 8.13. that Solomon observed other feasts, and offered sacrifices at sundry other times. But these he observed most solemnly and constantly. And by a synecdoche other feasts and sacrifices are comprised under these.

{burnt-offerings and peace-offerings} See ch. 3.15.

{upon the altar which he built unto the LORD} i.e. the great brazen altar, ch. 8.64. See 2 Chro. 4.1.

{and he burnt} Namely, by the ministry of the priests: by whose ministry also he offered the forementioned offering. For it was not lawful for the king or any other but priests, to offer either incense or other offering. See 2 Chr. 26.16.

{incense} Incense was a sweet perfume made of four odoriferous spices, whereof see Exod. 30.34. It was such as none might make according to the composition thereof, upon pain of being cut off, Exod. 30.37,38. It is styled sweet incense, Exod. 25.6. and sweet odors, Levit. 26.31. in a double respect; Of the external savor, it being exceeding sweet; and of the typical effect, which was to cause a sweet savor in God's nostrils. 1. It was every day, morning and evening, burnt in God's house, Exod. 30.8,9. that God might take delight to dwell there. 2. It was joined to all sorts of sacrifices, Psal. 66.15. to make them acceptable. 3. It was offered up when God's wrath was incensed, Numb. 16.46. to pacify the same. 4. It used to be burning while the people were praying, Luke 1.10. to procure audience. 5. It was carried with blood into the most holy place, Lev. 16.11,12,13. to make the atonement effectual. The incense did typify Christ, who was most precious, 1 Pet. 2.7. yea, as the spices bruised, Isa. 53.5. and made a sacrifice for a sweet smelling savour, Ephes. 5.2. He maketh continual intercession for us, Rom. 8.34. Heb. 7.25. In him God is well pleased, Matt. 3.17. and by him is his wrath pacified, Isa. 32.2. and an atonement made, Rom. 5.11. Incense did also morally set out prayer, which coming from a broken and contrite heart, Psal. 51.17. with faith, Mar. 11.24. and fervor, Jam. 5.16. laid on Christ our altar and censer, Heb. 13.10. Joh. 16.23. ascendeth into heaven, 2 Chr. 30.27. and is accepted of God, Job 42.8.

{upon} Heb. upon it.

{the altar that was before the LORD} See ch. 6.22.

{so he finished the house} This has relation to v. 1.

V. 26. {And king Solomon made a navy of ships in Ezion-geber, which is beside Eloth} These were two places in the wilderness, where the Israelites had stations, Deut. 2.8. and both havens of the Red Sea.

{on the shore} Heb. lip.

{of the red sea, in the land of Edom} i.e. on that part of the Red Sea which coasted on the land of Edom.

V. 27. {And Hiram sent in the navy his servants} The navy was Solomon's, and the ships made by his appointment. Therefore whereas it is said 2 Chr. 8.18. That Hiram sent Solomon, by the hands of his servants, ships, the meaning is that Hiram guided Solomon's ships by the skill and industry of his servants. For the word translated sent signifies also to conduct, guide, or bring on the way, Gen. 18.16.

{ship-men that had knowledge of the sea} Tyre was an island in the sea, and many of the inhabitants thereof were from their youth trained up to be mariners and pilots.

{with the servants of Solomon} Hiram's servants did but assist Solomon's men.

V. 28. {And they came to Ophir} Ophir is an island in the Indies, where the most precious gold is to be had. Hereupon the finest gold is styled gold of Ophir, Job 22.24. & 28.16. Psal. 45.9. Isa. 13.12. It is also styled gold of Parvaim, 2 Chr. 3.6. which is supposed to be in Havilah, Gen. 2.11. It is called perfections of gold, 2 Chr. 4.21. pure gold, ch. 10.21. fine gold, 2 Chr. 3.5,8. and refined gold, 1 Chr. 28.18.

{and fet from thence gold} Solomon had better success than Jehoshaphat, ch. 22.48.

{four hundred and twenty talents} 2 Chr. 8.18. mention is made of four hundred and fifty talents. R. Four hundred and fifty were brought to Solomon; the thirty overplus were for all manner of charges. Of talents see v. 14. Four hundred and twenty talents amount to a million five hundred seventy-five thousand pounds.

{and brought it to king Solomon} This was an especial means of increasing Solomon's treasure, and enabling him to do so great works as he did. For not once only, but time after time, did Solomon thus receive gold. See ch. 10.22.

CHAPTER 10

Ver. 1. {And when the queen of Sheba} 2 Chr. 9.1. Luk. 11.31. Sheba was a country south from Jerusalem, far remote, in the utmost parts of the earth, Matth. 12.42. situated in Arabia the Happy. It afforded store of gold, sweet spices, and precious stones, Psal. 72.15. Ezek. 27.22. See v. 2.

{heard of the fame of Solomon} His wisdom was famous throughout the world, v. 24. ch. 4.31.

{concerning the name of the LORD} The report went (as the truth was, ch. 3.12.) that the Lord had inspired him with more than ordinary wisdom. Yea further, by this phrase is implied that desire of the knowledge of Jehovah, and of that divine wisdom which she believed to be in Solomon, put her on to undertake this long journey. And herein she is to be commended far above Plato, Pythagoras, and others, that went into remote countries for philosophy's sake.

{she came} Her sex, her dignity, her wealth, the remoteness of her abode, the occasion of her coming, the fame of Solomon, and the end thereof, the name of the Lord, do all commend her example. It is said of many that they came to hear the wisdome of Solomon, v. 24. ch. 4.34. but the distinct history of none is set down but of this queen: For her example excelled all others.

{to prove him} i.e. to get evidence of his wisdom, that so she herself might be made wiser thereby, Pro. 1.5. & 13.20.

{with hard questions} The Hebrew word is translated dark speeches, Num. 12.8. dark sentences, Dan. 8.23. Proverbs, Hab. 2.6. riddles, Judg. 14.12. They were doubtless questions about weighty matters, and so intricate and difficult as all the heathen philosophers, astrologers, magicians, and other learned men could not resolve.

V. 2. {And she came to Jerusalem with a very great train} A multitude of attendance, called her servants, v. 13. is comprised under this word train. See Gen. 50.9. Her retinue was answerable to her state at home. Her royal attendance, coming so long a journey, much magnified her zeal. She spared not pains, nor cost. Of Jerusalem see ch. 3.15.

{with camels} These beasts could endure long and hard travel, and bear great burdens. They had long necks, long legs, and large bodies, which gave occasion to sundry proverbs, as Matth. 19.24. & 23.24. They were much used of old, Gen. 24.10. & 30.43. & 31.17. Judg. 6.5. 1 Sam. 30.17. Job 1.3. & 42.12.

{that bare spices, and very much gold, and precious stones} See v. 1.

{and when she was come unto Solomon, she communed with him of all that was in her heart} Which she had either before purposed, or then came to her mind. The phrase of communing with imports, that as she put forth her own wit to the uttermost to make the more thorough proof of Solomon's wisdom, so also she made the best advantage she could to herself by diligence hearkening thereunto.

V. 3. {And Solomon told her} He resolved and expounded her doubts, or such obscure and difficult cases as she propounded.

{all her questions} Heb. words.

{there was not any thing hid from the king which he told her not} As this gives proof of that incomparable wisdom which Solomon had, ch. 3.12. & 4.30,31. so it gives evidence of his readiness to communicate it to others.

V. 4. {And when the queen of Sheba had seen} i.e. well observed, weighed and considered.

{all Solomon’s wisdom} The effects and evidences of it.

{and the house that he had built} Here especially is meant the house of the Lord, with all the parts and courts thereof, with other excellent things appertaining thereto, so far as by a stranger might be seen: but withal the other fair houses that he built are also intended: for certainly she saw all.

V. 5. {And the meat of his table} That variety and plenty of dishes which was set upon his table, and the discreet ordering of all.

{and the sitting of his servants} Sitting is a word of dignity and honor, opposed to standing. For by servants he means counselors of state, peers, and other chief officers, who all were servants to the king, yet opposed to ministers or attendants.

{and the attendance} Heb. standing.

{of his ministers} These waited; and that they might be ready to go whither they were appointed, and do what they were commanded, they were standing. This sets forth their condition, they were ministering servants; and their disposition, they were willing and ready to do what was commanded.

{and their apparel} This was ordered according to their degrees and places. For one end of apparel is to distinguish sexes, degrees, callings, and other differences. See 2 Chr. 9.4.

{and his cup-bearers} Or butlers. In regard of the plenty and variety of plate, bread, and all manner of drink, which they set out, and their manner of ordering all, great admiration was worked in her. Comely and due performance of service in a family does commend not only the prudence of servants, but of their masters also.

{and his ascent by which he went up unto the house of the LORD} Hereby is set out a stately gallery, or causeway, or terrace, whereby he ascended out of his royal palace into the temple: whereof see more v. 12. A like thing is mentioned Ezek. 44.3. & 46.2. This is called the Kings entry, 2 King. 6.18. And the entrance out of it into the temple is called the Kings gate, 1 Chr. 9.18.

{there was no more spirit in her} She was so astonished as if she had been in a swoon. For high admiration makes one stand so amazed as if he had no life in him.

V. 6. {And she said unto the king} Having somewhat recollected her spirits, she plainly expressed her mind.

{It was a true report} Heb. word. She had both heard and seen as much as was reported, and thereupon could not but give testimony to the truth thereof, Josh. 2.10. &c. Joh. 4.43.

{that I heard in my own land} The truth of famous matters spreads far and near.

{of thy acts} Or, sayings.

{and of thy wisdom} True wisdom will show itself forth in famous acts.

V. 7. {Howbeit I believed not the words} 2 Chr. 9.6. So much was reported of Solomon's wisdom as she thought all could not be true.

{until I came and mine eyes had seen it} By sensible evidences men are brought to believe what otherwise seems incredible, Joh. 20.29.

{and behold, the half was not told me} In God's gifts the reality and truth of them oft exceeds report.

{thy wisdom and prosperity exceedeth the fame which I heard} Heb. thou hast added wisdom and goodness to the fame. Under the word prosperity he comprises all that good which Solomon by his wisdom had done.

V. 8. {Happy are thy men} She means in general all his subjects. For these here are to be taken in a larger extent than those which follow.

{happy are these thy servants, which stand continually before thee} By these servants are meant such as were of his privy council, or of his bedchamber, or had any other place in his court that gave them occasions of being oft in his presence, whether at meals, or at any manner of conference, or any kind of affairs. Such servants are nearer to a king than other subjects. See Deut. 1.38. Pro. 22.29.

{and that hear thy wisdom} This is added as the reason of their happiness. Men are made wise by hearing wise men, Pro. 1.5. & 5.1,2. & 13.20.

V. 9. {Blessed be the LORD thy God} See ch. 8.15. This queen, though she dwelt among the heathen, was convinced that such a king as Solomon was given of God, as Pro. 8.15,16. and thereupon she praises God for him, as ch. 1.48. & 5.7.

{which delighted in thee} Or set his favour upon thee. For it was God's free grace that advanced Solomon to the throne, and endued him with such wisdom.

{to set thee on the throne of Israel} Or over the whole Israel. Israel was then the only church of God. It appears therefore to be an evidence of God's delight in one, and favor to him, to commit unto him a trust over his church, 2 Chr. 9.8. This is called the throne of God. See there more.

{because the LORD loved Israel} It is an evidence of God's grace to a people, to set a good and prudent governor over them, Psal. 78.70.

{for ever} To establish that nation forever, 2 Chr. 9.8. This is true of Israel after the flesh, so long as it remained a true church; and of Israel after the spirit, everlastingly without end. See 1 Chr. 17.22.

{therefore made he thee king to do judgment and justice} In executing judgment to deal justly, 2 Sam. 8.15. Or to dispose the affairs of the kingdom with judgment, prudently; and in righteousness, justly.

V. 10. {And she gave to the king} Freely, as a royal queen. This was an evidence of the high esteem she had of Solomon, and of his wisdom. And this was one means of accomplishing God's promise, ch. 3.12. and of fulfilling David's prophecy, Psal. 72.10. That which was here begun as in a type, was further fulfilled Mat. 2.11. and in the progress of the Christian church.

{an hundred and twenty talents of gold} See on ch. 9.14.

{and of spices very great store} Sweet spices were in high account among the Jews. Their kings laid them up among their treasures, 2 King. 20.13.

{and precious stones} These have at all times and in all places been much esteemed. All the presents here mentioned were native commodities of this queen's country: see v. 2. Kings use to give and send such presents as are most proper to their own dominions: And such use to be most rare to others.

{there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon} A high commendation of the presents given by this queen. See the like, v. 12.

V. 11. {And the navy also of Hiram} This seems to be a distinct navy from that of Solomon, v. 22. See ch. 9.27.

{that brought gold from Ophir} See ch. 9.28.

{brought in from Ophir great plenty of almug-trees} These were other than the algum trees mentioned 2 Chron. 2.8. though that name be applied to these, 2 Chron. 9.10. for the algum trees grew in Lebanon, the almug in India. These algum trees were to be had again, these not, v. 12. This almug wood was such as is mentioned Rev. 18.12. if not the same. As the rareness of the present, so the plenty thereof does much set it forth.

{and precious stones} See v. 10.

V. 12. {And the king made of the almug-trees, pillars} Or rails, Heb. a prop. Supporters on each side of the gallery that led from the king's palace to the temple, v. 5. Certainly he speaks of an addition of pillars to beautify that gallery the more; for it was made before this queen came.

{for the house of the LORD, and for the king’s house} Pillars of this wood might also be added to these and other houses built by Solomon, to beautify the same.

{Harps also and psalteries for singers} That almug wood is here further commended, in that musical instruments were made thereof, See 1 Chr. 13.8.

{there came no such almug-trees} See v. 10.

{nor were seen} Namely in Judah, 2 Chr. 9.11. For in India they might continue.

{unto this day} See ch. 9.13.

V. 13. {And king Solomon gave unto the queen of Sheba} Royal and bountiful minds are as forward to give as to receive. Giving, receiving, and recompensing are three bonds of affection, which continue firm amity betwixt men.

{all her desire whatsoever she asked} There were commodities in Israel which were not in Sheba, and in that respect might well be desired by that queen.

{besides that which Solomon gave her} Solomon would not be behind her in bounty.

{of his royal bounty} Heb. according to the hand of king Solomon. According to his power and ability, yea, and royal mind also. This he did in recompense of her bounty to him, v. 10. See 2 Chr. 9.12.

{so she turned and went to her own country} Being satisfied, and that to the full, in that for which she came, she tarries no longer from her own place, but returned thither.

{she and her servants} The great train mentioned v. 2.

V. 14. {Now the weight of gold that came to Solomon} Hitherto Solomon's wisdom has been set forth. His wealth and pomp is further declared.

{in one year} Not only, but divers years one after another. But so much was brought at one time.

{was six hundred threescore and six talents of gold} See on ch. 9.14. Some ships went to Ophir, ch. 9.28. some to Tarshish, v. 22. Thus, though there were brought but four hundred and fifty talents of gold from Ophir, 2 Chron. 8.18. yet from Ophir, Tarshish, and other places he might receive six hundred sixty-six talents in a year, which amounts to two millions four hundred ninety-seven thousand five hundred pounds.

V. 15. {Besides that he had of the merchant-men} Or, of factors, or chapmen. The Hebrew word signifies such as search after, or, spy out matters, as Numb. 13.2,25. Deut. 1.33. Now merchants and their factors use to search diligently where they may for their best advantage buy or sell commodities. Such therefore may here be set out by this word. Yea, customers also use to search ships, packs, and other places. So as they also may be implied.

{and the traffick of the spice-merchants} Spices were precious commodities, v. 10. Therefore there were special merchants for them, and it may be a company of such merchants, as the East India Company amongst us. They might pay great custom to the king, for liberty to bring in some and carry out other commodities.

{and of all the kings} That paid him tribute, being subdued by David. Many also gave gifts on goodwill and gratitude, 2 Chron. 9.24. See Ps. 72.10.

{of Arabia} For from thence in particular tribute was sent to kings of Judah, 2 Chr. 17.11.

{and of the governours} Or, captains.

{of the country} Namely, of that country of Arabia. They all brought gold and silver, 2 Chron. 9.14.

V. 16. {And king Solomon made} The targets and shields hereafter mentioned were rather for pomp than use. For gold is not so fit to keep a man safe from the danger of arrows, darts, javelins, and other like piercing weapons, as steel, iron, or brass; but yet it is far more glorious for show. Howsoever Solomon himself had the glory of these golden targets and shields for the time, yet they were soon taken away from his son, 2 Chron. 12.9. Some hence infer that God was not well pleased with this pomp.

{two hundred targets} Targets were such as captains were wont to have carried before them, that, as occasion served, they might take them for their defense.

{of beaten gold} This phrase implies that they were all of massy gold, as the candlesticks, Numb. 8.4. and not only some wood laid over with plates of gold, as the ark, Exod. 25.10,11. It is called beaten gold in sundry respects, 1. To commend the excellency of the gold: for the better the gold is, the more pliable it is to be worked. 2. To set out the workman's skill, which is more manifested in fashioning a thing by beating out the metal, than by casting it. 3. To amplify the value and worth of them. Things of beaten gold (the quantity being alike) must needs be more worth than things of wood laid over with plates of gold.

{six hundred shekels of gold went to one target} The root from whence the Hebrew word comes signifies to weigh or poise. Where mention is made of silver or gold, and no word of quantity expressed, a shekel used to be understood, as here, so oft Judg. 16.5. A shekel of silver was in weight half an ounce; in worth, two shillings and sixpence. The Jews prized gold at ten times more than silver, so as a shekel of gold was twenty and five shillings. By this account every target weighed twenty-five pounds troy, and was worth seven hundred and fifty pound sterling. See on 2 Chr. 22.14.

V. 17. {And he made three hundred shields} Or, bucklers. A shield was less than a target. Men did use to carry their shield on their left arm for defense.

{of beaten gold} See v. 16.

{Three pound of gold went to one shield} A pound is twelve ounces. An ounce of gold was by the Jews esteemed worth fifty shillings sterling; one pound weight worth thirty pound. Thus every shield worth ninety pound.

{And the king put them in the house of the forest of Lebanon} See ch. 7.2. This house was for civil state the most sumptuous work that Solomon made, and his magnificence and royalty was therein most manifested: Therefore those glorious targets and shields were there set. It is probable that they were oft carried before Solomon, as the like of brass before his son, ch. 14.28.

V. 18. {Moreover the king made a great throne} A throne is a seat proper and peculiar to a king, Gen. 41.40. thereon to sit in state, ch. 12.10. and to exercise judgment, ch. 7.7. This throne is said to be great, because it exceeded ordinary thrones. It was answerable in the kind thereof to his other works.

{of Ivory} Heb. tooth. Meaning elephant's tooth, v. 22. which is ivory. Herewith stately things were wont to be garnished; as houses, ch. 22.39. Amos 3.15. palaces, Psal. 45.8. benches, Ezek. 27.6. beds, Amos 6.4. vessels, Rev. 18.12.

{and over-laid it} Not, as the sacred things of the oracle, all over, but with such curious and artificial work, somewhat checkerwise as the white ivory and yellow gold gave a fair luster one to the other, 2 Chron. 9.17. and made the throne appear the more glorious. Had the white ivory been covered all over with plates of gold, it had not been seen, and so there had been little use of it.

V. 19. {The throne had six steps} Those six steps show it was about a yard and half from the ground. This ascent by steps, as it was convenient for the king's sitting thereon to be seen and heard, so it added much stateliness and glory thereto.

{and the top of the throne was round behind} Heb. On the hinder part thereof. The cover over the throne, together with the back part thereof, was round. Thus did it cover the king's head round about, and was more ease for him.

{and there were stays} Heb. hands. He means such short rails on each side, as being fastened to a chair we call elbows, which are for him that sits to rest his arms on.

{on either side} Heb. here and there.

{on the place of the seat} Fastened to the seat whereon he sat.

{and two lions stood beside the stays} Those lions stood on the outside of the stays, both for support and ornament.

V. 20. {And twelve lions stood there on the one side and on the other upon the six steps} There were two lions, one at the one end, another at the other end of each step. There being a rest or short rail, reaching from one step to another, on both ends a lion was placed at the fore-end of each rest to support it. They stood in an equal distance one from another, and so were the more glorious to behold. There is mention besides of a footstool of gold, 2 Chr. 9.18. which was for the king, sitting on his throne, to set his feet upon.

{there was not the like} Heb. so.

{in any kingdom} This adds much to the glory of this throne. See v. 10,12. As this throne excelled other thrones in costly matter, in quantity, and in curious workmanship, so also in the divine and moral mysteries signified thereby, which were such as these, 1. The throne itself signified stability in that which is good; 2. The matter of it, being gold and ivory, an incorrupt and sound judgment; 3. The interweaving of yellow gold and white ivory, a mixture of justice and mercy; 4. The height thereof above the ground where the people stood, both the eminency of a king's place, and also the excellency of parts which he should have above others; 5. The round top over the throne, God's protection of good kings and their kingdoms; 6. The six steps ascending to the throne, a deliberate and mature proceeding to judgment; 7. The stays on each side, the assistance which the king should have from counselors; 8. The two lions on each side, a king's vigilancy and courage; 9. The twice six lions on the six steps, vigilancy and courage in such subjects and servants as attend him; 10. The footstool of gold whereon the king set his feet, a king's trampling on all the precious things of this world.

V. 21. {And all king Solomon’s drinking-vessels were of gold} They were not gilt, as much of our plate is, but all gold, as v. 16.

{and all the vessels} The word vessel is here more largely taken than in the former clause. It is used for instruments, ornaments, and utensils of any kind: as for hurtful things, Numb. 35.22. hunters' instruments, Gen. 27.3. warlike weapons, 1 Sam. 17.54. musical instruments, Neh. 12.36. jewels, Gen. 24.53. It may here comprise under it not only pots, cups, platters, basins, spoons, and such like vessels; but also candlesticks, andirons, hooks, yea, and the targets and shields mentioned v. 16,17. See 2 King. 7.15.

{of the house of the forest of Lebanon} See ch. 7.2, &c.

{were of pure gold} The house being made for delight, and for the glory of the kingdom, the things therein were of the choicest gold. See ch. 6.20.

{none were of silver} Or, there was no silver in them.

{it was nothing accounted of in the days of Solomon} This is a hyperbolical speech. For silver was brought to Solomon, time after time, by ship, v. 22. and given him as an acceptable present, v. 25. But by this phrase the great abundance which he had both of silver and gold is amplified. See v. 27.

V. 22. {For the king had at sea a navy of Tarshish} Or, that went to Tarshish, 2 Chron. 20.36. Jer. 10.9. Ezek. 27.12. This navy was one means of Solomon's getting so much gold and silver. Tarshish might then be taken in as large an extent as India is now.

{with the navy of Hiram} See v. 11.

{once in three years came the navy of Tarshish} This shows that from Judea to Tarshish was a long voyage.

{bringing gold and silver} See v. 11. & ch. 9.28.

{Ivory} Or, elephants' teeth. See v. 18.

{and apes and peacocks} Or, monkeys and parrots. Beasts and birds of remote countries have in all ages been accounted precious commodities for rarities' sake.

V. 23. {So king Solomon exceeded all the kings of the earth} All about him. Or, all throughout the world at that time.

{for riches} God had promised as much, ch. 3.13.

{and for wisdom} God had also promised this grace in that measure, ch. 3.12. See ch. 4.30,31. Take these two, riches and wisdom, together, and it will appear that Solomon did indeed excel therein all kings in all places, throughout all ages of the world. Though some might exceed him in riches, yet in riches and wisdom both never any exceeded him.

V. 24. {And all the earth} All sorts of men, especially kings, prophets, princes, nobles, and other great ones of the nations round about. Here is a metonymy, earth put for the inhabitants thereon. See v. 2. 2 Chron. 9.23.

{sought to Solomon} Heb. sought the face of Solomon. They thought it not enough to send messengers and ambassadors, but came themselves to see him and confer with him. See v. 7.

{to hear his wisdom} They would be both eyewitnesses and earwitnesses of his wisdom.

{which God had put in his heart} This is to be taken of the opinion of the very heathen. Even they discerned that Solomon's wisdom was not attained by human means, but extraordinarily given of God.

V. 25. {And they brought every man his present} See v. 15.

{vessels of silver and vessels of gold} Of the extent of this word vessels, see v. 21.

{and garments} See 2 King. 5.5.

{and armour} Wise statesmen have armor in high account, even in time of peace. See ch. 4.26. & 9.19.

{and spices} See v. 2.

{horses} See ch. 9.19.

{and mules} There are two words in Hebrew translated mules. One is, ימן Jemin, used only Gen. 36.24. and it is supposed that those mules were engendered by the mixture of an ass and a mare. The other is, פרד Pered, which comes from a root signifying to part or separate; because that kind of creature never come to one another to engender. The Greeks style this creature ἡμίονος, half an ass, because it is engendered as aforesaid. Mules were in high account of old, being for kings, kings' sons, and great princes to ride upon, ch. 1.33. & 18.5. 2 Sam. 13.29. & 18.9. They were beasts of price, being swift of pace, Est. 8.10. and likewise able to bear great burdens, 2 King. 5.17.

{a rate year by year} Or, the thing of the year in the year. A like phrase is used ch. 8.59. Every year they brought their presents, and those seasonable.

V. 26. {And Solomon gathered together chariots and horsemen} See ch. 4.26. & 9.19. 2 Chr. 1.14.

{And he had a thousand and four hundred chariots, and twelve thousand horsemen} Whereas 2 Chron. 9.25. mention is made of four thousand stalls for horses and chariots, I conceive that the number of four thousand has especial relation to stalls. Now there being in each stall a horse, and four horses for every chariot, the four thousand stalls will well stand with a thousand chariots. As for the four hundred chariots overplus, they were to be in a readiness when any of the other were out of repair.

{whom he bestowed in the cities for chariots} See ch. 9.19.

{and with the king at Jerusalem} He ordered that some of them should be in his own court, or near it.

V. 27. {And the king made silver} Heb. gave. Solomon gave silver so freely and liberally as if he had accounted it no more worth than stones: yea, he caused others so to esteem it. The like is said of gold 2 Chr. 1.15.

{to be in Jerusalem} In this city he most manifested his magnificence.

{as stones} This is a hyperbole. See v. 21.

{and cedars made he} See ch. 4.33. & 5.8.

{to be as sycamore-trees} Sycamores grew in every field and hedgerow, as oaks and elms with us, 2 Chron. 2.27.

V. 28. {And Solomon had horses brought out of Egypt} Heb. and the going forth of the horses was Solomons. 2 Chron. 1.16. & 9.28. Egypt had great plenty of choice horses, Deut. 17.16. Isai. 31.1. Ezek. 17.15.

{and linen yarn} Or, fine flax. Hereof there was great store in Egypt, Gen. 41.42. Prov. 7.16. Ezek. 27.7. See 1 Chron. 4.21.

{the king’s merchants received the linen yarn at a price} There was a compact or agreement with the king of Egypt for a set price.

V. 29. {And a chariot came up and went out of Egypt} i.e. a chariot drawn with four horses: or so many horses as use to draw a chariot, i.e. four.

{for six hundred shekels of silver} This was the price of four horses, or of the linen drawn in a chariot.

{and an horse for an hundred and fifty} This is the fourth part of the six hundred shekels before mentioned.

{and so for all the kings of the Hittites, and for all the kings of Syria} These kings had their kingdoms bordering upon Solomon's, and were in amity with him: so as they and other kingdoms thereabouts had horses and other commodities by Solomon's means.

{did they bring them out by their means} Heb. by their hands. For hands are the chief members whereby men use to act anything.

CHAPTER 11

Ver. 1. {But king Solomon} Hitherto excellent things have been spoken of Solomon. His foul revolt is now related, and God's judgments following thereupon.

{loved} Unduly, against law; and immoderately against temperance.

{many} So many as the like has not been heard of in any other. This was directly contrary to the law given in special to kings of Israel, Deut. 17.17.

{strange women} Not Israelites but of other nations, out of the covenant, by law forbidden. See v. 2.

{together with the daughter of Pharaoh} Or, besides. He was not content with her that had been long his wife. See ch. 3.1.

{women of the Moabites, Ammonites, Edomites, Zidonians and Hittites} These were the nations round about him. Under these others also may be comprised.

V. 2. {Of the nations concerning which the LORD had said unto the children of Israel} Exod. 34.16. Deut. 7.3. Josh. 23.12. The children of Israel were a peculiar treasure unto God above all people, Exod. 19.5. therefore he would not have them mixed with other nations. Marriage with other nations than those mentioned in the former verse was forbidden: therefore there must needs be a synecdoche in that account.

{Ye shall not go in unto them, neither shall they come in to you} The phrases of going in to, and coming in to, are modest marriage phrases, Gen. 6.4. & 38.2,18.

{for surely they will turn away your heart} It is violent lust that puts men on to affect women against law; and it makes them so to dote on them as they care not to adventure body and soul for them, Judg. 16.16.

{after their gods} Idolatrous women use to be very violent in drawing others to their idols, Numb. 25.1,2.

{Solomon clave unto these in love} The love here mentioned was filthy lust. See v. 1.

V. 3. {And he had seven hundred wives} These he solemnly married according to their custom.

{princesses} Such were some of them before he married them, as Pharaoh's daughter: others he made such.

{and three hundred concubines} These were neither lawful wives, nor plain whores; but in a kind of middle condition. They were not wives, because not solemnly married, nor endowed with dowry or jointure; nor had their children any right of inheritance, Gen. 21.10. & 25.6. They were not whores, because taken by a man to be his alone, as wives, and none others: and in this respect they are oft styled wives, as Gen. 25.1,6. & 35.22. 1 Chr. 1.31. Concubines therefore were a kind of wives in an inferior degree. See on Judg. 19.1,2. & on Gen. 22.24. & 30.4. It is probable that Solomon dealt with many of these as Ahasuerosh did with many of the maidens that went in to him, she came in to the king no more, except the king delighted in her, Esth. 2.14.

{and his wives turned away his heart} It appears his wives were more bold and prevalent with him than his concubines, who were of an inferior rank. His wives turned his heart from the Lord to their idols, v. 4.

V. 4. {For it came to pass when Solomon was old} He was (as by circumstances it may be gathered) betwixt fifty and threescore years old. Take him to be about twenty when he began to reign; for he then had a son of a year old, ch. 14.21. He had reigned more than three years before he began to build, ch. 6.1. He was twenty years in building, ch. 9.10. These summed up make forty-three. Some years must be added to all these for spreading his fame throughout the world; and for the queen of Sheba's and other kings coming to him to hear his wisdom, and for their departing from him; and for his continuing in the services of the temple; yea, and for gathering together a thousand wives and concubines; and for that boldness they took to turn away his heart. Howsoever this circumstance of age may seem to extenuate his sin, in regard of that weakness which old age brings upon a man, yet if circumstances be duly weighed, it does more aggravate the same: For if old age weakened him, his lust was not so strong, nor the inward temptation so violent, as to make him hunt after so many women as he did. But his age was not so great as to weaken him; for he was not sixty years old. Besides, the elder he was, the wiser he should have been, Job 32.7. And sure it is that he had thereby the greater experience of God's goodness to him. So as his age is an aggravation of his sin.

{that his wives turned away his heart after other gods, and his heart was not perfect with the LORD his God} Of a perfect heart see ch. 8.61. His heart is perfect with the Lord who does cleave wholly and only to him. So did not Solomon, who clave to so many wives and concubines, v. 2.

{as was the heart of David his father} See ch. 3.14. & 9.4. David did indeed commit many gross sins, 2 Sam. 12.9. yet he never yielded to any idolatry, but kept the worship and service of the Lord pure all his days. This is here added to show that swerving from the approved pattern of a pious parent is a great aggravation of a child's wickedness.

V. 5. {For Solomon went after Ashtoreth} 2 Kings 23.13. Ashtoreth being a word of the feminine gender, is by most taken for the goddess Venus. And because there were sundry idols styled Venus, the plural number is oft used, Ashtaroth. As Baalim is taken for all manner of gods, so may Ashtaroth for all manner of goddesses. In this large extent are these two words oft joined together, as Judg. 2.13. & 10.6. 1 Sam. 7.4. & 12.10. The Hebrew notation implies that this idol was set out in the shape of a sheep. See more on Judg. 2.13.

{the goddess of the Zidonians} Every nation had their own gods, whom they especially worshipped. And the Zidonians chose Ashtaroth for their goddess, and worshipped her above all: They were also worshippers of Baal, ch. 16.31.

{and after Milcom} Styled Molech, v. 7. It is probable this was the idol to which children were sacrificed. See on Lev. 18.21. & 20.2. Jer. 32.35. According to the notation of the word Molech signifies a king. And by the heathen this was accounted one of the chief of their idols: Most think him to be Saturn. Such idols were Adrammelech and Anammelech, 2 King. 17.31.

{the abomination} This, as other idols v. 7. was abominable; yet this was the more abominable by reason of sacrificing children to it.

{of the Ammonites} See v. 7,33.

V. 6. {And Solomon did evil in the sight of the LORD} This he did many ways: 1. in doting on so many wives and concubines; 2. in marrying idolatrous strangers; 3. in suffering them to practice their idolatry; 4. in appointing places for their idols; 5. in conforming himself to their desires. See ch. 14.22. & 21.20.

{and went not fully after the LORD} Heb. fulfilled not after the Lord. He did not so forsake the Lord as utterly to renounce his worship and service, as Joash, 2 Chron. 24.17,18. and Ahaz, 2 Chron. 28.24. For the book of Ecclesiastes shows that such a root of grace remained in him as brought him to repentance. No word in this history does expressly manifest an utter forsaking of the Lord, or a final apostasy. He brought no idols into God's house, but he observed God's ordinances. His heart is said to turn after other gods, v. 2. in that he suffered his wives to worship them, and suffered temples and altars to be erected for them: And therein Solomon went not fully after the Lord.

{as did David his father} See v. 4.

V. 7. {Then did Solomon build an high place} i.e. he permitted such to be built. Of a high place see ch. 3.2.

{for Chemosh} This idol is taken for Bacchus, and is said to be worshipped in secret and dark places, as Ezek. 8.12.

{the abomination of Moab} See Num. 21.29. Jer. 48.13. If it be objected that Chemosh is said to be the god of the Ammonites, Judg. 11.24. I answer that neighboring countries did oft worship one another's god; and in this respect the god of one country may also be called the god of another.

{in the hill} He means the Mount of Olives, 2 Sam. 15.30. styled the mount of corruption 2 King. 23.13. because it was a place of corrupting the Jews.

{that is before Jerusalem} In the sight of that holy city where the temple was; so as the true worshippers of God, and idolaters, were in the face of one another, and might outface one another. See ch. 3.15.

{and for Molech the abomination of the children of Ammon} See v. 5.

V. 8. {And likewise did he for all his strange wives} All his idolatrous wives, when they saw how he had gratified some, solicited him to do the like for them. Floodgates of sin being opened for some, make all to rush and press after.

{which burnt incense, and sacrificed to their gods} Idolaters yield that to their idols which is due to the Lord, Exod. 3.18. & 30.8. Of incense see ch. 9.25. Of sacrifices, chap. 8.63,64.

V. 9. {And the LORD was angry with Solomon} God's anger is oft incensed against his own children for their sin. Solomon was also called Jedidiah 2 Sam. 12.25. that is, beloved of the Lord. See Ex. 4.14. 2 Sam. 6.7. 1 Chron. 21.7.

{because his heart was turned} This is made the ground of his great sin: for when the heart disesteems God, liberty will be taken for any sin.

{from the LORD God of Israel} See ch. 8.15.

{which had appeared unto him twice} Chap. 3.5. & 9.2. The extraordinary manner of God's appearing unto him was an evidence of his great favor to him, and of much honor done to him. This therefore was a great aggravation of his backsliding.

V. 10. {And had commanded him concerning this thing, that he should not go after other gods} Chap. 6.12. & 9.6. To violate express particular commandments is a great aggravation, Gen. 2.17.

{but he kept not that which the LORD commanded} See 2 Sam. 12.9.

V. 11. {Wherefore the LORD said unto Solomon} God here declares the equity of his proceeding against him.

{For as much as this is done of thee} Heb. is with thee. Man's own transgressions pull God's judgments on him.

{and thou hast not kept my covenant and my statutes which I have commanded thee} Of statutes see ch. 6.12. A covenant, when applied to God, signifies a law appointed or enjoined to be kept, and that upon promise of reward to such as keep it, and of penalty to such as transgress it, Deut. 29.9,25. Herein lies a difference betwixt statutes and covenants, that these have respect to the sovereignty of him that ordains them; those to his goodwill to whom they are made.

{I will surely rend} Heb. rending I will rend. See ch. 8.13.

{the kingdom} i.e. the greatest part of it, v. 31,35.

{from thee} Though this judgment were not executed while Solomon lived, yet because he was the cause of it, and it was done in his son's time, the kingdom was said to be rent from him.

{and I will give it} It was done by the rebellion of the Israelites, yet God ordered it so. See ch. 12.24.

{to thy servant} i.e. Jeroboam. See v. 26. It aggravates the judgment, that a servant was preferred before the son.

V. 12. {Notwithstanding in thy days I will not do it} This is an allay of the judgment, and a mixture of mercy therewith. So 2 King. 20.19. See ch. 21.29.

{for David thy father’s sake} Namely, by reason of that promise made with David, 2 Sam. 7.16. Such an argument does Moses plead, Exod. 32.13. See 2 King. 13.23. This therefore is not to be taken of any worth or merit in David, but of God's promise made to him, and of his care and conscience in observing the condition annexed.

{but I will rend it out of the hand of thy son} A judgment on a child occasioned by the father's sin is a judgment on the father. The son here meant was Rehoboam, ch. 16.17. We read not of any other son that Solomon had, though he had seven hundred wives and three hundred concubines: and this son was born long before he had so many wives, ch. 14.21. See Hos. 4.10.

V. 13. {Howbeit, I will not rend away all the kingdom} This is another point of mitigation. See v. 12.

{but I will give one tribe to thy son} He means especially Judah, but withal Benjamin, ch. 12.21,23. For Benjamin bordered upon Judah, Josh. 18.11. And in it was Jerusalem, Judg. 1.21. So much also of Simeon as lay within Judah, Josh. 19.1,9. was comprised under Judah: and the Levites likewise; for they were accounted no distinct tribe, but dispersed among the other tribes, Deut. 18.1. Josh. 13,14,33. And because their chief service was in the temple, they left their cities in the other tribes, and came to Jerusalem, 2 Chron. 11.13,14. See chap. 12.21. & on 1 Sam. 9.21.

{for David my servant’s sake} See v. 12. & ch. 3.6.

{and for Jerusalem’s sake} For there was a special promise made to Jerusalem. See v. 36. 2 Chr. 6.6.

{which I have chosen} See chap. 8.44. Of Jerusalem see chap. 3.15.

V. 14. {And the LORD stirred up} Some instances of God's anger mentioned v. 9. are here in order set down. Herein, though Solomon's enemies had their own ends, and sought to revenge their own quarrel, yet God used them as instruments of his justice, to punish Solomon's revolt, Isai. 10.5,6. See ch. 12.15.

{an adversary unto Solomon} He was such a one as would not submit himself to Solomon, nor pay tribute, as others, 2 King. 8.20. but did much mischief to Israel, v. 25.

{Hadad} There was a former king of Edom of this name, Gen. 36.35.

{the Edomite} As Esau, called Edom, Gen. 25.30. & 36.9. had an implacable hatred against Jacob his brother, Gen. 27.41. so the Edomites his posterity, generation after generation, had against the Israelites, Amos 1.11.

{he was of the king’s seed in Edom} One of the king's sons, and in probability his only son and heir surviving. See v. 17.

V. 15. {For it came to pass} The particular circumstances following are not registered in that history of David which is in the sacred Scripture, yet are they to be received as an undoubted truth, because here mentioned.

{when David was in Edom} This has relation to that brief story of subduing Edom set down 2 Sam. 8.14.

{and Joab the captain of the host} See 1 Chron. 11.6.

{was gone up to bury the slain} Such of the Israelites as were slain in the battle, or at the siege, may be here meant. Or in respect to the princes and other chief persons of the Edomites, he might afford them burial, as 2 King. 9.34. Or for avoiding of noisome savors he might cause all the slain to be buried, of what rank or degree soever, as Ezek. 39.11.

{after he had smitten every male in Edom} He means especially such as were taken in the city that had been besieged, because they would not yield to reasonable conditions of peace, Deut. 20.13.

V. 16. {For six months did Joab remain there with all Israel, until he had cut off every male in Edom} These six months must be accounted from Joab's first setting on the Edomites till his full conquest of them.

V. 17. {That Hadad fled} This depends on the first clause of v. 15. thus, It came to passe that Hadad fled, &c.

{He and certain Edomites} These made an escape and so fled together, as 1 Sam. 30.17. Jer. 41.15.

{of his father’s servants with him} These were of the king's court, and waited on the king, and in their grateful respect to him took his son with them.

{to go into Egypt} Egypt was an ancient country and a safe place; thither they therefore went for shelter. See v. 40.

{Hadad being yet a little child} It is supposed he was then about twelve years old; in which respect he might well be accounted a little child, especially to run so great a hazard. See Gen. 44.20.

V. 18. {And they arose out of Midian} This phrase shows that they first fled to Midian, and there abode some time; Midian bordering upon Edom, Numb. 22.4.

{and came to Paran} Paran is betwixt Midian and Egypt, Gen. 14.6. & 21.21.

{and they took men with them out of Paran} This they did that the king's son might come the better attended, and so get the more respect in Egypt.

{and they came to Egypt} The place they first intended to come unto, v. 17.

{unto Pharaoh king of Egypt} See v. 40.

{which gave him an house} Fit for himself and his followers, that they might have a place to rest in.

{and appointed him victuals} For the sustenance of them all, and that from time to time.

{and gave him land} That he might have yearly revenues for all needful expenses. These phrases show that Pharaoh courteously entertained him, and afforded him all things fit for present and future maintenance, and for abode with him.

V. 19. {And Hadad found great favour in the sight of Pharaoh} This has relation to the continuance of Pharaoh's good respect to him.

{so that he gave him to wife the sister of his own wife} Thus the king of Egypt made affinity with him. This gives evidence of Pharaoh's hospital and gracious disposition, and also of Hadad's grateful and comely carriage towards Pharaoh.

{the sister of Tahpenes the queen} This is an express exposition of the former sentence: for Tahpenes was wife to Pharaoh.

V. 20. {And the sister of Tahpenes bare him Genubath his son} This is noted as a continuance or succession of such as should be adversaries to Solomon and his race.

{whom Tahpenes weaned in Pharaoh’s house} Though she were a princess, yet she gave suck to her child, as Gen. 21.7,8.

{and Genubath was in Pharaoh’s household among the sons of Pharaoh} Trained up in the court, and had such education as the king's own children.

V. 21. {And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead} The very names of David and Joab were a terror to the Edomites: But when Hadad heard of their death, he conceived some hope of freeing his nation from bondage under the king of Israel.

{Hadad said to Pharaoh, Let me depart} Heb. Send me away.

{that I may go to mine own country} Though he found good entertainment in Egypt, yet his mind was set upon the freedom of his country; which could not be, but by doing some annoyance to Israel.

V. 22. {Then Pharaoh said unto him} Pharaoh was not weary of giving him entertainment, but would have continued him still with him. It is probable that Pharaoh was ignorant of Hadad's end in seeking to depart.

{But what hast thou lacked with me, that behold thou seekest to go to thine own country} Pharaoh implies, that if Hadad had wanted anything that Egypt could have afforded him, his want should have been supplied. This much amplifies his courtesy and bounty.

{and he answered, Nothing} Heb. Not. Hadad shows that it was not any discontent he found in Egypt that moved him to leave it.

{Howbeit, let me go in any wise} Heb. letting go let me go. See ch. 8.13. Nothing could detain him from prosecuting his purpose of freeing his country. What at first he could not effect, was in time brought to pass. Hadad laid the foundation of Edom's utter revolt from Israel, 2 King. 8.20,22. whereby Isaac's prophecy Gen. 27.40. was accomplished.

V. 23. {And God stirred him up another adversary} See v. 14. God can stir up many to execute his judgments.

{Rezon the son of Eliadah} Long after this one Rezin, a king of Syria, did much mischief to Judah, 2 King. 16.5, &c. It may be that that Rezin descended from this Rezon.

{which fled from his lord Hadadezer king of Zobah} When Rezon saw that his master Hadadezer was like to be utterly overthrown, David having gotten the better of him, 2 Sam. 8.3,4. & 10.18. he fled and left his master. The title of Psal. 60. has relation to that conquest which David by Joab had over Hadadezer. Of Hadadezer see ch. 15.18.

V. 24. {And he gathered men unto him, and became captain over a band when David slew them of Zobah} Rezon gathered together such as were put to flight in that battle; and in time got such an army together as might be able to stand against Israel, and to annoy them.

{and they went to Damascus} A royal city in Syria, Isai. 7.8. Here David had put a garrison, 2 Sam. 8.6.

{and dwelt therein} They thrust out David's garrison, and took possession themselves.

{and reigned in Damascus} They whom Rezon had gathered established him king in Damascus.

V. 25. {And he was an adversary to Israel} It is supposed that he was stirred up by Hadad.

{all the days of Solomon} He ever bore ill will to Israel, but most manifested the same after Solomon's apostasy. For till then Solomon had no adversary that showed himself, ch. 5.4.

{beside the mischief that Hadad did} See v. 14, &c.

{and he abhorred Israel} In his heart he hated Israel, and took all occasions of doing what mischief he could against them; like as Hadad did.

{and reigned over Syria} Heb. Aram. That country whereof Damascus was the chief city, and which was always at enmity with Israel.

V. 26. {And Jeroboam the son of Nebat} 2 Chron. 13.6. This does distinguish him from Jeroboam the son of Joash, 2 King. 14.23,24.

{an Ephrathite} Of the tribe of Ephraim, ch. 12.25. Elkanah was so called, though a Levite, because he dwelt in Ephraim, 1 Sam. 1.1. See on Ruth 1.2.

{of Zereda} This was in the tribe of Ephraim. It is taken to be the same that is called Zererath, Judg. 7.22.

{Solomon’s servant} One of his chief officers and counselors, being by Solomon deputed to some select employment. See v. 11. & ch. 9.22. The judgment against Solomon was the greater, in that such a one, even his servant, was against him, and not strangers only.

{whose mother’s name was Zeruah a widow-woman} This is noted to show that, his father being taken away, he was educated by his mother: And women are most likely to put a high spirit into their sons.

{even he lift up his hand against the king} He did that which offended the king, and made him suspect his loyalty. But this phrase setting out plain rebellion 2 Sam. 20.21. may have relation to that which is noted ch. 12.12, &c.

V. 27. {And this was the cause that he lift up his hand against the king} This was one cause. Another is rendered, v. 40.

{Solomon built Millo} See ch. 9.15.

{and repaired} Heb. closed, or, made up.

{the breaches of the city of David his father} These might be the breaches which were made in the assault against Zion, 2 Sam. 5.6,7. Some dilapidations might remain therein till Solomon's time.

V. 28. {And the man Jeroboam was a mighty man of valour} He was in this respect the more fit to be the head of a faction.

{And Solomon seeing the young man} It appears that Solomon oft went out to his works, and observed the diligence or slothfulness of those whom he set on work; which was one reason of his bringing his great works to such perfection as he did. For the eye of the master makes the horse fat, and the servant sweat.

{that he was industrious} Heb. did work. It appears that Jeroboam at first was employed in laborious services, and being faithful therein, and diligent, was preferred to a place of trust and charge over others. For being employed about building Millo and repairing Zion while he was a young man, King Solomon took special notice of his wit, strength, industry, and other commendable parts, and preferred him. Hereupon this youth waxed insolent, and conceived high thoughts of himself, and was ready to enterprise such attempts as opportunity should afford. Solomon had good reason to prefer him: it was just, equal and commendable so to do: But Jeroboam's abuse of preferment occasioned the mischief which followed. Besides herein was a secret work of divine providence which Solomon did not discern. Thus we may see why the building of Millo and repairing Zion are brought in as a cause, or rather an occasion of Jeroboam's lifting up his hand against the king.

{he made him ruler} Solomon ignorantly advanced Jeroboam to his own and his posterity's great damage. He being in place of authority might the more easily hear the complaints of people, and more readily draw multitudes after him.

{over all the charge} Heb. burden. Jeroboam had a charge about gathering in taxes, which the subjects found a heavy burden unto them, ch. 12.4.

{of the house of Joseph} Under Joseph are comprised two tribes, namely Ephraim and Manasseh. It is probable that Solomon to maintain the state of his seven hundred wives and three hundred concubines, laid great taxes on his people, which made them complain; and that Jeroboam upon their complaint expostulating the case with the king, Solomon thereupon eyed him as Saul eyed David, 1 Sam. 18.9.

{29. And it came to pass} Here another cause of Jeroboam's high thoughts against the king, and of the king's jealousy over Jeroboam, is set down. See v. 27.

{at that time when Jeroboam went out of Jerusalem} Divine providence so orders matters as they fall out most opportunely for the accomplishment of God's purpose, 1 Sam. 9.14,15. ch. 13.24. Gen. 37.25.

{that the prophet Ahijah} The function of Ahijah is here set down, to distinguish him from other Ahijahs; as from the priest, 1 Sam. 14.3. from the Levite, 1 Chr. 26.20. from the scribe, ch. 4.3. and from Baasha's father, ch. 15.27. This is he, who with some others, penned the Acts of Solomon, 2 Chr. 9.29.

{the Shilonite} He is so called, because he dwelt in Shiloh, ch. 14.2. See 2.17.

{found him in the way} In that God sent this prophet on his errand, the prophet may well be said to find Jeroboam. For he went to seek him. See ch. 21.18,20.

{and he} i.e. the prophet. He might more boldly rend his own garment than another's: And having a charge from God to do what he did, he might purposely for that end put on a new garment.

{had clad himself with a new garment} To show that though the kingdom were as a new garment, fresh and strong, yet it should be rent.

{and they two were alone in the field} This was, that the fact might not be too much divulged, 1 Sam. 9.27. 2 Kings 9.6.

V. 30. {And Ahijah caught the new garment that was on him} He hastily pulled it off from his own body.

{and rent it} This he did for a sign to make Jeroboam the more confidently believe that what he said should come to pass. So Isaiah, 20.2. Ezekiel, 24.27. This act of the prophet could not but astonish Jeroboam, and make him attentively heed it.

{in twelve pieces} According to the number of the tribes of Israel, ch. 18.31. Exod. 24.4.

V. 31. {And he said to Jeroboam} Here the prophet expressly declares the meaning of the sign.

{Take thee ten pieces} He makes Jeroboam a party in this sign, to stir him up the more seriously to ponder it, and the more confidently to believe it.

{for thus saith the LORD} This shows the warrant of his message.

{the God of Israel} See ch. 8.15.

{Behold} His message was strange and remarkable. So ch. 13.2. & 14.10.

{I will} See ch. 12.15. & 2 Sam. 12.22.

{rent the kingdom} Violently take it away, and sever it asunder. It was Jeroboam with the people of Israel that did instrumentally and immediately rend the kingdom from Solomon's son: But because it was purposed and ordered by God, he assumes it to himself. So 1 Sam. 15.28.

{out of the hand of Solomon} See v. 11.

{and will give ten tribes to thee} God proportions out to everyone what and how much he shall have, Deut. 2.5,9,19. Jud. 11.21, &c.

V. 32. {But he shall have} This was verified in and upon Solomon's son. As that which was taken from Rehoboam is said to be taken from Solomon, v. 31. so that which he retained, Solomon is said to retain: For a father lives in his son.

{one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of the tribes of Israel} See v. 13.

V. 33. {Because that they} Not only Solomon alone, but many also of the people with him forsook the Lord. For people are ready to follow their governors, ch. 12.30. 2 Chron. 24.18. & 33.9.

{have forsaken me} This intends as much as was implied under these phrases, went not fully after the Lord, v. 6. His heart was turned from the Lord, v. 9. See ch. 18.18.

{and have worshipped Ashtoreth the goddess of the Zidonians} See v. 5.

{Chemosh the god of the Moabites} See v. 7.

{and Milcom the god of the children of Ammon} See v. 5.

{and have not walked in my ways} See ch. 3.14.

{to do that which is right in mine eyes} i.e. to do what is warranted by God's word, and that uprightly, as before him whose eyes are every where, Prov. 15.3. and discern all things, even the thoughts of the heart. See ch. 15.5. & 22.43.

{and to keep my statutes and my judgments} See ch. 2.3.

{as did David his father} See v. 4.

V. 34. {Howbeit I will not take} See v. 12.

{the whole kingdom out of his hand} Or, any of the kingdom. No part thereof was taken from Solomon. See a like phrase Gen. 39.23. Psal. 103.2.

{but I will make him prince all the days of his life for David my servant’s sake} See v. 12.

{whom I chose} 1 Sam. 13.14. & 15.28.

{because he kept my commandments and my statutes} See ch. 2.3. This is not alleged as a proper, procuring, and meritorious cause, but as an accomplishment of that condition which God prescribed for an evidence of his good pleasure.

V. 35. {But I will take the kingdom out of his son’s hand, and will give it unto thee} See the accomplishment, ch. 12.15, &c.

{even ten tribes} See v. 34.

V. 36. {And unto his son will I give one tribe} See v. 13.

{that David my servant may have a light} Heb. lamp, or, candle. By this metaphor he understands a royal glory in a successor, that as a light may shine before his people, and govern them, ch. 15.4. 2 Sam. 21.17. 2 Kings 8.19. Psal. 132.17.

{always} See ch. 8.13. In the Messiah this is most properly accomplished.

{before me} See 1 Chron. 17.24.

{in Jerusalem, the city which I have chosen me to put my name there} In that God appointed Jerusalem to be the place where his temple should be, 2 Chron. 3.1. & 6.6. Psal. 68.29. & 132.13,14. & 135.21. he is said to choose it to put his name there. See on ch. 8.16,44. & 2 Chron. 6.6. of Jerusalem see ch. 3.15.

V. 37. {And I will take thee, and thou shalt reign according to all that thy soul desireth} He means that Jeroboam should be a supreme king, under no superior on earth, so as he might do and command what himself desired.

{and shalt be king over Israel} Israel is here taken for the ten tribes distinguished from Judah and Benjamin.

V. 38. {And it shall be if thou} God uses to confer honor and other blessings upon conditions, which are duties to be observed by them who desire comfortably to enjoy those blessings, and to have them continued to their posterity, Exod. 19.5. Deut. 4.1.

{wilt hearken unto all that I command thee} Deut. 15.5.

{and wilt walk in my ways} See ch. 3.14.

{and do that is right in my sight} See v. 33.

{to keep my statutes and my commandments} See ch. 2.3.

{as David my servant did} See v. 4. He does the rather put Jeroboam in mind of David's pattern, because David used no indirect means to come to the kingdom, though it were promised him in Saul's time. See 1 Sam. 26.10,11.

{that I will be with thee} This phrase imports an especial presence of God with one, to protect, direct, assist, and every way bless him, Deut. 31.8. Josh. 1.5. Heb. 13.5.

{and build thee a sure house} i.e. a durable stock or posterity to Jeroboam. See ch. 9.5. 1 Sam. 2.35. 2 Sam. 7.16.

{as I built for David} 2 Sam. 7.27,28,29. David and Solomon his son were all their days established on the throne over all the tribes, and their posterity over Judah, and Christ over all the Israel of God everlastingly, Luk. 1.33. Thus did God make David's house sure indeed. It pleased the Lord to send this gracious message mixed with such precious promises to such a one as Jeroboam was; 1. Indefinitely, to show his own gracious disposition to the children of men. 2. To allure him to whom it was sent unto obedience. 3. To justify himself in inflicting judgments. 4. To warn others to whom in special like promises might be made. 5. To aggravate the condemnation of the rebellious.

{and will give Israel unto thee} See v. 37.

V. 39. {And I will for this} For this cause, which was Solomon's idolatry; or, by this division of the kingdom.

{afflict the seed of David} i.e. molest, vex, and lay judgments upon the posterity of David. For after this division there were perpetual wars betwixt Judah and Israel, ch. 14.30. & 15.16. 2 Kings 14.11, &c. 2 Chron. 28.6, &c.

{but not for ever} For sometimes there were good kings of David's line who prospered very well. And though the posterity of David were carried into captivity, yet were they again brought back. And finally, the Messiah, of the seed of David, still continues to reign most gloriously, and so shall forever, Luke 1.33.

V. 40. {Solomon sought therefore} He discerned Jeroboam's stout stomach, and it may be, some secret conspiracies of his. And this inference shows that he heard of Ahijah's message. For though the prophet concealed it from all but Jeroboam, yet might Jeroboam make it known, partly out of pride, that he should be so highly advanced; and partly out of policy, to draw people's hearts to him, and to make a party for him.

{to kill Jeroboam} Kings cannot endure corivals, 1 Sam. 20.31. But Solomon, though otherwise a wise man, herein had but a foolish conceit of crossing the determinate and revealed purpose of God, Prov. 21.30.

{and Jeroboam arose} This word arose implies diligence and speed, Gen. 24.10. Judg. 13.11. 1 Sam. 26.9.

{and fled} Fear of death makes men shift for themselves, Exod. 2.15. 1 Sam. 19.12. ch. 19.3. Matth. 2.14.

{into Egypt} See v. 17.

{unto Shishak king of Egypt} Shishak was that king's proper name. Pharaoh was a name common to all the kings of Egypt; See ch. 2.39. Particular kings had other titles added, for distinctions' sake, as Pharaoh-Hophra, Jer. 44.30. Pharaoh-Necho, Jer. 46.2. It is probable that this Shishak was brother to Solomon's wife, and son and heir to Pharaoh her father, ch. 3.1. But he might be ignorant of Jeroboam's case, and in common courtesy afford hospitality to him: Or he might be offended with Solomon for taking so many wives as he did besides his sister, and in that respect entertain Jeroboam.

{and was in Egypt until the death of Solomon} For it was expressly told him that Solomon should be Prince all the dayes of his life, v. 34. Of Jeroboam's return see ch. 12.1,2.

V. 41. {And the rest of the acts} Or, words, or, things.

{of Solomon} Though Solomon were a wise man, yet the Holy Ghost thought it not meet to set down all his acts in Scripture. See John 21.25. ch. 14.19. Among other memorable acts his repentance is omitted; whence some infer that he repented not at all, but died in his sin, as Saul, 1 Chron. 10.13. But there is even in this particular an express difference put betwixt Solomon and Saul, 2 Sam. 7.15. Besides, there is such apparent evidence of Solomon's public repentance in the book called Ecclesiastes as the Holy Ghost thought it not necessary to make any other mention thereof. To prove the point, That Solomon repented, let these reasons be well weighed. 1. Solomon penned certain books of sacred Scripture, as Proverbs, Ecclesiastes, Canticles. And all the penmen of Scripture were holy men of God, 2 Pet. 1.21. 2. The subject matter of Ecclesiastes shows that it was penned by Solomon after his fall; and the book savors of a penitent spirit. 3. His name, Jedidiah, that is, Beloved of the Lord, 2 Sam. 12.25. implies that he was not utterly cast off. For whom God loves, he loves to the end, John 13.1. 4. God promises to be his Father, 2 Sam. 7.14. But a father will not utterly forsake his son, Psal. 27.10. 5. God also promises that his mercy shall not depart away from him, 2 Sam. 7.15. 6. A probable conjecture may be made that Solomon before his death had forsaken his idolatrous courses, and restrained his wives from theirs, and abated his wickedness thereabout, in that the people who set themselves to defame his government complained of no such matter to Rehoboam, ch. 12.4, &c. 7. Solomon was an especial type of Christ, and that in sundry respects: as I. In his royal dignity, ch. 2.9, &c. Psal. 2.6. II. In the presents all nations brought to him, ch. 10.24. Psal. 72.10. III. In his prophetical function, Eccl. 1.1. Act. 3.25. IV. In his wisdom, ch. 3.12. V. In the peace he worked, ch. 4.25. 1 Chr. 22.9. Eph. 2.14,15. VI. In building God's house, ch. 6.1. 2 Chr. 3.3,6. VII. In the relation betwixt God and him, 2 Sam. 7.14. Heb. 1.5. VIII. In the stability of his throne, 1 Chr. 17.12. Luk. 1.32,33.

{and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?} He means large records and chronicles, which served for the use of those times and future ages, but were no part of canonical Scripture. For there were other chronicles of the affairs of Judah and Israel than those now extant. See 2 Chr. 9.29.

V. 42. {And the time} Heb. days. Man's time being very uncertain, may well be reckoned by days. See Gen. 47.9.

{that Solomon reigned in Jerusalem over all Israel} In Jerusalem was the king's throne and palace, and there he most resided, but his dominion extended throughout all Israel. Israel is here collectively to be taken for the twelve tribes; and therefore this general particle all is added thereunto.

{was forty years} 2 Chr. 9.30. See v. 4.

V. 43. {And Solomon slept with his fathers} See ch. 2.10.

{and was buried in the city of David his father} See ch. 2.10.

{and Rehoboam} Math. 1.7. called Roboam.

{his son reigned in his stead} Rehoboam was born before Solomon was king. See ch. 14.21.

CHAPTER 12

Ver. 1. {And Rehoboam} 2 Chr. 10.1. The three first kings, Saul, David, Solomon, reigned over all the twelve tribes, but Rehoboam was the first that reigned over two only.

{went to Shechem} Shechem is a city of Ephraim, belonging to the Levites, Josh. 20.7. in the midst of the land, and so most convenient for all the tribes to come unto. It is called also Sichem. Thither Abraham first came when he entered into Canaan, Gen. 12.6. There was Dinah defiled, Gen. 34. There Joseph was buried, Josh. 24.32. Thither Joshua gathered all Israel, Josh. 24.1. There Abimelech consulted about the kingdom, Judg. 9.1. Indeed Abimelech beat down the city, and sowed it with salt, Judg. 9.45. But by this it appears that it was built again, v. 25.

{for all Israel were come to Shechem} He means the heads and officers of Israel. This was the reason why Rehoboam went to Shechem, because all Israel was assembled there: And it is probable the people desired he would come thither; but had he been a prudent man, he might well have suspected some danger.

{to make him king} To crown him, and perform such solemnities as were used at a king's coronation, they pretended they would set him over all the twelve tribes; if at least he would have yielded to their conditions, v. 4.

V. 2. {And it came to pass when Jeroboam the son of Nebat} See ch. 11.26.

{who was yet in Egypt} It appears by the particle yet that Jeroboam continued in Egypt till this time. See on ch. 11.40.

{heard of it} He might first hear of Solomon's death by some private intelligence; but afterwards the people sent to him by common consent, as v. 3.

{for he was fled from the presence of king Solomon} This is a brief of what is more amply set down, ch. 11.40.

{and Jeroboam dwelt in Egypt} There he abode from the time that he fled out of Israel, till Solomon was dead.

V. 3. {That they sent and called him} This is meant of a public sending for him by the whole congregation of Israel. While Rehoboam was solemnizing his father's funeral rites, Jeroboam had time to return to Israel, and to plot with his complices about the kingdom.

{and Jeroboam and all the congregation of Israel came and spake unto Rehoboam saying} Having consulted together, and concluded what they should say to the king, Jeroboam was the mouth of all Israel. For he was a prime officer of Solomon's council, and had suffered in the people's cause, and was also a man of valor. See ch. 11.26,28.

V. 4. {Thy father made our yoke} A yoke properly is that whereby oxen are coupled together, and which lies upon their neck as a means to draw loads after them. Service and subjection and hard tasks is oft set out under this metaphor, Jer. 27.8,11,12. Lev. 26.13. and are counted grievous yokes.

{grievous} Yokes, by reason of the heavy weight which beasts draw, do much pinch them. It appears hereby that Solomon put the people to hard services, and laid great taxes upon them. This may have reference to that large provision which was taken out of all parts of the land to maintain the royalty of his court, ch. 4.7,22,23. and to the great pains that multitudes of people took about his buildings and other affairs, ch. 5.18. & 9.22. But questionless there were other far more grievous burdens laid on them after his apostasy, to maintain the royalty and idolatry of his seven hundred wives, all princesses, and three hundred concubines. It may be also that Hadad's and Rezon's enmity (of whom ch. 11.14,23.) occasioned some impositions. See on Ps. 72.12.

{now therefore make thou the grievous service} This may be applied to the labor and pains whereunto the people were put about Solomon's works and wars.

{of thy father} Which your father exacted of us.

{and his heavy yoke which he put upon us} This may be applied to the taxes that were laid on them.

{lighter} Or, easier. They refused not all services, subjection and taxes, but only oppressions by them. Here we see how sedulous and solicitous they were about their civil affairs, but no care at all taken about true religion, or preventing idolatry.

{and we will serve thee} Their meaning is, they would accept Rehoboam for their king, and be subject unto him, v. 7.

V. 5. {and he said unto them, Depart yet} This he said to gain time for advice and counsel, which in a case of so great importance was a part of prudence. Had he not preferred the arrogant advice of unexperienced young men before the grave counsel of old and well-staid statesmen, it might have proved advantageous unto him.

{for three days} Where there are many counselors, and the matter weighty, there needs much time for conferring counsels together: But great multitudes being assembled from many remote places could hardly admit a longer time.

{then come again to me} He does not utterly refuse to answer their demand.

{And the people departed} This they did, as to testify their willingness to accept him for their king on good terms, so to consult about rejecting him in case his answer should not satisfy their desire.

V. 6. {And king Rehoboam consulted with the old men} Such as were ancient and experienced counselors of state, called by us privy counselors, Gen. 50.7. they are called elders of the land. See Job 12.12. & 32.7. Psal. 119.100. See ch. 8.1.

{that stood before Solomon his father while he yet lived} Such as these were on all occasions called to advise with the king. See Esth. 1.13,14. Solomon being a very wise man, this their standing before him could not but be a means to them of learning much wisdom. Prov. 13.20. Here are two reasons rendered of asking their advice. 1. because they were mature and experienced counselors; 2. because they had been so much in Solomon's company.

{and said, How do you advise that I may answer this people?} That which follows shows that he propounded this question in hope that they would satisfy his humor; but not with a resolution to follow their counsel if it should cross his mind. Compare Jer. 42.2,5. with 43.2.

V. 7. {And they spake unto him, saying, If thou wilt be a servant unto this people this day} i.e. if you will as a servant yield unto them, and grant their demand for this once.

{and wilt serve them, and answer them, and speak good words unto them} 2 Chron. 10.7. thus, If thou be kind to this people, and please them, and speak good words unto them, i.e. gentle and meek words, such as may seem good to them. See ch. 2.7. Prov. 15.1. & 25.15.

{then they will be thy servants for ever} i.e. obedient subjects. See v. 4. This they added to meet with a secret conceit. It might be conceived that if the king should once submit himself to the will of his subjects, they might prove lords over him: But here they show the contrary.

V. 8. {But he forsook the counsel of the old men which they had given him} Herein he showed himself a child in understanding, though in age old enough. See 2 Chron. 12.2.

{and consulted with the young men} Such as were unexperienced; styled young in opposition to the old men, v. 6.

{that were grown up with him} Who had been with him time after time, and well knew his humor and disposition.

{and which stood before him} They did attend upon him, and also on other occasions gave counsel to him.

V. 9. {And he said unto them, What counsel give ye} They who like not good counsel are ready to seek for other counsel, that they may have some pretext to justify their folly.

{that we may answer this people who have spoken to me?} He supposed they would satisfy his humor more than the old men had done.

{saying, Make the yoke which thy father did put upon us lighter} He leaves out this promise of the people, and we will serve thee, v. 4. to make their demands seem the more unreasonable.

V. 10. {And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying} They are as ready and bold to put an answer into his mouth as if they had been the most prudent counselors that could be.

{Thy father made our yoke heavy, but make thou it lighter unto us} See v. 4.

{thus shalt thou say unto them, My little finger shall be thicker than my father’s loins} A proverbial and hyperbolical speech. By little (for the word finger is not in the Hebrew, but yet fitly supplied) is meant the least and weakest member of the body; by loins the side, or thigh, or back, which are the greatest and strongest parts. And hereby he implies that his power and courage far surpassed his father's. It is a speech full of great pride, boldness, folly, and falsehood. He alludes to his father's youth when the crown was first set on his head, ch. 3.7. 1 Chron. 22.5, and to his own man-age, ch. 14.21.

V. 11. {And now whereas my father did lade you with an heavy yoke} See v. 4.

{I will add to your yoke} q. d. I will exact more taxes of you, put you to harder services, and every way more burden you than ever my father did. O foolish king that followed such counsels! Was this the way to gain a mutinous people? Or rather was it not a course to have alienated a willing people?

{my father hath chastised you with whips: but I will chastise you with scorpions} This is another proverbial speech. Whips use to be made of hard cord knotted, and soon fetch blood, and tear skin and flesh. Scorpions are venomous creatures with stings in their tails, wherewith they that are stung are intolerably tortured, ofttimes to death. There are also certain scourges of wire, with knobs of lead and sharp hooks or pricks at the ends of them, which are called scorpions. Some write of kinds of briars and thorns called scorpions. All these senses tend to one and the same end, that Rehoboam would handle his subjects much more roughly and hardly than his father had done.

V. 12. {So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed} Their longing desire to know Rehoboam's mind and his affection to them, makes them keep touch, and not fail in their attending upon him at the time set by himself.

{saying, Come to me again the third day} See v. 5.

V. 13. {And the king answered the people roughly} Heb. hardly. Certainly he neither foresaw nor feared what the issue of exasperating a tumultuous people might be.

{and forsook the old men’s counsel that they gave him} This does much aggravate his folly, and shows that willfulness and obstinacy was added thereto. So Jer. 43.4.

V. 14. {And spake to them after the counsel of the young men, saying} Hearkening to flattering and unadvised counselors is the ready way to ruin, 2 Chron. 22.4, 5.

{My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions} Because the counsel of the young men pleased him, though it were pernicious, yet he holds close to the very words thereof, v. 11.

V. 15. {wherefore the king hearkened not unto the people} He regarded not their motion, v. 4, but utterly rejected their desire of having their heavy burdens made lighter.

{for the cause} Heb. circuit, or, turning about. i. e. The alteration of the state, and turning the greatest part of the kingdom to another. This has relation to that which followed v. 16.

{was from the LORD} This passage or event was ordained and ordered from the Lord: I. In that the Lord withheld his spirit of wisdom from Rehoboam, whereby he might have discerned what in probability would be the issue, Deut. 29.4. II. In that he gave him over to hearken to rash and evil counselors, as ch. 22.23. III. In that he alienated the hearts of the people from him, as Judg. 9.23. This God did to punish Solomon's idolatry, ch. 11.11, and to discover Rehoboam's folly, insolency, and cruelty, 2 Chron. 32.31. Whatsoever in such cases is attributed to God, is to be taken as an act of justice done by the supreme and righteous judge: thus Amos 3.6. See 2 Chron. 25.20.

{that he might perform} God had foretold as much ch. 11.11, and to show his truth, he now brings to pass what he threatened. See 1 Sam. 15.29.

{his saying which the LORD spake} The word which God's ministers deliver from God, is God's word, ch. 16.7, 12.

{by Ahijah the Shilonite unto Jeroboam the son of Nebat} ch. 11.29, etc. This shows that God in accomplishing his word has respect unto his servants, that they might not be found false witnesses, 2 King. 9.36. & 10.10.

V. 16. {So when all Israel saw that the king hearkened not to them, the people answered the king, saying} The king's over-sharp and rigorous answer gave such a general distaste, as they would no longer stay to advise further thereupon, but unanimously manifest a present and peremptory resolution.

{what portion} Or, what jurisdiction, or command. Saul propounds such a question 1 Sam. 22.7.

{have we in David} In David's lineage or posterity. What good can we expect from David's stock? Or, what right has it to us?

{neither have we inheritance} i. e. fields, and vineyards, as 1 Sam. 22.7, or, as we say, lands and tenements.

{in the son of Jesse} This is a phrase of contempt: for Jesse was but a private man. But the Holy Ghost uses this title Jesse with much honor, 1 Chron. 12.18. 2 Sam. 23.1. Psal. 72.20. Act. 13.22, and that because he was the father of David, and in that respect the stem or root out of which Christ sprouted, Isa. 11.1, 10. The people therefore here manifested great impiety and ingratitude against God, who raised David to do so much good for Israel: they learned the phrase of that king whom God rejected, 1 Sam. 22.7, and of an arch-rebel, 2 Sam. 20.1.

{to your tents, O Israel} This is a phrase of apostasy from their former government. They imply they would no longer depend on David's stock, but every one look to his own house, v. 24. Because of old they dwelt in tents, this phrase continued to be in use among them, Deut. 5.30. Josh. 22.4. See v. 24.

{now see to thine own house, David} They direct their speech to Rehoboam, and call him David, because he descended from him; and by his own house they mean Judah, that tribe whereof David was. Hereby it appears that the heads of the tribe of Judah did not conspire with them, nor consent to their treason.

{So Israel} He means the ten tribes. See v. 20.

{departed} With a resolution never to subject themselves to Rehoboam, or to any of his posterity.

{unto their tents} To their own houses or homes.

V. 17. {But as for the children of Israel} Israel is here put for Judah, as 2 Chron. 12.1. Or that part of Simeon which was within the tribe of Judah is here meant: or such in the ten tribes as set their hearts to seek the Lord, 2 Chron. 11.16.

{which dwelt in the cities of Judah} And Benjamin: see ch. 11.13.

{Rehoboam reigned over them} For all they voluntarily subjected themselves to him, because the temple of the Lord was within his jurisdiction.

V. 18. {Then king Rehoboam sent Adoram} Some take this man to be that Adoniram mentioned ch. 4.6. & 5.14, because of the same office here and there mentioned. If this were the same, he was an ancient man and had been in office most part of Solomon's reign, and so more fit to appease the people, being one of the old men, v. 6. When by woeful event (which is the fool's teacher) Rehoboam discerned his folly, he sought redress, but too late.

{who was over the tribute} By virtue of this office Adoram had the more acquaintance with the people, and might the better assure them they should be eased in their tribute, and thereby pacify them. But Rehoboam's mention of adding to their yoke, i. e. of increasing their taxes, made them detest him that was over the tribute.

{and all Israel stoned him with stones, that he died} This they did, without any legal proceeding, tumultuously, and in a rage; as Acts 7.57, 58.

{therefore king Rehoboam made speed} Heb. strengthened himself.

{to get him up to his chariot} For by this evidence of the people's rage he saw there was great cause for him to look to himself.

{to flee to Jerusalem} This city was in that tribe which stuck to him: and he could have no safe abiding in any of the cities of Israel. Of Jerusalem see ch. 3.15.

V. 19. {So Israel rebelled} Or, fell away, or, dealt treacherously. The Hebrew word is attributed to such as transgress a covenant, Ho. 8.1. 2 King. 1.1. & 3.4, 5.

{against the house of David} i. e. David's royal posterity. Though this were decreed by God, and by God's prophet revealed beforehand, yet because they did it not on that ground, but upon a rebellious disposition, their falling off is justly styled rebellion. So is this word used 2 King. 1.1.

{unto this day} See ch. 9.13.

V. 20. {And it came to pass when all Israel} All Israel is here to be taken as v. 1.

{heard that Jeroboam was come again, that they sent and called him unto the congregation} It is said v. 3 that they sent and called Jeroboam; how then are they said to send for him again? R. 1. This may have relation to that time, or that time to this; or, 2. the elders might send for him then, and now all the congregation; 3. Jeroboam, after he saw fair way made for him to be king, might withdraw himself, as Saul did, 1 Sam. 10.21, but when Rehoboam was actually cast off, he might return again, and so the people send for him the second time.

{and made him king over all Israel} They actually chose him, openly proclaimed him, and solemnly settled him on the throne.

{there was none that followed the house of David but the tribe of Judah only} See ch. 11.13.

V. 21. {And when Rehoboam was come to Jerusalem} This was the securest place that he had.

{he assembled all the house of Judah, with the tribe of Benjamin} Herein is verified that that was promised ch. 11.13. Under all the house of Judah is comprised not only that tribe, but also all that took part with them.

{an hundred and fourscore thousand chosen men, which were warriors} Here is a great army suddenly raised out of two tribes; yet his son raised a far greater, 2 Chron. 13.3.

{to fight against the house of Israel} He sought by human means to recover what by his father's idolatry and his own folly was forfeited and lost. But his purpose was in vain.

{to bring the kingdom again to Rehoboam the son of Solomon} A Hebraism like that which is noted ch. 8.1.

V. 22. {But the word of God came} 2 Chr. 11.2. The message of true prophets was God's own word.

{unto Shemaiah the man of God, saying} The man of God is the title of a true prophet, ch. 13.1. 2 Chr. 15.1, 8. By it this prophet is distinguished from two false prophets, Shemaiah the Nehelamite, Jer. 29.24, and Shemaiah the son of Delaiah, Neh. 6.10.

V. 23. {Speak unto Rehoboam the son of Solomon king of Judah} God's word must be delivered even unto kings.

{and unto all the house of Judah and Benjamin} See v. 20.

{and to the remnant of the people, saying} Under this word remnant are comprised such of the tribe of Simeon as dwelt within the tribe of Judah, together with the priests, Levites, and many of other tribes that came into Rehoboam's jurisdiction, 2 Chr. 11.13, 16. See ch. 11.13.

V. 24. {Thus saith the LORD} A prophet's usual preface, showing his warrant to gain the better attention.

{Ye shall not go up, nor fight against your brethren the children of Israel} Their near relation, hinted in this word brethren, is urged as a ground of restraint, to keep them from over-much forwardness to fight against the Israelites. So Deut. 2.4, 8. But it did not make such a war simply unlawful. See 2 Chr. 13.15. & 28.8. Judg. 20.28.

{return every man to his house} i. e. Be quiet, and follow every one his own affairs. What was called tents v. 16, here is titled house.

{for this thing is from me} See v. 15.

{They hearkened therefore to the word of the LORD} The mind of the Lord being so plainly made known to them, they submitted themselves thereto, though it were against their own mind. See 2 Chr. 25.10. & 28.10.

{and returned to depart} A Hebraism, implying that they were come from their own houses, and assembled in arms, and prepared to fight.

{according to the word of the LORD} Another Hebraism in redundancy. It shows God's word much prevailed with them, and was the only cause that moved them to desist.

V. 25. {Then Jeroboam built Shechem in mount Ephraim, and dwelt therein} Of Shechem see v. 1. It was built before, but now he made it a kind of new city, a royal city. See ch. 9.15.

{and went out from thence} To the other side of Jordan, where Penuel was.

{and built Penuel} This was the place where Jacob wrestled with the angel, Gen. 32.30. Here had been a strong tower, long before beat down by Gideon, Judg. 8.9, 17. In Shechem Jeroboam made a palace for himself to dwell in: in Penuel he placed a garrison. And as Jeroboam fortified places for the strength of his kingdom, so did Rehoboam for his, 2 Chr. 11.5, etc.

V. 26. {And Jeroboam said in his heart} He thought and imagined such things as follow. See Psal. 14.1. That which he projects as a means to preserve his kingdom, proved the ruin thereof, ch. 15.30.

{Now shall the kingdom return to the house of David} He thought the children of Israel within his kingdom, if some course were not taken to prevent it, might revolt from him and own David's heir for their king, as is more plainly expressed v. 27. Behold his small or no faith, his high misconfidence in God's promise; for he had no care of God's charge ch. 11.37, 38.

V. 27. {If this people go up to do sacrifice in the house of the LORD at Jerusalem} To do sacrifice was the principal and proper service of the temple, Deut. 12.6, and is here put for the whole worship of God. This usurper feared that piety to God might draw away the people's heart from him, and thereupon he draws them to idolatry. He might also fear that the magnificence of the temple, and the glorious things appertaining thereunto, yea, and the priests making known God's promise to David's house, would cause them to join with the men of Judah.

{then shall the heart of this people turn again unto their lord} He was not ignorant that God's ordinances might be a means to turn their hearts to obedience and loyalty, especially if the priests and Levites, the ministers thereto, should press them upon the consciences of those that came to the temple, as he had cause to think they would.

{even unto Rehoboam king of Judah} Here he acknowledges that Rehoboam, against whom he and Israel had rebelled, was their lord, and so is a witness against himself and those that took part with him.

{and they shall kill me} Usurpers live in continual fear, and suspect the worst.

{and go again to Rehoboam king of Judah} He makes himself the principal cause of the rebellion, and concludes that if he were taken away, all might be brought to be subject again to their proper king.

V. 28. {Whereupon the king took counsel} Wicked men in their impious acts can take advice, and use more heads than their own.

{and made two calves} In imitation of those idolaters Exod. 32.4, who themselves imitated the Egyptians, among whom they had long lived. Yea, and Jeroboam himself having lately lived in Egypt ch. 11.40, might thereby be induced to make his idols like unto those of the Egyptians.

{of gold} Idolaters can spare their most precious metals to make their idols of, Dan. 3.1, supposing to honor their gods thereby. Concerning which folly see Isa. 46.6. Jer. 10.4, 8. Hos. 8.4. Hab. 2.19. Acts 17.29. These idols were not gilded over, but were of massy gold, molten, and cast into the fashion of calves, ch. 14.9. 2 King. 17.16. Neh. 9.18.

{and said unto them, It is too much for you to go up to Jerusalem} He pretends the people's accommodation and ease, as a cloak to cover his own diffidence and cursed policy. He would herein show himself more prudent for the people's good, and more merciful than God.

{behold thy gods O Israel} He means a representation of the God of Israel: and he takes the phrase from Exod. 32.4.

{which brought thee up out of the land of Egypt} Hereby he would imply that he drew them to worship no other God than the true God, the God of their fathers, that chose them to be his people, and redeemed them from bondage. By this description does the Lord God of Israel oft set forth himself, as Exod. 20.2. Lev. 19.36. Ezek. 20.5, 6. Amos 2.10. Mic. 6.4.

V. 29. {And he set the one in Bethel} A city of Benjamin, in the uttermost coast of Israel on the south, Josh. 18.22. It signifies the house of God, because there God appeared to Jacob, Gen. 28.11, 19, and there they worshiped God, Gen. 12.8. & 35.7. But by reason of Jeroboam's impiety, the prophet calls it Beth-aven, Hos. 10.5. The inhabitants of this city severed themselves from others of their tribe, and revolted to Jeroboam; and thereby he had the opportunity to set up one of his calves there. It was recovered, together with divers others even in Jeroboam's time, 2 Chr. 13.19.

{and the other put he in Dan} A city in the utmost coast of Israel on the north, Josh. 19.47. See on Judg. 18.29.

V. 30. {And this thing became a sin} A most heinous sin, most dishonorable to God, and which caused such a divorce betwixt him and his people, being a spiritual adultery, Jer. 13.27. Ezek. 23.43. Hos. 2.2, a sin whereby he drew all Israel from God, and made them to sin, 2 King. 17.21. This therefore is put into Jeroboam's title, 1 King. 15.31. See on ch. 13.34. & on Gen. 36.43. Many circumstances much aggravate this sin. I. It was against that charge which God had most expressly, frequently and earnestly inculcated, Exod. 20.4, 23. & 32.7, etc. II. His image was one of the basest, Psal. 106.20. III. One image contented him not, v. 29, 32. IV. He performed such service to devils as was due to God himself, 2 Chr. 11.15. V. He ordained divine worship to be performed in another place, v. 29, at another time, v. 32, after another manner, v. 28, and by other priests, v. 31, than God had appointed. VI. He himself usurped the priest's office, v. 33.

{For the people went to worship} By offering sacrifices, v. 32.

{before the one, even unto Dan} Dan was more remote from sundry inland towns and cities of Israel than the temple; yet thither did the idolatrous Israelites go, rather than to the house of God. Men can take more pains to do evil than to do good. To make up the full sense of this verse, thus much may be added, and to worship before the other they went unto Bethel.

V. 31. {And he made an house of high places} Jeroboam made a fair temple on a high hill, wherein were many altars and other idolatrous monuments, which use to be in high places; so as this temple was instead of many high places. Mention is made of houses in the plural number ch. 13.32. In other places the word house is left out, and only high places mentioned, as ch. 13.32. 2 King. 17.32. 2 Chr. 11.15. He had otherwhere places for idolatry besides Dan and Bethel, ch. 13.32.

{and made priests of the lowest of the people} i. e. the meanest sort, ch. 13.33. These were fit enough for services of man's invention, and for such gods. Yet this proclaims his impious and profane mind; for he professed to serve the true God.

{which were not of the sons of Levi} He feared lest the Levites, being instructed in the law, should dissuade the people from his idols, and persuade them to go to the temple, v. 27. His practice was against the express law, Num. 3.6, 10.

V. 32. {And Jeroboam ordained a feast} The Israelites from their coming out of Egypt, had been accustomed to solemn and sacred feasts: and people use to be much taken with feasts.

{in the eighth month, on the fifteenth day of the month} This month was a time of his own invention: none of the Lord's feasts were therein, v. 33. He might fear lest the people might be moved to go up to Jerusalem, if his feast had been then when the Lord commanded all the males to go up to his house, Deut. 16.16.

{like unto the feast that is in Judah} This is meant of such solemnity as was used in the feasts at Jerusalem. Or in particular it may have reference to the feast of Tabernacles, at which time Solomon dedicated the temple, ch. 8.65.

{and he offered upon the altar} Or, went up unto the altar, namely, to that which was in Dan, v. 29.

{(so did he in Bethel)} These were the two places where he set his idols, v. 29.

{sacrificing} Or, to sacrifice.

{unto the calves that he had made} He does that to his idols which was due only to the true God.

{and he placed in Bethel} So also did he in Dan.

{the priests of the high places which he had made} Of high places see ch. 3.4. This phrase Priests of the high places, distinguishes them from the Lord's priests.

V. 33. {So he offered upon the altar} Or, went up to the altar.

{which he had made in Bethel} Jeroboam's offerings at Bethel are repeated, to show the time and occasion of the prophet's reproving him in the next chapter.

{the fifteenth day of the eighth month} See v. 32.

{even in the month which he had devised of his own heart} For God had nowhere enjoined it.

{and ordained a feast unto the children of Israel} See v. 32.

{and he offered upon the altar} Jeroboam most presumptuously, as Uzziah 2 Chron. 26.16, intruded himself into the priest's office, the rather to work in his people's mind a high esteem of his idols.

{and burnt incense} Heb. to burn incense. This was another part of the priest's function, Lev. 16.12, 13.

CHAPTER 13

V. 1. {And behold} This preface gives us to understand that a remarkable history follows.

{there came a man of God} See on 2 Pet. 2.21. This man of God is said to be a prophet, v. 18, one inspired and sent by God: such an one as Shemaiah, ch. 12.22. He had his commission from God, both for the message itself, and for confirmation thereof with miracles. Seeing the Holy Ghost has not expressed his name, it is too great curiosity to search after it. It is not probable that he should be any of them who are mentioned 2 Chron. 9.29. & 12.15. For some of them died before this man of God, the other lived after him. He died the same day wherein he delivered his message. Tertullian says this man of God was Shemaiah, l. De jejunio, c. 16.

{out of Judah} To wit, one of them that detesting Jeroboam's idolatry had fled to Judah, 2 Chron. 11.16. By sending one from Judah, God showed that his true worship was there to be found.

{by the word of the LORD} By God's appointment and command. Or, with the word of the Lord.

{unto Bethel} At that time there was a great assembly and solemnity, chap. 12.33. Though it were a place of idolaters, yet God sends a prophet to reclaim them, before he would utterly cast them off; or, in case they were obstinate, to aggravate their sin, and justify God's proceedings against them. See chap. 16.1. The ten tribes even after their revolt, had many prophets, ch. 18.4. 2 King. 17.13.

{and Jeroboam stood by the altar to burn incense} Or, to offer, namely with his own hand, as chap. 12.33. Of incense see 1 King. 9.25.

V. 2. {And he cried} With earnestness and boldness the man of God declared his message, Isa. 58.1.

{against the altar} Altar is here (synecdochically) put for all their idolatrous service; for their chief worship and service was upon and about the altar. In this extent is this word oft used, as chap. 19.10. 2 Kings 18.22. Isa. 19.19. 1 Cor. 9.13.

{in the word of the LORD} Inventing nothing of himself.

{and said, O altar, altar} This is an elegant and emphatical expression of his message: as Isa. 29.1. Thus he orders his speech, to astonish the king and people the more, and to make his word be the better heeded. So Jer. 22.29.

{thus saith the LORD} See ch. 12.24.

{Behold} A most remarkable prophecy is here recorded. For though the accomplishment was three hundred and thirty years after this, yet all particular circumstances are as punctually set down, as if it had been a narration of things past rather than a prediction of things to come. Read 2 King. 22.1, 2. & 23.15, 16, 17.

{a child shall be born unto the house of David} Because Jeroboam had revolted from the house of David, God will make one of that house an executioner of his justice on Jeroboam and his successors. Hereby the judgment is aggravated.

{Josiah by name} 2 King. 23.16. This shows that particular matters are foreordained and after ordered by God. See the like Isa. 44.28. & 45.1.

{and upon thee} An elegant figure called Prosopopœia, whereby he speaks to the senseless altar as if it had understanding, to make man, who has understanding, the more to heed it.

{shall he offer the priests} Priests are named to aggravate the terror. He means by the priests so much as was remaining of their bodies in Josiah's time, which was their bones.

{of the high places} See ch. 3.4.

{that burn incense} See ch. 11.8.

{upon thee} The place of sin was the place of judgment, Luk. 13.1. This prophecy compared with the accomplishment thereof 2 King. 23.16, shows that priests had a common place of burial together.

{and men’s bones shall be burnt upon thee} This sets out the extent of the judgment: for other men's bones are here meant besides the priests. And this is added to terrify others, as well as the priests. The idolaters, priests, and others, who offered sacrifices of beasts to their idols, shall themselves be made sacrifices: and as they turned God into the image of beasts, so they were to be made as sacrificed beasts. Thus judgment answered the sin.

V. 3. {And he gave a sign} To assure them that heard him of the truth of his prophecy, Jer. 28.9. See Joh. 4.48. This he did the rather, because of the long time that was to pass betwixt this prediction and the execution thereof.

{the same day} Present signs immediately following upon the word spoken make the deeper impression.

{saying, This is the sign which the LORD hath spoken} In that the Lord commanded him to threaten the sign before it fell out, the Lord is said to speak the sign. Predictions of things by men sent from God show that they fall not out by chance, nor any other way, but by the Lord, Isa. 48.5.

{Behold, the altar shall be rent} Presently, of itself, it shall cleave asunder. This was a fit sign to prefigure the abolishing of their idolatry; as was the rending of the veil, Matth. 27.51, to foreshow the ending of the legal services.

{and the ashes that are upon it shall be poured out} They shall with such violence fall out as water poured down.

V. 4. {And it came to pass, when king Jeroboam heard the saying of the man of God} That which should have abated his passion, did enrage it, namely the saying of a man of God. See v. 1.

{which had cried against the altar in Bethel} See v. 1, 2.

{that he put forth his hand} This he did in anger to have apprehended him; or at least to show his eagerness to have the standers by to do it.

{from the altar} Where he was burning incense, v. 1.

{saying, Lay hold on him} The mischief which tyrants cannot themselves effect, they will have others to do for them.

{And his hand which he put forth against him dried up} The flesh withered and sinews shrunk, and that without any external cause.

{so that he could not pull it in again to him} The use of sinews and joints, which are instruments of motion, was clean taken away. God can restrain the rage of the fiercest, so as they shall not be able to hurt his servants.

V. 5. {The altar also was rent, and the ashes poured out from the altar} An event answerable to the threatening, ver. 3. So chap. 14.12, 18.

{according to the sign which the man of God had given} God verified his word delivered by his servant. See v. 26.

{by the word of the LORD} See ver. 4. Here are two signs, to make the deeper impression in the people's hearts; 1. the drying up of the king's hand, 2. the rending of the altar. The former being on the king himself made the latter to be the more heeded. Yea, a third is added v. 6, namely, the restoring of the king's hand. Thus they had line upon line, line upon line, as Isa. 28.10. Whereby grace and indulgency were manifested, and their incredulity and obstinacy aggravated.

V. 6. {And the king answered} This has relation to God's speaking in and by the signs, v. 4, 5. Or, the word answered may simply be taken for spake: so it is translated Deut. 26.5. Job 3.2. Yea, it is oft used as a pleonasm, especially when the word said is joined with it, as here, & 2 Chron. 29.31. & 34.15. Mar. 11.14.

{and said unto the man of God, Entreat now the face of the LORD} This word face is attributed to the Lord after the manner of man. The face manifests either displeasure and anger, or good liking and favor. To entreat the face of one that is offended is earnestly to desire a change of his countenance, that his anger may be turned into favor, Prov. 19.6. Jeroboam's meaning then is, that the prophet would beseech the Lord to turn away his anger, and then pray for his favor. This phrase is used Exod. 32.11, 12. 2 Chron. 33.12.

{thy God} He adds this in opposition to his own idols. He had no heart to acknowledge the Lord to be his God. See Jon. 1.6. Dan. 6.20. Exod. 10.17.

{and pray for me, that my hand may be restored me again} Judgments so work even on idolaters as they are moved to seek redress of the Lord.

{And the man of God besought the LORD} Heb. the face of the Lord, as before. This he did in Jeroboam's idolatrous temple. For having at this time just cause to be there, he might there lawfully pray. Men of God are soon brought to pray even for persecutors, Ex. 8.8, 9.

{and the king’s hand was restored again} Righteous men's prayers avail much, Jam. 5.16, even for the wicked, Exod. 8.12, 13. Gen. 20.7.

{and became as it was before} God can perfectly cure the wounds he makes, Hos. 6.1.

V. 7. {And the king said to the man of God, Come home to me} Wonders work on the stoutest, and mollify the hardest hearts, Exod. 8.8, especially such wonders as bring good to men, Acts 28.8, 9, 10.

{and refresh thyself} Heb. strengthen. For eating and drinking repair a man's strength, which is weakened by want thereof, Gen. 18.5. 1 Sam. 30.12.

{and I will give thee a reward} This he offers in gratitude for the benefit he received by his prayers, as 2 King. 5.15. By the light of nature men discern the equity of gratefulness.

V. 9. {And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee} This phrase half thine house, is a proverbial speech, Esth. 5.3. Mar. 6.23, like to that, Numb. 22.18. His meaning is, that by no reward at all (were it as great as that which the devil offered to Christ, Mat. 4.8, 9) he would be induced to abide with the king.

{neither will I eat bread nor drink water} Bread and water are synecdochically put for all sustenance, Isa. 3.1.

{in this place} i. e. the city Bethel. For he denied, on this ground, to eat in the old prophet's house, v. 16.

V. 9. {For so was it charged me by the word of the LORD, saying} God's charge was more to him than refreshing, or reward. He esteemed the words of Gods mouth more then his necessary food, Job 23.12.

{Eat no bread nor drink water} God would have him show his detestation of idolatry by avoiding all communion with idolaters, Rom. 16.17. 2 Joh. 10.

{nor turn again by the same way that thou camest} For so to do might make show of some shame, or fear, or failing of his purpose. In such a sense this phrase is used 2 Kings 19.28.

V. 10. {So he went another way, and returned not by the way that he came} Herein he did as became a man of God; though afterwards he failed, through too much credulity, against God's express word, v. 19.

{to Bethel} See v. 1. & ch. 12.29.

V. 11. {Now there dwelt an old prophet} He is called a prophet, because he assumed that function, as ch. 18.20, and because God used his ministry, v. 20, as he used Balaam's, Numb. 23.5. And this title is oft given to false prophets, Deut. 13.1. Jer. 2.8. Ezek. 13.2. He is said to be an old prophet in regard of his age, being an old man, and of his office, having been many years a prophet, yet not very faithful, v. 18. There are different opinions about him, whether he were a true or a false prophet. There is nothing recorded of him, which might not be done or spoken by a false prophet: Balaam went as far as he did: but there are many things recorded of him which cannot well become a true prophet.

{in Bethel} There he had his habitation; but at that time he came from Samaria, 2 King. 23.18. Or, he had formerly dwelt in Samaria, but now in Bethel.

{and his sons} Heb. his son. First one son might tell the news, then other of his sons confirm the same. For in the end of this verse it is said, they told. Or, by a synecdoche the singular number may be put for the plural.

{came and told him all the works that the man of God had done} i. e. the miracles before mentioned. They wrought great astonishment in the beholders; and that moved these sons to relate them to their father.

{that day in Bethel} This shows that the sons of this prophet were present at the idolatrous sacrifices.

{the words which he had spoken unto the king} Those threatenings which he had denounced against that place.

{them they told also to their father} They concealed nothing from him.

V. 12. {And their father said unto them, what way went he?} The judgments threatened, and miracles accompanying the same, made that old prophet inquisitive after the man of God.

{for his sons had seen what way the man of God went} This is brought in as a reason of the old prophet's inquiry. For his sons having observed which way the man of God went, told their father. This they might well do, because the man of God made no stay, but immediately went away.

{which came from Judah} See v. 1.

V. 13. {And he said unto his sons} Fathers have power to require service of their children, Gen. 30.35. Exod. 2.16.

{Saddle me the ass} Asses in those countries were used as horses are now with us, Numb. 22.21.

{So they saddled him the ass} Children must be ready to do service to their parents, Exod. 20.12.

{and he rode thereon} He was old, and knew not how far he might go before he overtook the man of God, and therefore used this help.

V. 14. {And went after the man of God, and found him sitting under an oak} Weary and hungry; as Christ, Joh. 4.6.

{and he said unto him, Art thou the man of God that camest from Judah?} Though the old prophet by his sons' relation might suppose that he whom he found under the oak was the man whom he sought, yet he propounds this question to him, to be more assured thereof.

{And he said, I am} The man of God is not ashamed to profess who he was.

V. 15. {Then he said unto him, Come home with me, and eat bread} This might be a point of courtesy. But it is probable that his sons had told him how the man of God had refused to accept the king's invitation, and withal the reason of his refusal: which if so, he could not mean any good by this invitation. His answer v. 18 shows, that he had heard how God had forbid him to eat in that place.

V. 16. {And he said, I may not return with thee, nor go in with thee} Yet he remains resolute in keeping God's charge, v. 9.

{neither will I eat bread, nor drink water with thee} He would not make needful refreshing of his body to be a dispensation for him against God's express command.

{in this place} i. e. Bethel, as v. 8.

V. 17. {For it was said} Heb. a word was.

{to me by the word of the LORD, Thou shalt eat no bread, &c.} This is a faithful repetition of the charge, v. 9.

V. 18. {He said unto him, I am a prophet also} Thus he was in his own esteem, and in the esteem of the idolaters among whom he lived. So Balaam, 2 Pet. 2.16.

{as thou art} Herein he speaks too much of himself.

{and an angel spake unto me by the word of the LORD, saying} This he pretends, because God was wont to declare his mind to men by angels, Numb. 22.35.

{Bring him back with thee into thine house} Hereby he would intimate that the man of God had sufficiently obeyed God's charge in refusing the king's invitation, and going so far another way as he had done.

{that he may eat bread and drink water} This was a fair bait to a man hungry and thirsty; but a dangerous hook lay covered under it.

{but he lied unto him} This was not the part of a true prophet. By this lie, 1. he makes God to thwart himself, by forbidding and commanding the same thing; 2. he dishonors the ministry of angels, by making it a pretext for falsehood; 3. he disgraces the function of a prophet, whereof he professes himself to be; 4. he betrays the man of God.

V. 19. {So he went back with him, and did eat, &c.} All this was done contrary to the express charge he had received, v. 9, from which no angel should have drawn him, Gal. 1.8. His sudden yielding also to the old prophet's words much aggravated his sin. For being himself a prophet, he might have inquired of the Lord whether that which the old prophet suggested were true or no: at least he might have prayed unto the Lord for direction in such a suspicious case.

V. 20. {And it came to pass as they sat at table} God soon discovers both the falsehood of the one, and the over-much credulity of the other; and thereby takes away all comfort from the intended refreshment.

{that the word of the LORD came unto the prophet that brought him back} God can inspire wicked men, and use their ministry.

V. 21. {And he cried} Being by an inward divine rapture in a manner forced, though it were an evidence against his own former word, he plainly and audibly with vehemency declares God's mind.

{unto the man of God that came from Judah} See v. 1.

{saying, Thus saith the LORD} See ch. 12.24.

{Forasmuch as thou hast disobeyed the mouth of the LORD, &c.} Temptations alter not the nature of sin. Disobedience is laid to the charge of this man of God, though he were beguiled.

V. 22. {But camest back, and hast eaten bread and drunk water in the place of which the LORD did say unto thee, Eat no bread, and drink no water} His disobedience is here particularly exemplified, to convince him the more thoroughly. His sin was like Adam's, Gen. 2.17. & 3.6.

{thy carcase shall not come unto the sepulchre of thy fathers} You shall not die among your kindred, nor be buried with your progenitors. This was accounted a curse, 2 Chron. 21.20. Isa. 14.19, 20. Jer. 22.19, for people very much desired to be buried near their ancestors, Gen. 47.30. & 49.29. This judgment is aforehand denounced to bring him to repentance, and make him the more seriously prepare for death. The kind of judgment might give him to understand that he should be taken away in his journey before he came to his own country.

V. 23. {And it came to pass after he had eaten bread, and after he had drunk} God suffered him to refresh himself.

{that he saddled for him the ass} The old prophet caused the ass to be saddled, or he saddled it himself. He was now the more officious and courteous to the man of God, because he discerned how injurious he had been unto him by seducing him to do otherwise than God had charged him.

{to wit, for the prophet whom he had brought back} This is added to show distinctly to whom the courtesy was offered. But the old prophet himself did not accompany the man of God, lest thereby he might partake of the judgment.

V. 24. {And when he was gone} From the old prophet's house.

{a lion} One of the most ravenous and insatiable beasts that be. They oft do much mischief in those parts, chap. 20.36. Judg. 14.5. 1 Sam. 17.34. 2 Sam. 23.20. 2 King. 17.25.

{met him by the way} The event so answers the threatening before mentioned, as it apparently shows that it was ordered by God, ver. 26. See chap. 11.29. & 20.36. 2 King. 2.24.

{and slew him} Judgment begins at the house of God, 1 Pet. 4.17, and saints are oft made signs to the wicked, Ezek. 24.24. By this judgment inflicted on this man of God it was manifested that the judgment threatened against the idolaters would surely be executed.

{and his carcase was cast in the way} Hence it appears that the lion did not devour him. God would herein show a mixture of mercy with judgment. For, 1. by this means his body was buried, ver. 30, which was an outward blessing, ch. 14.13; 2. God gave hereby a visible evidence of his soul's salvation, as in the case of Aaron's two sons, who were destroyed with fire, and yet their bodies not consumed, nor their coats, Lev. 10.2, 3. Read 1 Cor. 11.32.

{and the ass stood by it} Lions use to devour asses: yet the Lord would here show how he can restrain them from that which most moves hunger after. This is more fully exemplified Dan. 6.22. See v. 29.

{the lion also stood by the carcase} He had time to have devoured both the man and the ass; but having done that for which the Lord sent him, he could do no more. Thus persecutors are permitted and restrained, Gal. 1.23. Job 38.11. Again, by the lion's standing by the carcass it was kept from being devoured by other beasts or fowls. Thus the destroyer proved a preserver, as Judg. 14.14.

V. 25. {And behold men passed by, and saw the carcase cast in the way} God would have many witnesses of so remarkable a matter.

{and the lion standing by the carcase} Lions use in the daytime to lay themselves down in their dens, Psal. 104.22, for there is in them a dread of men: but this lion neither fears the passengers going to and fro, nor is so fierce as to fly upon any of them, but stands still by the corpse. Surely this also was of the Lord.

{and they came and told it in the city where the old prophet dwelt} This did the more increase the respect thereof. The city here meant was Bethel, v. 11, where many idolaters were assembled together, ch. 12.33.

V. 26. {And when the prophet that brought him back from the way, heard thereof} This description shows that the old prophet mentioned v. 18 is here meant. Certainly he did wait for and hearken after the event, and thereupon quickly heard thereof.

{he said, It is the man of God, who was disobedient unto the word of the LORD} Though the man of God were deceived, yet is he not thereby excused. See v. 21.

{therefore the LORD hath delivered him unto the lion} God spares not his own children's disobedience. See v. 24.

{which hath torn him} Heb. broken him. The lion might by biting him break some of his bones.

{and slain him according to the word of the LORD which he spake unto him} This has reference to that judgment which the old prophet inspired by the Spirit of God denounced v. 21, 22. See v. 5.

V. 27. {And he spake to his sons, saying, Saddle me the ass. And they saddled him} See v. 13.

V. 28. {And he went} Conscience of former wrong made him the more careful of future kindness.

{and found his carcase cast in the way} If the several passages between the lion's killing the man of God and the prophet's finding it to be so be duly weighed, it will appear that the lion had time enough to have devoured the carcass: so as this must needs be an extraordinary and divine restraining of the lion.

{and the ass and the lion standing by the carcase} When the lion had done what God appointed he could do no more, neither to the dead corpse, nor to the living ass.

{the lion had not eaten the carcase, nor torn the ass} Heb. broken. See v. 24.

V. 29. {And the prophet took up the carcase of the man of God} Either the lion upon the prophet's approach went away, or the prophet observing how the lion was restrained, took courage and feared him not.

{and laid it upon the ass, and brought it back} Here we see one end why the ass was preserved, namely to be a means of carrying back the corpse.

{and the old prophet came to the city to mourn} So was the custom for such as were respected, ch. 14.13.

{and to bury him} By this we see that the man of God's carcass came not to the sepulcher of his fathers, v. 22. For that was in Judah, and he is here buried in Bethel. Yet decent burial was not denied him.

V. 30. {And he laid his carcase in his own grave} These relatives, he, his own, have reference to the old prophet, who, it seems, had prepared a grave for himself, as Joseph of Arimathea, Matth. 27.60.

{and they} The old prophet himself, his sons, and others in the city who took him to be a man of God.

{mourned over him} See v. 29. They might mourn, 1. for his death, that such a man of God should be so soon taken away; 2. for the manner of it, that it should be by such a judgment; 3. for the occasion of it, a false suggestion; 4. for the consequence of it, the execution of the judgment he had denounced.

{saying, Alas my brother} This might be the beginning of a funeral song. See Jer. 22.18. They call him brother, 1. as he was a man, of the same flesh coming from Adam; 2. as he was an Israelite of the same lineage descending from Jacob; 3. the old prophet might so call him in regard of his function; for the other was a man of God, a prophet.

V. 31. {And it came to pass after he had buried him, that he spake to his sons} He hoped his sons should survive him, and thereupon gives them this charge. It belongs as a duty to surviving children to take special care of their parents' burial, Gen. 25.9. & 35.29. & 50.7, 8.

{saying, when I am dead, then bury me in the sepulchre wherein the man of God is buried} He believing that whatsoever the man of God had foretold should be accomplished, thought his bones if known, might be spared: and therefore appoints his body to be there laid, and a superscription to be engraven on the tombstone to show whose bones lay there. And what in this kind he believed, answerably fell out, 2 King. 23.17.

{lay my bones beside his bones} Though their flesh might in time be dust, yet he knew their bones would last long: therefore he makes mention of bones, and the rather because they are expressly mentioned in the judgment, v. 2.

V. 32. {For the saying which he cried by the word of the LORD against the altar in Bethel} This has relation to the judgment denounced, v. 2.

{and against all the houses of the high places} See ch. 13.31.

{which are in the cities of Samaria} There was a very large mountain called Samaria, and there might be many cities thereon, or appertaining thereto. After this the chief city of Israel, where the king had his royal palace, was called Samaria, ch. 16.24. So as this word Samaria may here be used by anticipation. For this story might be published after that Samaria was built.

{shall surely come to pass} Heb. being shall be. The Hebrews imply much emphasis under the doubling of their words. See ch. 8.13. By this it appears that he believed the truth of what was foretold v. 1, 2.

V. 33. {After this thing} i. e. the passages set down before in this chapter. And this is brought in as an aggravation of Jeroboam's sin, in that he continued in his idolatrous courses notwithstanding that fair warning.

{Jeroboam returned not from his evil way} Nothing works upon a man resolved to do evil, especially if the leaving of that evil may seem to endanger a kingdom, as this did to Jeroboam, ch. 12.26, 27, 28.

{but made again} Heb. returned and made. This has reference to that show of repentance which he made, v. 6, 7.

{of the lowest of the people priests of the high places} See chap. 12.31.

{whosoever would} Offer himself to be a priest.

{he consecrated him} Heb. filled his hand. Exod. 28.41. The priests at their consecration laid their hands on the sacrifice, and in their hands took some part thereof, when it was cut asunder; together with bread and oil: thus were their hands filled, Exod. 29.9, 10, 23, 24. They also who brought gifts to the Lord, by such a filling of their hands are said to be consecrated, 1 Chr. 29.5. And they who executed the Lord's just revenge, Exod. 32.29. Idolaters, in imitation of the Lord's ordinances, were wont to fill their hands with some sacrifice or gifts, and thereby thought themselves sufficiently consecrated to their priestly function. Some apply this to the filling of Jeroboam's hands with gifts, as if every one that was made a priest first gave him a great bribe. See on Judg. 17.5.

{and he became one of the priests of the high places} The foresaid idolatrous course of consecrating priests seemed to them every way as sufficient as God's own ordinance.

V. 34. {And this thing} Jeroboam persisting in his idolatry.

{became sin unto the house of Jeroboam} An indelible sin, that could never be removed from his house, no nor from any of the kings or people of Israel after him, till they were all carried away captive out of their land. See on ch. 12.30.

{even to cut it off, and to destroy it from off the face of the earth} See this executed ch. 15.29, 30.

CHAPTER 14

V. 1. {At that time} While Jeroboam persisted in his idolatrous courses. For it has relation to the two last verses of the former chapter rather than to the history going before them.

{Abijah} This was also the name of Rehoboam's son, who succeeded him in the throne, 2 Chr. 13.3.

{the son of Jeroboam} It is supposed he was his eldest son; heir to the crown: which aggravated the judgment.

{fell sick} God had before punished Jeroboam in his own person by drying up his hand, ch. 13.4. Here he punishes him by striking his dear son.

V. 2. {And Jeroboam said to his wife} He dared trust none else, lest the matter should be divulged. Besides, she might inquire as about her own child, and being disguised not to be known. If another had been sent, inquiry might have been made whose child it was.

{Arise, I pray thee} This is a word of quickening, Gen. 13.9. See ch. 11.40.

{and disguise thyself} Every way, in attire, attendance, speech, behavior.

{that thou be not known to be the wife of Jeroboam} Neither by Ahijah, nor by the people. If the prophet should know her, he might think he would not vouchsafe her an answer, unless such an one as Elisha did Jehoram 2 King. 3.13. If the people should know it, he might imagine they would go on all occasions to the true prophets and priests of the Lord, as he himself did.

{and get thee to Shiloh} See ch. 11.29.

{Behold, there is Ahijah the prophet} God suffers his true prophets to have their abode among idolaters for their greater conviction, ch. 17.1. & 22.8. 2 King. 5.3. Amos 7.10.

{which told me that I should be king over this people} Chap. 11.31. He believed him to be a true prophet; and that as he had foretold one thing which came to pass, so he could also foretell another.

V. 3. {And take with thee} Heb. in thy hand. 2 King. 5.5. It was usual among the Jews to carry presents to prophets. See 1 Sam. 9.7, 8. 2 King. 8.8. This was done not to bribe them, but to testify gratefulness to them.

{ten loaves} Loaves of bread.

{and cracknels} Or, cakes. The notation of the Hebrew word implies that they were round cakes full of holes.

{and a cruse of honey} Or, a bottle. These were not such presents as Naaman intended to Elisha, 2 King. 5.5, 15, but country commodities, to make Ahijah take her for some countrywoman.

{and go to him} He would have his wife herself go to the prophet.

{he shall tell thee} See v. 2.

{what shall become} Whether he shall recover or no, as 2 King. 8.9. He does not inquire after the cause of his son's sickness, nor after any remedy or means how he might be cured, but only after the event. His obstinate heart could hope for no favor from God.

{of the child} It appears v. 13 that he was of such age and discretion as he could discern between good and evil courses, and follow the one, and leave the other. The Hebrew word translated child is oft applied to such as we call youth, or young men, Exod. 24.5. Numb. 11.27. 1 Sam. 2.17.

V. 4. {And Jeroboam’s wife did so} Though she were a queen, yet desire and hope of her son's recovery made her ready to do what was required.

{and arose} She made no delay. See v. 2.

{and went to Shiloh, and came to the house of Ahijah} See v. 2.

{but Ahijah could not see} Prophets are sons of men, Ezek. 2.1, and are subject to human infirmities and casualties, Act. 14.15. Eccl. 9.2.

{for his eyes were set by reason of his age} Heb. stood for hoariness. This was by reason of the withering and shrinking the eye-strings or nerves. Ahijah was now a very old man: but a little before Jeroboam came to the kingdom, he seemed to be a strong man, ch. 11.30. The sickness therefore of Jeroboam's son was after he had reigned many years.

V. 5. {And the LORD said unto Ahijah} The secret contrivings of men are known to the Lord, and he can and will make them known when and to whom he pleases.

{Behold} That which God is pleased to make known is as true and sure as that which a man beholds with his eyes.

{the wife of Jeroboam} She is thus in particular named, to discover the folly of her disguising herself.

{cometh to ask a thing of thee for her son} Namely, what shall become of him, v. 3.

{for he is sick} Sicknesses make men inquisitive after the issue.

{thus and thus shalt thou say unto her} Even as is expressed v. 7, and God, who revealed that dissimulation, directed his servant how to frame his answer.

{for it shall be when she cometh in, that she shall feign her self to be another woman} This she did by disguising herself as v. 2.

V. 6. {And it was so when Ahijah heard the sound of her feet} i. e. her treading or trampling. This was the first evidence he had of her approach to his house.

{as she came in at the door} Namely the street-door, or first door of the house, before she entered the room where he was.

{that he said, Come in thou wife of Jeroboam} He named her, that she might know he well perceived her dissimulation, and also knew what would be the issue of her son's sickness.

{why feignest thou thyself to be another?} This interrogation is a sharp reproof. It implies, that they thought he knew what would become of their son, and that thereupon he might know who it was that came to him.

{for I am sent to thee with heavy tidings} Heb. hard. The tidings indeed were heavy and hard. For besides the death of Jeroboam's son, the loss of his kingdom, and the utter destruction of him and all his posterity was foretold. I am sent, says Ahijah. The same prophet that foretold his advancement, ch. 11.29, etc., foretells his ruin. For true prophets declare what God gives them in charge, ch. 22.14. Jer. 42.4.

V. 7. {Go, tell Jeroboam} Though she were his wife, yet she was to carry from the Lord this doleful message to him.

{Thus saith the LORD God of Israel} See ch. 8.15. & 12.24.

{Forasmuch as I exalted thee} God has an hand in ordering and turning to his own purposes the acts of wicked men; 1 Sam. 15.17. See ch. 12.24.

{from among the people} Jeroboam had been a subject, and one of the people, yea one of the meaner sort, ch. 11.28. So ch. 16.2.

{and made thee prince} See ch. 11.37.

{over my people Israel} Israel was God's people by covenant, Exod. 19.6. And when Jeroboam was first made prince, they were not such idolaters as afterwards: and after he had established his idolatry, many without question kept themselves pure, as in Ahab's time, ch. 19.18. Yea, though most had cast off the Lord, yet the Lord had not cast off them. Besides, they still retained the external notes of a church, as circumcision, the laws of Moses, etc., as testimonies that Jehovah was their God.

V. 8. {And rent the kingdom away from the house of David, and gave it thee} See ch. 11.31.

{and yet thou hast not been as my servant, David} David's pattern was set before Jeroboam when the kingdom was first promised him, and that as a condition to be observed for the establishing thereof, ch. 11.38; therefore his swerving from that pattern is here set down as a just ground of taking away the kingdom from him. For it could not be thought meet that the kingdom taken from David's house should be continued in his house that was worse than David's.

{who kept my commandments} See ch. 11.34.

{and who followed me} As a servant his master, and never forsook me.

{with all his heart} See ch. 2.4.

{to do that only which was right in mine eyes} This is to be taken in respect I. to the general course of David's life. See ch. 15.5. II. to his repentance for the particular sins he committed; in which respect God laid them not to his charge, 2 Sam. 12.13. Psal. 32.1, 2. III. to the worship of God; against which was the great sin here laid to Jeroboam's charge. In all these respects David may be said to have done that only which was right in God's eyes, approved by God, and accepted of him; being so indeed and in truth as they appeared to be. For God sees things as they are indeed.

V. 9. {But hast done evil above all that were before thee} i. e. all the kings. Saul made not such idols as the calves: though he were otherwise very wicked, yet he was not an idolater. David was the best of all kings. Solomon, though by his wives' instigation he permitted idolatry, yet made not all Israel to sin. Rehoboam kept not God's people from God's house. But all these things did Jeroboam, ch. 12.27, 28, 29, 30.

{for thou hast gone and made thee other gods} Though it may be said that he only made representations of God, yet such are accounted to be as gods.

{and molten images} See ch. 12.28.

{to provoke me to anger} To provoke is to stir up one that would be quiet, and make him do what otherwise he would not. Moses was a very meek man, Numb. 12.3, yet the Israelites by their murmurings are said to provoke his spirit, Psal. 106.33. God himself is said to be provoked by his sons and daughters, Deut. 32.19. Surely God is willing to show all favor to his children; and it is no small matter that stirs him up against them. Observingly read the Scripture, and you shall find words of terror added to this term of provoking; as to provoke to anger, Deut. 4.25, to wrath, Deut. 9.8, to jealousy. No sin more incenses God's anger than idolatry, v. 22. ch. 11.9. & 12.30. Deut. 32.21.

{and hast cast me behind thy back} i. e. you have scornfully rejected me as one not to be regarded, Ezek. 23.35. Neh. 9.26. Psal. 50.17, set idols before your face, and cast me behind your back. So Ezek. 8.16. Jer. 2.27. This must needs be a great despite.

V. 10. {Therefore behold} God's judgments are remarkable matters.

{I will bring evil} Jeroboam's sin had before been declared; the punishment thereof now follows. See ch. 15.29.

{upon the house of Jeroboam} i. e. the stock and all that belonged to Jeroboam, ch. 16.3.

{and will cut off from Jeroboam him that pisseth against the wall} An usual phrase, whereby an utter destruction of all that belong to a man is set forth, even of all that breathe, ch. 15.29. The child that can stand against a wall, or a dog that lifts up his leg against a wall, are said to piss against a wall. See on 1 Sam. 25.22.

{and him that is shut up and left in Israel} Or, left out. Another proverbial speech, whereby is meant whatsoever a man has at home or abroad, whether precious and much esteemed, as things which men use to shut up, or less esteemed, as things left without. Or it may be applied to such as have shut themselves up in strongholds, and such as are left in other places. All shall be destroyed, none escape, Deut. 32.36. See on 2 King. 14.26.

{and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone} A third proverbial phrase. Because dung is filthy and noisome, men use to rake every whit away. A very fit comparison, like to that 2 Kings 21.13. Isa. 14.23. Ezek. 26.4.

V. 11. {Him that dieth of Jeroboam in the city, shall the dogs eat; and him that dieth in the field shall the fowls of the air eat} This also is a proverbial speech, whereby is implied that no care at all should be had of their dead corpse, but they should be left to dogs and ravens. Dogs use to be in cities and towns, ravenous fowls in open fields, ch. 16.4. & 21.24. Jer. 15.3. See on Eccles. 6.3.

{for the LORD hath spoken it} This is added to ratify the certainty of the judgment.

V. 12. {Arise thou therefore, get thee to thine own house} It is not probable that she lay down or sat. The phrase then imports speed without delay. See v. 2, 4.

{and when thy feet enter} So soon as you come.

{into the city} Tirzah. It is probable by that which is expressed v. 17 that he means her entering into her own house. But whether the phrase be taken properly for her entrance into the city, or tropically for her entrance into the king's house in the city, is no great matter: both tend to the same end, to signify that she should not see her son alive. This surely could not be but a very sad message: for a mother cannot but much desire her son's life; and if that cannot be, then to be present at his departure, to close his eyes.

{the child} See v. 3.

{shall die} This was the reason why he would have her make no delay. This judgment was the beginning or first part of the heavy tidings, v. 6.

V. 13. {And all Israel shall mourn for him} Some in respect to their king, because he had lost a son; others in their love to the child, because there was goodness in him; and others for the loss that the kingdom had of him.

{and bury him} They who accompany one's corpse to the grave, as Luk. 7.12, may be said to bury him; and thus all Israel might bury Abijah, which they did for honor's sake. See ch. 2.31. & 13.30. See the contrary, v. 11.

{for he only of Jeroboam shall come to the grave} Jeroboam himself might be buried, as may be gathered out of v. 20. But Ahijah speaks of such as appertained to him.

{because in him there is found some good thing} Some seeds of true piety, and fear of God.

{toward the LORD God of Israel} i. e. in regard of the worship of God. So as this young man might be such an one as the seven thousand are said to be ch. 19.18.

{in the house of Jeroboam} This is added for his greater commendation, that he was godly in Jeroboam's house. He was in this like Lot, 2 Pet. 2.8, and Joseph, Gen. 42.18.

V. 14. {Moreover the LORD shall raise him up a king over Israel} i. e. Baasha, ch. 15.27, etc. As Jeroboam was exalted by God, v. 7, so was Baasha raised by him.

{who shall cut off the house of Jeroboam} i. e. utterly destroy it, ch. 15.29.

{that day} In the very beginning of his reign, ch. 15.28, 30.

{but what?} This is an elegant communication, to work a more thorough consideration of the point. For men were wont to put off divine prophecies of judgment to future times, and those far off, Ezek. 12.22.

{even now} This is a direct answer to the former question, like to Ezek. 12.25. For now was Baasha, the king spoken of, among the people.

V. 15. {For the LORD shall smite Israel} Divine vengeance ceased not with cutting off Jeroboam's posterity, but extended itself to all the ten tribes, till they were all rooted out of the land, 2 King. 17.6, etc.

{as a reed is shaken in the water} A reed with the continual running of waters, and blasts of wind, is time after time bowed down, and much shaken: so was Israel with civil wars and different factions continually troubled. For ten several families in succeeding ages got the crown, and that by destroying each other's house: see the Argument. There were also many wars betwixt Israel and Judah, and betwixt Israel and foreign nations.

{and he shall root up Israel} By causing the nation to be carried out into strange countries.

{out of this good land} See Deut. 8.7, 8, etc.

{which he gave to their fathers} As that good land was promised the ancient patriarchs, so the Lord brought their children thereinto, by giving success to the means which they used.

{and shall scatter them} i. e. disperse them up and down in several places.

{beyond the river} Euphrates, which was betwixt the land of Israel and Assyria; whither the Israelites were carried captive. See all that is here foretold executed, 2 King. 15.29. & 17.6, etc.

{because they have made their groves} For idols. See ch. 3.4. & 16.33.

{provoking the LORD to anger} See v. 9.

V. 16. {And he shall give Israel up} Into the hands of their enemies. See v. 15.

{because of the sins of Jeroboam} For they consented to his evil counsels, and walked in his idolatrous courses, and made themselves many ways accessory to his sin.

{who did sin} See ch. 12.29.

{and who made Israel to sin} By causing them to leave the temple of the Lord, and to worship the calves. See ch. 12.30.

V. 17. {And Jeroboam’s wife arose, and departed} For she saw cause enough to make all the speed she could.

{and came to Tirzah} An ancient city held by one of the kings that Joshua destroyed, Josh. 12.24. It seems to have been a very fair and pleasant city, in that the church, which is beautiful in Christ's eyes, is resembled thereunto, Cant. 6.4. Though Jeroboam at first dwelt in Shechem, yet he might after that erect a palace in Tirzah, and make that the royal city of the kingdom. Other kings of Israel after him had their royal palace in this city, till Omri built Samaria, ch. 16.24. See ch. 15.33. & 16.17, 18.

{and when she came to the threshold of the door} See v. 12.

{the child died} See ch. 13.5.

V. 18. {And they buried him, and all Israel mourned for him} See v. 13.

{according to the word of the LORD} See ch. 13.5, 26, 32.

{which he spake by the hand} Or, ministry. See ch. 8.53.

{of his servant Ahijah the prophet} See ch. 13.6.

V. 19. {And the rest of the acts of Jeroboam} This phrase implies that many more acts of his were registered in some public chronicle: but the Holy Ghost culled out some choice ones, most needful for the church, and put them into a perpetual sacred record.

{how he warred} With Rehoboam, v. 30, and Abijah, 2 Chr. 13.2, etc.

{and how he reigned} In other things not mentioned in Scripture.

{behold they are written in the book of the chronicles of the kings of Israel} Such as are mentioned ch. 11.41.

V. 20. {And the days which Jeroboam reigned were two and twenty years} He reigned seventeen years in Rehoboam's time, v. 21, three years in Abijah's, ch. 15.1, 2, and two in Asa's, ch. 15.9.

{and he slept with his fathers} Heb. lay down. See ch. 2.10.

{and Nadab his son reigned in his stead} Aaron's eldest son had also this name Nadab, Exod. 6.23. It is probable this Nadab was Jeroboam's eldest son living.

V. 21. {And Rehoboam the son of Solomon reigned in Judah} Here the Holy Ghost returns to the history of Rehoboam, interrupted ch. 12.25 by inserting that of Jeroboam. For in the book of the Kings, from the division, ch. 12.1, etc., till the captivity, 2 King. 17.6, etc., the history of both kingdoms are interwoven, now the acts of one, and then the acts of the other being spoken of.

{Rehoboam was forty and one years old when he began to reign} 2 Chr. 12.13. By this it appears that he was born before his father began to reign, ch. 11.42.

{and he reigned seventeen years in Jerusalem} These years were complete. For he and Jeroboam began to reign about the same time, ch. 12.20, and Abijam succeeded Rehoboam in the eighteenth year of Jeroboam. Yet if any long time were spent about Jeroboam's sending for out of Egypt, ch. 12.3, then so many days or months might be betwixt Solomon's death and Rehoboam's crowning, as Rehoboam might die in the seventeenth year of his own reign, and in the eighteenth of Jeroboam's, ch. 15.1.

{the city which the LORD did choose out of all the tribes of Israel, to put his name there} See ch. 11.36.

{and his mother’s name was Naamah} Naamah was the name of the daughter of Lamech the first polygamist, Gen. 4.22. Of mentioning the mothers of kings see ch. 15.10.

{an Ammonitess} It is probable that at the time of the marriage Naamah made profession of the true religion, as Pharaoh's daughter did, ch. 3.1, the rather, because this marriage was made in David's time: but when Solomon's other wives drew him to permit idolatry, she then might follow her country gods: and be a means to seduce her son, as 2 Chron. 22.3. And it is commonly seen that morally, as well as naturally and civilly, the birth follows the belly, the mother by her tenderness most working on the inclination.

V. 22. {And Judah did evil} The people following the example of their king, or by him being made to sin, as v. 16, committed the evils following, v. 23, 24. This was three years after Rehoboam began to reign, 2 Chron. 11.17. And it is here noted to show that none of the twelve tribes remained faithful with their God. For ten having revolted with Jeroboam, the other fell away from the Lord with Rehoboam; yet so as some particular persons might here and there remain faithful. See ch. 19.10, 18.

{in the sight of the LORD} This may be taken either simply; in such things as God could not endure to see, v. 23, 24, or comparatively; though in the sight of the king and of one another they offended not, yet in the sight of God they sinned, 1 Sam. 15.9. ch. 16.19. See ch. 11.6. & 21.20.

{and they provoked him to jealousy with their sins which they had committed} Jealousy is the wrath of an husband incensed against his wife for disloyalty. God being as an husband to his people, Isa. 54.5. Jer. 31.32, and idolatry a spiritual adultery, Jer. 13.27. Ezek. 23.37, 43, in this case jealousy is attributed to him, Deut. 29.28. & 32.16, 21. It imports the highest displeasure and greatest degree of anger, Prov. 6.34, 35. See v. 9.

{above all that their fathers had done} This being restrained to the tribe of Judah, is in this respect true, that in none of their fathers' days there was such a general apostasy: but if it be extended to all Israel, then it is to be taken comparatively, in relation to God's mercies. For never any that had received such mercies, provoked God. Abuse of mercies is a great aggravation of sin, 1 Sam. 12.7, etc.

V. 23. {For they also} They of Judah as well as the ten tribes.

{built them high places} To serve their idols in, as the heathen did, Deut. 12.2. See ch. 3.2.

{and images} Or, standing images, or statues. These were expressly forbidden, Exod. 20.4. See 2 King. 10.26.

{and groves on every high hill, and under every green tree} See ch. 3.4. 16.33. Under the broad, fair, flourishing trees which were on their hills, the idolaters used to build altars, 2 Chr. 28.4. Isa. 57.5. The things which being erected by others God commanded his people to destroy, Deut. 7.5, they presumptuously erected.

V. 24. {And there were also sodomites in the land} Sodomites had their name from the people that inhabited Sodom at that time when God destroyed it with fire and brimstone from heaven, Gen. 19. They were such as against nature burned in their lust one towards another, being of the same sex, and committed unnatural and abominable uncleanness, Rom. 1.26, 27, as did the Sodomites, Gen. 19.5, and the men of Gibeah, Judg. 19.22. The notation of the Hebrew word is taken from the contrary; for it signifies an holy one; which title unclean persons, being of all others farthest from holiness, have given them in scorn. Thus the word that properly signifies blessing is put for cursing, ch. 21.10. Or this sin here mentioned may be taken for obscene and filthy idolatry, such as is mentioned Ezek. 8.14. Under the word Sodomites are comprised not only the actors of that filthiness, but also the fomenters thereof. For there were such as kept Sodomites in their houses, 2 King. 23.7, and prostituted them for hire. So is the word taken Deut. 23.17.

{and they did all according to all the abominations of the nations} Such as are specified Lev. 18.24. Deut. 18.10, 11, 12. Such as leave the Lord, being left of him, give themselves over to all abominable filthiness, Rom. 1.24.

{which the LORD cast out before the children of Israel} Joshua and the Israelites with him, who destroyed the Canaanites, were but God's instruments. He appointed them to do it; he directed them how; he put courage into them; he made the hearts of the Canaanites to faint; he gave the success.

V. 25. {And it came to pass in the fifth year of king Rehoboam} This was two years after that he began to fall from the Lord. Because in Judah was the temple and the holy services, and they most especially remained God's people, he does sooner punish them, and that as the event manifested, in love and good respect to them: for this was an occasion of their repentance and turning again to the Lord, 2 Chr. 12.6.

{that Shishak king of Egypt came up against Jerusalem} This Shishak was he to whom Jeroboam fled. See ch. 11.40. It is probable he was put on by Jeroboam, and did the rather hearken unto him, because ten tribes had fallen from Rehoboam, and because of that treasure he knew was laid up by David and Solomon in Jerusalem. See more of Shishak's coming against Jerusalem, 2 Chr. 12.2.

V. 26. {And he took away the treasures of the house of the LORD, and the treasures of the king’s house} This shows that Rehoboam did not much stand against him: for he was afraid of that mighty army, 2 Chr. 12.3. And it is no marvel therefore that Shishak so far prevailed as to come into the midst of Jerusalem, even to the temple of the Lord and the palace of the king, he being so well prepared, and the prince and people against whom he came being forsaken of the Lord, 2 Chr. 12.5.

{he even took away all} All he could find and finger. Yea, he also had done more spoil, but that upon their humiliation the Lord delivered them, 2 Chr. 12.7.

{and he took away all the shields of gold which Solomon had made} See ch. 10.16.

V. 27. {And king Rehoboam made in their stead brazen shields} It appears these shields were for some good use, at least an ensign of glory. But in that he made them of brass, it was evident that the land was much impoverished, and that there was as great difference betwixt Solomon's pomp and Rehoboam's as is betwixt gold and brass.

{and committed them into the hands of the chief of the guard} Heb. runners. Such as used to run, or go before the king, or wait on him. 1 Sam. 22.17.

{which kept the door of the king’s house} This was a special office of the king's guard; and the forementioned shields were in a readiness for them to use, as they had occasion.

V. 28. {And it was so, when the king went into the house of the LORD} From his own palace to the temple.

{that the guard bare them} That he might be the better fenced against all insurrections.

{and brought them back into the guard-chamber} That there they might be safely kept.

V. 29. {Now the rest of the acts of Rehoboam, and all that he did} See v. 19.

{are they not written} This interrogation implies a strong asseveration, intimated v. 19 under this word behold.

{in the book of the chronicles of the kings of Judah} These were such chronicles as are mentioned v. 19, not the sacred Chronicles inserted in the Bible. Judah had their special chronicles as well [sentence incomplete in the scan].

V. 30. {And there was war between Rehoboam and Jeroboam all their days} i. e. skirmishes were now and then made on the borders, each king maintaining his own. It is not probable there was any set battle betwixt the two kingdoms all Rehoboam's time, because God expressly forbade the men of Judah to fight against their brethren the children of Israel, ch. 12.24.

V. 31. {And Rehoboam slept with his fathers, and was buried with his fathers in the city of David} See ch. 2.10.

{and his mother’s name was Naamah an Ammonitess} See v. 21.

{and Abijam} Some copies here read Abijah, and so he is called 2 Chr. 12.16. Jeroboam's good son had also this name v. 1, and one of the families of the priests, 1 Chr. 24.10, which continued till Christ's time, Luk. 1.5. It was also a woman's name, 2 Chr. 29.1. In Greek it is Abia, Mat. 1.7. Abijah signifies, My father the Lord.

{his son reigned in his stead} The reason why Rehoboam preferred Abijah is set down 2 Chr. 11.21, 22.

CHAPTER 15

V. 1. {Now in the eighteenth year of king Jeroboam the son of Nebat} 2 Chr. 13.1. See ch. 14.21. It may be inferred from the title young man applied to Jeroboam ch. 11.28, that Rehoboam was much elder than he; for he was one and forty when he began to reign, ch. 14.21, so as Jeroboam might die younger than Rehoboam did, though he reigned four or five years longer, ch. 14.20.

{reigned} i. e. began to reign, v. 25.

{Abijam} See ch. 14.31.

{over Judah} See ch. 12.20.

V. 2. {Three years reigned he} Three years current, not complete. The eighteenth of Jeroboam was Abijah's first; the nineteenth, his second; the twentieth, his third: and in that twentieth year of Jeroboam began Asa to reign, v. 9. This reckoning of current years in setting down kings' reigns is usual in Scripture.

{in Jerusalem} The chief city of the kingdom, where was the king's palace and throne.

{and his mother’s name} See v. 10.

{was Maachah} Called Michaiah, 2 Chr. 13.2. These might be two names of one and the same person.

{the daughter of Abishalom} Called Absalom 2 Chr. 11.21, and Uriel of Gibeah, 2 Chr. 13.2. It is probable this Absalom was another than David's son: for David's son erected a pillar, which he called by his own name, because he had no son to keep his name in remembrance, 2 Sam. 18.18. There was one Maacah Absalom's mother, 2 Sam. 3.3. Whence some infer that Tamar Absalom's daughter, being married to Uriel of Gibeah, had by him a daughter, who was named after her great-grandmother's name, Maachah, who is called Absalom's daughter, because she was his grandchild. But to draw kindred from a name is a very uncertain collection; for the same name is oft given to persons of several stocks.

V. 3. {And he walked in all the sins of his father} By this it appears that though Rehoboam upon fear of Shishak humbled himself, 2 Cor. 12.6, yet afterward he returned to his former wicked courses. For this has relation to his latter times. It appears also that Abijam had a corrupt heart, though he made a fair profession, 2 Chr. 13. No marvel therefore that his reign continued so short a time, v. 2.

{which he had done before him} Though this phrase before him in our English may have reference to the time, as if Rehoboam's sin which he committed before his son began to reign, were in that respect here intended; yet in the Hebrew it has reference to the presence of the son, and so implies the sins which the father did in his son's sight. And thus the phrase aggravates the evil courses both of father and son; of the father, in that he was an ill precedent to his son; of the son in that he was not warned by his father's evil courses.

{and his heart was not perfect with the LORD} i. e. not entire. See ch. 8.61. He made a fair show but wanted soundness.

{his God} i. e. in regard of his profession; for he professed the Lord to be his God, 2 Chr. 13.10.

{as the heart of David his father} See ch. 3.14. & 11.38.

V. 4. {Nevertheless for David’s sake} See ch. 11.12.

{did the LORD his God give him a lamp} Or, candle. See ch. 11.32, 36.

{in Jerusalem} See ch. 11.36.

{to set up his son after him} i. e. David's posterity time after time.

{and to establish Jerusalem} See ch. 9.5.

V. 5. {Because David did that which was right in the eyes of the LORD} This has reference both to the matter or things which David did, styled right, in that they were warranted by the word of God, which is a right rule; and also to the manner of doing the same, which was uprightly, as in the presence of God.

{and turned not aside from any thing that he commanded him, all the days of his life} This is meant of his inward disposition and intention. He transgressed not in anything deliberately, purposely, obstinately, though through weakness of the flesh and violence of temptations he did many things otherwise than was commanded.

{save only in the matter of Uriah the Hittite} 2 Sam. 11.3, 4. & 12.9.

Under this are comprised his adultery, murder, and many aggravating circumstances which accompanied the same. This matter about Uriah is in particular mentioned, because it was the most apparently scandalous that ever he committed.

V. 6. {And there was war between Rehoboam and Jeroboam all the days of his life} Ch. 14.30. This is mentioned in Abijam's time, because he revived and pursued the wars begun by his father. The revolt of the ten tribes from the house of David lay in the stomach of Abijam, though it happened in the days of Rehoboam. See the Appendix after Genesis.

V. 7. {Now the rest of the acts of Abijam, &c.} See ch. 14.29.

{and there was war between Abijam and Jeroboam} Hereof express mention is made 2 Chron. 13.3.

V. 8. {And Abijam slept, &c.} See ch. 2.10. More things are written of Abijam, 2 Chron. 13.

{and Asa his son reigned in his stead} This was a good change for the kingdom of Judah. God provided a good son to succeed a bad father.

V. 9. {And in the twentieth year of Jeroboam king of Israel reigned Asa over Judah} Asa began to reign in the time of the first king of Israel, and continued to the time of the eighth. Those eight kings were of five distinct families, one destroying another; I. Jeroboam's, ch. 12.20. II. Baasha's, v. 29. III. Zimri's, ch. 16.10. IV. Tibni's, ch. 16.21. V. Omri's, ch. 16.22.

V. 10. {And forty and one years reigned he in Jerusalem} A great reformation was he to make, therefore God continued him the longer.

{and his mother’s name} i. e. grandmother's. All female ancestors in the right line use to be called mothers, as male ancestors are called fathers. David, who was father to Asa's great-grandfather, is styled his father, v. 11. Mention uses to be made of the mothers of kings, because in their younger years they were instructed by them, Prov. 31.1. Again, kings then used to have many wives, therefore the proper mother is expressed by name.

{was Maachah the daughter of Abishalom} See v. 2. It may be Asa's own mother was dead, and he educated by his grandmother; who though an idolater, yet could not infect him.

V. 11. {And Asa did that which was right in the eyes of the LORD} See ch. 14.8. This is to be taken of the general course of his life; and particularly, about the worship of God: for otherwise he had many infirmities, and committed sundry gross sins, as 2 Chron. 16.7, 10, 12.

{as did David his father} See ch. 9.4. This shows he had an honest and entire heart, which was David's chief excellency.

V. 12. {And he took away the sodomites} See ch. 14.24.

{out of the land} Heb. from the earth. i. e. He slew them, as 1 Sam. 28.3, 9. Or, he took them out of his kingdom. He suffered them not to abide there.

{and removed all the idols} The Hebrew word signifies dirty, or dungy; and is used for man's dung, Ezek. 4.12, and dung or dirt in the street, ch. 14.10. Zeph. 1.17. Sundry judicious interpreters of Scripture translate it dirty or dungy gods, when it is applied to idols, as 2 King. 17.12. Ezek. 6.4. & 18.6, 12, 15. & 20.39. This title was given to idols in scorn and contempt, to show that they are base, vile, loathsome things, not fit to be endured above ground. They are styled abominations, 2 Chr. 15.8. See ch. 11.5.

{that his fathers had made} As Solomon, ch. 11.7, Rehoboam, ch. 14.23, Abijam, v. 3. The evil example of his forefathers was no precedent to him.

V. 13. {And also Maachah his mother} 2 Chron. 15.16. See v. 2, 10.

{even her he removed from being queen} Though the king her husband were dead, yet she retained some royal dignity, yea, and authority too, at least over her own court, in her son's and grandchild's time; and probable it is that she had a command over such as were of her religion. The wives of kings deceased are still called queen-mothers. Such an one was Athaliah, 2 Chron. 22.2, 3. If Asa were underage, she might be queen-regent; and he observing her idolatrous courses might in an holy zeal and indignation take the government upon himself, and put her from it; certainly he deprived her of all dignity and authority which she had by custom, or usurped.

{because she had made an idol} The word signifies an horrible thing. This idol was horrible in the ugliness and filthiness of it: so as the worst of idols were brought in among the Jews. See ch. 11.7.

{in a grove} See ch. 16.33.

{and Asa destroyed} Heb. cut off. He suffered it not to continue. See v. 12.

{her idol} That before mentioned.

{and burnt it} To show his great indignation, and utterly to abolish it, Deut. 7.5. See the manner 2 Chron. 15.16.

{by the brook Kidron} See ch. 2.37. He burnt it by the river, that he might cast the ashes of it thereinto, and so nothing at all thereof be preserved, 2 King. 23.12. See Exod. 32.20.

V. 14. {But the high places were not removed} People were loath to be tied to one place for their sacrifices; and therefore would here and there have their high places, and that in times of reformation, 2 King. 12.3. & 15.4, 35. Though he took away high places for idols, 2 Chr. 14.3, yet the high places for God's worship, such as are mentioned ch. 3.2, he let stand. He ought not to have permitted these, Deut. 12.5, 6, 11, so as this was his infirmity.

{nevertheless} Though the people did so and so, yet the king neither appointed them so to do, nor approved them in so doing.

{Asa his heart was perfect} See ch. 8.61.

{with the LORD} In regard of the worship of God.

{all his days} For we read not that he ever turned from the true worship of the Lord to idolatry, though he sinned otherwise, 2 Chr. 16.10.

V. 15. {And he brought in the things} Heb. holy. For such things as were dedicated to the Lord were counted holy.

{which his father} After that famous victory which he got against Rehoboam, 2 Chr. 13.15, it is probable that in way of thankfulness he dedicated some of his treasures to the Lord. Not kings only, but princes, captains, and others used so to do: see 1 Chron. 26.26, 28.

{had dedicated} i. e. vowed to the Lord, and prepared for the temple, but had not brought them into it.

{and the things which himself had dedicated} For fearing God as he did, he could not but devote of his treasures unto God.

{into the house of the LORD} There to remain as part of the sacred treasure.

{silver and gold} For repairing the temple, and other the like uses.

{and vessels} For the services of the temple. See ch. 7.25, 50.

V. 16. {And there was war between Asa and Baasha king of Israel all their days} See ch. 14.30. All Baasha's reign was in Asa's time, v. 28.

V. 17. {And Baasha king of Israel went up} In the thirteenth year of his own reign, and sixteenth of Asa's, 2 Chr. 16.1. This was after that great victory that Asa had against the Ethiopians, 2 Chr. 14.12, etc., whereby he growing very mighty, Baasha was the more afraid of him.

{against Judah} To block up the passages, not to invade it, as the words following import.

{and built} Made strong with bulwarks and forts. See 2 Chron. 11.6.

{Ramah} A city of Benjamin, Josh. 18.25, upon the frontiers of Ephraim, Judg. 4.5.

{that he might not suffer any} Of his own subjects especially.

{to go out or come in to Asa king of Judah} Lest they should join with the men of Judah in the true worship of God, and turn to Asa's side, as ch. 12.26, 27. This he the rather sought to prevent, because many had formerly turned to him, 2 Chr. 15.9.

V. 18. {Then Asa took all the silver and gold that was left} After Shishak had pillaged the land, ch. 4.26.

{in the treasures of the house of the LORD} Herein he committed sacrilege.

{and the treasures of the king’s house} Herein he robbed himself. For these were the treasures which himself and his fathers had laid up for their own use.

{and delivered them into the hand of his servants} Ambassadors chosen to carry that present, which was a very great one.

{and king Asa sent them to Benhadad} 2 Chron. 16.2. Benhadad was a name common to sundry kings of Syria, ch. 20.1. 2 King. 8.7. & 13.3, as Pharaoh to the kings of Egypt. See ch. 2.39. 2 King. 23.29. Benhadad signifies son of Hadad. Hadad is supposed to have been an ancient king of Syria; and that in memorial of him his name was by his posterity compounded, by prefixing something before it, as Benhadad: or by adding something to it, as Haddadezer, 2 Sam. 8.3.

{the son of Tabrimon, the son of Hezion king of Syria} This Hezion is taken to be that Rezon mentioned ch. 11.23, who was an inveterate enemy of the Jews.

{that dwelt at Damascus} See ch. 11.24, 25.

V. 19. {Saying, There is a league between me and thee, and between my father and thy father} It seems there was a former league betwixt the kings of Judah and Syria, so as this was a renewing thereof.

{behold, I have sent unto thee a present of silver and gold} See v. 18.

{come and break thy league with Baasha king of Israel} Herein Asa adds sin to sin. He I. distrusts God, 2 Chr. 16.7. II. robs God of what was dedicated to him, v. 15. III. spoils himself, v. 18. IV. enriches an infidel and an enemy, v. 18. V. stirs up an enemy against his brethren the Israelites, ch. 12.24. VI. makes a covenant against God's law, Exod. 23.32. VII. causes a covenant made to be broken. See Ezek. 17.18, 19. VIII. trusts too much to the arm of flesh, Isa. 31.1. Thus he that destroyed all outward idols, erects and maintains an idol in his own soul, which was confidence in flesh.

{that he may depart from me} Heb. go up. Baasha had come down to the very borders of Judah.

V. 20. {So Benhadad hearkened unto king Asa} For the rich present, v. 18, much wrought with him.

{and sent the captains of the host, which he had, against the cities of Israel} Benhadad in breaking league exercised great hostility. The league of a mortal enemy is but for his own advantage.

{and smote Ijon} A frontier town, 2 Kin. 15.29. See v. 29.

{and Dan} Of the gaining and naming this city, see Judg. 18.27, 28, 29. & Josh. 19.47.

{and Abel-bethmaachah} Called Abel-maim, 2 Chr. 16.4. It is that strong city whereunto Sheba betook himself, 2 Sam. 20.15.

{and all Cinneroth} i. e. all the towns situate by the sea of Cinneroth, Josh. 12.3, called Genesaret, Luk. 5.1.

{with all the land of Naphtali} i. e. the store-cities therein, 2 Chr. 16.4. The places here mentioned being in several tribes, it appears that this enemy ranged up and down and did great mischief in many of the coasts of Israel.

V. 21. {And it came to pass when Baasha heard thereof} See the like 1 Sam. 23.27, 28.

{that he left off building of Ramah} Lest by abiding there he should suffer the enemy to do more spoil. He chose rather to defend his own country than to annoy Judah.

{and dwelt in Tirzah} He had his chief residence there after he had secured his land; and continued quiet, without any revenge against Asa, whom he feared. See ch. 14.17.

V. 22. {Then king Asa made} Heb. made to hear. It is the end of a king's proclamation to cause his will so to be made known thereby as all his subjects may hear and take notice thereof. See 2 Chron. 24.9. & 30.5. & 36.22.

{a proclamation throughout all Judah} To gather all his subjects together to demolish Baasha's works, and to perfect his own, with all expedition.

{(none was exempted)} Heb. free, from adding their assistance: for the work was very great.

{and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded} This shows that Baasha had proceeded far in the built-works he intended.

{and king Asa built with them} See v. 17. Thus Baasha provided materials for his enemy.

{Geba of Benjamin} A strong city given to the Levites, Josh. 21.17. It was the north coast of the kingdom of Judah.

{and Mizpah} This was another city in Benjamin, Josh. 18.26. Asa here made a great pit which continued till the captivity. See Jer. 41.9.

V. 23. {The rest of all the acts of Asa} See ch. 14.19.

{and all his might, and all that he did} i. e. his valiant deeds, as 2 King. 14.15, 28. Of these see 2 Chron. 14.9, etc.

{and the cities which he built} See v. 22.

{are they not written in the book of the chronicles of the kings of Judah} See ch. 14.19.

{nevertheless in the time of his old age he was diseased in his feet} His prosperity could not keep away the gout. For his sin provoked God to afflict him, 2 Chron. 16.12.

V. 24. {And Asa slept with his fathers} See ch. 2.10.

{and was buried with his fathers} See 2 Chr. 16.14.

{in the city of David his father} See ch. 2.10.

{and Jehoshaphat} Mat. 1.8, called Josaphat.

{his son} Who was better than his father; at least, than his father was in his latter time.

{reigned in his stead} Succeeded him.

V. 25. {And Nadab the son of Jeroboam began to reign over Israel} Heb. reigned. Because many kings of Israel reigned in Asa's time (see ver. 9), the penman of this history finished his reign, and now returns to the history of Israel, which he continued to ch. 22.41.

{in the second year of Asa king of Judah} Asa's first year ended in the one and twentieth of Jeroboam, v. 9, his second in the two and twentieth, in which Jeroboam died, and Nadab succeeded.

{and reigned over Israel two years} His second year was but current, as v. 2. For Nadab's first year was in the second of Asa; his second in Asa's third, wherein he was slain, v. 28.

V. 26. {And he did evil in the sight of the LORD} See ch. 14.22. The Lord finding the son no better than his father, saw it high time to cut him off, according to the threatening ch. 14.10, etc.; therefore he was slain in his second year.

{and walked in the way of his father} So as not only his father's sin but his own also was the cause of his destruction.

{and in his sin wherewith he made Israel to sin} i. e. Jeroboam's idolatry about the golden calves. See ch. 12.30. & 14.16.

V. 27. {And Baasha the son of Ahijah} See on ch. 11.29.

{of the house of Issachar} Issachar was one of the meanest of the ten tribes, yet by reason of Baasha's might, it got the principality from Ephraim; which having no such promise as Judah, no marvel that the scepter departed from it. One of the judges was of this tribe, Judg. 10.1.

{conspired against him} Traitorously, as ch. 16.9, 20. 2 King. 12.20. His treason is aggravated by the time when, and place where he committed it, namely, in the army, when the king was recovering what of right belonged unto Israel.

{and Baasha smote him at Gibbethon} A city of Dan, given to the Levites, Josh. 21.23. There was therefore great and just cause to seek to recover it.

{which belongeth to the Philistims} It seems they had got it from the Israelites; so as it belonged to them by right of possession.

{for Nadab and all Israel laid siege to Gibbethon} This they did to recover it: which because it was not effected at this time by reason of the slaughter of the king, the people afterwards renewed the siege, ch. 16.15.

V. 28. {Even in the third year of Asa king of Judah} See v. 25.

{did Baasha slay him and reigned in his stead} As if he had lawfully come by the crown.

V. 29. {And it came to pass when he reigned, that he smote all the house of Jeroboam} See ch. 14.10.

{he left not to Jeroboam any that breathed} This phrase is oft restrained to reasonable persons, as Josh. 11.14, though it may be extended so to cattle and other creatures that belonged to him.

{until he had destroyed him according unto the saying of the LORD} ch. 14.7, 10, 18.

{which he spake by his servant Ahijah the Shilonite} See ch. 11.29. Though this were foretold by the prophet, yet Baasha did it not in obedience to God's word, but to satisfy his own ambitious humor, God in the meantime wisely ordering Baasha's evil intent to bring to pass his own righteous end.

V. 30. {Because of the sins of Jeroboam which he sinned, and which he made Israel sin} See ch. 12.30. & 13.34. & 14.15.

{by his provocation wherewith he provoked} See ch. 14.9, 22.

{the LORD God of Israel to anger} See ch. 8.15.

V. 31. {Now the rest of the acts of Nadab, and all that he did, &c.} See ch. 14.19.

V. 32. {And there was war, &c.} See v. 16. This was before set down in the life of Asa, and here repeated in the life of Baasha, because it concerned both the one and the other.

V. 33. {In the third year of Asa king of Judah} See v. 28.

{began Baasha the son of Ahijah to reign over all Israel} So soon as Jeroboam's stock was destroyed, all the ten tribes soon turned to his enemy.

{in Tirzah} See ch. 14.17.

{twenty and four years} Current. See v. 2. For he began his reign in the third year of Asa, and ended it in the twenty-sixth, ch. 16.8.

V. 34. {And he did evil} Though he were God's instrument to punish him that did evil, v. 27, yet was he not thereby moved to depart from evil.

{in the sight of the LORD} See ch. 14.22.

{and walked in the way of Jeroboam} Not only Jeroboam's son, but this and all other the kings of Israel cleaved close to Jeroboam's idolatry.

{and in his sin wherewith he made Israel to sin} See ch. 14.16.

CHAPTER 16

V. 1. {Then the word of the LORD came to Jehu the son of Hanani} This clause, the son of Hanani, distinguishes this Jehu from Jehu the king, 2 King. 9.14, from the son of Obed, 1 Chr. 2.38, and from the Anathothite, 1 Chr. 12.3. This Jehu was a prophet, v. 12, long after this sent to Jehoshaphat, 2 Chron. 19.2, who also wrote chronicles, 2 Chron. 20.34. Hanani his father was also a seer, 2 Chr. 16.7. See ch. 13.1. For though prophets were not so born, as priests and Levites, yet God oft bestowed that gift on father and son, yea he therein blessed the desire and endeavor of fathers, who educated their children thereunto. See ch. 18.4.

{against Baasha, saying} Jehu's prophecy tended to Baasha's utter ruin, therefore it may well be said to be against him.

V. 2. {For as much as I exalted thee} The prophet brings in God himself speaking, to add the more authority to his prophecy. See ch. 14.7.

{out of the dust} From the lowest of the people, ch. 14.7. Psal. 113.7.

{and made thee prince} For it was God that by his secret and wise providence brought Baasha's attempt to that issue.

{over my people Israel} See ch. 14.7.

{and thou hast walked in the way of Jeroboam} See ch. 15.34.

{and hast made my people Israel to sin} The evil example of kings uses to draw people to sin. See ch. 1.21.

{to provoke me to anger with their sins} See ch. 14.9, 22.

V. 3. {Behold, I will take away the posterity of Baasha} Baasha himself died in outward peace: therefore the judgment is threatened against his posterity.

{and the posterity of his house} Such as were allied, or otherwise appertained to him. Thus the brethren of Ahaziah who were allied to Ahab were slain, 2 Kings 10.13.

{and will make thy house like the house of Jeroboam the son of Nebat} See ch. 15.29.

V. 4. {Him that dieth of Baasha in the city, &c.} See ch. 14.10, 11. The same judgment in the same words is threatened against Baasha that was against Jeroboam, because he persisted in the same sin. The Lord sets before Baasha that which was done to Jeroboam, because histories of judgments executed do more to the life set out God's terror, than predictions of the like to come. Besides, thereby the greater evidence is given of God's truth. For that which he has once done, he can do again; yea, his former fulfilling of a threatening plainly demonstrates that he will not fail to fulfill what afterwards he threatens.

V. 5. {Now the rest of the acts of Baasha, and what he did, and his might, are they not written, &c.} See ch. 14.19. 15.23.

V. 6. {So Baasha slept with his fathers} See ch. 2.10.

{and was buried in Tirzah} See ch. 14.19.

{and Elah his son reigned in his stead} Elah was an ancient name, Gen. 36.41.

V. 7. {And also} This may have reference to the judgment denounced by Ahijah against Jeroboam, ch. 14.6, 7, etc. The word of the Lord came by Ahijah against Jeroboam, and also by Jehu against Baasha. Or this particle also may have reference to God's charge, v. 1: thus, God charged Jehu to denounce a judgment against Baasha, and also Jehu denounced the same.

{by the hand} Or, ministry. See ch. 8.53.

{of the prophet Jehu the son of Hanani} See v. 1.

{came the word of the LORD against Baasha} See v. 1.

{and against his house} See ch. 14.10.

{even for all the evil that he did in the sight of the LORD} See ch. 14.22. & 21.20.

{in provoking him to anger} See ch. 14.9.

{with the work of his hands} To wit, idols, Psal. 115.4. Isa. 2.8. Jer. 1.16.

{in being like the house of Jeroboam} See v. 2.

{and because he killed him} i. e. Nadab, Jeroboam's son, whom Baasha slew out of a traitorous and ambitious design, chap. 15.27, neither commanded by God, as Jehu was, 2 King. 9.7, nor inwardly incited by God's Spirit, as Ehud was, Judg. 3.20, 21.

V. 8. {In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel} See v. 6.

{in Tirzah} See ch. 14.17.

{two years} Current, as ch. 15.2. For he was slain in the twenty-seventh year of the reign of Asa, v. 10. See ch. 15.25.

V. 9. {And his servant} A special officer attendant on the king.

{Zimri} This was also the name of an impious prince of Judah, Numb. 25.14, and of one of Saul's posterity, 1 Chron. 8.36, who might be the Zimri here spoken of.

{Captain of half his chariots} He had thereby a very great command. Of the use of chariots see 1 Chr. 18.4.

{conspired against him} See ch. 15.27.

{as he was in Tirzah} See ch. 14.17.

{drinking himself drunk} He drank so excessively as he distempered himself, and knew not what to do, and so was the more easily surprised, as Amnon, 2 Sam. 13.28, 29, and Belshazzar, Dan. 5.2, 30.

{in the house of Arza, steward of his house} Heb. which was over. Or, governor, ch. 4.6.

{in Tirzah} This showed that he was absent from his army, v. 15, which might have defended him.

V. 10. {And Zimri went in, and smote him} See ch. 14.17.

{and killed him in the twenty and seventh year of Asa king of Judah} The year after Elah began to reign, v. 8.

{and reigned in his stead} See ch. 15.28.

V. 11. {And it came to pass when he began to reign} i. e. as soon as he had slain Elah. See ch. 14.28.

{as soon as he sat on his throne} He instantly set himself thereon.

{that he slew all the house of Baasha} By the assistance of the soldiers under his command, v. 9.

{he left him not one that pisseth against a wall} See ch. 14.10.

{neither of his kinsfolks, nor of his friends} Or, both his kinsmen and his friends. The word translated kinsfolks signifies redeemers, such as had a right to redeem the lands of their kindred, Ruth 3.13. & 4.4. It is also put for revengers of such kindred as were unjustly slain, Numb. 35.19. Under this word friends are comprised all such as might be thought any way to favor Elijah's cause, or be on his side, or seek to revenge his death.

V. 12. {Thus did Zimri destroy all the house of Baasha} He must needs be very diligent and speedy in his bloody design, that in a week's space could make such a thorough dispatch of them all.

{according to the word of the LORD} See ch. 13.5, 14, 18.

{which he spake against Baasha} See v. 1.

{by} Heb. by the hand of. Or, ministry. See ch. 8.53.

{Jehu the prophet} See v. 1.

V. 13. {For all the sins of Baasha} See v. 2.

{and the sins of Elah his son} See ch. 15.26.

{by which they sinned} This is a pleonasm, and has this emphasis: for in general it implies an aggravation; and in particular it shows that their posterity so sinned as their sin became exemplary.

{and by which they made Israel to sin} By being an example and encouragement unto them. See ch. 14.16.

{in provoking the LORD God of Israel to anger} See ch. 14.9.

{with their vanities} Idols are here meant, which are mere vanities, Deut. 32.21. 2 King. 17.15. Isa. 41.28. 1 Cor. 8.4. False gods have no reality of deity in them, but are vainly imagined to be what they are not, Jer. 2.5. Jon. 2.8. Neither can they do anything at all, Psal. 115.5, etc. Isa. 41.23. So as confidence placed in them is a vain confidence, and they that serve them are bereaved of right understanding and judgment; in which respect they are said to become vain, 2 King. 17.15.

V. 14. {Now the rest of the acts of Elah, &c.} See ch. 14.19. If we compare the state of Jeroboam and his son and Baasha and his son together, we shall find their sins and judgments much alike. Jeroboam's son reigned but two years, no more did Baasha's; and Baasha's stock was as utterly rooted out as Jeroboam's. Baasha the revenger of Jeroboam's impiety was in like manner punished for his own.

V. 15. {In the twenty and seventh year of Asa king of Judah did Zimri reign} See v. 10.

{seven days} All that time he was God's rod to scourge Baasha's stock. So soon as that work was done, the rod was cast into the fire, v. 18.

{in Tirzah} See ch. 14.17.

{and the people were encamped against Gibbethon} There Nadab was slain, ch. 15.27. Though by Baasha that siege was raised, yet in his son's time it was laid again.

{which belonged to the Philistims} See ch. 15.27.

V. 16. {And the people that were encamped heard say} Such acts could not but be soon divulged far and near, in city and field.

{Zimri hath conspired} v. 9.

{and hath also slain the king} v. 10.

{wherefore all Israel} All but such as took part with Tibni v. 21.

{made Omri, the captain of the host} By reason of his office and charge Omri had the hearts of the people the more set on him; and they were moved the more to confide in him: so as he having the army under his command, was the fitter to revenge Zimri's treason.

{king over Israel that day} Hereby he had the greater power to settle those distractions.

{in the camp} Before they went out of the field, that so he might immediately without delay set upon Zimri.

V. 17. {And Omri went up from Gibbethon} He accounted a traitorous usurper more dangerous than an open enemy, and the loss of a kingdom worse than the loss of a city. This was the second time that the siege against Gibbethon was raised. See ch. 15.27.

{and all Israel with him} See v. 16.

{and they besieged Tirzah} Which Zimri it seems had fortified.

V. 18. {And it came to pass, when Zimri saw that the city was taken} It was taken by storming. For the besiegers rising from another siege, brought all the train of their artillery with them.

{that he went into the palace of the king’s house} Probable it is that he carried with him all his precious commodities.

{and burnt the king’s house over him with fire} He would not leave his body to be abused by his enemies, nor any commodities to be enjoyed by them.

{and died} Thus he showed a most desperate mind, like Saul 1 Sam. 31.4, who would rather destroy himself than fall into his enemy's hand. Tyrants cruel to others are oft given over to be cruel to themselves.

V. 19. {For his sins which he sinned} His reign being but seven days, the sins here intended are to be extended to the time before he slew his master as well as the time after.

{in doing evil in the sight of the LORD} See ch. 14.22.

{in walking in the way of Jeroboam} Jeroboam's course of life was an impious and rebellious course against God.

{and in his sin, which he did to make Israel sin} This particular sin was worshiping the calves. Herein Zimri caused the people to continue. For he might in that short time not only worship the calves himself, but also make edicts to enjoin all the people so to do. See ch. 12.28, 29, 30. & 14.16.

V. 20. {Now the rest of the acts of Zimri} See ch. 14.19.

{and his treason that he wrought} v. 9, 10.

{are they not written, &c.} See ch. 14.19.

V. 21. {Then were the people of Israel divided into two parts} They that remained at home disdained that the soldiers in the field should without their consent set up a king; they therefore would not submit to Omri, and the soldiers would not depart from their choice, and thereupon they were divided; the people on one side, the soldiers on another. This division continued from the seven and twentieth year of Asa to the one and thirtieth, v. 15, 23.

{half of the people followed Tibni the son of Ginath} These were the people that tarried at home.

{to make him king} In opposition against Omri.

{and half followed Omri} Namely they in the field.

V. 22. {But the people that followed Omri prevailed against} For these were well armed, and had all things fit to subdue those that were against them.

{the people that followed Tibni the son of Ginath} These were such as took part with Tibni, affording their best aid to settle him on the throne.

{so Tibni died} Some take this of an untimely death, even while he was in his greatest height.

{and Omri reigned} Quietly, without any opposition.

V. 23. {In the thirty and one year of Asa king of Judah} Then was Tibni destroyed, so as Omri sat upon the throne quietly. The people made Omri king so soon as they heard that Zimri had killed his master, which was in the twenty-seventh year of Asa, v. 15, 16, but because it was uncertain whether he or Tibni should carry the crown away, he is here said to begin his reign four years after, in the one and thirtieth of Asa.

{began Omri to reign over Israel twelve years} Heb. reigned. These twelve years must needs be reckoned from the people's first making him king, which was in the twenty-seventh of Asa, because in the thirty-eighth of Asa Ahab the son of Omri began to reign, and that after the reign of his father.

{six years reigned he in Tirzah} Even till he had bought Samaria, and built his palace there. Of Tirzah see ch. 14.17. The palace in Tirzah being burnt, v. 18, Omri built it again, or made another house in Tirzah fit for a king.

V. 24. {And he bought the hill Samaria} Samaria is a Greek name, Joh. 4.4. The Hebrew is Shomron. Here an hill is called Samaria: in the end of this verse a city built thereon is so called: so also was the whole country about that hill, wherein were many cities, ch. 18.2. 2 King. 17.24. Yea, the whole kingdom of Israel was so called; for the king of Israel is styled King of Samaria, 2 King. 1.3, because Samaria was his chief city.

{of Shemer for two talents of silver} The Jews valued silver ten times less worth than gold: so as a talent of silver was reckoned at three hundred seventy-five pounds sterling, but a talent of gold at three thousand seven hundred and fifty pounds, ch. 9.14. The price then that Omri paid was seven hundred and fifty pound sterling. See on 1 Chro. 22.14.

{and built on the hill} A city, which was the chief city of that kingdom.

{and called the name of the city which he built, after the name of Shemer owner of the hill, Samaria} The Hebrew word Shomron is a derivative of Shemer. Shemer was a man of great note, who owned all that land whereon the great city Samaria was built. See on Gen. 10.18.

V. 25. {But Omri wrought evil in the eyes of the LORD} See chap. 14.22.

{and did worse than all that were before him} Herein in special he did worse, in that he made statutes to bind the people to his idolatry, Mic. 6.16. Besides, his continuing in Jeroboam's ancient sin after so many heavy judgments on all the kings betwixt Jeroboam and him made his sin worse than all theirs.

V. 26. {For he walked in the way of Jeroboam, &c.} See v. 19.

{in provoking the LORD God of Israel to anger} See ch. 14.19, 22.

{with their vanities} See v. 13.

V. 27. {Now the rest of the acts of Omri which he did, and his might that he shewed} For he was a captain of the host, v. 16, and prevailed against Zimri, v. 17, 18, and against Tibni, v. 21, 22.

{are they not written, &c.} See ch. 14.19.

V. 28. {So Omri slept with his fathers} See ch. 2.10.

{and was buried in Samaria} See v. 29.

{and Ahab his son reigned in his stead} For being his son he had a right to his kingdom.

V. 29. {And in the thirty and eighth year of Asa king of Judah} Omri's twelve years v. 23 are to be accounted complete. For the eight and thirtieth of Asa was the thirteenth current of Omri. Compare v. 15 with this. Or it must be granted that Omri began his reign in the very end of Asa's twenty-seventh, and held it some while in the beginning of Asa's thirty-eighth.

{began Ahab the son of Omri to reign over Israel} Heb. reigned.

{and Ahab the son of Omri reigned over Israel in Samaria} There was his royal palace. See v. 24. This city was to Israel as Jerusalem to Judah, their metropolis or chief city, the seat of their kings, where they kept their chief residence, ch. 20.1. & 22.10, yea, the place of their kings' sepulchers. See v. 28. ch. 22.37. 2 King. 10.35. & 13.9, 13.

{twenty and two years} Current, as ch. 15.2. His first year must be reckoned in the last of his father's. Compare this verse with the eighth.

V. 30. {And Ahab the son of Omri did evil in the sight of the LORD} See ch. 14.22.

{above all that were before him} Above his father, and others too that were before his father. See on v. 33.

V. 31. {And it came to pass} This clause has reference to these words, that he took to wife Jezebel. All the words between may be included in a parenthesis.

{as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat} Heb. was it a light thing? etc. The interrogative in the Hebrew implies a very vehement denial; q. d. It was certainly no light thing to walk in the sins of Jeroboam; yet Ahab did so and more also; he took to wife Jezebel. This kind of expression does much aggravate Jeroboam's sin, but much more Ahab's.

{that he took to wife Jezebel} Jezebel was an heathen, a notorious idolater, extremely arrogant and cruel, as the case of Naboth and destruction of the prophets show, ch. 18.4. & 21.8, etc. In relation to this woman an idolater and countenancer of idolatry is styled Jezebel, Rev. 2.20.

{the daughter of Ethbaal} As Jezebel's name, so Ethbaal is compounded of Baal, which shows he was much addicted to that idol.

{King of the Zidonians} The Zidonians were of the cursed brood of Canaan, Gen. 10.15, devoted to destruction, Josh. 13.6, but left to prove Israel, Judg. 3.3, 4, and took what advantages they could to oppress Israel, Judg. 10.12. They were gross idolaters, ch. 11.5.

{and went and served Baal} Baal signifies a lord, Hos. 2.16. In common it is put for any kind of idol which men worship as a lord. In special it signifies a prime or chief idol, a prince of idols. Beelzebub is called Prince of devils, Mat. 12.24. Sundry countries, to distinguish their idols from others, had several additions to Baal; as Ekron, Baalzebub, 2 King. 1.2, a fly-lord; the Moabites, Baal-Peor, Num. 25.3. Peor is a mount in Moab where their Baal was worshiped: the Israelites, Baal-Berith, Judg. 8.33, a lord of covenant, an idol to whom by covenant they bound themselves. The chief idol of the Zidonians was Baal, supposed to be Hercules, common to Tyrus as well as Zidon, 2 Macc. 4.18, 19. See on Judg. 2.11.

{and worshipped him} Ahab worshiped Baal himself, and not Jehovah in that image, as the Israelites did in the golden calves, ch. 12.28. This phrase of Elijah, if Baal be God, ch. 18.21, proves that Baal was accounted a very god.

V. 32. {And he reared up an altar for Baal} To offer sacrifice thereon to Baal. See ch. 12.32. & 13.2.

{in the house of Baal, which he had built} He erected a sumptuous temple for Baal in imitation of that temple which was built in Jerusalem for the Lord. See ch. 12.31.

{in Samaria} Samaria was the royal city of the kingdom which Omri built, v. 24. Thus he exceeded Jeroboam's idolatry.

V. 33. {And Ahab made a grove} A grove was a place planted with trees for delight. They dedicated groves to the honor of their idols, and to allure people thereby to idolatry. Therein they used to set idols, to erect altars, and to offer sacrifices, ch. 15.13. Jer. 17.2. See on Judg. 3.7. Gen. 21.33.

{and Ahab did more} Heb. added.

{to provoke the LORD God of Israel to anger} Purposely, as if he would dare God to do his worst. See ch. 14.9.

{than all the kings of Israel that were before him} See v. 30. Of his exceeding others these instances may be given. 1. None trod in the steps of such a father, v. 25. 2. None married such a wife, v. 31. 3. None attributed such deity to an idol, v. 31. 4. None erected such an idolatrous temple, v. 32. 5. None so slighted God's word, ver. 34. 6. None so hated God's prophets, chap. 22.8. 7. None so persecuted them, chap. 18.10. 8. None so coveted another's inheritance, chap. 21.4. 9. None so causelessly and unjustly shed blood, chap. 21.19. 10. None so heaped up idolaters and false prophets, chap. 18.22. & 22.6. 11. None so foolishly let go the enemy whom God put into his hand, ch. 20.42. 12. None so sold himself to work wickedness in the sight of God, ch. 21.20, 25.

V. 34. {In his days} Before his days, for the space of more than five hundred years, none dared attempt that work, upon which there lay so fearful a curse. If it were done with his knowledge and consent, surely he too much slighted God's threatenings; if without his consent, yet was it a judgment, even on him, that such a thing should be done in his days.

{did Hiel the Bethelite} He is so called, because he was an inhabitant of Bethel that idolatrous city.

{build Jericho} This was an accursed city, the first of all Canaan that was destroyed, and that miraculously, Josh. 6.20. God would have the ruins thereof remain as a monument of his power, and of the curse that lay upon that city.

{he laid the foundation thereof in Abiram his first-born} When he first began this forbidden work, his eldest son and heir died; and in the finishing thereof, his youngest son died. It is supposed that he had more children, and that all betwixt the eldest and the youngest died while the city was in building, so as he destroyed his living house by erecting this cursed city.

{And set up the gates thereof in his youngest son Segub} The setting up of the gates was one of the last works about the building of that city; so as the beginning and finishing thereof was fatal to his children. It may probably be gathered from the curse mentioned Josh. 6.26, that by some casualty in laying the foundation his eldest son was killed, and then by some other casualty in setting up the gates his youngest son was killed.

{according to the word of the LORD} See ch. 13.5.

{which he spake by} Or, by the hand, or minister. See v. 12.

{Joshua the son of Nun} Though he were general over an army, yet was he inspired with a prophetical spirit. For this event falling out so fitly according to the prediction, must needs be foretold by a spirit of prophecy.

CHAPTER 17

V. 1. {And} This particle joins this chapter with the former, and shows that the judgment of famine here related followed upon the sins of Ahab and Hiel.

{Elijah} Heb. Elijahu. Luk. 4.25, he is called Elias. Sundry things very remarkable are noted of this man. I. His name, which signifies God the Lord. That God was the Lord, he brought the idolatrous people of Israel to acknowledge, ch. 18.39. II. His jealousy for the Lord God of hosts, when he supposed that all Israel had forsaken the Lord, ch. 19.10. III. His faithful standing to and for the Lord, when as he knew none to be with him but himself, ch. 18.22. IV. His courage against the king himself, ch. 18.18. & 22.10. Yea, though the cruel queen Jezebel nourished sundry false prophets, yet he feared not to oppose them, ch. 18.19. V. His zeal against idolaters, ch. 18.40. VI. His power in prayer, 2 King. 1.10. Jam. 5.17, 18. VII. The power of his ministry, Luk. 1.17. VIII. The wonderful miracles he wrought, ch. 17.16, 22. 2 King. 2.8. IX. His authority: he was a father and chief governor of the college wherein the children of the prophets were trained up, 2 King. 2.3, 5, 8. X. His fasting forty days and forty nights, ch. 19.8. The like did Moses, Exod. 24.28, who was the lawgiver, and Christ, Mat. 4.2, who was the bringer-in of the gospel. None else ever did so but these three. XI. His rapture into heaven, 2 King. 2.11. None else ever had such a privilege but Enoch, Gen. 5.24. XII. A letter of his brought to a rebellious king after he was translated, 2 Chron. 21.12. XIII. His apparition with Moses at Christ's transfiguration, Mat. 17.3. XIV. His manner of bringing forth into the world, like that of Melchizedek, without father, or mother, or descent, Gen. 14.18. Heb. 7.3.

{the Tishbite} Of the city of Thisbe, Tob. 1.2. See on Judg. 9.50.

{who was of the inhabitants of Gilead} Gilead appertained part to Gad and part to Manasseh, Josh. 13.24, 31. In this respect Elijah is taken to be of the tribe of Manasseh.

{said} After he had prayed there might be no rain, Jam. 5.17, and by some evidence from God was assured his prayer was heard. This he did by an extraordinary spirit, as in another case he called for fire from heaven, Luke 9.54, 55.

{unto Ahab} In his presence, to his face, undauntedly.

{As the LORD God of Israel liveth} See ch. 1.29. & 8.15. He delivers his message after this solemn manner, to make Ahab the more heed it, and to strike the greater terror into him.

{before whom I stand} Whose minister I am, and whom I am ready to serve on all occasions, Deut. 10.8. Acts 27.23.

{there shall not be} Heb. if there be. A form of asseveration which implies an imprecation, and makes a more vehement and certain negation. The judgment following is foretold, to show that it was ordered by God, and happened not by any celestial constellation, or by chance, Isa. 48.5, etc.

{dew} He means hereby that there should be no moisture or refreshing at all to fall upon the earth: for dew is the least of that kind. This is the threatening Lev. 26.19 accomplished.

{nor rain} Without rain all manner of plants on the earth wither and perish.

{these years} Immediately following, till the end of three years and a half, Luk. 4.25. Jam. 5.17.

{but according to my word} Unless God by my ministry shall declare otherwise. Or, but till as I have said. See ch. 18.1, 41, 44, and on Gen. 7.4. This was the first miracle that is registered of Elijah: there were twelve in all, v. 8, 16, 22. ch. 18.38, 45. & 19.8, 20. 2 King. 1.10, 12. & 2.8, 11. Basil calls Elijah the bridle of heaven.

V. 2. {And the word of the LORD came unto him, saying} It came to him extraordinarily by inspiration, or revelation, or some other like way.

V. 3. {Get thee hence} God directs him how to provide for himself. Where he was he could continue in safety.

{and turn thee eastward} The brook whither he was directed was on the east of Samaria.

{and hide thyself} From Ahab's rage. God could have assuaged Ahab's fury, but he directs his prophet to use ordinary means of escaping, for an example to others. See Jer. 36.26. Josh. 8.5, 9. Exod. 2.16.

{by the brook Cherith} This brook came from a spring-head, and ran along in a desert place not inhabited.

{that is before Jordan} For this brook ran into Jordan.

V. 4. {And it shall be, that thou shalt drink of the brook} Ponds and wells were sooner dried up than this brook, and therefore he was directed thither.

{and I have commanded the ravens} Even unreasonable creatures are at God's command. God sets this forth in the time past, because he had determined beforehand how to provide for Elijah; and also because it was as sure as if it had been done.

{to feed thee there} To bring you such food as you must eat.

V. 5. {So he went, and did according to the word of the LORD} Believers are ready to go at God's word, Luk. 5.5.

{for he went and dwelt} He abode there night and day, as in an house. There was questionless some cave there wherein he so dwelt, as ch. 19.9.

{by the brook Cherith that is before Jordan} See v. 3.

V. 6. {And the ravens} Ravens are greedy birds, devouring what they get, scarce sparing anything for their young, as may be collected out of Job 38.41. & Psal. 147.9. It was therefore by an overruling providence that this kind of fowls should be such diligent caterers for the prophet.

{brought him bread and flesh} Some ravens brought bread, others flesh, and that seethed or roasted. God by his providence directed them to the places where they might have it, as to some rich men's kitchens.

{in the morning, and bread and flesh in the evening} They were as constant in observing times seasonable for refreshing as if they had been reasonable creatures purposely appointed to attend upon the prophet. This was the effect of his prayer and faith; and may be reckoned amongst his miracles: so as it was Elijah's second miracle. See v. 1.

{and he drank of the brook} The means which God afforded him to quench his thirst he used thankfully.

V. 7. {And it came to pass after a while} Heb. at the end of days. Namely, at the end of six months. See ch. 18.1.

{that the brook dried up} God had other ways to provide for his prophet, and therefore he suffers this brook to be dried up, the rather that Elijah might the more sensibly discern the judgment to be executed according to his prophecy. Questionless as the spring from whence this brook came dried up, so also did other spring-heads, and the streams issuing from them.

{because there had been no rain} Springs are maintained by rain; so as where no rain falls, there must needs the springs be dried up. This sets out the greatness of the drought. For if flowing springs were dried up in six months, what water could they have, the drought continuing three years and six months? See ch. 18.1.

{in the land} i. e. the land of Israel. No circumstance shows that rain was withheld so long from Judah. Judah might be at this time as Goshen Exod. 8.22. & 9.26. See on Amos 4.7.

V. 8. {And the word of the LORD came unto him, saying} See v. 2.

V. 9. {Arise} See ch. 14.2. God would have men diligent, even in providing for themselves.

{get thee to Zarephath} Luk. 4.26, called Sarepta.

{which belongeth to Zidon} It was a city which the Zidonians inhabited, of which country this widow was, Luk. 4.26. It bordered upon the land of Israel: and as Israel was infected with the Zidonians' sin, ch. 16.31, so they did partake of Israel's punishment.

{and dwell there} There continue as in your own house, v. 5.

{behold, I have commanded} By my overruling providence, I have, as by a command, moved her. Of setting this down in the time past, see v. 4. Here are instances given of senseless creatures, as dew and rain, v. 1, of unreasonable creatures, as ravens, ver. 4, and of the heathen, as here, to be at God's command.

{a widow woman} God oft makes choice of the weaker sex to do great matters, yea when they are most helpless, as widows. And again, he here prefers a Gentile before all the widows in Israel, Luk. 4.25, 26, wherein is given an instance of the calling of the Gentiles.

{there to sustain thee} With needful food for three years together. See ch. 18.1.

V. 10. {So he arose, and went to Zarephath} See v. 5.

{and when he came to the gate of the city} i. e. to the first entrance thereinto. God so orders matters as the evidence of his divine providence in bringing to pass what he promises may be soon discerned, as Gen. 24.15.

{behold, the widow woman} See v. 9.

{was there gathering of sticks} This shows that she was but a poor woman, in that she wanted not only food, but fuel also.

{and he called to her, and said} By instinct he knew this was the woman of whom God spoke; at least he would make some proof thereof, as Gen. 24.17.

{Fetch me, I pray thee, a little water} Water was there more plentiful than bread; thereby therefore he first makes trial of the readiness of her mind to sustain him.

{in a vessel} Or, in this vessel. For it is very probable that he brought with him the dish or cup with which he took water out of the brook, and offered that to her.

{that I may drink} At first he makes show as if he desired no more than a cup of cold water. A fair trial.

V. 11. {And as she was going to fetch it} She shows herself ready to grant his first request, and thereupon he is encouraged to ask more.

{he called to her, and said, Bring me, I pray thee, a morsel of bread in thy hand} The word implies a little piece of bread, no more than might somewhat satisfy his present hunger.

V. 12. {And she said} Here she makes a stop, because she could not so well spare bread as water.

{As the LORD thy God liveth} See ch. 1.29. She says, thy God, because she believed the God of the Israelites to be the true God; as Rahab Josh. 2.11, and the angel Luk. 1.16. Or she might know Elijah to be a prophet by his attire, 2 King. 1.8, and in that respect say to him, thy God.

{I have not a cake} Not so much as a little cake baked on the hearth, Gen. 18.6. I have no bread at all baked in the oven, not a piece of a loaf.

{but an handful of meal in a barrel, and a little oil in a cruse} In those days they did knead their meal or flour of which they made cakes with oil. And as a barrel was a fit vessel to keep meal in, so a cruse to keep oil in.

{and behold, I am gathering two sticks} A synecdochical speech, meaning a few sticks. So we use to say, two or three, when we intend a few. See 2 Sam. 13.6.

{that I may go in, and dress it for me and my son} See v. 15.

{that we may eat it, and die} That we may preserve our lives as long as we have any means, and then yield them to the good pleasure of God. For she saw no means of preserving their lives any longer.

V. 13. {And Elijah said unto her, Fear not} Fear not such want as death should follow thereupon.

{go, and do as thou hast said} This has reference to v. 12, where she said she intended to make a cake for herself and her son.

{but make me thereof a little cake first, and bring it unto me} Herein he tries her faith, and her readiness to provide for him.

{and after make for thee and for thy son} The prophet was not wholly for himself, but was willing she should also provide for herself and her son.

V. 14. {For thus saith the LORD God of Israel} See ch. 11.31.

{The barrel of meal shall not waste, neither shall the cruse of oil fail} i. e. Neither meal nor oil shall waste but both continue in their proper vessels, and afford sufficient for food. See 2 King. 4.2.

{until the day that the LORD sendeth} Heb. giveth. For what the Lord by his providence affords us is free gift.

{rain upon the earth} i. e. She should have meal and oil enough till God should cause the earth to bring forth corn and oil. See Josh. 5.11, 12.

V. 15. {And she went and did according to the saying of Elijah} This ready performing what she was required gave good witness of her faith and obedience.

{and she and he} The widow and the prophet.

{and her house} i. e. her family. So Gen. 7.1. This implies that there were more with her when the prophet came than herself and her son. But there being no more meal and oil left than was for once sufficient for them two, she mentions them only, v. 12.

{did eat many days} Or, a full year. Yea rather three years. See ch. 18.1. This was a recompense which the widow had for her courtesy to the prophet. She afforded one meal to him; he many to her and hers.

V. 16. {And the barrel of meal wasted not, neither did the cruse of oil fail} This is a ratification of the promise made v. 14.

{according to the word of the LORD} See ch. 13.5.

{which he spake by Elijah} Heb. by the hand of Elijah. See ch. 13.5. This was Elijah's third miracle. See v. 1.

V. 17. {And it came to pass after these things} After the woman had had good experience of God's providence.

{that the son of the woman} That son mentioned v. 12.

{the mistress of the house} This further shows that she had a family under her. See v. 15.

{fell sick} This sickness was sent before his death, to make her the more thoroughly to observe the issue thereof.

{and his sickness was so sore} Sickness does not necessarily presuppose death; but this youth's sickness was such an one, and so extreme, as death did follow thereupon. God oft mixes great blessings with heavy crosses.

{that there was no breath left in him} A description of death. His breath was not only stopped, as it is in a swoon, but clean gone. He was really dead.

V. 18. {And she said unto Elijah} She knew none else to go unto in this case. Her very going unto the prophet was an evidence of her faith and hope.

{what have I to do with thee} Heb. what to me and thee. Such a phrase is used John 2.4, q. d. What difference is there betwixt you and me? What have I done to you? See Judg. 11.12.

{O thou man of God} Though that heavy judgment wrought much passion in her, yet she still retained a reverent and high esteem of Elijah, and also some faith in God. See ch. 13.1.

{art thou come unto me to call my sin to remembrance} Or, to put God in mind of my sins. Or, to complain to me before God of my sins. She penitently acknowledged sin to be the cause of that judgment. See Luk. 5.8. Rev. 18.5.

{and to slay my son} Or, to incense God so against me as to take my son away from me. These also were passionate speeches, yet they imply that by the judgment she was brought to think of her sins, and to acknowledge that they justly deserved that judgment.

V. 19. {And he said unto her, Give me thy son} The prophet was moved with her complaint, and instantly endeavors to redress her grief.

{And he took him out of her bosom} It seems her son being dead, she hugged him close in her breast, to bring, if it were possible, some heat into him. Thence the prophet took him.

{and carried him up into a loft where he abode} That he might be the more private. See Act. 9.39, 40. Privacy is a good help to fervency in prayer.

{and laid him upon his own bed} We are not to suppose that he did this in regard of any sanctity in his bed more than in other beds; but going to his own chamber he laid him upon his bed there, that he might the better stretch himself upon the child, v. 21.

V. 20. {And he cried unto the LORD} i. e. he earnestly prayed unto God. So Exod. 14.15. 1 King. 22.32. This shows miracles are wrought by God's power, not man's.

{and said, O LORD my God} He strengthens his faith with a close consideration of the special relation betwixt God and him.

{hast thou also brought evil upon the widow?} By evil he means judgment, as Job 2.10. Amos 3.6. Just judgment is not evil in its nature, but in its effect, causing smart and anguish which seems evil to him that feels it. Elijah's complaint to God is out of his apprehension of the woman's distress, who being a widow had the greater need of a son's support: with the loss therefore of her son he much affected.

{with whom I sojourn} This is a third thing whereby his spirit is made the more earnest in his request to God, namely the kindness he had received from the woman.

{by slaying her son} His knowledge that God had the power of life and death, and that he did kill and make alive, Deut. 32.39, makes him so to press this prerogative of God, that he might the rather be pleased to restore her son, because he had taken him away.

V. 21. {And he stretched} Heb. measured.

{himself upon the child} His stretching or measuring of himself was such a posture as in a like case is noted of Elisha, 2 King. 4.34. He put his mouth upon the childs mouth, and his eyes upon his eyes, and his hands upon his hands. He so lay upon the child, that by sense of the child's coldness his own spirit in calling upon God might be the more fervent, and also that he might the better discern heat and life, as it should come into the child. See Act. 20.10. As the hen sits on her eggs to put life into them, so he lay upon the child to do what he could to put life into him.

{three times} To show his fervency and constancy in prayer. So Mat. 26.44. 2 Cor. 12.8. We must not give over praying though at first we be not heard.

{and cried unto the LORD, and said, O LORD my God} See v. 20.

{I pray thee} This express and humble petition shows that the expostulation v. 20 was in faith, and with reverence.

{let this child’s soul come into him again} Heb. into his inward parts. This phrase expounds that v. 17. And it declares that the child was actually dead; and that by death the soul is separated from the body.

V. 22. {And the LORD heard the voice of Elijah} By this it appears that the prayer of Elijah was very powerful, Jam. 5.17, and that God is ready to hear those that pray aright, Psal. 65.2, and that it was God himself that restored life and wrought the miracle.

{and the soul of the child came into him again} This is a proof of a resurrection from the dead.

{and he revived} This is the first that we read of raised from death. And this was Elijah's fourth miracle. See v. 1.

V. 23. {And Elijah took the child and brought him down out of the chamber into the house} That, such as saw him dead, might be witnesses of his miraculous restitution to life.

{and delivered him unto his mother} To show her that she had not entertained a prophet in vain. See Mat. 10.41.

{and Elijah said, See, thy son liveth} Due notice is to be taken of miraculous works.

V. 24. {And the woman said to Elijah} Quickly she manifests her joyful and grateful heart.

{Now by this I know} I am further assured. She knew as much before, v. 18, but miracles confirm faith, Joh. 3.2. She believed her son might be raised when first she complained to the prophet, v. 18. So did the Shunammite, 2 King. 4.28. In this respect women are said to receive their dead raised to life again, Heb. 11.35.

{that thou art a man of God} A true prophet. See ch. 13.1.

{and that the word of the LORD in thy mouth is truth} Herein she has not only relation to the raising of her son, but also to other matters foretold by this prophet, as the drought and continuance thereof, v. 1, and the increase of her meal and oil, v. 16. Whatsoever Elijah had said from the Lord she believed to be infallibly true. Here are two effects of a miracle set down; I. To demonstrate those who work it to be sent of God, Joh. 3.2. II. To confirm the truth, Heb. 2.4.

CHAPTER 18

V. 1. {And it came to pass after many days} After three years and six months: for so long the famine continued, Luk. 4.25. Jam. 5.17.

{that the word of the LORD came to Elijah} ch. 17.1. Elijah had said from the Lord, that there should be no rain, but according to his word. Now therefore the time being come, wherein God was purposed to send rain, he sends Elijah to Ahab to tell him that there should be rain, that so the former prophecy, even in this circumstance, might be ratified.

{in the third year} Of his abode with the widow. If we should reckon from the beginning of the drought, when Elijah went to the brook Cherith, we should leave out six months. And there is no other remarkable matter from whence we can take the beginning of these three years, than the prophet's going to Zarephath, ch. 17.10.

{saying, Go shew thyself unto Ahab} For Ahab had not seen Elijah since he first denounced the judgment: he having hid himself ch. 17.3. See v. 10. As the drought was foretold to Ahab, so God would have the removal thereof foretold to the king himself, that he might thereby know, that the one and the other came from the Lord.

{and I will send rain} It is God that withholds and gives rain, Deut. 28.12, 23, 24. Amos 4.7. And it is he that makes good the word of his prophets.

{upon the earth} It is by rain that the earth brings forth the fruit thereof, Lev. 26.4. For want of rain that land brought not forth so much as grass. See v. 5.

V. 2. {And Elijah went to shew himself unto Ahab} He was not ignorant of Ahab's murderous resolution against him, v. 10, but the Lord who sent him, put an undaunted courage into him, v. 15, 18. His confidence was in God's protection, Heb. 13.5, 6.

{and there was a sore famine} For food for man and beast had failed divers years, v. 5. ch. 17.7.

{in Samaria} In that kingdom whereof Samaria was the head city. See 2 King. 17.24.

V. 3. {And Ahab called Obadiah} Heb. Obadijahu. Some take this to be that Obadiah, whose prophecy is set among the small prophets. But 1. Likeness of names does not evince that one and the same person should be set out thereby. 2. There is a letter and syllable more in this name than in the other. 3. The matter of that prophecy is scarce agreeable to this time. 4. Obadiah's place at court, and a prophet's function, do not well stand together; in that Ahab makes this man a partner with him in that work which himself undertook, it appears he was in great favor, and that the king placed much confidence in him.

{which was the governour of his house} Heb. over his house. As Joseph was to Potiphar, Gen. 39.4, 5, and afterwards to Pharaoh, Gen. 41.38, 39, 40. See ch. 4.6.

{(now Obadiah feared the LORD greatly)} as Gen. 42.18. We may well thence infer, that Obadiah was one of the seven thousand that bowed not their knee to Baal, ch. 19.18. It is not probable that though he feared God, he went to the feast at Jerusalem: for his place and charge permitted him not so to do. Yet we are not to think that he worshiped either the calves or Baal, but the Lord only, as Dan. 6.10. And this integrity the Lord accepted, and passed by other frailties. The time and place wherein he lived, and yet feared God, does show that he did it greatly.

V. 4. {For it was so, when Jezebel} Heb. Izebel. See ch. 16.31.

{cut off} Slew, destroyed, v. 13. She cut them off from the earth. She was a bloody persecutor of God's choicest servants, even his prophets. Certainly she executed her cruelty upon many: so as there were more than those whom Obadiah preserved. And we cannot but think that there were others also in Israel, that kept prophets of the Lord from her fury, besides Obadiah.

{the prophets of the LORD} They that gave themselves to be thoroughly instructed in the will of God, and to use best endeavors to declare the same to others, were titled prophets. Of these there were companies, 1 Sam. 10.5, 10. & 19.20, yea, colleges, 2 King. 22.14, in which the masters and seniors, were called fathers, 1 Sam. 10.12. 2 King. 2.12, and they who as auditors or attendants, accompanied the ancient prophets, were called children, or sons of the prophets, ch. 20.35. 2 King. 2.3. & 4.38. Also all that openly protested against idolatry, and professed the true religion, are comprised under this title prophets.

{that Obadiah took an hundred prophets} This is set down, as an evidence and proof of his fear of God.

{and hid them} See ch. 17.3.

{by fifty} More could not conveniently be kept together. It must needs be a large place wherein so many were kept so long: besides, by parting them, if they which were in one cave had been surprised, the other might be provided for more safely. See Gen. 32.8.

{in a cave} A cave (as some great hollow place in the earth, or in a rock, Isa. 2.19, 21. Jer. 16.16) made by men, or scraped out by wild beasts in some desolate place, or wilderness, where men or beasts might abide securely. See Josh. 10.16. Judg. 6.2. 1 Sam. 24.3.

{and fed them} He did not only keep them safe from danger, suffering them in those hard times and barren places to shift for themselves, but also provided sustenance for them.

{with bread and water} In such a famine and drought as then was, bread and water was dainty cheer; and the feeding of an hundred therewith, was a fruit of great liberality. The phrase may also be taken indefinitely for meat and drink.

V. 5. {And Ahab said unto Obadiah} See v. 3.

{Go into the land} Or, throughout all the land.

{unto all fountains of water, and unto all brooks} Though the brook Cherith were dried up, ch. 17.7, three years before this; yet some fountains and brooks might still continue: otherwise nor man nor beast would have been preserved.

{peradventure we may find grass} For grass uses to grow in grounds lying by springs, brooks and rivers. Under this word grass all manner of fodder growing out of the earth, and fit for beasts, is comprised.

{to save the horses and mules alive} This is not to be taken so as if they had more care of beasts than men; but that they could not so well provide out of other countries for beasts as for men. Yet this is evident, that they had more care of beasts than of their own or others' souls; for they searched not after their sins, the cause of that judgment, nor were they by that judgment brought to repentance.

{that we lose not all the beasts} Heb. that we cut not off our selves from the beasts. This is to be extended to horses, mules, and all other useful beasts.

V. 6. {So they divided the land between them, to pass throughout it} This they did for more quick dispatch; for they were in a very great strait.

{Ahab went one way by himself} That a business of such consequence might be the more thoroughly done, he would not leave it to the trust of others.

{and Obadiah went another way by himself} Ahab had found Obadiah as faithful as Potiphar found Joseph, Gen. 39.4.

V. 7. {And as Obadiah was in the way} This was so ordered by divine providence, ch. 11.29.

{Behold, Elijah met him} Before he had gone far from Ahab, v. 15.

{and he knew him} Obadiah knew Elijah. For one that feared God, so as Obadiah did, could not but be acquainted with such a prophet as Elijah was.

{and fell on his face} A gesture of high esteem, and great reverence; yet civil only. See Gen. 50.18. Ruth 2.10. 1 Sam. 20.41. 2 Sam. 19.18.

{and said, Art thou that my lord Elijah?} Obadiah calls Elijah his lord, in regard of the prophet's high calling, and extraordinary gifts; so v. 9, 12, he thus styles himself, thy servant.

V. 8. {And he answered him, I am} This answer has especial relation unto his name Elijah, q. d. I am Elijah.

{go, tell thy lord} He means king Ahab, whose household servant Obadiah was, v. 3. Impiety does not destroy the right of dominion.

{Behold, Elijah is here} As this note, behold, roused up his attention; so it invites him to go and see, as Joh. 1.26, 46.

V. 9. {And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab to slay me?} He does not here excuse himself of all sin, (see ch. 8.46,) but of such heinous sins as should expose him to present destruction. As if he had said, By what sin against God, or wrong to you, have I deserved that my life should be put in such hazard, as it is like to be, by doing as you bid me? See v. 12.

V. 10. {As the LORD thy God liveth} See ch. 1.29. In speaking to Elijah, Obadiah uses this title, thy God, not to exempt himself from this relation; but to work the greater credence in Elijah. Or because Elijah was not only an ordinary servant, but also an especial prophet of God.

{there is} Heb. if there be. An usual form of an oath wherein an imprecation is included, as Psal. 96.11. Heb. 3.11.

{no nation or kingdom} This literally taken is to be applied to nations and kingdoms neighboring by him, and in league with him: or tropically, to such ambassadors, messengers, agents, merchants, factors, or others as came from sundry nations and kingdoms, or to several parts and tribes of Israel, which by a synecdoche may be titled nations and kingdoms: or, proverbially, the phrase may imply a diligent, narrow, and thorough search; as we use to say, there is no place or part of the world where I have not inquired: I have sought every where, in city and country.

{whither my LORD} He means Ahab. See v. 8.

{hath not sent to seek thee} That he might find you, and get you into his clutches.

{and when they said, He is not there, he took an oath of the kingdom and nation that they found thee not} He moved them by all the means he could to swear they knew not where Elijah was.

V. 11. {And now thou sayest} This inference shows, that he was afraid to make known to Ahab that he had seen Elijah.

{Go, tell thy LORD, Behold, Elijah is here} See v. 8. The words following especially in v. 14 show the reason why he was loath to carry that message to Ahab.

V. 12. {And it shall come to pass, as soon as I am gone from thee} Before Ahab can see you.

{that the Spirit of the LORD} By the Spirit of the Lord, he means the same extraordinary means that the Lord would use suddenly and secretly to remove him from place to place.

{shall carry thee} As Ezek. 3.14. Acts 8.39. & 2 Kings 2.11, 16.

{whither I know not} So as I shall not know where to find you.

{and so when I come and tell Ahab, and he cannot find thee, he shall slay me} Conceiving me to mock him.

{but I thy servant} This is a note of an humble mind, and ready to do him any service. See v. 7.

{fear the LORD} This he pleads, not in any boasting manner, much less as a matter of merit, but to move the prophet to forbear the imposing of that perilous task upon him. An upright and humble man may lawfully make profession of that grace that is in him.

{from my youth} Continuance from one's youth in grace cannot but work great confidence.

V. 13. {Was it not told my LORD, &c.} It could not be but that some of those prophets which in time of need received great succor from Obadiah, should make it known to Elijah their father and lord, 2 King. 2.3.

V. 14. {And now thou sayest} See v. 11. Fear makes him inculcate the same thing again.

{and he shall slay me} See v. 9, 12.

V. 15. {And Elijah said, As the LORD of hosts liveth} God is styled the Lord of hosts, because under his command all creatures are as soldiers, ready to execute what he enjoins. Because Obadiah was in great fear, Elijah by this solemn oath puts him out of all fear. See ch. 1.29.

{before whom I stand} See ch. 17.1.

{I will surely shew myself unto him to day} Heb. I will be seen, or I will appear to him. He had such faith in God's protection of him as he feared not to appear before a king incensed against him.

V. 16. {So Obadiah went to meet Ahab} He believed what Elijah had said and sworn, and knew that such a prophet had good ground to appear before Ahab.

{and told him} That he had seen Elijah in such a place.

{and Ahab went to meet Elijah} He that had everywhere sought for Elijah, could not but readily go where he heard him to be; and that, either to execute his rage on him, or to know when he might expect rain.

V. 17. {And it came to pass when Ahab saw Elijah, that Ahab said unto him} At first sight the angry king manifests his mind against him, and accuses him of public sedition, which was a capital crime.

{Art thou he} This interrogation is a strong asseveration, whereby he lays the blame of the drought upon the prophet, and considers not that he himself was the proper cause thereof.

{that troubleth Israel} That bring such trouble and calamity upon the people as they are forced to seek up and down and to send far and near for ordinary food; whence quarrels and tumults do arise: who also dissuade the people from the religion established, and so disturb the peace of the land. Thus the heathen imputed plagues, and famine, etc., to the Christians. See on Gen. 39.14.

V. 18. {And he answered, I have not troubled Israel} An innocent party may and ought to put off from himself a crime unjustly laid to his charge, though it be by his superior and sovereign.

{but thou} God's Spirit put this undaunted spirit into him, whereby he was stirred up to tell the king his fault, Matth. 14.4. Ezek. 3.8. 2 Sam. 12.7. See on Num. 16.7.

{and thy father’s house} i. e. his brothers, kinsfolks and courtiers left him by his father, and observing his father's courses and statutes, ch. 16.25.

{in that ye have forsaken} As they who having once professed the law of the Lord revolt from the same, are said to forsake him, as ch. 11.33. 2 Chr. 24.24, so they who should have professed it, but never did, nor yet do, may also be said to forsake him, as Ahab did here, and Ahaz, 2 Chr. 28.6. See 1 Chr. 28.9.

{the commandments of the LORD} To forsake the Lord's commandments and to forsake the Lord are one and the same thing. For the Lord's authority is set forth by his commandments; and he that despises them despises him. See 1 Chr. 12.1.

{and thou hast followed Baalim} Many false gods. Here is showed, that sinners against God, whether it be by disobeying him, or following false gods, are most properly troublers of the church and such as bring judgments thereupon, Josh. 7.25.

V. 19. {Now therefore send, and gather to me all Israel} He means elders, heads of tribes, all sorts of governors, and others out of every tribe, that might be eye- and ear-witnesses of that which he intended to do, v. 21, etc.

{unto mount Carmel} There were two places called Carmel; one in Judah, Josh. 15.55, where Nabal had his possession, 1 Sam. 25.2. The other in Asher, Josh. 19.26. This here and elsewhere is called a mount. It is an high mountain, Amos 9.3, by the sea, Jer. 46.18. On it Elisha had his habitation, 2 King. 2.25. & 4.25. Carmel signifies a fair fertile place, Isa. 35.2, and is by our English translated a fruitful field, Isa. 32.15. See on 1 Sam. 25.2.

{and the prophets of Baal} Idolaters had such functions as the true church had, but they were false ones; as these prophets were false prophets, such as ch. 22.22. Luk. 6.26. 2 Pet. 2.1.

{four hundred and fifty} See v. 20. These were dispersed up and down throughout the ten tribes.

{and the prophets of the groves} Heb. that grove. See ch. 16.33. These were prophets of the idols in groves; and in those groves they had their residency. These might attend the court.

{four hundred, which eat at Jezebel’s table} They were sustained by Jezebel's provision, as if they had sat at her table, or received meat from thence.

V. 20. {So Ahab sent} Ahab's earnest desire of rain might make him the more readily yield to Elijah, who he thought might be a means to procure it; or fear of a greater judgment might make him yield; or it may be Elijah had told him beforehand of the trial he meant to make for proving Jehovah to be the true God, and Ahab desirous to see the issue might do what Elijah required. Whatsoever the outward motive was, surely God overruled his spirit, and made him willing to send for those Elijah required to be sent for.

{unto all the children of Israel} Round about throughout all the tribes. See v. 19.

{and gathered the prophets together} i. e. the four hundred and fifty prophets of Baal mentioned v. 19. See v. 22. It is probable that Jezebel kept back the other four hundred, which were those spoken of ch. 22.6. The number of these prophets is set down, to show the courage of Elijah, who being one alone dared oppose so many false prophets.

{unto mount Carmel} See v. 19.

V. 21. {And Elijah came unto all the people, and said} By this it appears that that which follows was not accomplished on that day when Obadiah first told Ahab of Elijah's appearance. For there must needs some days pass betwixt Elijah's advice to Ahab, v. 19, and this accomplishment thereof. All the children of Israel from all parts of the kingdom could not be gathered together in one day.

{How long halt ye} A man that halts inclines his body now one way, and now another. This metaphor may be applied two ways: 1. To the body of the people, whereof some inclined their hearts to Jehovah, and others to Baal. 2. To the same persons, who in some things, at some times, inclined to Jehovah; in other things, at other times, to Baal. It is probable that the latter is here especially intended. The like is taxed Matth. 6.24.

{between two opinions} Or, thoughts. For thoughts cause opinions.

{If the LORD be God} This word Lord is the interpretation of Jehovah, which is the proper name of the only true God, the God of Israel. This title God, in Hebrew Elohim, is the first that is attributed to him in Scripture, and that when he created all things, Gen. 1.1. It being a word of the plural number, sets out that one God which is distinguished into three persons, the creator, preserver and governor of all things. Now the Israelites Obadiah, and many others like him, did indeed take Jehovah the true Lord for their God, and as a God esteem him, utterly renouncing all idols. But most of the people in Israel being circumcised acknowledged that God which brought them out of Egypt, to wit Jehovah, to be the true God; only they worshiped him under the calves, ch. 12.28. These also worshiped Baal. To these says Elijah, If the Lord be God.

{follow him} He here advised them to deal with God as a faithful servant does with his master; he follows him whithersoever he goes; he is ready to do whatsoever he requires; he leans to him, and will not follow another. See Matth. 6.24. See also ch. 9.6.

{but if Baal} Here we must understand the same title that was before attributed to the Lord, q. d. If Baal be God. Baal in this place is taken for the proper name of that idol which they then worshiped.

{then follow him} He grants they had done well in following Baal, and that they might continue so to do, if they could prove that Baal were indeed God. This he grants the rather to move them to bring the case to a trial, but not to give them liberty to be of what religion they pleased.

{And the people answered him not a word} They who followed Jehovah dared not openly protest against Baal for fear of Ahab and Jezebel; and they who followed Baal were so convinced as they dared not plead for him: both parties therefore held their peace.

V. 22. {Then said Elijah unto the people} The prophet having convinced them that it was meet to follow but one God, shows which that God was.

{I, even I only, remain a prophet of the LORD} His meaning is, that there were none there present to maintain the Lord's cause but himself. The hundred which Obadiah hid, v. 4, had not yet showed themselves. See ch. 19.10, 28. God oft maintains his own cause by one, or by a few that himself may be the more seen therein.

{but Baal’s prophets are four hundred and fifty men} There were other four hundred, v. 19, but they appeared not. The miracle following is the more remarkable, in that one man opposed four hundred and fifty. This shows that multitude is not a certain note of the true church.

V. 23. {Let them therefore give us} This is meant of the people: or else it is indefinitely to be taken, thus, Let there be given; or Let them that will give.

{two bullocks} One for Elijah, the other for Baal's prophets.

{and let them choose one bullock for themselves} The offer is made to Baal's prophets, that the truth of the case might the more evidently appear.

{and cut it in pieces, and lay it on wood} All this was to prepare it for a sacrifice.

{and put no fire under} That the truth of the miracle might be the more evident.

{and I will dress the other bullock} By cutting it in pieces, and observing other rites, to make it a sacrifice.

{and lay it on wood} That the fire which should come from heaven, might by setting the wood on fire consume the sacrifice.

{and put no fire under} He ties himself to the same condition that he required of the false prophets.

V. 24. {And call ye on the name of your gods} He uses the plural number, gods, to show that they had many idols. And he gives them liberty to call upon all their false gods.

{and I will call on the name of the LORD} He holds close to his own God Jehovah, and adds no other to him.

{and the God that answereth} It is a note of the true God, to hear such as call upon him, and to grant their desire, Psal. 65.2.

{by fire} By sending fire from heaven to consume the sacrifice, as [citations cut off in the scan]. In the tabernacle and temple the fire that came from heaven was preserved, Lev. 6.12: but in Israel there was no such fire: therefore Elijah would have it called for from heaven.

{let him be God} Let him be reputed and esteemed as the only true God.

{And all the people answered, and said, It is well spoken} Heb. The word is good. This is a phrase of approbation and consent. The people were willing to put the case to trial.

V. 25. {And Elijah said to the prophets of Baal} He puts them upon the proof, to accept the condition.

{Choose you one bullock for yourselves} Two bullocks being set before them, he lets them choose which they pleased.

{and dress it first} This he permits, that the impotency and vanity of that idol might be first discerned, and thereby way made for acknowledging the Lord.

{for ye are many} A multitude, to be preferred before one.

{and call on the name of your gods} See v. 24.

{but put no fire under} See v. 23.

V. 26. {And they took} It seems they were very confident of their idol's power.

{the bullock} One of the bullocks which they best liked.

{which was given them} Heb. which he gave them. See the last word of this verse.

{and they dressed it} See v. 23.

{and called on the name of Baal} No doubt but they expected he would hear them.

{from morning even until noon} From the beginning till the farthest time that was used for the morning sacrifice.

{saying, O Baal, hear us} Or, answer us. They speak to a dumb idol as to the living God.

{But there was no voice, nor any that answered} Heb. heard. For their idol had neither tongue to utter any voice, nor ear to hear anything.

{And they leapt upon the altar} Or, leaped up and down at the altar. The word is the same that was used v. 21 and translated halt. Idolaters used to have many antic and strange gestures in their idol-services, as leaping upon their altars, as if they themselves were willing to be sacrificed, or as if they would themselves fetch fire from heaven, skipping also on it, and dancing round about it. To all these this phrase may have relation. See v. 30.

{which was made} Heb. he made. This is an indefinite phrase, he, whosoever he was. It is well expounded by the passive, was made; as v. 23, let them give. Some apply that relative he to the chief priest amongst them, and some to Ahab.

V. 27. {And it came to pass at noon} Elijah was silent till the very end of their time was come, lest they should say he had interrupted them.

{that Elijah mocked them} To discover their folly the more.

{and said, Cry aloud} Heb. with a great voice. As if otherwise he could not hear. But the true God knows the desire of the heart.

{For he is a god} This he says in a plain scoff, in that the things which he mentions hereafter do no way agree to the true God.

{either he is talking} Or, he meditates. So as he could not attend them that were calling on him.

{or he is pursuing} Heb. Or hath a pursuit. He means a pursuit of enemies, or beasts, or fowls, or other pleasures.

{or he is in a journey} As it were about another business.

{or peradventure he sleepeth, and must be awaked} The true God is subject to no such things. To be hindered by any of them, is human frailty. All these therefore are manifest scoffs, and great aggravations of their folly.

V. 28. {And they cried aloud} Not with ardency of affection, as saints, to the searcher of hearts; but with extension of voices, as idolaters, to such as cannot hear.

{and cut themselves after their manner} The manner of idolaters, whereunto God's people might not conform themselves, Lev. 19.28. Deut. 14.1.

{with knives and lancets} This was worse than Papists whipping of themselves.

{till the blood gushed out upon them} Heb. poured out blood upon them. The devil, delighting in man's blood, brought idolaters, in whom he rules, therewith to seem to pacify and gratify their idols. In which respect they spared not their own blood, as here; nor their children's, Ezek. 16.36.

V. 29. {And it came to pass when mid-day was past} This was the time they should have given over: for they began in the morning, v. 26. But because they had no answer from their idol, they still continue to call for one.

{and they prophesied} They made themselves to prophesy, or they stirred up themselves thereto. By their strange, affected, passionate gestures they made show of prophetical raptures, and in the vulgar's account prophesied. See 1 Sam. 10.5. & 18.10, etc. Or prophesying may here be taken for calling upon their idol to be heard. See 1 Cor. 11.3, 5. Or for singing and playing on musical instruments, 1 Chron. 25.1, 2, 3.

{until the time of the offering} Heb. ascending. For the sacrifice was laid up upon the altar; and the priest ascended to lay it there; and the smoke thereof, while it was burning, ascended up towards heaven.

{of the evening sacrifice} This was the ordinary time when the daily sacrifice was appointed to be offered, Exod. 29.39, which was about three in the afternoon. See v. 36.

{that there was neither voice, nor any to answer} No manner of evidence whereby any might discern that their god heard them.

{nor any that regarded} Heb. attention. For it might be supposed that if any had attended to what they did or spoke, they would so far have regarded them, as to have given some answer.

V. 30. {And Elijah said unto all the people} It was the people's conversion that Elijah aimed at.

{Come near unto me} Be eye-witnesses of my whole carriage, and diligently mark whether I use any fraud or no.

{And all the people came near unto him} They were willing to see whether Elijah could do more with the Lord than the false prophets had done with Baal.

{And he repaired the altar of the LORD} This altar was either one which of old had been erected by their pious predecessors, or which Elijah himself had beforehand prepared for this purpose.

{that was broken down} Either by former idolaters, or by these prophets of Baal, who in their mad leaping and dancing might spitefully break it down.

V. 31. {And Elijah took twelve stones} As Josh. 4.5, 20. Exod. 24.4.

{according to the number of the tribes of the sons of Jacob} To show that all the tribes should be united in the true worship of God. See Ezra 6.17. Hereby he implicitly taxes the revolt of the ten tribes from the other two.

{unto whom the word of the LORD came, saying} This has relation to Jacob, the immediate father of the twelve patriarchs who were heads of the twelve tribes.

{Israel shall be thy name} Gen. 32.28. See 2 King. 17.34.

V. 32. {And with the stones he built an altar} i. e. the twelve stones mentioned v. 31, and the altar mentioned v. 30. This altar, in this extraordinary case, justified by God himself, v. 36, 37, was lawful, though otherwise forbidden, Deut. 12.13, 14. See 1 Sam. 7.9. & 9.12. & Judg. 21.4.

{in the name of the LORD} At God's appointment, v. 36, to the honor of God, (compare 1 Cor. 10.31 with Col. 3.17,) dedicated to the service of God.

{and he made a trench about the altar} i. e. a ditch or a channel which might contain the water hereafter mentioned.

{as great as would contain two measures of seed} It was as wide and as deep as a bag of two pecks and a half of seed might lie in; or a furrow so much in compass as men might ordinarily sow two pecks and an half of seed in. The word translated measure signifies somewhat more than a peck and a pottle.

V. 33. {And he put the wood in order, and cut the bullock in pieces, and laid him on the wood} He did all things which used to be done in offering a sacrifice, Lev. 1.6, 7.

{And said, Fill four barrels with water} That all suspicion of hiding fire under the wood, or altar, or anywhere else might be taken away, and that the power of God and the truth of the miracle might be the more manifested. So Judg. 6.20.

{and pour it on the burnt-sacrifice, and on the wood} This was a likely means to keep fire from burning up the sacrifice and wood, which being wet are not so soon set on fire.

V. 34. {And he said, Do it the second time} That they might be the more wet.

{And they did it the second time} They were ready to do what the prophet required.

{And he said, Do it the third time: And they did it the third time} Thus twelve barrels of water were poured on the altar and wood. Of the number twelve see v. 31. Mount Carmel was near the sea; so as thence, notwithstanding that great drought, he might have water enough: yea, the river Kishon also was by the bottom of the mount. See v. 40. Of Carmel see v. 19.

V. 35. {And the water ran} Heb. went.

{round about the altar, and he filled the trench also with water} See v. 32. The filling of the trench was an evidence of the great store of water which he poured on the altar, that the reality and fervency of the fire might be more manifest.

V. 36. {And it came to pass at the time of the offering of the evening sacrifice} See v. 29. 2 King. 3.20.

{that Elijah the prophet came near} To the altar, where he prayed.

{and said, LORD God of Abraham, Isaac, and of Israel} These were the patriarchs from whom by lineal descent all the Israelites came. To each of these three God made and ratified his promises of the good which he did to Israel. God took this style to himself Exod. 3.16, to move the Israelites, that came from those patriarchs, to take him for their God, and often call to mind his promises, Exod. 32.13. See 1 Chron. 29.18.

{let it be known this day} He presses in his prayer three motives.

{that thou art God in Israel} This is the first motive, God's glory; that he might be known and acknowledged to be what he was. The people before this took Baal to be the god in Israel.

{and that I am thy servant} This is the second motive, that his ministry might be confirmed to be of God.

{and that I have done all these things at thy word} By your direction. This is the duty of God's servant.

V. 37. {Hear me O LORD, hear me} This repetition implies great fervency. He means, that God would give an evidence of hearing him by sending down fire, as v. 24, which Baal could not do, v. 29.

{that this people may know that thou art the LORD God} He presses again the first motive, because it was a weighty one.

{and that thou hast turned their heart back again} From Baal to you. This is the third motive, the conversion of the people.

V. 38. {Then the fire of the LORD fell} Fire which came out of heaven from the Lord, as 1 Chron. 21.26. 2 Chron. 7.1. Job 1.16, that the people might better discern whence it came.

{and consumed the burnt-sacrifice, and the wood} This shows it was true fire, and not in appearance only.

{and the stones, and the dust} This effect shows that this fire had more than ordinary power and efficacy.

{and licked up the water that was in the trench} Though the dry earth did not soak up this water, yet this fierce fire licked it up. This was Elijah's fifth miracle. See ch. 17.1.

V. 39. {And when all the people saw it, they fell on their faces} A gesture as of astonishment, so also of adoration. See 1 Chron. 21.16.

{and they said, The LORD he is the God, the LORD he is the God} These words, though few, comprise much, as, 1. An acknowledgment of Jehovah to be the true God, and therein determining the opinion questioned v. 21. 2. A confirmation of him only to be so, which this emphatical phrase, he is, intends. 3. A renouncing of Baal. For the mentioned phrase is exclusive, not Baal. 4. Their confidence in this their profession implied, by the doubling of the phrase.

V. 40. {And Elijah said unto them} To the people who acknowledged Jehovah to be God.

{Take} Or, apprehend.

{the prophets of Baal} Elijah knew that the evidence of the miracle had so wrought upon them as they discerned the jugglings and deceits of Baal's prophets, and would not stick to see vengeance executed upon them.

{let not one of them escape} There must be no partiality in executing justice.

{And they took them} They readily yielded to his directions, whom they observed to be a true prophet of the Lord.

{and Elijah brought them down} He caused them to be brought.

{to the brook Kishon} Kishon ran along at the bottom of Carmel. This river was made famous by the overthrow of Sisera, Judg. 5.21. Thither these idolatrous prophets were brought, that their bodies, after they were slain, might be cast thereinto.

{and slew them there} According to the law, Deut. 13.5. & 18.20. Jehu is commended for the like, 2 King. 10.25. The verses following show that king Ahab was present; so as he did not gainsay, but rather assented. Questionless the prophet took the present advantage of the people's zeal for God, and indignation against Baal, to do what he did; the rather, because he was put on thereunto by a divine Spirit, Luk. 9.55, and because it was agreeable to God's word. The king might be moved at least tacitly to consent thereunto, by reason of that extraordinary sign of fire which was given from heaven, v. 38, and by reason of the people's open profession of the Lord, yea, also upon hope that rain might be given thereupon.

V. 41. {And Elijah said to Ahab} Now the main work which Elijah intended was accomplished, he shows to Ahab the blessing that followed thereupon, and gives him direction what to do.

{Get thee up} For he was in a vale by the river.

{eat and drink} It appears that the king as well as others had fasted all that day: so as now he advises him to refresh himself. So Act. 27.34.

{for there is a sound of abundance of rain} Or, a sound of a noise of rain. Elijah heard some noise in the heavens that foreshowed much rain. This showed his assurance of rain near approaching.

V. 42. {So Ahab went up to eat and to drink} He went from the foresaid valley to his palace at Jezreel, v. 46.

{and Elijah went up to the top of Carmel} He went from the people which were below, that he might be the more retired for prayer. So Christ, Matth. 17.1. Elijah's mind was more upon God, to give him thanks for hearing his prayer, v. 36, and further to call upon him for rain, than upon himself, to refresh his body by eating and drinking. He also went up to the top of the mountain, that he might the sooner see the very beginning of rain. Of Carmel, see v. 19.

{and he cast himself down upon the earth} In a most humble manner prostrating himself before God.

{and put his face between his knees} He bowed his face to the very earth whereon he kneeled, testifying thereby both his deep humiliation and also his fervent devotion. He was assured that rain was coming, yet he is earnest in using means for obtaining it, Jam. 5.18. So 2 Sam. 27.7. Dan. 9.2, 3. Ezek. 36.36, 37.

V. 43. {And said to his servant} Heb. young man. So ch. 19.3. & 20.14. He sends his servant to watch, because he meant himself to continue in prayer.

{Go up now} He sends him to the highest part of the mountain, that he might see the first rise of a cloud. For he longed to see some evidence of the return of his prayer.

{look toward the sea} Westward, whence clouds of rain first arise. See Luk. 12.55.

{And he went up, and looked, and said, There is nothing} God does not always hear prayer instantly; but to stir up fervency and continuance in prayer, puts off for a time, what at length he grants.

{And said, go again seven times} He waxed not faint, but would hold out, Luk. 18.1.

V. 44. {And it came to pass at the seventh time that he said} What at first is not granted, by perseverance may be obtained.

{Behold, there ariseth a little cloud out of the sea like a man’s hand} God by degrees gives evidence of his purpose. Small beginnings may have a great increase, Zech. 4.10.

{And he said, Go up, say unto Ahab} He gives notice to the king at the very beginning, because he knew it was joyful tidings, and because he would have Ahab prevent all damage that might arise from the shower.

{Prepare thy chariot} Heb. Tie, or Bind. The meaning is, that he should cause his horses to be brought forth, and the chariot to be fastened to them, that he might speedily be carried away.

{and get thee down} Elijah was on the top of the hill, and Ahab remained on a side thereof. See v. 42. Besides, this phrase implies that Jezreel was in a vale, at least lower than this place.

{that the rain stop thee not} This implies that it was a very great rain that was now to be given to the earth, such an one as might have hindered the king from going to his palace.

V. 45. {And it came to pass in the mean while} While Ahab was preparing his chariot, which was no long time.

{that the heaven was black with clouds and wind} Those were ordinary means and signs of rain.

{and there was a great rain} There had been a long and great drought, and the earth was exceeding dry, so as it stood in need of much rain. God orders his blessings (when he sees cause to bestow them) according to man's need. I. Judgment is God's strange act, Isa. 28.21. He delights not always to continue therein, Lam. 3.32, 33, 34. II. There was a mixture of pious ones with the impious, v. 4. ch. 19.18, and God had an especial respect to them. See Gen. 18.26. 2 King. 3.14. III. The people were brought to renounce their idolatry, v. 39. IV. Execution was done on idolaters. See Num. 25.8. Psal. 106.30. This rain being a fruit of Elijah's prayer, Jam. 5.17, 18, may be accounted his sixth miracle. See ch. 17.1.

{and Ahab rode and went to Jezreel} A city of Issachar, Josh. 19.18, where one of the king's houses was, ch. 21.1. 2 King. 8.29. & 9.30.

V. 46. {And the hand of the LORD was on Elijah} The Spirit of the Lord was after an especial manner in him, which made him more than ordinarily nimble and swift. See 2 King. 8.3, 16. Ezek. 1.3.

{and he girded up his loins} He tucked up his long side coat, that it might be no hindrance to him, 2 King. 4.19. & 9.1. Jer. 1.17.

{and ran before Ahab} So as he outran him, though he were in a chariot.

{to the entrance of Jezreel} Heb. till thou come to Jezreel. He went not into the city: for he knew Jezebel's hateful and cruel disposition. Thereby he was kept from lodging in Jezreel.

CHAPTER 19

V. 1. {And Ahab told Jezebel} A timorous husband. First he tells his imperious wife what was done, that she might first have notice of it in the fairest manner that he could. For by some other it might in such manner have been related as she thereby might have been exasperated, not only against Elijah, but also against her husband that suffered him to do what he did.

{all that Elijah had done} All the particulars before mentioned, about the altar, sacrifice, fire, people's acclamation, slaughter of Baal's prophets, prediction of rain, and coming to Jezreel.

{and withal, how he had slain} He lays the slaughter of Baal's prophets on Elijah, to put off the blame thereof from himself.

{all the prophets with the sword} All that are mentioned ch. 18.22, 40. See ch. 18.20.

V. 2. {Then Jezebel sent a messenger unto Elijah, saying} She sent this messenger to affright Elijah the more; but it proved to be a warning to him to shift for himself. Certainly she supposed his courage would not suffer him to flee, or else she would not have given him such a warning beforehand: but God can infatuate wicked ones, and disappoint their mischievous intents.

{So let the gods} For she was a worshiper of many gods, as all that forsake the true God use to be: ch. 20.10.

{do to me, and more also} A form of oath, wherein the vengeance imprecated is implied in this particle so: as if more fully she had said, So as I threatened to him, let it be done to me. See ch. 2.23. Wicked ones are forward to bind themselves to do mischief, 2 King. 6.31. Act. 23.12.

{if I make not thy life as the life of one of them} By this relative them she means the prophets of Baal that were slain ch. 18.40. She threatens his death.

{by to morrow about this time} She would not then attempt it, because she knew both the king's and people's minds were filled with admiration of the great miracle, and of the blessing of rain following thereupon.

V. 3. {And when he saw that} When he perceived by Jezebel's message what she meant to do.

{he arose and went for his life} To keep himself safe from her fury. Or, according to his soul, even whither his mind carried him. This he might do lawfully. See ch. 17.3. If fear, by reason of the infirmity of his flesh, made him flee, God might in wisdom leave him to himself, lest through the great things done before by him he should be exalted above measure, as 2 Cor. 12.7.

{and came to Beersheba, which belongeth to Judah} A city in Simeon, but within the inheritance of Judah, Josh. 19.1, 2. It was at the utmost border, as is evident by this frequent phrase, from Dan to Beersheba: it was on the south, opposite to Geba, 2 King. 23.8.

{and left his servant there} Heb. his boy. See ch. 18.43. Many of the ancients and others suppose this servant of Elijah to have been the widow of Zarephath's son, mentioned ch. 17.23. He left him here to provide for himself, and that the boy might not be any occasion of discovering his master.

V. 4. {But he himself went a days journey into the wilderness} It seems the prophet was in a great strait, that he dared not trust himself in the land of Israel, nor in the land of Judah, but withdrew himself into the wilderness.

{and came and sat down under a juniper-tree} The word translated a juniper-tree is used Psal. 120.4. & Job 30.4. It is no broad spreading tree; but it was the best that in that desert he could find. It is said that serpents will not come near it, and therefore he might the more securely lie under it.

{and he requested for himself} Heb. for his life. He prayed to God that he would be pleased to take him out of this mortal miserable life.

{that he might die} This questionless was an effect of his frailty. The like is noted of Jonah, Jon. 4.3.

{and said, It is enough} That I have hitherto lived. See Deut. 3.26. Num. 11.15.

{Now, O LORD, take away my life} This expresses the former phrase, he requested for himself.

{for I am not better than my fathers} Of no better stock or constitution than my predecessors that have died before me. It may be he was now very old, elder than most of his ancestors, and thereupon presses this petition. Now that he is out of the clutches of persecuting idolaters, so as they could not triumph in taking him away, he desires fairly to die.

V. 5. {And as he lay and slept under a juniper-tree} Being so weary as he was, he might well sleep in the open field, as Jacob, Gen. 28.11.

{behold, then an angel touched him} As before ch. 17.6, 15, he was provided for by a raven, and a widow extraordinarily, so now by an angel. God has many ways to provide for his.

{and said unto him, Arise} See ch. 14.2.

{and eat} It appears by this, that he was hungry. God proves his by one trial after another.

V. 6. {And he looked, and behold} This was the more remarkable, because he knew not how that which was set before him was provided for him.

{there was a cake baken on the coals} Heb. a cake of coals. Whether the coals whereon this cake was baked were before his eyes, is not certain. An angel could quickly bring it hot from a remote place.

{and a cruse of water} For this was as necessary for his thirst as the cake for his hunger.

{at his head} Heb. bolster. This bolster was certainly no other than such an one as Jacob had, Gen. 28.11.

{and he did eat and drink} What God provides for man must accordingly be used.

{and laid him down again} Namely, to sleep.

V. 7. {And the angel of the LORD came again the second time} God follows his servants with his blessings.

{and touched him} To awaken him: for he fell asleep again.

{and said, Arise and eat} Eat liberally that you may be the stronger, and your strength the longer continue.

{because the journey is too great for thee} This he says in relation to the prophet's weakness. He was a man, and subject to human frailties; in which respect the journey would have proved too long, unless God had enabled him to hold out.

V. 8. {And he arose, and did eat and drink} He obeyed God's charge, and rested upon God's assistance.

{and went in the strength of that meat} By that virtue and efficacy which God gave thereunto. It may be that meat and water remained forty days in his body, and continued to nourish him, as the meal in the barrel and oil in the cruse continued three years, ch. 17.14, 15.

{forty days and forty nights} So much time was spent in going to and abiding in Horeb. So long time continued Moses without food, Exod. 34.28, and Christ also, Mat. 4.2. This was Elijah's seventh miracle. See ch. 17.1.

{unto Horeb} See ch. 8.9.

{the mount of God} Where God appeared to Moses, Exod. 3.1, 2, and delivered the law to Israel, Deut. 4.10, 15.

V. 9. {And he came thither unto a cave} See ch. 18.4. This cave is supposed to be that place where the Lord showed his glory to Moses, Exod. 33.21, 22.

{and lodged there} For this was a more convenient place than the open air in a desert.

{and behold, the word of the LORD came unto him, and he said unto him} An Hebrew pleonasm, to give the greater assurance that God immediately spoke to him.

{What dost thou here, Elijah?} Heb. what to thee here. This question is propounded to make way to the discourse following. Some take it to be spoken by way of reproof for Elijah's neglecting his charge. But if God had disliked his traveling in the wilderness, he would not by his extraordinary providence have enabled him to undertake such a journey as he did, and to abide forty days without food, v. 7, 8.

V. 10. {And he said, I have been very jealous} Heb. being jealous I am jealous. See c. 24.22. He shows that God's honor was as tender to him as a wife's honesty to her husband. So Num. 25.11. Psal. 69.7, 8.

{for the LORD God of hosts} See ch. 18.15.

{for the children of Israel} Three great crimes are alleged as occasions of Elijah's jealousy against Israel. In which respect he is said to make intercession to God against Israel, Rom. 11.2.

{have forsaken thy covenant} This is the first crime. Of covenant see ch. 11.11.

{thrown down thine altars} This is the second crime. Such altars are here meant as in former times had been erected to the Lord, which the idolatrous Israelites, as an evidence of their preferring Baal before God, had impiously demolished, ch. 18.26, 30. Some take altars to be here put by a trope for the worship of God.

{and slain thy prophets with the sword} A proverbial speech comprising under it any kind of death, whether by sword, stones, fire, or other instruments. This is the third crime; and it was a crying sin, Gen. 4.10. The first crime argued their folly in rejecting the mercy of God, consisting in his covenant made with them; the second showed their impiety against God; the third, their cruelty against the best men.

{and I, even I only am left} Rom. 11.3. This he speaks according to his own apprehension: he was alone for aught he knew to the contrary. None showed themselves in God's cause when he most zealously stood for it, ch. 18.4, 22. Psal. 74.9.

{and they seek my life to take it away} Persecutors of saints care not to leave any of them alive: and the more eminent saints are, the more they seek to destroy them.

V. 11. {And he said} God again said to Elijah.

{Go forth} For the prophet had reposed and settled himself in the cave.

{and stand upon the mount} Mount Horeb, v. 8.

{before the LORD} Where the Lord will manifest his presence.

{And behold} See ch. 14.10. God's terror is not to be slighted.

{the LORD passed by} In some sensible manifestation of his presence. Such a thing is called the glory of the Lord, Exod. 33.18, 19.

{and a great and strong wind} Such evidences of terror are here set down as were at the delivery of the law, Exod. 19.18. Heb. 12.18, etc. They were to show the power of God, to humble the prophet, and to prepare him with better heed to hearken to the still voice.

{rent the mountains, and brake in pieces the rocks} The wind is in the nature thereof but a vapor; yet how great things can God do thereby?

{before the LORD} Terrible is God's presence, when he is pleased to show forth his terror.

{but the LORD was not in the wind} God did not manifest his presence by any distinct voice in that terrible wind; for the prophet might have been more affrighted thereby than instructed.

{and after the wind an earthquake} An earthquake is made by hot vapors enclosed in the earth. It is more terrible than wind: for by it trees, houses, mountains, and the firmest things on earth have been shaken and overthrown, Isa. 29.6. Zech. 14.5. Matth. 27.51, 54. Act. 16.26. Luk. 11.13. God can add terror to terror.

{but the LORD was not in the earthquake} As he was not in the wind.

V. 12. {And after the earthquake a fire} Fire is more terrible than either of the two former. Nothing more dreadful to man and beast, nothing more destructive.

{but the LORD was not in the fire} As he was not in the wind, nor the earthquake. The wind might prefigure Hazael; the earthquake, Jehu; the fire, Elisha, v. 15, 16.

{and after the fire a still small voice} A distinct expression of God's mind, that might without any terror be heard and understood. This was after the forementioned terrible things, to raise him up whom before he had cast down.

V. 13. {And it was so when Elijah heard it, that he wrapped his face in his mantle} This mantle was his outermost garment, as our cloak. See v. 19. He turned it over his head, in testimony of his own unworthiness, and of his reverence to God, Ex. 3.6. Isa. 6.2. See on Gen. 24.65.

{and went out and stood in the entering in of the cave} God commanded Elijah to go forth and stand upon the mount: and questionless he in obedience to that charge was going forth; but upon the sight of the terrible wind, earthquake and fire, he stayed in the entering of the cave, till now hearing the still small voice he erected himself, and went out.

{and behold, there came a voice unto him, and said} It was the forementioned small still voice that now again spoke to him.

{What dost thou here, Elijah?} God here propounds the same question he did v. 9, to produce a further proof of Elijah's zeal. So Christ dealt with Peter for proof of his love, Joh. 21.15, 16, 17.

V. 14. {And he said, I have been very zealous, &c.} Elijah returns the same answer he did ver. 10, because it was the true reason of his being in that desert.

V. 15. {And the LORD said unto him} The directions following contain the substance of that which was uttered. The Lord foretells the revenge of idolaters, to stay and uphold the spirit of Elijah.

{Go, return} God gives him assurance of his life, whereof he doubted before.

{on thy way} Neither to Jezreel ch. 18.46, nor to Beersheba, v. 3, from which places he came, but to that place to which God now directed him. For that is one's way in which God appoints him to go.

{to the wilderness of Damascus} Which appertained to Damascus. See ch. 11.24.

{and when thou comest, anoint Hazael to be king over Syria} Elijah might himself do what is here enjoined, as 1 Sam. 10.1. And it is the more probable, because he is commanded to go to the place where Hazael had his abode. Or to anoint may here intend no more than to take order that Hazael be anointed or declared king. So much was done by the ministry of Elisha, 2 King. 8.13, and that questionless by the appointment of Elijah.

V. 16. {And Jehu the son of Nimshi} Son, i. e. grandchild, 2 King. 9.2. So also 2 King. 8.26. It seems Nimshi was a man of note, because thus expressly named.

{shalt thou anoint to be king over Israel} This was done 2 King. 9.6, by one of the children of the prophets sent by Elisha, who certainly received a charge from Elijah so to do.

{and Elisha} Luk. 4.27, called Eliseus.

{the son of Shaphat} An ancient and honorable name, Numb. 13.5.

{of Abel-meholah} See ch. 4.12.

{shalt thou anoint to be prophet} This may literally be taken, or figuratively, the sign put for the thing signified. And so it implies that Elijah should solemnly ordain or appoint Elisha to be a prophet.

{in thy room} To succeed you, and do such things as you, if alive on earth, should do. Though the Israelites were at this time great idolaters, yet would not God leave them without an eminent prophet.

V. 17. {And it shall come to pass, that him that escapeth the sword of Hazael, shall Jehu slay} The greatest destruction that Hazael wrought was at the end of Jehu's reign 2 King. 10.32, and after, 2 King. 13.2. Yet he began to destroy Israel before Jehu's time, 2 King. 8.28. And many of those who escaped Hazael's hand Jehu slew, as Joram and others, 2 King. 9.24, etc.

{and him that escapeth from the sword of Jehu shall Elisha slay} Some apply this to the two and forty children slain by bears upon Elisha's curse, 2 King. 2.24, etc. Others, to the multitude that perished by the famine in Samaria; which was laid upon Elisha, 2 King. 6.31. But both these being before Jehu's time, this slaying is to be taken of Elisha's prophetical denouncing divine vengeance against such Israelites as remained idolaters, even after Jehu had destroyed the house of Ahab. So is this word taken, Isa. 11.4. Jer. 1.10. Hos. 6.5. See Amos 5.19.

V. 18. {Yet I have left me} Or, I will leave. In that general apostasy of the Israelites God kept many from the evil of the time: but because these were not openly known, Elijah thought there were none left but himself. In a like case it is said that all Israel forsook the Lord, 2 Chron. 12.1. This God declared as an answer to Elijah's complaint, v. 10. So much the apostle affirms, Rom. 11.4, and infers that there may remain many chosen of God in corrupt times, though they be not apparently discerned by men. This God now made known to Elijah, to encourage him against his many fears and dangers, and to make him willing to go on in his ministerial function.

{seven thousand in Israel} A set number for an indefinite, as Matth. 18.22. He means a very great number.

{all the knees which have not bowed unto Baal} Bowing the knee is an act of external worship, Psal. 95.6. Such therefore as had not worshiped Baal, no not outwardly with their bodies, are here meant.

{and every mouth which hath not kissed him} Kissing was used to testify I. Great and entire affection, Gen. 48.12. & 50.1. II. Submissive reverence, Exod. 18.7. 1 Sam. 10.1. III. Willing and ready subjection, Psal. 2.12. In all which respects it was used by idolaters: for they would oft hug, embrace, and kiss their idols, Hos. 13.2, namely their feet, hands, or robes; as subjects do to their sovereigns, and the meaner sort to the greater, Luk. 7.38, to testify all manner of obedience. The denial of bowing the knee and kissing with the mouth shows that they before mentioned were so far from setting their hearts upon Baal as they would not make show by any outward rite of their esteeming him to be a god. They no way conformed themselves to the idolatry of the times.

V. 19. {So he departed thence, and found Elisha} It appears that he went immediately from the mount of God to the place of Elisha's abode; and after that to Damascus, whither he was directed v. 15. Here is an evidence of God's providence, that he should so seasonably meet with Elisha. See ch. 11.20.

{the son of Shaphat} See v. 16.

{who was plowing with twelve yoke of oxen before him} There were many plows going in the field where Elisha was, and several persons attending them.

{and he with the twelfth} i. e. with the last plow. Thence God called him to be a prophet. See Amos 7.14. Mat. 4.18.

{and Elijah passed by him, and cast his mantle upon him} See v. 13. It was that garment whereby he was known to be a prophet. 2 King. 2.8. Zach. 13.4. This he cast upon Elisha as a sign of his calling to be a prophet.

V. 20. {And he left the oxen} To those others that were in company, plowing with him, or attending upon him.

{and ran after Elijah} Hereby he showed that the Spirit of God had entered into him upon Elijah's casting his mantle on him. So Mat. 4.20, 22. & 9.9.

{and said, Let me, I pray thee, kiss my father and my mother} He craved leave to take a fair farewell of his friends. Of old, friends were wont at their first meeting to kiss one another, Exod. 18.6, 7, and also at their parting, Gen. 31.28. Elisha was so wrought upon by this call as he would not do an ordinary act of civility to his friends without leave of him whom now he took to be his master.

{and then I will follow thee} I will wholly attend upon you. In that upon Elijah's casting his mantle upon him, Elisha left all and followed him, it may be put into the catalogue of his miracles: and so it was his eighth miracle. See ch. 17.1.

{And he said unto him, Go back again} Heb. Go return. By this liberty which Elijah grants him it appears that Elisha desired to go to his friends with another mind than he that being called of Christ, said, Let me first go bid them farewel which are at home at my house, Luk. 9.61. He made that a pretext to depart clean away from Christ, or at least to make delay; but Elisha intends only a friendly and speedy farewell.

{for what have I done to thee?} Elijah shows that he no way hindered Elisha from doing what he desired: only the Spirit of God was come upon him, and he might know thereby that he was called to a great and extraordinary work, which was not in any case to be put off, Luk. 9.60.

V. 21. {And he returned back from him} Elisha for a time went from Elijah to his father's house.

{and took a yoke of oxen, and slew them} It is probable that these were the oxen with which he plowed; and hereby he would show that he clean left his former calling.

{and boiled their flesh with the instruments of the oxen} i. e. the plow itself, and all the wooden things appertaining thereunto. These he then used, first for greater expedition, they being readiest at hand and fit to burn; and also to show that he willingly parted with his former calling.

{and gave unto the people} To his kindred, companions and neighbors, as a farewell feast. So Luk. 5.29.

{and they did eat} This shows that he made a feast.

{then he arose} So soon as he had entertained his friends, he made no longer delay, but departed from them. See ch. 14.17.

{and went after Elijah} According to his promise, v. 20. This he did that he might daily observe Elijah's carriage in his function, and be instructed by him.

{and ministered unto him} As a continued attendant, willing and ready to do him any service.

CHAPTER 20

V. 1. {And Benhadad} The son of that Benhadad v. 34, who spoiled sundry cities in Israel, ch. 15.20, and he whom Hazael murdered and succeeded, 2 King. 8.15.

{the king of Syria} Heb. Aram.

{gathered all his host together} All sorts of soldiers in his dominion.

{and there were thirty and two kings with him} These were kings of cities, counties, or provinces; such as Joshua destroyed in Canaan, Josh. 12.7, etc. The kind of their government, which was by one alone, and not the largeness of their dominion, gave them the title of kings.

{and horses and chariots} These were such as belonged both to the king of Syria himself, and also to every of the other kings. All joined together must needs make a very great army.

{and he went up} For Samaria was on an hill, ch. 16.24.

{and besieged Samaria} See chap. 16.29. This being the head city, Benhadad's besieging it shows he aimed at the whole kingdom, as 2 King. 17.5.

{and warred against it} i. e. made batteries and assaults.

V. 2. {And he sent messengers to Ahab king of Israel} He pretends a mind to article and make conditions.

{into the city} By the messengers entering into the city it appears Benhadad and Ahab were upon some treaty.

{and said unto him, Thus saith Benhadad} This phrase implies that the enemy would treat upon his own terms only.

V. 3. {Thy silver and thy gold is mine} This according to the letter signifies the king's treasure only.

{thy wives also and thy children, even the goodliest are mine} He would have them to be at his command and disposing.

V. 4. {And the king of Israel answered, and said, My LORD O king} This is an acknowledgment of fealty and subjection to the king of Syria.

{according to thy saying} As I conceive the purport of the message to be.

{I am thine} As a tributary king to you.

{and all that I have} I hold all in fealty under you. Fear made him take his enemy's demand in the best sense, and so to yield to it.

V. 5. {And the messengers came again, and said, Thus speaketh Benhadad, saying} Benhadad perceiving how far Ahab yielded, now stands upon higher terms, and sends him another message.

{Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children} Though my message be so interpreted by you as if I intended no more than homage and fealty to be yielded by you to me, yet my purpose is to have the possession of all, as v. 6.

V. 6. {Yet I will send my servants unto thee to morrow about this time} He would not long delay to take possession of what he demanded.

{and they shall search thine house} To see what is laid up therein. He would not trust Ahab upon his word.

{and the houses of thy servants} This Benhadad adds to his first message. And this Ahab sticks upon: For he supposed he might cause a tumult among his subjects, if without their consents he should grant away what was proper to them.

{And it shall be, that whatsoever is pleasant} Heb. desirable.

{in thine eyes} That which you desire to keep, and are loath to part withal.

{they shall put it in their hand, and take it away} They shall take it from you to bring it to me.

V. 7. {Then the king of Israel called all the elders of the land} It seems he had rashly of his own head returned the former answer: but now observing the enemy to increase more and more upon him, he takes better advice, and that of his ancient grave counselors that were with him in the city, who are here called elders. See ch. 8.1.

{and said, Mark, I pray you, and see how this man seeketh mischief} He gives him this title, This man, in contempt; and shows that though he pretended terms of agreement, yet he sought not sovereignty only over them, but their utter ruin and destruction.

{for he sent unto me for my wives, and for my children, and for my silver, and for my gold} For me to acknowledge him to have such a right in them as I to hold them under him.

{and I denied him not} Heb. I kept not back from him. I refused not to yield to that which at first I conceived him to aim at, namely to make me and mine tributary to him.

V. 8. {And all the elders and all the people said unto him} Ahab propounded his case to the elders in the audience of the people.

{Hearken not unto him, nor consent} To his latter demand; stand it out rather to the uttermost.

V. 9. {Wherefore he said unto the messengers of Benhadad, Tell my LORD the king} Though Ahab could not like Benhadad's imperious demands, yet being afraid to provoke him further, he continues his acknowledgment of subjection unto him.

{All that thou didst send for to thy servant at the first, I will do} He means that he would willingly yield himself and all his to be tributary to the king of Syria. See v. 4.

{but this thing} To put all presently into your hand.

{I may not do} He dared not be over-resolute in saying, I will not; but too too timorously he says, I may not.

{And the messengers departed, and brought him word again} They related to Benhadad the second answer of Ahab.

V. 10. {And Benhadad sent unto him, saying} The proud enemy, too confident upon the greatness of his army, accepts no mitigation, but stands upon the uttermost of his own demands.

{The gods do so unto me and more also} See ch. 19.2.

{if the dust of Samaria shall suffice for handfuls for all the people} A proverbial speech full of insolency. To affright his enemy the more, he boasts of the multitude of his soldiers; q. d. I swear that I will bring more soldiers into Samaria than there are handfuls of dust therein. Or, I will so beat down the castles, walls, and houses, as every of my soldiers shall not take up a handful of dust from the earth.

{that follow me} Heb. that are of my feet. Exod. 11.8. Judg. 4.10.

V. 11. {And the king of Israel answered and said} Now he takes more courage to himself, and forbears that slavish title, my Lord.

{Tell him, Let not him that girdeth on his harness boast himself as he that putteth it off} Another proverbial speech, showing that the issue of war is uncertain, and that it is a point of folly to triumph before the battle be ended.

V. 12. {And it came to pass when Benhadad heard this message} Heb. word. For the message was delivered not in writing, but by word of mouth.

{(as he was drinking, he and the kings in the pavilions)} Heb. tents. It appears v. 16. that he drunk so excessively as he was drunken; in which respect he could not well give good direction.

{that he said to his servants, Set yourselves in array} Or, place the engines.

{and they set themselves in array against the city} They approached nearer to the walls of the city, and set their engines to batter it down.

V. 13. {And behold} It is very remarkable that God should send a prophet to him under whose government the prophets of the Lord were cut off, ch. 18.4.

{there came} Heb. approached. He might be in Samaria before, but now, being sent of the Lord, he approaches nearer to the king, and comes into his presence.

{a prophet} i. e. A true prophet of the Lord. He might be one of those whom Obadiah hid, ch. 18.4. Some take him to be Micaiah, ch. 22.8.

{unto Ahab king of Israel, saying, Thus saith the LORD} Not Baal, but Jehovah the Lord. Herein God's goodness is manifested to an impious king.

{Hast thou seen all this great multitude?} From the towers of Samaria they might well discern the whole compass of the enemy's camp. This interrogation served to move him the better to heed the message; as did also the note of attention following.

{Behold, I will deliver it into thine hand this day} He sets down the present time of vanquishing that army, the more to pull down the pride and insolency of Benhadad, manifested v. 6,10.

{and thou shalt know that I am the LORD} This was the end why God foretold deliverance and victory following, lest Ahab should ascribe it to his idols, or to chance. See v. 28. There was enough done ch. 18.39. to make Ahab and all Israel know that the Lord was God; but wicked ones soon forget the evidences which God gives of himself, though never so clear.

V. 14. {And Ahab said, By whom?} The most wicked in their distress can seek direction of God.

{And he said, Thus saith the LORD} The prophet would not give directions of himself, but what he had received from the Lord.

{Even by the young men} Heb. servants. The Hebrew word is oft put for attendants or servants; as chap. 18.43. Josh. 1.1. 1 Sam. 2.13,15.

{of the princes of the provinces} The young men here meant were either the sons of the princes, or their pages and attendants. In man's opinion such were very unfit for such a work. Experienced captains and commanders in war one would think should have been employed. But God so ordered it that the victory might more manifestly appear to be from him. So Judg. 7.2.

{Then he said} Ahab still seeks in his great strait to be more and more instructed by God.

{Who shall order the battle?} Heb. bind, or, tie. i. e. set in array, as 2 Chr. 13.3. and lead out, and set first on the enemy.

{And he answered, Thou} i. e. the king himself, that so the young men might the more willingly undertake that task.

V. 15. {Then he numbered the young men of the princes of the provinces} This is an evidence of Ahab's giving credit to the word of the Lord.

{and they were two hundred and thirty two} These were to be captains and leaders unto the rest.

{and after them he numbered all the people, even all the children of Israel} He means [words obscured] were fit to bear arms in Samaria.

{being seven thousand} This was but a small number to set upon so great an army as lay against Samaria. It is the number of those that remained faithful with the Lord, ch. 19.18. and thereupon some infer that these were those very same persons; but without sufficient ground.

V. 16. {And they went out at noon} A time wherein it was likely the enemy would be more busy about refreshing his body than preparing for war: and so it fell out, as the words following show.

{but Benhadad was drinking himself drunk, &c.} See v. 12.

V. 17. {And the young men of the princes of the provinces went out first} God put such courage into them, to embolden the rest of the army to follow them. They join together as a forlorn hope, first to set upon the enemy.

{and Benhadad sent out} For he had intelligence that some marched out of the city, as the words following show.

{and they told him, saying} The scouts, that were to espy what the enemy did, gave him notice of their coming out.

{There are men come out of Samaria} It is probable that only the aforesaid forlorn hope had then appeared out of the city.

V. 18. {And he said} i. e. Benhadad.

{whether they be come out for peace, take them alive} It was against the law of arms to surprise ambassadors of peace. Their message should have been heard.

{or whether they be come out for war} In his pride he thinks they were not able to make a battle.

{take them alive} By this it seems that he feared no opposition; but he would have them so taken as he might put them to death, or imprison them, or otherwise deal with them as he should see cause.

V. 19. {So these young men of the princes of the provinces came out of the city} See v. 14.

{and the army which followed them} Namely, the seven thousand mentioned v. 15.

V. 20. {And they slew every one his man} i. e. seven thousand two hundred thirty and two, at the least, even as many of the enemies that came to apprehend them as they themselves were in number.

{and the Syrians fled} This first success of the Israelites possessed the Syrians with such fear as they dared not stand to it.

{and Israel pursued them} They followed the good success which they had in the beginning. See 2 Chr. 13.19.

{and Benhadad the king of Syria escaped on an horse, with the horsemen} They which had means of a speedy flight left the rest of the army to shift for themselves.

V. 21. {And the king of Israel went out} With such troops of horse as he had he pursued the enemy.

{and smote the horses and chariots} This shows that all the horsemen escaped not.

{and slew the Syrians with a great slaughter} For when fear once possesses an enemy and makes him fly, he is an easy prey to such as pursue him.

V. 22. {And the prophet came to the king of Israel} That prophet which first foretold this victory, v. 13.

{and said unto him} Having by divine revelation knowledge of the enemies' purposes, 2 King. 6.12.

{Go strengthen thyself} This may be applied both to external preparations; and also to spiritual duties of turning unto God and seeking his assistance. With outward means, faith, repentance and prayer must be joined.

{and mark and see what thou doest} Be not secure and careless, as if you were free from all fear of further danger.

{for at the return of the year} When the time is seasonable for war. 1 Chr. 20.1. See 2 Sam. 11.1.

{the king of Syria will come up against thee} Enemies once spoiled, if they can recruit their army, will not rest, but try again and again how they may recover their loss. See 1 Chr. 14.13.

V. 23. {And the servants of the king of Syria said unto him} They are forward to put on their king to another battle, and yet consider not what were the most proper causes of their overthrow, as their insolency, sensuality, intemperancy, security, and the like vices.

{Their gods are gods of the hills, therefore they were stronger than we} The heathen conceived there were a multitude of gods; some for the air, some for the waters, some for the earth, some dwelling upon hills, who would therefore protect their dwelling-places. This last they say of Israel's gods, because the Israelites had many high places on hills where they worshiped their gods.

{but let us fight against them in the plain} For Samaria, about which they fought before, was on a mountain, ch. 16.24.

{and surely} Heb. if not. This is a concise speech, ordinarily used in oaths. To make up the sense something must be supplied; as see, or try. So Gen. 14.23.

{we shall be stronger than they} Their presumption upon a superstitious conceit implunges them into a greater danger.

V. 24. {And do this thing, Take the kings away, every man out of his place} Kings use not to be expert and hardy enough for difficult and dangerous exploits, nor so submissive to military discipline as captains. And as for the kings used before by the Syrians, they had been by their intemperancy an ill example to the rest of the army, v. 16.

{and put captains in their rooms} They mean captains of Benhadad's own dominions and under his subjection, which were like to stand out more courageously.

V. 25. {And number thee an army like} Like in number, and prowess and all warlike abilities.

{the army that thou hast lost} Heb. that was fallen.

{horse for horse, and chariot for chariot} It seems they were before as well prepared and furnished as they could be, and therefore they desire but the like.

{and we will fight against them in the plain, and surely, &c.} See v. 23.

{And he hearkened unto their voice, and did so} Their counsel seemed so good to him as he saw no reason to gainsay it.

V. 26. {And it came to pass at the return of the year} See v. 22.

{that Benhadad numbered the Syrians} Prepared an army of his own subjects.

{and went up to Aphek} A city of Asher bordering upon the Sidonians, Josh. 13.4. & 19.30. Here sundry of the Canaanites continued to dwell, Judg. 1.31. At this time the Syrians had some command there. See v. 30. Benhadad might choose the plain near this city, there to set his battle in array, that in case he should be again worsted in the field, he might have the city to flee unto: and so it happened v. 30.

{to fight against Israel} Heb. to war with Israel. That they might recover their former loss, v. 10,11.

V. 27. {And the children of Israel were numbered} Were brought into array.

{and were all present} Or, were victualed. And it may be meant of persons, or things: All that were appointed came to the battle; or, All necessaries were provided for them; or, All that were in the former battle were safe, and none of them slain.

{and went against them} To meet them, and enter battle against them.

{and the children of Israel pitched before them, like two little flocks of kids, but the Syrians filled the country} The Israelites are said to be like little flocks, because few in number, compared to the huge host of the Syrians: they are said to be flocks of kids, because weak and not furnished with warlike provisions as the Syrians were: So as both in number and warlike preparations the Syrians much exceeded the Israelites. Some conceive that one of the flocks were the two hundred and thirty and two young men, and the other the seven thousand people mentioned v. 15.

V. 28. {And there came a man of God} The prophet mentioned v. 13,22.

{and spake unto the king of Israel and said, Thus saith the LORD} Thus he shows that he came not of his own head, but came from God, and delivered God's word; that so the more credit might be given to him.

{Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys} Herein they derogated much from God, as if he could not manifest his power when and where he please. See v. 23.

{therefore will I deliver all this great multitude into thine hand} This inference shows that God had not respect to the Israelites, who were gross idolaters, both king and people, and notoriously wicked, but to his own name, in giving the success which he did. His name being blasphemed by the enemies, he would take just vengeance on them. See Ezek. 36.21,22.

{and ye shall know that I am the LORD} See v. 13. Two reasons are here rendered of God's giving the Syrians into the hands of the Israelites; one to discover the vanity of that conceit which the Syrians had of God; the other, to give evidence to the Israelites that the Lord was the only true God.

V. 29. {And they pitched one over against the other} By this it appears that the two armies stood facing one another, expecting whether should make the first onset.

{seven days} So long they continued in battle-array, as 1 Sam. 17.2,3. It must needs be that one of those days was the Sabbath, as Josh. 6.15.

{and so it was, that in the seventh day the battle was joined} i. e. the seventh day of their standing in array, not the seventh day of the week, commonly called the Sabbath.

{and the children of Israel slew of the Syrians an hundred thousand footmen in one day} These were many more than every one his man, as v. 20.

V. 30. {But the rest fled to Aphek into the city} This shows that Aphek was now in the Syrians' power. See v. 26.

{and there a wall fell upon twenty and seven thousand of the men that were left} i. e. the wall of the city, or at least of some forts and towers. This wall might fall by the Israelites undermining it, or by some earthquake, or by the earth sinking under it, or by God's secret providence, as Josh. 6.20. This place they fled unto for succor, but it proved destructive.

{and Benhadad fled} See v. 20.

{and came into the city into an inner chamber} Or, from chamber to chamber. Heb. into a chamber within a chamber. He knew not where securely to abide, but went up and down and sought where he might best hide himself. See ch. 22.25. His pride is now turned into fear.

V. 31. {And his servants said unto him} Observing him to be perplexed they give him the best advice they could.

{Behold now we have heard that the kings of the house of Israel are merciful kings} Heb. Kings of mercy. This may be meant of David and Solomon. Or there might be acts of mercy done by kings of Israel to their enemies, which were famous among other nations, though not recorded in Scripture. Acts of great cruelty done by Baasha, Zimri, and others are registered.

{let us, I pray thee, put sackcloth on our loins} In token of sorrow for taking up arms against Israel. See on Gen. 37.34.

{and ropes on our heads} In token of their deserving death.

{and go out to the king of Israel} They are careful to use all means for obtaining mercy of him whom they thought to be merciful. And have not we heard that God is merciful? Why then do we not penitently seek mercy of him?

{peradventure he will save thy life} They would make a trial of obtaining that which they were not sure of.

V. 32. {So they girded sackcloth on their loins, and put ropes on their heads} See ver. 31. They could readily follow good advice for their lives.

{and came to the king of Israel, and said, Thy servant Benhadad saith} He that thought to have trampled on the king of Israel, v. 6. now acknowledges himself to be his servant.

{I pray thee, let me live} Nothing is now desired but mere quarter, to have his life saved.

{And he said, is he yet alive?} He supposed he might have been slain with the multitude.

{he is my brother} Of the same calling whereof I am; and one whom I respect as a brother. See ch. 9.13. How foolish a courtesy this was appears v. 42.

V. 33. {Now the men did diligently observe whether any thing would come from him} Any words that they might work upon, or from which they might raise any ground of hope.

{and did hastily catch it} Heb. hastened and caught. They presently took the word out of his mouth; or, took occasion to make a present reply.

{and they said, Thy brother Benhadad} They use the title brother in relation to that which Ahab had used. Their speech is concise and imperfect; q. d. He whom you vouchsafe to call brother yet lives.

{Then he said} Ahab was so ready to return his answer as he did not stay till they had made out their full speech.

{Go ye, and bring him} He so uttered these words as they perceived he intended good will to their king.

{Then Benhadad came forth to him} Certainly he feared no ill.

{and he caused him to come up into the chariot} He adds to mercy great honor.

V. 34. {And Benhadad said unto him, The cities which my father took from thy father} The word father may be indefinitely taken for predecessor; and so this have relation to those cities which Benhadad took from Baasha, ch. 15.20. Or he might also take some cities from Omri which are not mentioned in the sacred history; and so the title father here in both places is literally understood.

{I will restore} It appears by Benhadad's holding Ramoth-Gilead, ch. 22.4. that he did not to the full perform his word.

{and thou shalt make streets for thee in Damascus} He means places in Damascus for Israelites or others upon Ahab's warrant to walk and trade in, or markets out of which Ahab might as he pleased have toll, or places where Ahab might appoint judges to hear his people's causes, or garrisons of Ahab's soldiers.

{as my father made in Samaria} By this it seems that the former king of Syria had great power over the king of Israel.

{Then said Ahab, I will send thee away with this covenant} He was too hasty in accepting such a covenant.

{So he made a covenant with him} Having made promise, to keep it was a just thing.

{and sent him away} Set him free, to go to his own country again, and there to reign as before. Herein he dealt too remissly, as appears v. 42.

V. 35. {And a certain man of the sons of the prophets} See ch. 18.4. He is called a prophet v. 38.

{said unto his neighbour} By neighbor is meant one of the same profession, even another of the sons of the prophets.

{in the word of the LORD} By the Lord's command, which he made known to his neighbor, as appears v. 36.

{Smite me, I pray thee} So smite me as the stroke may be seen, and they that look on me may perceive that I have been smitten. He was disguised, so as they who saw him wounded might take him to be a soldier. Herein he was a sign to the king of Israel, to show that he also should be smitten, as Isa. 20.2,3. Jer. 27.2. &c. Ezek. 24.24.

{And the man refused to smite him} At the first this may seem a just refusal, because there seems no just cause why he should smite him: but if we consider the warrant, in this phrase, in the word of the Lord, it will appear a rebellious refusal.

V. 36. {Then said he unto him, because thou hast not obeyed the voice of the LORD} This shows that what the prophet required of his neighbor was from the Lord, and that he had told him as much.

{Behold, as soon as thou art departed from me, a lion shall slay thee} We read of a like judgment, ch. 13.24. This further prefigures the extent of the judgment that should fall upon Ahab, even the taking away of his life, ch. 22.34,37.

{And as soon as he was departed from him, a lion found him and slew him} God's threatenings are executed accordingly, and oftentimes speedily. See ch. 13.24.

V. 37. {Then he found another man} It is probable that this man was also one of the sons of the prophets.

{and said, Smite me I pray thee} This charge was also given upon the same warrant that is mentioned v. 35.

{And the man smote him} This being well done by this man shows that God's word must be obeyed though it seem unreasonable to man's reason.

{so that in smiting he wounded him} Heb. smiting and wounding. He so wounded him as blood followed thereupon. This the servant of God was willing to endure at God's command. So Christ, Isa. 53.5.

V. 38. {So the prophet departed, and waited for the king by the way} This was the main end why he was so wounded, that the king might see it.

{and disguised himself with ashes upon his face} These ashes were so sprinkled or laid on his face besmeared with blood as it could not readily be known who he was. Hebrew expositors say that he disguised himself with a cover on his face. See ch. 14.2. & 22.30. At the first he would not be known to the king who he was, that the king might the more impartially give his judgment on the case propounded.

V. 39. {And as the king passed by, he cried unto the king, and he said} He was the more earnest in calling upon the king that the king might the better heed the case.

{Thy servant went out in the midst of the battle} He relates his mind by way of parable, that Ahab not discerning how it concerned himself might be made a judge against himself, as David was 2 Sam. 12.1, &c.

{and behold, a man turned aside} By this man he means a commander in war, under whom we might serve.

{and brought a man to me} i. e. a prisoner taken in war.

{and said, Keep this man} Hold him fast, as a prisoner, that he make not an escape.

{if by any means he be missing} Heb. if by missing he be missed.

{then shall thy life be for his life} He would have it supposed he was a marshal or officer to keep prisoners taken in war; and his letting go of a prisoner was capital. To pay life for life is to be put to death, Exod. 11.23.

{or else thou shalt pay} Heb. weigh. In those days, and those places they passed money one from another by weighing it. It seems that commanders in war had in the case mentioned power to ransom a capital crime by a sum of money.

{a talent of silver} See ch. 16.24. & 1 Chron. 22.14.

V. 40. {And as thy servant was busy here and there, he was gone} Heb. he was not. For he that escapes from another, and cannot be found again, is as if he were not: He means the prisoner slipped away.

{And the king of Israel said unto him, So shall thy judgment be} So as you have said; either to render yourself, or a talent of silver.

{thyself hast decided it} By testifying that you took the prisoner on the condition expressed. Thus the king also decided his case against himself.

V. 41. {And he hasted} So soon as that was effected which he intended, the prophet makes known himself.

{and took the ashes away from his face} By wiping his face clean that so it might be known who he was. And, if he had a cover on his face, that also he took away.

{and the king of Israel discerned him that he was of the prophets} He either knew him before, or else by some gesture or habit proper to the prophets he came to know that he was a prophet.

V. 42. {And he said unto him, Thus saith the LORD} This he premises to astonish the king the more. See ch. 11.31. & 14.7.

{Because thou hast let go out of thy hand} Here the prophet applies the parable mentioned, v. 39. By that full victory which God gave unto Ahab, he had committed Benhadad into his hand, to be destroyed by him, as he gave Agag into Saul's hands, 1 Sam. 15.8. But as Saul, so Ahab let God's prisoner make an escape.

{a man whom I appointed to utter destruction} Heb. a man of my curse. It is probable that the prophet who foretold the victory v. 18. gave also in charge that the king as well as other Syrians should be destroyed. But if such an express charge were not given, yet the law enjoined as much, Deut. 7.2. The word whereby Achan's sin is set forth, Josh. 7.1. is here used. See 1 Sam. 15.18, &c. Benhadad is styled a man of God's curse in sundry respects. I. His stock was a mortal enemy to God's people, 2 Sam. 8.5. & 10.6. 1 Kings 11.25. Much enmity is hereafter noted of the Syrians against Israel. II. This man's father had done great spoil in Israel, ch. 15.20. III. He himself would have been a lord over all Israel. His besieging of their head city implies as much. See v. 1. IV. He manifested extreme insolency and cruelty, v. 6,10. V. He vilified the God of Israel, v. 28.

{therefore thy life shall go for his life} See v. 39. In that you have suffered him to escape, you yourself shall die for it. See this accomplished ch. 22.34, &c.

{and thy people for his people} Sins of kings oft prove very dangerous to their people, 2 Sam. 24.1. Ahab's people had made themselves accessory to his sin, and therefore were punished with him.

{And the king of Israel went to his house heavy and displeased} At the prophet's words, whereby the joy and glory of the victory was turned away, as 2 Sam. 19. See ch. 21.4.

{and came to Samaria} Or, when he came. For the king's palace was there. God's threatenings work upon the most stubborn, and dejects them.

CHAPTER 21

V. 1. {And it came to pass after these things} The evidences, which the Lord gave of himself to be God, ch. 18.39. the bringing of rain, ch. 18.45. the two victories against the Syrians, ch. 20.21,29. are the things here intended: And they were all great evidences of God's goodness to Ahab and his people. Yet they alter not his corrupt disposition. No mercies will thoroughly work upon impious persons.

{that Naboth the Jezreelite had a vineyard} This clause does not so depend upon the forementioned circumstance of time as if Naboth had obtained his vineyard after those things before named; for he had it long before from his father, v. 3. but it sets down the ground of Ahab's coveting it; Naboth having a vineyard, Ahab desired it.

{which was in Jezreel} See ch. 18.45.

{hard by the palace of Ahab king of Samaria} By this means Ahab's eye was oft set upon the vineyard, which made him the more to long after it. See Josh. 7.21. Covetousness is called the lust of the eyes, 1 John 2.16.

V. 2. {And Ahab spake unto Naboth, saying, Give me thy vineyard} Ahab does not intend that Naboth should freely give him the vineyard, but rather that he might have it by sale or exchange.

{that I may have it for a garden of herbs} Vineyards by their usual fruit are profitable: but Ahab's purpose was to make it a pleasant place for him to walk in and to see variety of herbs and flowers.

{because it is near unto my house} See v. 1.

{and I will give thee for it a better vineyard than it} He means a vineyard better for profit. This was a fair pretense.

{or if it seem good to thee} Heb. good in your eyes. If you shall conceive that more benefit does accrue to you by money.

{I will give thee the worth of it in money} This shows that his aim was not to have it without valuable consideration.

V. 3. {And Naboth said to Ahab, The LORD forbid it me} Heb. This be abomination to me from the Lord. i. e. The Lord keep me from this as from an abominable thing. This phrase sets out an utter detesting of a thing, Gen. 44.7. Josh. 22.29.

{that I should give the inheritance of my fathers unto thee} To alienate inheritances was expressly forbidden, Levit. 25.23. Numb. 36.7. Ezek. 46.18.

V. 4. {And Ahab came into his house heavy and displeased} He was very sad and discontented. v. 5. See ch. 20.43.

{because of the word which Naboth the Jezreelite had spoken unto him} Naboth's answer was very reasonable, and grounded upon God's word; but because it crossed Ahab's humor and desires, he was perplexed in his spirit.

{for he said, I will not give thee, &c.} See v. 3,7.

{and he laid him down upon his bed} A place fit, as for weak bodies, so for disquieted spirits.