Commentary on the Old Testament Volume 2-4

CHAP. I.

NOW King David waxed old, and they covered him with clothes, but he gat no heat.] 1 Chron. 22, this being omitted and what else followeth in this chapter, it is shown, how David provided for the building of the Lord's house, and spake of the youth of Solomon his son and of the greatness of this work, &c. for all related in that chapter and thenceforth to the end of 1 Chron. must needs be yielded to have been done after the inauguration of Solomon to the Kingdom, because David speaketh of Solomon's building the Temple, which was not made known to the people till after the said inauguration, the manner of which is set forth here. For although David had long before determined, and God had so appointed, that Solomon should reign after him, yet hereby it appeareth, that the very Princes knew not of it, because Joab and Abiathar went with Adonijah to make him King, as thinking that of right it belonged to him, as to David's eldest son then living, and not knowing anything to the contrary.

To begin then with the history of this chapter, as being first in order, David is here said to have been old, viz. 70. as may be gathered from 2 Sam. 5. 4, 5. But touching his coldness at this age, because it was extraordinary, divers conjecture diversely. The Rabbins say, that it was a punishment laid upon him, that no clothes could keep him hot, because he once cut off the lap of Saul's garment. Tostatus, that he had the palsy; some that this coldness came upon him, when he saw the Angel with his sword stretched over Jerusalem: others impute it to the loss of his blood in war, and some to the old age of his parents, when he was begotten. But the true cause indeed was partly his great pains taken in his youth, and the hardship which he endured in body, when he fled from Saul, and lived sometime in one place, and sometime in another ten years together, enduring the brunts of many wars; partly the trouble of his mind being often in great straits, and much perplexed for his children's wickedness; partly many sicknesses, as we may gather from divers of his Psalms, all which together wasted and dried up his radical heat, whereupon this coldness ensued. But though he were cold in body, his understanding continued good still, as appeareth by his wisely ordering of everything about the Temple, and the speeches made by him to his son Solomon and to his Princes before his death, although the coldness of old age is generally observed by the Physicians to be a duller of the wit, whereby they, that are very aged become foolish and doting. But as Martyr noteth, not only David was kept from this, but also many others, who were very wise and judicious in age. Plato wrote at 80 years of age, and Isocrates at 95. and Pythagoras, Xenocrates, and Democritus, and Sophocles; likewise Themistocles in his old age grieved that he must die, when he began to be wise.

His servants seeing that no clothes could heat him, propounded another way that is, a young Virgin to be brought unto him to lie in his bosom, and so Abishag a fair Virgin was brought unto him, and she ministered unto him, &c. These his servants are generally held to be his Physitia •• ▪ who being careful of his good, would have this remedy provided against hi 〈…〉 ordinary coldness. If it be demanded, whether it were lawful? It is ans 〈…〉 ▪ that without doubt he took her to wife for he had put away his concubines ev 〈…〉 e Absalom's defiling of them, and his wife Bathsheba and others, whom he had formerly taken, were probably too old to supply this his defect by lying with him. Yet Jerome holding it absurd to understand this to be done according to the letter, expoundeth it altogether allegorically, of wisdom, which in his old age he had, and the heat of zeal warming him, when his body was so cold. But both Lyra, and Martyr and other Expositors confute this, because Adonijah afterwards desired this woman to wife. And it is added, the King knew her not, to show that although she lay in his bosom and cherished him, yet nature being now spent, he had no camall knowledge of her, but only he took her for his necessity to wife, and this she weth, that she was a true woman according to the letter. That he took her to wife is the opinion of all Expositors, but only of Tostatus, who seemeth to be of another mind, but whether this fact be justifiable in David is doubted: because it was •• injury to the woman, forasmuch as he was not now able to do the office of an husband. Martyr saith, that if she knowing the case consented, she was not injur •• , and it might be thought, that by physical helps having her he might come to more heat and strength. Lastly, it was for the good of the kingdom.

Then Adonijah the son of Haggith advanced himself, and said, I will be king, 〈◊〉 prepared him chariets and hersemen and 50. men to run before him. He trod in the very steps of Absalom, and accordingly was soon cut off, as he was well worthy for his ambition. The thing that put him on to this ambition, was his fathers indulgence, who it is said never reproved him, v. 6. and his priority in age, for he was the eldest now living, being next to Absalom, and beautiful as he. When Eli was thus indulgent to his sons, the Lord dealt more severely with him, but their wickedness indeed was greater to the bringing of God's service into contempt. But it was doubtless a sin in David to wink at his sons wickedness, for he could not be ignorant of his ambitious proceedings, although some think that he knew not of it, because v. 11. Nathan said to Bathsheba, Adonijah reigneth and David is ignorant of it. But although he knew not of that particular, it proveth not, that he was ignorant of his preparations of chariots and horsemen, &c. For although he came not abroad, it is most probable that some about him told him of it. Whereas some excuse David, although he knew of it, saying, that being his eldest son he might permit him this pomp, not fuspecting to what it tended: for so soon as he heard of his usurping the kingdom, he opposed him. It is answered by Martyr, and others, that he should have called him in question about it, especially seeing that Absalom had made the like preparations before to the same end. The assistants of Adonijah were chiefly Joab, and Abiathar; Joab the Captain of the Host took part with him, because he feared, if he stayed, till David appointed his successor in the Kingdom, it would go ill with him in respect of his great wickedness against the will of the King in slaying Abner, Absalom and Amasa, to prevent which he thought it his wisest way to provide for his own safety by setting up another King, whose favor he might by this means make sure unto him. But on God's part, he permitted it, that Joab at length might come to the punishment which he had deserved. Abiathar the high priest also took part with him, because, as the Hebrews say, since the time of Absalom's conspiracy, the Lord had not given answer by him, wherefore he feared that he should be put down from the high-priesthood, if another King were made without him. But on God's part, he permitted it, that his threatening against the family of Eli, of which he was, might be fulfilled; occasion being hereby taken to remove the priesthood from him to Zadok. Moreover they saw that David was now so feeble, that they thought he could make no resistance to their proceedings, and Solomon, if they knew of the Kings determination to make him King was so young, that they feared not him, he being now, as the Hebrews say but 12. years old. Yet by God's providence there was a division amongst the great ones of the land, for Nathan the Prophet, and Zadok and Benaiah, and other mighty men of David were not for Adonijah with them, and so they were disappointed of their purpose, as hereafter is shown.

And Adonijah sacrificed oxen and sheep, and other fat things by the stone of Zoheleth near to En Rogel, and 〈…〉 vited all his brethren the kings sons, and the men of Judah the kings servants; exc ••• Nathan, &c. and Solomon. Of En Rogel see before, 2 Sam. 17. 17. it was not far from Jerusalem. Adonijah for the more prosperous beginning of his reign pretended pietic by sacrificing, but God abhorreth such sacrificing, and by feasting the people with him he sought to win the more love. But such as he suspected would not consent to his proceedings, he invited not unto it, as Zadok, Nathan, Benaiah, &c.

And Nathan said to Bathsheba Solomon's mother, &c. Here follow the means, whereby God overthrew all the preparations of ambitious Adonijah, and advanced Solomon the sooner to the Kingdom, which he had promised him. It was not by the means of men of might, but by Nathan a prophet and Bathsheba, a woman, weak instruments, and such as he and his company doubtless contemned, accounting her no better then an adulteress, and Solomon for whom she and the prophet stood, no better, then the son of one infamous for whoredom and unworthy to reign over them. But they knew well enough, that they did but kick against the pricks, in seeking to frustrate God's determination, of which it appeareth, that they were not ignorant, because amongst all his brethren Adonijah left Solomon alone out, as a competitour of the kingdom, when, he invited them; for the appointing of Solomon to be King is expressly mentioned, 1 Chron, 22. 9. See here as Martyr observeth, how God by weak means confoundeth the mighty, and worketh for the [Note.] accomplishment of his own will, and the more the wicked enemies of such as God loveth labor to hinder their advancement, by his over-ruling power their contrary endeavors are made to work for the hastening thereof. But what did Nathan say to Bathsheba? he counseled her to go in to the King, and to tell him of Adonijah his usurping the kingdom, and to urge him with his oath, whereby he had sworn unto her, that her son Solomon should be king after him. When David took this oath, it is nowhere said, but it is plain, that he did, for he acknowledgeth it v. 30. Of the Rabbins conceit hereupon see before, 2 Sam. 12. 24. The reason why Nathan was so careful for Solomon, was because he knew it to be the will of God, that he should be king, and happily Bathsheba had told him of David's oath made unto her, and it is thought, that Solomon was by David committed to his tuition, that he might by the instructions of so holy a man be the better fitted to manage such weighty affairs, as he was destined unto. Pelican thinketh that he having fore-told unto the King, that Solomon, whom he was sent to call Jedediah, should reign after him and build God an house, David the King thereupon making that oath, was now sent to remember him of these things, that he might do accordingly.

Bathsheba then going in to the King, after due reverence done speaks unto him, as Nathan had directed her, and hereupon Nathan also came in and seconded her, so as that the king sware again, that Solomon should reign. Then Bathsheba doing low reverence the second time prayed, that the king might live forever, that is, as Pelican, in the world to come, for she saw that he could not live long in this; for although the everlasting life be but little spoken of in the Old Testament, yet it is not to be doubted, but that the faithful then had the hope thereof, as we now have.

Then the King commanded to call unto him Zadok, Nathan, and Benaiah, and he said, take the servants of your Lord, and set Solomon my son upon my mule, &c. By the servants of their Lord he meant the Cherethites and Pelethites, which were his guard, of whom Benaiah was Captain, 2 Sam. 8. 18. and therefore when they went according to David's direction to anoint Solomon King, it is said, Then went Zadok, Natan, Benaiah, and the Cherethites and Pelethites, verse. 38. see the same phrase also, 2 Sam. 20. 7. The place, to which he would have them bring Solomon to anoint him, was Gihon, and the same, saith Pelican, was also called Shiloh, where waters ran continually, and to this place he would have him brought to be anointed, to show the perpetuity of his kingdom, as the waters there did run perpetually; and he must be anointed by the priest and the Prophet, as Samuel had before anointed Saul and David, both to show the graces of the spirit, with which the king must be endued, and also that he should be subject and ready to hearken to the priests and prophets instructions, who could best inform him of the will of God. And he would have him to ride upon his own mule, and to be guarded by his servants to show, that it was done by his authoritic, that all the people might take notice of it, and the more readily obey and follow him; for it was unlawful for any man to ride upon the Kings mule, but only for the King. And to the same end he would have the trumpet sounded, and lastly acclamations added, God save King Solomon; The grace of God which was needful for him for the good of the kingdom, being thus desired by all. Martyr by his anointing in this place, where the waters come from the foot of mount Zion, and are said to run softly, understandeth the condition of a King to be set forth, he should govern mildly as much as may be. And for the anointing of Kings, he saith, it was a sacrament instituted of God, and when it was rightly used, hereby gifts were given, whereby Kings were the better enabled to their office. None were anointed, that we read of amongst the Jews before Saul, and after him David; but there had been no need, saith R. Kimhi, and Levi, that his son should have been anointed also, had it not been for Adonijah, the competitour of the kingdom, because the father was anointed not only for himself, but for his posterity, but this is only their conceit.

According to the Kings directions they did; and Solomon was made King and sat upon David's throne. But of what age he then was, is not agreed amongst Expositors. The Hebrews, whom many follow, say that he was but 12. and to this Jerome seemeth to assent, because David said of him, that he was young and tender. And whereas it is objected, then he must have begotten Rehoboham at 10. or 11. years of age, because he was 40. when Solomon died, and Solomon by this account was at his death but 52. He answereth, that although in the common course of nature one cannot beget a child so young, yet extraordinarily at some time it may be so done, when God will have it; as he saith in his time a Nurse was gotten with child by a boy of 10. years old, whom she lasciviously provoked unto it, for the discovering of her so great wickedness. Others yet hold, that Solomon was not so young, when he entered upon this royal dignity, but 18. or 20. years old: for Tostatus upon that speech of David to him, 1 King. 2. 9. thou art a wise man, saith that Solomon was now 17. or 18. years old; Lyra that he was 20; some that he was 24. In the sacred history there is nothing said of his age, when he began to reign, or when he died, but only that he reigned 40. years, and that in his old age, his wives turned his heart away so as that he served idols; which implieth, that he was an old man, before he died, and therefore certainly 60. at the least. And Josephus saith nothing of his age when he was made King, but most enoneously of his age, when he died, that he was 80. But we may well conjecture, that he could not be so little as 12. when he began his reign, although both Ierem held so, and Euseb. ex Enpolemo, Isidor. de vita sanctor. Ignatius Epist. ad Magnes. &c. for they all took it from the Rabbins, and did not so duly examine it: First, because, as was said before, otherwise he could not have been said by his father to be a wise man, and one that of himself knew what was best to be done. 2. Because he was old some years before he died. 3. Because he begat Rehoboam 41. years before the end of his reign, which if it had been at 11. it could not be without a miracle, and it agreed not with the discretion of his father to marry him so young, or with his sanctimony to be then so libidinous. Lastly, the course of the history from the time of his birth hitherto evinceth, that he was much above 11. For Amnon was hated of Absalom for the abuse offered to Tamar 2. years after his birth; then he slew him and fled and stayed at Geshur 3. years, after that he lived apart at Jerusalem 2. years, then by Joab being brought to David he must needs have 2 years at the least for preparation before his rebellion; lastly his rebelling and being subdued, and the Kings returning again to Jerusalem could not be be less then 1 year, which altogether make 10 years. After this followed Shebah his rebelling and being subdned and a famine of 3 years; then 4 battles and victories over the Philistines 4 years: after which, David being at rest, compiled a song unto God, and ma •• great preparations for the temple in 2 years at the least; then the people we •• numbered and plagued, after all which he being old and cold, for a time his servants sought to heat him otherwise, but at length brought Abishag to him, and when he had kept in thus a year, Adonijah rebelled, and Solomon was set up against him, being by this computation full 20. whereas it is objected that he was young and tender, it is answered, he was so indeed, although of this age, in respect of that office, which he now came unto, and the weighty business to be done of building the Temple. When Solomon was anointed King, there being great shouting & rejoicing, and the sound of trumpets, Joab & they with Adoniiah heard it; and enquiring the reason, and understanding, that David had made Solomon King, they were afraid, and fled every man to his own and left Adoniiah, who also fled and laid hold upon the horns of the Altar. He that brought the news to Adoniiah and his company, was Jonathan the son of Abiathar, the same man that was used as an intelligencer before for David, 2 Sam. 17. 17. He was most probably left behind by his Father, if there were any occasion, to come after and certify; as he now did. Then Joab whom it concerned most to hearken after any tumult arising, because he was the general, entertained Jonathan with flattering words saying, that he was a good man and brought good news; wherein he spake, as he hoped, and would have had it, remembering also the good news brought by him in times past unto David. But Jonathan denied that he came with good news, and then he told all that had been done; whereupon they were so dismayed, that they fled, and Adoniiah fled to Gibeah, for there the tabernacle was, and the altar, so taking sanctuary for fear of Solomon, in danger to be cut off; by whom he knew, that he was for his usurping of the Kingdom. This altar was not that of incense, to which the Priests only might come: but the other which was for sacrifices, whereunto the people might come sometimes. He that being in danger fled hither was sometimes protected, as in a city of refuge: as we may gather, Exod. 21. 14. wherefore Adoniiah, his case growing desperate, sought to this place, but in vain, had not Solomon the King in some other respect spared him; for he caused him to be brought from thence, and Joab afterwards who fled thither also and slew him, not fearing to do so to a guilty person for the sanctimony of the place, seeing holy places were for the protection of such as offended un wittingly, but not otherwise: as hath been before she wed upon Exod. 21. 14. Adoniiah in flying to God's house in time of danger, but without benefit; doth not unaptly [Note.] let forth such as come to God by prayer at such times, who to serve they never regard at other times, but it is to be feared, that they all shall speed no better then he did and Joab. Solomon hearing where Adoniiah was, sent to fetch him thence, and he requiring that the King would swear unto him, that he would not slay him, Solomon promised by his messengers that if he would show himself a worthy man, there should not one hair of him fall to the ground; but contrariwise, if wickedness were thence forth found in him: for so it must be understood, because he desired saying, Let King Solomon swear unto me this day; that is, say the Hebrews, remitting what hath been passed before this day, that he will not slay me for that. The new King was easily entreated, as being willing to begin his reign with showing mercy, and promised, that not a hair of him should fall to the ground; that is, that he should not have the least hurt for his former ambition, so that he refrained from all ambitious courses for time to come. And thus Adoniiah was brought from the altar, not by force, but by persuasion; and came and did Homage to Solomon, the elder brother younger, as Joseph's elder brethren had to the worshipped him, the submission of the greatest in the world unto Christ, who was at the first neglected and contemned, (as Solomon had been) being herein typified. And hereby Martyr will have the Popes deiction at the last figured out; when the trumpet of the Archan gell shall sound, who hath usurped the Kingdom, and feasted with his flatterers and followers, not regarding God's faithful servants, but neglecting them, as heretics, as Adoniiah did Zadok, Nathan, and Benaiah. Then Solomon said, go to thine house, meaning, that he should thenceforth lead a private life, and not intermeddle with state matters, o • •• old hold such pomp of horses and chariots, and men to run before him as fo 〈…〉 he had done.

CHAP. II.

HEre is set forth first the death of David and his exhortation made to his son Solomon before his death. But before this and after Solomon's Coronation, there are divers other memorable passages recorded. 1 Chron. 22. &c. which because they are wanting here, be there supplied; as 1. His providing of workmen and materials for the building of the house of God, v. 2, 3, 4, 5. The chapter beginneth with these words, then David said, this is the house of the Lord and the altar of burnt offerings for Israel, and he commanded to gather together the strangers that were in the land of Israel, &c. To whom said he thus? doubtless to his Princes and Elders of the people assembled together after Solomon's inauguration, that they might take notice of his succeeding his Father in the Kingdom and be obedient unto him, although this be not expressed; for verse 6. he called for Solomon and spake unto him, and v. 17. to the Princes, and ch. 23. 1, 2. it is expressly said, that he gathered together all the Princes, Priests, and Levites, after that he had made Solomon King; and they spake to him and to them, ch. 28. and 29. and that which is spoken in this chapter, could not be before he was made King, because nothing was known thereof, till the day that it was done. It was then most probably at that time, all the ceremonies about Solomon's inauguration being ended, and many coming voluntarily upon this occasion to the Court, that David spake so unto them: after which, there was an assembling of all the Princes generally, 25 ch. 23. He being ascertained, as was before said, that the threshing floor of Araunah was the place chosen of God, signified the same to all about him; and he called it the house of God because his house should be built there. Some think that this was spoken before Solomon's Coronation, immediately after the sign given there by fire from heaven, and after he spake; as v. 5, 6. &c. and immediately prepared for the building of the Temple there, gathering together for this purpose workmen in abundance, even all the strangers in the land, fo whom the Masons only are here spoken of, but chap. 28. 21. all manner of skillful workmen, and 2 Chron. 2. 17. their number is set down 150000. and 3600. who these strangers were, see 1 Kings 9. 20. 21. the children of the Amorites, Canaanites, and Perizzites, &c. whom the children of Israel could not cast out, a poor and contemptible sort of people, these were employed in the work of God's house to figure out the despised Gentiles gathered together under the Gospel to make the spiritual Temple, none of the Jews being set to this work, but made men of war, Princes, Rulers of his Chariots, and Captains, &c. And he prepared iron in abundance, and brass without weight, to make the brazen sea and other vessels of brass, and it is said to be without weight by an hyperbole, to show the wonderful great abundance thereof, and abundance of Cedar wood, and v. 5. it is said praeparavit omnes impensas, vulg. lat. yet 2 Chron. 2. 8. Solomon sends to Hiram for Cedar trees. Sol. Hugo saith, that it is meant, that David provided of all sorts of things, and money to bear the charge of all, but Hebr. it is 〈 in non-Latin alphabet 〉 copiose, as Junius renders it, he prepared copiously; and v. 14. having spoken of timber that he had prepared, he saith, and thou mayest add thereto: hereby it appeareth, that the number of Cedars used about the Temple was exceeding great, seeing when David had provided so many, Solomon yet had need to provide many more. And he would have the Temple built with Cedars, because it was wood incorruptible, to show the incorruption of the Church.

Then David said, Solomon my son is young and tender, &c. And he called Solomon his son and commanded him to build the house of God and said, that he had a purpose once to have done it, but was not permitted, because he had shed much blood, &c. of which see 2 Sam. 7. 9. and then it was promised, that he should have a son, who should live in peace, and be therefore called Solomon, as is here remembered, v. 9. but there omitted 〈…〉 that he should build him an house. And indeed nothing is there spoken of the ••• e said reason, why David might not build, but it was left to be recorded here, yet it being fetched from hence is there expounded. And he doth not only command him to build, but prayeth God to be with him, and chargeth him to fear God and to keep his law and to govern righteously, and then he promiseth prosperity unto him, and biddeth him not to fear: whereby is intimated, that this is the chief thing, that everyone should apply his mind unto, that he might be blessed of God, and not trust without this in any cost done to the honor of God, or most ample sacrifices; see Ps. 50. Mich. 6. 6. Isaiah 1. 12. Out of my poverty I have prepared 100000 talents of gold, and 1000000 talents of silver, and brass, without weight; &c. For what use all this gold and silver, brass and iron should serve; he further showeth, chap. 28. 14. viz. the gold to make vessels and candlesticks of gold, and the silver for vessels of silver; &c. and he gave the just weight for every particular thing, and the pattern and form of the Temple, and all things about it; wherein he saith, that he had received direction in writing from the Lord, v. 19. Moreover unto this great treasure of gold and silver, he addeth, ch. 29. 3. 3000 talents of gold more, and 7000 talents of silver of his peculiar substance, and verse 2. all manner of precious stones and marble. And this he calleth his peculiar substance, because the treasures spoken of before were long ago dedicated out of the spoils, which he had taken from divers nations, whom he subdued, 2 Sam. 8. 11. 12. The gold, if we reckon it by the talent of the sanctuary, which was 4500l. amounted to four hundred and fifty millions of pounds, the silver to three hundred seventy five millions of pounds, reckoning to a talent 375l. Thus much of the fore-dedicated gold and silver, and of his peculiar 135000l. in fine gold, and 2625000l. in silver. And whereas David saith, that out of his poverty he had given all this, Lyra saith it is spoken comparatively in respect of God, to whom it was dedicated, in comparison of whose inestimable rich treasures, all that the richest men have, is but poverty; or in respect of his poor beginning. Pelican, in respect of true spiritual riches of grace and glory; with which, if all the wealth in the world be compared, it is but poverty. Josephus fearing that the report of such excessive treasures would never be credited by the heathen to whom he wrote, hath deducted the tenth part, whereby [Note.] we may see how little he is to be credited. This wonderful great treasure which David had now gathered together, showeth how easily God can enrich those whom he pleaseth, to those that seek his Kingdom and the righteousness thereof, adding all other things in this world. Thou hast also many artificers, cutters of stone, and masons, skillful in all arts, and in gold and silver, &c. So that Solomon having both materials and workmen, might now after his death without any delay set upon this great work, and perfect it. For he would have it, as God had directed him, both for matter and curious working, to excel all other buildings, that by the outward beauty thereof, the rude people might be drawn from the temples of Idols, and the high places to worship here.

Then David exhorted the Princes of the people to help his son Solomon in this work, &c. Notwithstanding the great preparations which he had made, the work was so great and sumptuous, that he thought not all this sufficient for it, but required the Princes to aid Solomon with their cost, seeing it was for the honor of God, and the good of the whole nation. How they satisfied this his desire, and what they contributed, see ch. 29. 6. 7. And he omitted not to warn them also to fear God and to keep his laws, as being the thing that would most conduce to their welfare.

Mystically by the temple is to be understood the Church of God, by the gold the governors, by the silver the preachers, who are most excellent, that make a silver sound; by the brass other meaner preachers; by the iron; such as protect and fight in the defense of the Church; by the Cedars which are high, such as lead a contemplative life, and by the stones, such as lead an active life, sustaining others; thus Lyra out of Greg.

1 Chr. ch. 23. David growing nearer and nearer to his end, after the coronation of Solomon, having before spoken somewhat to •• hing the intended building of an house for God, now causeth all the Princes, Priests▪ • nd Levites to be assembled together unto him, that he might appoint to everyone his office about this house, and the things thereof; and that the Princes being before prepared might bring in their contributions towards this work, that everyone knowing what he was to do, might be ready to perform it: and so without delay after his death, this building might go forwards. And first they who are named last, were numbered; viz. the Levites, and their offices distinguished; then the Priests, ch. 24. and lastly, the Princes; ch. 27. The Levites are said to be numbered from 30 years and upward, yet v 24. and 27. from 20 years old. For the reconciling of which difference, some say that there was a • au •• in the writer, 3 • being put for 20. some, that to these words from 30 years old and upward, is to be understood olim, in times past; but now by a new way of numbering, to which David was directed by divine inspiration, they were numbered from 20, as then from 30, Num. 4. 30. The Vul. lat. followed by Lyra and Hugo hath it in both places, from 20 years old and upwards. I do not think it safe to yield, that there was any corruption in the text, but rather the meaning is, that being numbered as was of old appointed from 30. their number was 38000 but now after the building of the temple, the labor of carrying the Ark from place to place being no more imposed upon them, to which they were thought unfit, before they attained to the age of 30, David appointed that they should hereafter be numbered from 20. and come in to help in this service. Of this number 24000 were appointed to the ministry of the house of the Lord; 6000 to be Rulers and Judges, 4000 door-keepers, and 4000 singers. The service about the house of God, wherein these 24000 were employed, was as Lyra hath it, the excoriating and washing of beasts for sacrifice, and divers other things; so likewise Dionis. and Cajetan. But Tostatus better; they were to take the sacrifices to wash and bring them to the Priests, they were also to prepare flour, wine, oil, salt, and frankincense, and to see that wood and water might never be wanting, when the Gibeonites had first hewed the wood and drawn the water, according to the office appointed unto them, and to be at hand to serve the Priests in their ministry, as they should require them. For the excoriating of beasts belonged properly to the Priests, and not unto the Levites; but when extraordinarily necessity required their help herein, as we may gather from 2 Chron. 29. 34. the Priests were few, so as that they could not excoriate the beasts, but the Levites helped them herein. Touching the 6000 Rulers and judges, these Pelican will have to be as Rectours of Churches throughout the kingdom, instructours of the people in the laws and ordinances of God, and some of them instructours of the junior Levites, and some as Judges to resolve the right according to the law in divers cases: Lyra saith, that some will have the Rulers, or Prepositi, to be such as were set over the holy vessels or treasures, to keep them; and the Judges teachers of the people: but according to others, they were both one. Viz. Teachers, and more probably the Porters were some of them keepers of the treasures of the temple, locking up and making fast the doors wherein they lay, and opening them as occasion served. Josephus saith, that these Rulers and Judges were the same, the first word setting forth the dignity, and the other the office; and they were joined two to every Judge in lesser causes, in every city of Israel; that by their assistance, they telling what the law of God was, he might proced in judgment rightly, which is not improbable, but withal it is to be understood, that they were teachers of the people in their Synagogues also. Touching the 4000 Porters, they were not only to watch and ward at the gates and doors of the temple, to keep unclean persons from coming in, and to open and shut them, but also, as was said before, to keep the treasures, holy vessels, end vestments. And whereas so great numbers might seem too many, it is to be understood, that the Porters and others, that ministered about the temple, served there by course, some retiring home to their own houses, and others coming in their rooms continually, wherefore, v. 6. David is said to have distributed them by their courses.

Touching the 4000 singers, it is said that they should stand morning and evening to sing praises to God at the times of sacrificing, and on the Sabbaths and new Moons, &c. v. 30, 31, 32. and to play upon instruments of music, ch. 25. 6. and they were divided by their courses, v. 9. which were 24. This singing and music whilst the sacrifices were offering, was to stir up men's minds to praise God, and to grace this part of God's worship, which otherwise might seem to have been but a butchering and dressing of meats. Over the show. bread, and the sacrifice of fine flour and unleavened bread; and every weight and measure. The Vulg. lat. before these words hath it, But the Priests over the show-bread, and v. 30. but the Levites to stand and sing. Which words Tostatus saith, were added for further explication; because to offer the show-bread, belonged to the Prests. Levite. 21. 6. least it should be thought now contrary to the law to be otherwise appointed. But without this addition it may well be understood, that the Levites 〈…〉 to bring it to the Priest to be set before the Lord, and to take them away when new was to be set on; and to look that the fine flour were pure, and the just weight and measure: bringing it also to the Priest, that he might offer it. See chap. 9. 32. Here are 5 sorts of Levites set forth, Ministers, Judges and Rulers, Porters, Singers, and Priests, which served about the temple: in imitation whereof, there are in the Church of Rome. 1. Priests, that offer the bread and wine in the Sacrament. 2. Deacons, who carry it to the people. 3. Sub-deacons, who prepare it, by putting it into the holy vessels. 4. Acolithites, who make it. 5. Exorcists, who east out evil spirits, as Judges do malefactors. 6. Door-keepers, who keep out unbelievers and excommunicated persons out of the Church. 7. Readers. Thus Lyra; but for all these we read only in the New Testament, of Priests, and Deacons.

CHAP. III.

IN the last verse of the former chapter, having said, that the kingdom was established to Solomon after the death of Joab, Adonijah, and Shimei, and the putting down of Abiathar from the high Priesthood, so that no enemies now remained to the endangering of his estate; here it is added, that he sought further to establish his kingdom by contracting affinity with Pharaoh, a mighty neighbor king, by marrying his daughter. He was sure saith Pelican, by the promises of God, that his kingdom should stand firm, yet human means were not to be neglected, and without doubt he being so zealously affected to the true God, did not take her but to instruct and convert her. And Martyr saith, that Expositors agree, that a covenant of her embracing the true religion did intervene, and so she was a type of a Church to be gathered out of the Gentiles to become the spouse of Christ: yet entering upon a long dispute, whether a marriage may be made betwixt those, that are of divers religions, and having brought reasons pro and contra, he concludeth, that Solomon had done better, if he had not married an Egyptian daughter, because Pharaoh King of Egypt was not better then Ahab, with whose daughter yet when Joram the son of Jehoshaphat married, it was reproved, and he was thereby corrupted; and such kind of marriages are rather snares then marriages. In his dispute, he handleth two questions; first, whether a believer may marry with an infidel? Secondly, whether one that holds the true faith with an heretic? To the first he saith, that infidels are either of Canaan or of other nations: with the daughters of Canaan, no marriages might be made for fear of being corrupted, Exod. 23. Deut. 7. and ch. 12. and because they all were adjudged to destruction without sparing any, for their great abominations. But with the daughters of other nations, some circumstances observed they might sometime marry, as when one was in love with a fair woman taken captive, she having first her hair shaved, &c. by deforming her thus, if it might be, the heat of his love being cooled towards her. And with the Ammonites or Moabites in the tenth generation, with the Edomites and Egyptians in the third. Yet because we read of Salmon marrying Rahab a Cannaanite, and Boaz Ruth a Moabite, and David the daughter of the King of Geshur, he determineth, that if any heathen woman did turn and embrace the true religion, she might by a particular dispensation be taken to wife; otherwise it was to yoke an ox and an asse together, which was unlawful. Cyprian lamented this detestable vice in Christians, saying, that the Members of Christ were thus prostituted to the Gentiles. And Jerome, that thus Christian parents did prostitute their members to idols, and that Christian women were thus made ribs of the devil. Ambrose bringeth two arguments against these marriages; first, because the married should receive their blessing under the sacerdotall veil, which, if one were heathen, they could not do. Secondly, because they should oftentimes pray together, and therefore he affirmeth that it is no marriage, which is against the decree of God. Tertullian against such marriages alledgeth the saying of the Apostle, let her marry in the Lord, and affirmeth them to be nullities, and therefore that they who marry so, are guilty of whoredom. Moreover he saith, that no good subject will be familiar with his Kings enemy, therefore the enemy of God is not to be placed in ones bosom. And by the old law a servant might not marry without the consent of his master, and if any woman married a servant, she came hereby into the same condition to be his servant also; likewise Christians may not marry but according to their Lord's will, and if they do with those of another religion, who are the devils servants, they are hereby made the devils servants also. In other things the saying is, tu tibi sum parem, therefore in marrying it should be done likewise. For the second Concilium Agathense forbad not only marrying with infidels, but also with Heretics; Likewise Concilium Vrbanense & Laodicense, and Tit. 3. 10. it is said, Avoid heretic after one or two admenitions, and John. 4. the Jews meddled not with the Samaritans. Thus far Martyr. But I do think with the common stream of interpreters, that Solomon offended not in this marriage; both because he is commended here v. 3. for walking in the statutes of God, and Psal. 45. Pharaohs daughter is set forth, as a type of the Church, and in the song of Solomon; wherefore she did doubtless embrace the true religion, and the motion to take her to wife came of God, as before it is said of Samson taking a Philistines daughter. Nicholaus de Lyra justifying this marriage of Solomon, answereth these objections. First, that an Hebrew might not marry with one of another nation, saying, that this is indeed to be understood of all strange nations, and not of the Canaanites only; because Ezra 10. he cause them that had married so, to put away their wives. But this was the difference between the Canaanites and those of other nations, these might be taken if they left their superstition, those not only in this case, but upon some other singular cause added to this, as Rahab was taken by Salmon to wife, because she had so well mertied of the Hebrews by saving their spies. Secondly, that Solomon is blamed for loving women of other nations, ch. 11. 1. and in particular Pharaohs daughter, saying, that this is not a thing recited there by way of reproof, but his marrying strangers, that turned him to idolatry: she being only reckoned up first, because his love was chiefly to her; and therefore when it is said, v. 8. that he built abominations to all his strange wives, it is not to be understood without exception, for it was only to such, as offered incense to idols, as is there expressed; and therefore Pharaohs daughter being before converted, was none of them.

Only the people sacrificed in high places, because the house was not yet built to the name of the Lord.] That is, saith Junius, in that at Gibeon, the reason whereof is rendered; 2 Chron. 1. 3. and in Zion where the Ark was, v. 17. For Solomon loved the Lord, v. 3. wherefore he would not suffer the people to sacrificed. elsewhere, but in the places where David his Father had sacrificed. Lyra contratywise following the vulg. lat. but the people sacrificed in the high places, v. 3. but Solomon loved the Lord, Saith, that this is mentioned as a fault in Solomon, wherein he came short of David: for although it was lawful till the building of the Temple, yet he should rather have followed the example of David restreining the sactifices only to the threshing floor of Araunah in Zion, where the Ark was; seeing God had shown unto David that this was the place which he had chosen; P. Martyr agreeth with Lyra, holding that they sacrificed in any high place, and not only where the Ark and Tabernacle were, which yet he denieth not to have been lawful before the building of the Temple. Pelican agreeth with Innius, and I with them, that nothing is here spoken to detract from Solomon, for he is immediately commended for his love to the Lord, and said to have walked in all the precepts of David, except his sacrificing in the high place, which is not mentioned as a fault in him, but because in this particular he varied from him, who after he had begun in the threshing floor of Araunah, never sacrificed anywhere else. For to Gibeon where the Tabernacle of Moses was, and the Altar, Solomon came purposely in greatest devotion, to honor God, and God shown how well he liked hereof, because he appeared there unto him. But it may seem strange that three years being now expired since the death of David, Solomon did not yet begin to build the Temple, seeing all things were before prepared by David, for he began not to build it, till the 4 year of his reign, ch. 6. 1. For this it may be conceived, that still more preparation of materials was to be made, as is shown, ch. 5. about which so many thousands are there said to have been employed, and sent over into the country of Tyrus to work there, that the levying of men, sending Ambassadors to that King, the cutting down of Cedars and Fir-trees, and making the stuff ready, that no knocking or he wing might be at the building, and the transporting thereof, could not take up less time; and happily because the work was so great, and required extraordinary wisdom in him that should undertake it, he thought himself not yet sufficient for it, and therefore stayed till that he had obtain wisdom of God, as is shown that he did in this chapter.

Then the King went to Gibeon, to sacrifice there, for that was the great high place, and there he offered 1000 burnt offerings. 2 Chron. 1. 3. He went with all the multitude to the high place at Gibeon, where was the Tabernacle which Moses the servant of God made in the wilderness, v. 5. &c. and the brazen Altar which Bezaleel made, &c. Comestar following Josephus saith, that by Gibeon no particular high place was to be understood, but only an high place, as the word signifieth; and that the high place to which Solomon went was in Hebron; but the Chronicles make it plain that Gibeon is a proper name here, both because it is said the high place at Gibeon, and described by the Tabernacle there, and the Altar, which was the reason why Solomon was drawn thither, to offer sacrifice; and Zadok who was made high Priest instead of Abiathar, ministered th •• . The thousand burnt offerings which he offered here, were according to the Hebrews, either offered in divers days, or which he offered there in all his time, but the first is most probable. Although this his going to Gibeon to sacrifice be spoken of after his marrying of Pharaoh's daughter, yet some think that it was before, because so holy a man would not do any other act of great consequence before that he had sought wisdom, whereby to be directed. And in the book of Wisdom he saith, that he sought wisdom in his youth, ch. 8. and as it seemeth, ch. 9. at the beginning of his reign. To this, that he sought wisdom in the first year of his reign, I assent, although the relation hereof cometh after Shimei his death, which was when Solomon had reigned 3 years, and it is not improbable, but that he married Pharaoh's daughter in the first year also. For to the end, that all the history of the destruction of David's enemies might be set forth together, the destruction of Shimei also was set forth before this marriage, although it happened after. But that his sacrificing at Gibeon was before this marriage, I can yet see no reason of force to persuade, and both the text and Josephus are for another order, placing the marriage before his sacrificing. He went then after this marriage solemnized to Gibeon to sacrifice, that he might the better prosper in this estate, by thus seeking God's blessing, and to be the better prepared to the great work of building the temple, to which he thought it now time to address himself.

In Gibeon the Lord appeared to Solomon in a dream by night and said, ask what I shall give thee, 2 Chron. 1. 7. That night the Lord appeared to Solomon, &c.] When Solomon had presented the Lord so liberally with sacrifices, thus earnestly seeking his favor, the Lord did him this grace to appear unto him, and then he discovered the end of his so great devotion to be to obtain wisdom, and herein he prevailed; [Note.] and for worldly riches and glory also, so that there is nothing lost by being profuse in honoring God, but much gained.

Then Solomon said, thou hast shown mercy to thy servant David my Father, as he walked before thee in truth and righteousness, and uprightness of heart.] He knowing saith Lyra, that God made him this offer for David's sake, spake thus: the truth whereby he commends David, is by Martyr expounded of the uprightness of his heart, the righteousness of his just dealing, and the uprightness of his true care in all things to walk according to the commandments, for which he is said to be righteous before God, because he was by him accepted for such, although he sometime sinned greatly.

And now thou hast made me to reign, who am a child, &c.] of what age Solomon was when he began to reign, hath been before discussed upon ch. 1. 39. and he saith, that he knew not how to go in and out, that is, to manage the weighty businesses of the Kingdom. He craveth therefore an understanding heart, and this is necessary for all Kings, because that if any King wanteth wisdom, although his council be wise, there will be great danger of being misled to his own, and the hurt of his subjects. And it is not Solomon's case alone to ask this wisdom and obtain it, but whosoever asketh it in faith, hath a certain promise, I am. 1. 5. that he shall obtain it. The prayer of Solomon for wisdom is more largely set forth in the book of wisdom, ch. 9. see also Ecclesiast. 51. 18. 19. &c. With this petition of Solomon God was so pleased, that he gave him both wisdom exceeding that of all others before and after him, and riches and honor, and promised him long life also, if he continued to walk in his commandments. But is it meant, that in wisdom he should excel all other men? Was he wiser then Adam, Moses, the Prophets and Apostles, and then Christ Jesus? And did he excel all Kings without exception, in riches and glory, as Croesus, Xerxes, Alexander, and Nebuchadnezzar? Sol. Jesus Christ was not only man but God, and therefore he cannot come in question in this comparison: as for Adam also before his fall, without doubt he was as wise as Solomon and both in natural and divine things: the comparison therefore is made between Solomon and all other mere men, since the fall. In things natural none was ever so suddenly made so wise as he in youth; for Eccl. 7. he saith, that it was given unto him to know the constitution of the world and elements, and the nature of beasts, trees, plants, &c. but in divine things no doubt, but the Prophe •• and Apostles excelled him. It is meant therefore, first for natural and politick wisdom enabling to govern, there was none like unto him: secondly, for all kind of wisdom no King was ever comparable to him, and the comparison is expressly made betwixt him and all other Kings: lastly, for riches and glory no King of Israel was ever like him; and for other Kings, taking all three together, wisdom, riches and glory, there was never any, that might be compared unto him in any country. For although one might have a larger dominion, and more riches, yet he came short of Solomon in wisdom, which is the greatest glory. Whereas long life is promised him, if he kept the commandments: herein it seemeth, that God fore-seeing his foul falling into idolatry, spake thus; and the event answered the prediction, for he died before he was very old, viz. about 60. according to the Hebrews, at 52.

And whereas he promiseth nothing of victories over his enemies, and power to destroy them, it may be thought also, that this was omitted, because God foresaw the rebellion of Jeroboam, who escaped his hands. Some think, that Solomon asked all kind of wisdom not only to govern, but also to understand all divine mysteries and all natural things, because his understanding was enlarged herein, and yet in the grant God doth not express this, but other things, which he asked not he expresseth; whereby is intimated, that this was asked. But the text is plain, that he asked only wisdom to govern, and to manage the great affairs committed unto him; but God, who is wont to give more to his faithful servants, then they ask, gave him a most large understanding in all other things also. Yet it is not to be thought, that he had such a knowledge of heavenly mysteries, but that others especially under the Gospel were more enlightened herein, for these were hidden in times past, but now revealed: And therefore most Expositors subscribe to this. As Dionys. Tostatus, Caietau, &c.

And when Solomon awaked, behold it was a dream, &c.] But by the spirit of God, which sent it, he knew that it came from God, and was no illusion, as dreams commonly are, and he found it to be true by experience, for that his heart was by and by enlarged with understanding, and hereof a proof was given, at his return to Jerusalem, v. 16. 17. &c. Thus Martyr. Lyra, he knew that it was a dream, that is, that it was true, because God used to reveal himself by dreams. And immediately he returned to Jerusalem, and offered more sacrifices before the Ark in way of thankfulness for this singular mercy, and with part of the peace-offerings he made a royal feast.

Then came there two harlots and stood before the King, &c.] Vatablus for harlots hath victuallers, because the word signifieth either, and it is not likely, that they were harlots, because either such conceivednot, or if they did, they desired rather the death, then the life of their children. But Josephus saith, that they were women that made a gain of playing the harlots, and both the Sept. and Vulg. lat. render it harlots. But the Chaldee paraphrast, victuallers, and Peter Martyr, either victuallers or washers of clothes, holding it improbable that they were harlots, because so godly a King would never have suffered a whore to live in Jerusalem contrary to the law of God, so likewise Pelican. Junius saith, that they were victuallers, and such as secretly played the whores, because it is not probable that they durst in the time of so godly a King make public profession of such wickedness, or as harlots to have appeared before him, and to this do. I subscribe. A case most difficult is by God's providence now brought before the King to try his wisdom for none but a most wise man could judge rightly of it, both plead for one infant, the one affirming it to be hers, the other hers, and that another infant which died by being overlaid in the night, belonged to neither of them. What the truth was, there was no witness to prove their ages, one being born but 3 days he fore the other, could not distinguish them, and it seemeth that there was no mark to do it, that any neighbors took notice of. The wise King therefore having a while while heard them both began to consider that a true mother who loveth her child, as it seemeth either of these did, through her natural affection would not suffer any hurt to be done unto it. Wherefore he called for a sword, and commanded the living child to be divided between them, and then it soon appeared which was the true mother of the child, and it was given unto her. And agreeably to this it is said, Wisdom 7. that by the wisdom given unto him, he knew the thoughts of men. Josephus saith, that he commanded the dead child to be divided also, but because it exceeds the relation of the holy Scripture, this is not to be believed, and because there was no reason why it should be divided, seeing they did neither of them desire any part in it. If it shall seem to have been a matter too mean to be brought before the King, happily saith Martyr it was first brought before some other judge, but he for the difficulty not being able to decide it, it came before the King, as, matters most difficult sometime before Moses. When Solomon began to enter into this way of exploration, to find out the true mother, it is supposed that the Courtiers standing by, first derided him in their hearts, as being about to do childishly, but in fine they perceived the depth of his understanding, and feared him; that is, the just reverenced him for his singular endowments, conceiving that they should have justice done them, although they had to deal with subtle adversaries; and the wicked feared him, as conceiving they could not lie hid, but should surely be found out having a King of such sagacity, and so bear the punishment of their evil doings.

CHAP. IIII.

HAving shown a proof of Solomon's wisdom in the case of the two Harlots in the former Chapter, this is spent in showing his riches and glory, his gift of wisdom being further amplified also, that it might appear to be so done unto him, as the Lord had there promised. For to his Kingly glory pertained this, that he reigned over all Israel, v. 1. and had so many noble Princes under him, v. 2, 3, &c. the multitude of his subjects, v. 20. the extent of his dominion, v. 21. and the large provision spent daily in his court, v. 22, 23. together with the great multitude of his chariots, and horses, v. 26. 2 Chron. 1. 14. Touching his riches, what here is omitted, is shown 2 Chron. 1. 15. they were so great, that gold and silver were as plentiful as stones in the street in his days. Lastly, that his wisdom might the more appear, it is extolled v. 29, 30. above the wisdom of all the wise of the East and of the Egyptians, &c. And for a further proof, it is shown v. 32. his great number of proverbs and songs, and discourses of the nature of all things are meationed.

And Solomon was King over all Israel.] That is, there being no division of Judah from the rest, as had been in David's time; nor conspirators to trouble his universal reign.

These are the Princes which he had, Azariah the son of Zadok the Priest.] Here because no office is ascribed to Azariah, as is to all that are named after him, some have thought that the word Priest is to be understood of him, as if it had some have thought that the word Priest is to be understood of him, as if it had been said, Azariah the Priest the son of Zadok holding him to have been the Kings household Chaplain, and this reading is followed by Lyra, Versio aldina, & Regia; and in 8 manuscripts, as saith Francis Lucas. But both the Vulg. lat. Pagnin, and Vatablus join it to Zadok thus, Zadok Sacerdotis. Junius rendereth the word translated Priest, president; and saith, that he was the son of some other Zadok, and not of the Priest Zadok. Tostatus and Cajetan think that he was one of the Kings scribes, and therefore refer the word scribes both to him, and to the other two named next after him. But I hold with P. Martyr that he was not one of his Scribes, for David had but one; and therefore if Solomon had two, it is not to be thought that he had more, and the verse wherein he is named, is distinguished from that wherein the other two are named. Moreover the word 〈 in non-Latin alphabet 〉 doth plainly show that he was his Priest, for so it most commonly signifieth; and not a president, as Junius would have it: and this is plain also, because his father was a Priest; neither can I see any reason why he should say that it was some other Zadok, seeing we read of none of this name before, but the high Priest only: yet with the Hebrew Expositor it is to be held that he was not his immediate son, but the son of his son Ahimaaz. He would have a peculiar Priest saith Martyr, to offer prayers daily for him, and when he came before the Lord in public to offer his sacrifices by themselves, and not amongst those of the people.

Elihoreph, and Ahijah the sons of Sisa Scribes.] What the Scribes office was, see before 2 Sam. 20. 25. where Sejah is said to be David's scribe, whom Martyr thinketh to be the same with this Sisa; and if so, his sons continued in the same office in Solomon's time. Touching the offices of Jehoshaphat also, and of Benaiah who are named next; see 2 Sam. 20. 25. But whereas Zadok and Abiathar are said to be Priests, when as Abiathar was at the beginning of Solomon's reign put down from the Priesthood; occasion is given hereby of divers conjectures, some thinking that he served still upon request made to the King as an ordinary Priest, some that he at sometimes executed the office of the high Priest when he was unclean; as R. L. Ben Gerson: some that he was another man of the same name, as Kimhi. Others that he is so called still, and had only the title, but executed not the office; and this last I think with Martyr to be most probable. For if he had been employed as an ordinary Priest, why should he be named with the high Priest Zadok more then any of the rest? and if in the case of uncleanness happening at any time unto Zadok, he executed the high Priests office; why was there not one provided from the beginning in the like case to do the like: and touching another of the same name, it is a mere conjecture.

And Azariah the son of Nathan was over those that attended upon the King.] that is, those of his household, but whether he were the son of Nathan the Prophet, or of Nathan the Kings brother is uncertain, but most think, that he was the prophet Nathan's son, with whom Solomon had been brought up, and therefore he favoure him so much, as to prefer him before others, that were about him. And Zabud the son of Nathan the Priest, the kings friend. This man also is by the most held to be the son of Nathan the prophet, by his familiarity with Solomon in his youth, with whom he was brought up in his fathers house, attaining to this friendship; whereas he is called a priest, it is not to be understood, as if he were of the tribe of Levi, but as other princes are sometimes called by this name 〈 in non-Latin alphabet 〉 , which signifieth a priest or prince, 2 Sam. 9. 4. as Junius divideth the chapter, but according to the common dividing, 2 Sam. 8. 18.

Ahishar was over his house, and Adoniram the son of Abda over the tribute.] Of Adoram, who was over the tribute in David's time see before, 2 Sam. 20. 24.

And Solomon had 12. Princes over all Israel, who made provision for the King and his house, everyone a month in the year.] These twelve were so seated, as may be gathered from the description of their countries here following, as that each one of them might most conveniently furnish the King from his country with provision for his month, and it was abundance which was spent in his court every month, as will afterwards appear v. 22, 23. so as that there was need to gather it from all parts of his kingdom. But it is not to be thought, saith Martyr, that this provision was taken up without paying a just price therefore, seeing if otherwise the people had been exacted upon, they would have groaned under the burden where as now they are said to have been eating and drinking and rejoicing, v. 20. If any man shall wonder, how such abundance of provision should be spent daily in Solomon's court, it is to be understood that he had not only his household servants to maintain, but many men for the wars, and to defend his kingdom; and the retinue of wives and concubines with their attendants, was excessive. Whereas two amongst these Princes are said to have married two of Solomon's daughters, it is to be understood as spoken by anticipation, because he could not yet have daughters marriageable being himself so young, but it is meant, that afterwards when they were grown up, they took them for their wives.

Judah and Israel were many as the sand upon the sea shore.] This is spoken hyperbolically to set forth their excessive number to the greater glory of their King, to whom it is a glory to have a multitude of subjects.

Solomon reigned over all kingdoms from the river to the land of the Philistines, and to the border of Egypt.] By this river Junius understandeth Euphrates, from whence to the Philistines land which lay South, seemeth to be the latitude of the country; or if Palestine lay West, the longitude: and then the latitude was from Egypt South, to mount Libanus, North. P. Martyr.

And the provision for Solomon's house for one day, was 30. Cores of fine flower, and 60. Cores of bread. corn.] A Core was 10. Ephaes or bushels, but according to Budaeus, an Ephah was a bushel and a peck, according to others, a bushel wanting a pottle. If it be taken for a bushel and a Core was 10. then 30. Cores amounted to 300. bushels, and 60 to 600. all together 900. And forasmuch as an Ephah contained 10. Omers, and an Omer was allowed for one person for a day, when they were sed with Manna and nothing else, but with other meat, as now they were fed, half so much would suffice, there could not be sewer then 20. fed with an Ephah, and with 900. Ephaes then were fed eighteen thousand at the least, which showeth the greatness of Solomon's court. Lyra makes these measures a great deal less, that it may seem the more credible, saying, that a core was but 30. measures, and that a measure was but a little quantity, seeing Ruth carried away from Boaz his threshing floor 6. measures of barley. And Sallianus, who acknowledgeth that a Core containeth 10. Ephahs, addeth, or 30. measures, saying that a measure sufficed a day for one person, and therefore 90. cores being 2700. measures, there were no more persons fed with this provision but 2700. But it being granted, that a Core contained 10. Ephaes, not 3. but 20. persons might well be fed with an Ephah and other meat together, seeing it is plain, that an Ephah was 10. Omers, and then the whole number must needs be 18000. at the least, as was said before. Now in these large daily expenses of provision, it is not to be thought, as Martyr saith, that Solomon sinned by excess, for it is spoken to his commendation and the setting forth of his glory; and God by his example would teach that the riches of this world are at his disposing; and when it seemeth good unto him, he can extraordinarily enrich his servants; and natural men will not be taught this but by example; for when in the primitive Church Christians were poor, the heathen said sorely their God was a weak and poor God, because otherwise he would have enriched them. And that in all this expense there was no excess may be gathered, because there is no mention made amongst all his provisions of wine, which amongst those that exceed is wont to be most plentiful. Other great Princes are noted in histories to have been unreasonably profuse in their feastings, as Lucius Verus a Romman the son of Marchs Antoninus, who spent at one feast 6000 Sestertii, and one Sestertium was 7 pound 16 shillings 3 pence, which Antoninus hearing said, that the common wealth of Rome should sustain great loss if another such feast were made. Caligula would have his bread guilded to spend the more, and M. Antonius contended with Cleopatra, in prodigal spending upon a banquet.

For he reigned over every place beyond the river from Thizpah to Azzah, &c.] Here the extent of Solomon's kingdom is set forth in other terms then before, v. 21. for there it was bounded by the river at one end, and the Philistines country at the other, but thereby was meant only the kingdoms inhabited by Judah and Israel in the land of Canaan, here the whole length is set forth beyond the river Jordan also, where not only Israelites but other nations inhabited to Azza or Gaza, which was of the Philistines, and this Thizpah saith Jerome, lay Eastward, and Azzah Westward; although Tostatus saith, North and South. Thizpah, saith Junius is otherwise by historians called Taphach lying at the river Euphrates, being since called Amphipolis. Plin. lib. 5. nat. hist. c. 24. so that hereby we may gather his kingdom to have been exceeding great. The Hebrews, saith Pelican, will have by these two the uttermost parts of the world meant, holding that Solomon reigned over all countries of the whole world. This indeed is true touching Christ, who was by Solomon figured out, but his limits were not so large, and as the people of Israel then enjoyed peace, which is set forth in the next words.

Judah and Israel dwelt safely everyone under his own vine and fig tree from Dan to Beersheba.] so by Christ cometh to all the subjects of his kingdom the greatest peace of all, the peace of conscience and everlasting rest. For the limits here named, Dan lay farthest North of all the land of Israel, and Beersheba farthest South.

And Solomon had 40000 stables of horses, and 12000 horses.] 2 Chron. 1. 14. it is said, he had 1400 Chariots, and 12000 horsemen. It is to be understood, that many of the horses before spoken of were for these chariots, and the rest for others of his retinue to ride upon. 2 Chron. 9. 25, It is said, that Solomon had 4000. stables of horses, here 40000. This difference may thus be reconciled, here the partitions in the stables are to be understood, there standing in one but one horse, as is the manner in the stables of many great persons; there the whole stables, whereof everyone contained 10. such partititions, so Lyra and Junius. If any man shall ask what Solomon did with so many horses, it is answered, that he used some of them for the defense of his kingdom, some for carriages and some for his servants to ride upon; they being placed for these ends in several parts of the kingdom.

But God gave Solomon very much wisdom and understanding, and largeness of heart, as the sand upon the sea shore.] Some, saith Martyr, will have the largeness of Solomon's heart compared to the sea-shore, because as that comprehends innumerable grains of sand, so his heart comprehended innumerable notions of all sorts; others, because the most vast sea is terminated with the shore, so all knowledge was contained within the heart of Solomon. But he saith, that the comparison is made in respect of the largeness of the sea shore, it being a spacious plain, that compasseth the sea round about. I think, that nothing else is meant, but that as the sea-shore abounds with innumerable sands, so did his heart abound with all kinds of knowledge, none that lived abounding herein like unto him, which is further expressed in the comparisons and declarations here following, as no place abounds with sands like the sea-shore: Thus also Pelican, who applying this to the true Solomon Christ Jesus, saith, it was abundantly verified in him, because in in him were hid all the treasures of wisdom.

And the wisdom of Solomon excelled the wisdom of all the men of the East, and of the Egyptians.] By the wise men of the East are meant the Magicians, Chaldeans and Astrologers, and all that were the finders out of the nature of things: for to attain this knowledge many travailed far, as Pythagoras, Empedocles, Demuritus, Plato, &c. And to show that the East was the place, where wise men, who were seen into greatest secrets, were, it is said Matth. 2. that when Christ was born there came wise men out of the East. For the wise men of Egypt here also were Magicians, whom Pharaoh called for, to do by their skill such wonders as Moses did. These were greatly seen into the secrets of nature, and if there were any skill in picture-making aptly to represent things, they had it. But Solomon