Commentary on the Old Testament Volume 2-4
Also, he was wiser then any man, yea then Ethan the Ezrahite, and Heman and Chalcol, and Darda the sons of Mahol, &c.] This, saith Martyr, is to be restrained to the men of those times, or rather in respect of his knowledge in things natural. But for this see before, ch. 3. 12. Touching the wise men here named, they were Israelites, who because some of them were inspired of God were wiser then any of other nations. Of Ethan it is spoken Psal. 89. as endited, by him. And of Heman Psal. 88. who is also called there the Ezrahite; it seemeth that they were chief singers, and inditers of Psalms to the praise of God, being of the sons of Chorah of the tribe of Levi, and therefore they had a most excellent spirit of wisdom in them, and such as they, were also the other two their brethren. And it is most probable, that all these four were the sons of one man, although it may seem that Ethan was not, because he alone is here called the Ezrahite, for so is Heman also called, Psalm 88. many therefore hold Mahol to have been otherwise called the Ezrahite, having the name Mahol from Chorus a dance, as the word signifieth, because he instructed his daughters in music and dancing. Thus Martyr and R. L. Ben Gerison, but Pelican writeth thus; the Hebrews say that these four were the sons of Serah the son of Judah, others by them understand Adam Abraham, Moses, and David, but upon what ground I cannot see; and for Heman; one of these four he is reckoned up • s a Levite, 1 Chron. 25. 4. and therefore Lyra followeth this opinion also, that they were Levites and Singers in the house of God. Yet Junius is for the other, that they were all the sons of Zerah, whom Judah had by Tamar, because 1 Chron. 2. 6. four bearing these names •• e reckoned up in enumerating the sons of Zarah or Zerah, from whom might come the name Ezrahite, but for Darda there is Dorah, and it was so long ago since they lived, that it is not likely that they should be meant but some living about the time of Solomon, and famous then for divine wisdom; wherein it is certain that Ethan and Heman excelled both by the Psalms which were of their inditing, and because one of them is expressly said to be a seer, 1 Chron. 25. 5. wherefore I hold with them rather, that take them to be Levites.
He spake 3000 proverbs, and his songs were 5000.] Lyra observeth that in all the book of the proverbs there 915 verses, and sometimes 2 verses or more make but one proveth, therefore all that he spake, are not recorded. He uttered them at divers times and in divers places, but wrote them not, only others that were about him wrote them, as memorable sayings; and afterwards the chief and more sacred of them were gathered together, the rest being left out, and the like is to be held touching his verses or songs: so likewise Junius who thinketh that all the rest were also written and kept amongst his monuments, as is intimated chap. 11. 41. but afterwards they perished; as Lyra thinketh in the time of the Babylonian captivity under Nebuchadnezzar. For 5000 songs in the Greek, and Vulg. lat. the Hebrew verity hath it 1005. and Martyr hath observed, that in the book of songs called a song of songs, which only is now extant there are but 117 verses, and for his sentences or wise sayings, which are here said to be 3000. besides 915 verses numbered in the book of the proverbs, Ecclesiastes hath only 222. These sayings and songs of his saith he also, that were lost, were not lost without a providence; for a sparrow falleth not to the ground without the will of our heavenly father, he doubtless saw them to be profitable for those times, but not for ours; and the like he saith of the book of Enoch, and of the wars of the Lord, which are lost also.
And he spake of trees from the Cedar of Libanon, even to the byssop, that groweth out of the wall, &c.] that is, saith Pelican, from the greatest unto the least, both of trees and plants; and of all kinds of beasts, fowls, fishes and creeping things, but what he spake of them was either not written, or perished. He spake saith Lyra, of their natures and qualities, and of what use they were for men. And from hence Martyr gathereth, that the study and knowledge of natural things agreeth well with divine knowledge. And for other sciences of Mathematics, Grammar, Rhetoric, and Logic; although nothing be said hereof, yet it is not to be doubted, but that he had the knowledge of these also: forasmuch as in discourses and arguings, there is so much use of the three last; and to perfection of knowledge, the first is requisite also.
And they came from all kingdoms to hear the wisdom of Solomon, and from •• Kings of the earth, who had heard of his wisdom.] The fame of his extraordinary wisdom was soon spread abroad into all parts, and hereby many desirons to learn of him came from all countries about to his court, as to a most famous school, and Kings that could not come in person, sent to learn of him, that their knowledge being thus improved, they might be the better able to govern and instruct their people. From whence Martyr rightly gathereth, what a good thing it is for Kings to be [Note.] learned, and that it is commendable to travel into foreign parts to get knowledge & learning, for thus of old they did who were desirous of wisdom; and lastly, that Solomon hid not his light under a bushel, but communicated it unto all comment, teaching all such as excel in knowledge to do the like, remembering that saying, S 〈…〉 tuum nihil est nisi te scire hoc sciat alter. And to his Antitype Christ, they did also flock from all parts to hear and learn of him, and so must all such as would be endued with wisdom to salvation, to the Preachers of his Gospel. For that which is added more of the plenty of silver, &c. 2 Chron. 1. 15, 16, 17. see 1 Kings 10. 17, 18.
CHAP. V.
ANd Hiram the King of Tyrus sent his servants to Solomon, for he had heard • hat they anointed him King over Isra 〈…〉 &c.] 2 Chron. 2. 3. this being omitted; it is said that Solomon sent to Hiram to desire Cedars of him for the building of the house of God, but it is to be understood, that Solomon's sending to him was the same with that here commemorated, v. 2. after that Hiram had sent unto him to congratulate his inauguration to the kingdom. Josephus saith that Solomon seen unto Hiram by the same messengers. Touching this King, there was both Tirus and Zidon, two rich cities; over both which he reigned saith Martyr, they stood near unto the land of Israel, and upon the Sea coast, whereby their riches were so greatly increased, their situation being rocky and barren. Hiram is said here to have been a friend unto David all his days, but Ps. 83. 8. the men of Tyre are numbered amongst the enemies of Israel. It seemeth therefore that this friendship between them beg • n after that, and that which is here said is then to be understood, after that they had contracted friendship, it continued as long as David lived. Or rather that Psalm was prophetical being compiled by Asaph, to show the combinations of the enemies to come against Israel, and how they should therefore be destroyed, as they were in the days of Jehoshaphat; 2 Chron. 20. thus Martyr: but because there is no mention of the men of Tyre there but of other nations, it is rather to be referred to some other time, when the Assyrians also came against Israel. It is most probable also saith Martyr, that this King Hiram had the knowledge of the true God, which he might attain unto by his familiarity with David, and accordingly he speaketh most piously in his answer to David, v. 7. Touching the time of Hirams sending to David, it is to be understood, that he being a near neighbor deferred not long this his sending, but did it at the beginning of Solomon's reign, only it is here commemorated occasionally, the intercourse between these two Kings being set forth, and therefore Junius rendereth it, Miserat Hiram, Hiram had sent. The reasons why Solomon sought to him for Cedars rather then to any other King, are manifest; •• 1. The great friendship between them, and between Hiram and his father 〈…〉 2. This embassage sent by Hiram unto him. 3. The skillfulness of the Ty 〈…〉 working curious works beyond those of other nations. And it is to held, that 〈◊〉 disposed so of it, that the Tyrians, Gentiles, should be employed about the work of this Temple, to prefigure the vocation of the Gentiles, and their future helping to build up the spiritual temple. In which allegory Pelican goeth further, noting that the Sidonians and Proselytes amongst the Jews being the workmen, but the rulers of the work Israelites, did figuratively show that the spiritual temple should be built by Disciples amongst the Gentiles, but the Apostles who were Israelites, should be the chief workmen and governors therein. And Hirams voluntary sending to Solomon to seek his friendship, foreshowed the ready coming of the Gentiles to the knowledge and religion of the true God. And there is good ground for this allegory, seeing that the faithful are called the temple of God, 1 Cor. 6. Eph. 2. 20. And Christ speaketh of his body, as of a Temple; •• ying, destroy this Temple, he was therefore saith Beda figured out by Solomon's Temple also; for he was the Temple of God, because the Godhead dwelt in him bodily; we, because the spirit of God dwelleth in us.
And Solomon sent to Hiram saying, thou knowest that David my Father could not build an house to the name of the Lord his God, for the wars, &c.] Unto v. 6. which being omitted, 2 Chron. 2. 3. he saith only in his message unto him; As thou didst by David my father, and sentest unto him Cedar wood to build him an house to dwell in; so do to me, that I may build an house to the name of the Lord my God, and consecrate it to burn incense before him, &c. The house that I mean to build is great, for great is our God above all God's, therefore who is able to build him an house, if the heaven, and heaven of heavens cannot contain him; &c.] unto v. 10. The sending of Solomon to Hiram was by letters, as it seemeth by the copy of a letter still extant amongst other ancient monuments, as Eupolemus hath it thus, King Solomon to Suron the King of Tyre and Sidon, and Phoenicia greeting. Know thou that I have received the kingdom from David my father, by the benefit of the great God, who hath also commanded that I should build a Temple to God who hath made heaven and earth, and that I should also write to thee that thou shouldst send to me of thy people, who may be with me whilst the work of God is perfected, as he hath commanded me. I have written also to Galilee, Samaritis, Moabitis, and Ammonitis; to send in necessaries: &c. Thus, there the name Suron being put for Hiram. There is also a copy of Surons letters to Solomon, and of Solomon's letters to Paphra King of Egypt, to the same effect; and of his answer to Solomon. In Solomon's writing to Hiram, both the histories considered together, both that 1 King. 5. and 2 Chron. 2. he maketh no mention of David's shedding of blood, which else where is spoken of, as an impediment to his building of an house unto God, but only that because he had continual wars, he wanted time and leisure to do it, and indeed God had otherwise disposed of it, that not he, but his son should build this house. But now he by God's blessing enjoying peace, intended to build: for he ascribeth not this peace to David's subduing of all his enemies, but unto God by whose power it so came to pass. Hereby was shown that the spiritual Temple is not built in dissention and bloodshed, but in peace, neither are bloody persons fit instruments for this work, but the peaceable and meek. Wherefore Satan laboreth what he can to hinder this building, by stirring up discord in the Church of God, and he that is a true friend unto it, should labor what he can to beat it down, and to make peace. The trees, which Solomon desired of Hiram to build the Temple withal were Cedars, and 2 Chron. 2. 8. Fir-trees, and Almuggum trees. P. Martyr for fir-trees, saith, that some have the pine and the cypresse tree, and some the ash, as Forsterus. But he following Vitruvius, will neither have fir meant, because that is a light kind of wood and apt to take fire, and breeds worms and moths, neither is it durable; nor pines nor cypresses, because they are weak and bowing, and therefore are unapt to bear any burden, yet they may be cut into boards, and serve to cover the inward parts of an house; but because Solomon covered this house with cedar boards, it is not to be thought that these trees were used for this purpose, and ash is not profitable for building. Wherefore he subscribeth to them, that understand hereby a 〈…〉 cedar, which is much like unto juniper. But whereas he excepteth against 〈…〉 nd cypresses, in this respect, that they will not bear any weight; and for se 〈…〉 g within there was no use of them, because that was done with cedar, 1 King. 6. 10. it is to be understood, that 2 Chron. 3. 5. it is said, that the house was covered within with boards of f •• re carved, and therefore the seiling of cedar spoken of 1 King. 6. 10. was of the chambers above the great house. For the Almuggum trees also spoken of 2 Chron. 2. 8. they are by Junius rendered Thyine trees, both here, and 1 King, 10. 11. it is a wood, that is unknown unto us, but most precious.
The message of Solomon to Hiram here laid down briefly, that he would send his servants to be with Solomon's to cut him down Cedars in Lybanus, because none of the Israelites could cut them like the Zidonians, is more large 2 Chron. 2, 3, 4. Or. As thou didst unto David my father, sending him Cedars to build him an house, so •• by me, that I may build an house unto the name of the Lord my • od and consecrate it to burn incense before him, and for show bread, & for burnt offerings morning & evening, &c. unto v. 10. where he promiseth to prepare for the Sidonians for their labor, bread, corn, wine and oil abundantly, for Lybanus, the forest where these Cedars grew, was within the land of Israel, so that he needed not to give any satisfaction for the timber.
Hiram first desireth food for his men, and then it is said, that Solomon granted unto him to give 20000. measures of wheat, and 20000. measures of beaten oil, but 2 Chron. 2. 10. there is supplied more in Solomon's voluntary offer 20000. of barley, and 20000. of wine: these measures are set forth by the name of Co • i i • Hebrew, of the quantity of which see before ch. 4. 22.
And King Solomon took a tribute out of all Israel of 30000. men.] These were employed, 10000. a month in cutting down timber, together with the Sidonians in Lebanon, and preparing it; as for other workmen, that wrought in stone and in carrying burdens, the number of them was far greater, viz. 70000. bearers of burdens and 80000. stone-cutters, and rulers in these works 3300. all which were not Israelites, but preselytes, that is strangers dwelling amongst them, 2 Chron. 2. 17. the rulers are said to be 3600. This is by Junius reconciled thus, there were 300. to whom the 3000. gave accounts, who are numbered here, but 2 Chron. 2. 3000 more, who supplied their places in their absence. P. Ma • tyr saith, that some reconcile this difference thus, 300. were afterwards added, who were above all the rest; and some, that 3300. were over the stone-cutters and bearers of burdens, and 300. over those that cut timber in Lebanon.
CHAP. VI.
ANd it came to pass, that in the 480. year after the coming out of the children of Israel from Egypt, the fourth year of the reign of Solomon in the month Zif, which is the second month, he began to build the house of the Lord.] Junius reckoneth these years thus; 40. in the wilderness, under Joshua 17. the other Judges 299. Hely 40. Samuel and Saul 40. David 40. Solomon 4. for all these together make 480. Pelican ascribeth no years to Joshua, because they are not set down; not to Samuel, but saith, they are included in the years of others, Joshua's in Oth • niels, and Samuel's in Saul's. Touching the speech of Iephtah, which may seem to make against it, see before upon Judge. 11. and what is to be thought of the time, that Joshua ruled, Josh. 23. and Josh. 24. 32. Unto this reckoning agreeth Lyra, P. Martyr, and others. Only Josephus differing from the holy history here, as in many other places, for 480 hath 500. years, and according to some interpreters of his more, reckoning the years of the Israelites servitudes, besides the years of their judges. But they are all included within the years of their judges, as was before shown, Josh. 24. 32. Now this computation of the time is made here, saith Pelican, because after this the reckoning was to be made from the building of the Temple, to the destruction thereof, which Josephus saith was 470. years, 6. months, and 10. days after. The cause, why Solomon began to build the temple no sooner, hath been already shown to be for that so great preparation was made before. For the month Ziph, which is said to be the second month, it is not to be understood, according to some, of the second month of Solomon 's fourth year, but of the second month of the year; and that not, as some would have it, beginning the year in Autumn, according to the first common reckoning, but as the civil year is appointed to be begun, Exod. 12. 2. c. 13. 4. in the month Abib or Nisan, which answereth to April, and Ziph to May. And the building began not till the second month, because the Passover was kept in the first. Some determine also the day, as Scaliger the 29, Cappel the 8, Setbus the 6. But to leave this, as uncertain, the place, where, which is not here spoken of, is said 2 Chr. 3. 1. to be mount Moriah, in the threshing-floor of Araunah; which was shown to David. This mount, according to Adriconius, stood on the East side of the city Jerusalem near unto the wall, and was rocky, saith Josephus; towards the West of it, was mount Zion, Northward mount Bezetha, and Southward mount Acra, and mount Calvary. And it seemeth, that all together was called Moriah at the first, because the Lord bad Abraham go into the land of Moriah and sacrifice his son upon one of the mountains, that he would show him there; but after the Lord's appearing to Abraham there, this mount only carried this name of Moriah or vision. And it was within the tribe of Benjamin according to some, but according to others of Judah, the reason of which difference is, because sometimes it is spoken of in holy Scripture, as being in the one tribe and sometime in the other. Some therefore hold, that this mount was divided by a line between these two tribes, and so part of the temple stood in the one tribe, and part in the other. Whereas the temple is sometime spoken of, as standing upon mount Zion, it is because mount Moriah was contiguous unto it, and it was more known, and therefore under that name Moriah is to be understood as an appurtenance to it.
And the house which King Solomon built unto the Lord, was 60. cubits long, 20. cubits broad, and 30. cubits high, v. 3. and the porch before it was 20. cubits long, and 10. bread.] The height of it here omitted, is said 2 Chron. 3. 4. to be 120. cubits, so that the porch stood as an high tower far above the temple; wherein, saith Pelican, there were chambers to keep the treasures of the temple. This porch stood Eastward, and the most holy place; towards which they prayed, West: which was so ordered, saith Martyr, that they might not in praying be like unto heathen idolaters, who worshipped Eastwards the Sunrising, for which cause they amongst the Israelites, who worshipped with their faces to the East are taxed, Ezek. 8. 16. and Cicero and Vitruvins do testify, that the heathen worshipped towards the East. But Christians have always their temples so built, that they might worship towards the East, and herein they were so far from being blame-worthy, as that Basil saith, he thinketh, that they were directed thus to do by the tradition of the Apostles; first, to show their desire to come into Paradise, and secondly, to show that the God whom they worshipped, was Lord of the Sun, which riseth there. For the dimensions of this house, Martyr saith, it held a proportion with the tabernacle, and yet speaking of them in particular, he saith, that the most holy place in it was but 10. cubits long, the holy place 20. but this is said to be 60. And who so shall look back to Exod. 26. shall find, that in every dimension the tabernacle was much less; as indeed the necessity of that time required, when it was to be carried from place to place. Whereas the porch is said to be 120. cubits high, and the house but 30, some will have this to be understood of the first story, affirming it to be so high within, but without upwards 20. cubits more; which together make 50. and another story above that forty, and a third thirty, being all. together 120. likewise. Josephus saith, that the temple was 60. cubits high, and above that another building of 60. cubits, making together 120. But that of Lyra is more probable, that next unto the first story of 30. cubits, there was another of 30. and a third above it of 60. cubits; the two upper buildings serving to lay up the holy vestments and treasures of the temple. And to show this to be the height of the whole building, both of the porch and holy place, he alledgeth 2 Chron. 3. where the height of the temple is not mentioned severally, but only the length and breadth; and then speaking of the porch, the text saith it was 20. cubits long, and then is added in the vulgar Latin, moreover the height was 120. cubits, and Hebr. and the height 120. which may be referred to the porch and temple also. And the temple was 40. cubits long and 20. cubits broad unto the most holy place; which was 20. cubits broad, 20. long, and 20. high. So that, as was said at the first, when the height of the temple is said to be 30. cubits, but afterwards 120, the first is to be understood of the lowest story, where incense was burnt, the last of the whole fabric comprehending both it and the chambers above, of which nothing is said, but only of the lower story, because those upper rooms were not for any religious use, but for stowage only. But I rest in the first, as Pelican.
And he made windows in the house,] But because v. 5, 6. galleries are spoken of, which were made against the wall of the house, round about, that is, on the North and South sides and the East end, and of these there were three stories, each one being 5. cubits high. The windows of the Lord's house could not but be abore 15. cubits high, from the pavement to the nethermost part, and these windows were broad within and narrow without; although Hebrew Expositors affirm the contrary, because the temple had no need of the light to come in by the windows, seeing there were in it lights always burning. Pagnius rendereth it open within and shut without, that is, narrow. Junius shut, that is, with glass, according to R. Iehuda, a most ancient Writer. Wherefore he rendereth it prospectui accommodas clausas, according to the signification of the word, 〈 in non-Latin alphabet 〉
Touching the galleries made round about against all the parts of the temple, but only the East end where the entrance was, there were of them three stories, each one being in height 5. cubits, and for the breadth of the lowest it was 5. cubits, the middlemost six, and the highest seven, which might so be made, as is conceived by making the wall of the temple, which was six cubits broad, one cubit narrower against the middle story, and two against the highest, and these galleries were divided into 30. chambers, twelve on the South side, twelve on the North, and six on the East. But some, saith Martyr, imagine, that between the lowest and the middle story, there was a space of 7. cubits and an half, and likewise between the middle and the highest, in which space there being open galleries to walk in, the windows of the temple stood, and so the top of the highest story, was equal with the top of the temple; but he disliketh this, and holdeth rather, that this whole building was but 15. cubits high, and that the windows were all made above it, because the sacred history saith nothing of such spaces, and if there had been such, the light could not have come into the tepmle, so well. Thus Martyr, who yet justly maketh a question whether any chambers were built at the Westend, where the most holy place stood, because Ezekiel speaketh only of chambers on the two sides, the south and the north, placing 15. on the one side, and 15. on the other.
Here is one thing most remarkable in the building of this house set forth, the stone-work was all so prepared, that when they came to be joined together to make the walls, neither hammer nor hatchet nor any iron tool was heard, that is, saith Martyr, either in sawing, or polishing, or carving, for otherwise it was impossible, that all things should be put and fastened together, without knocking; this served mystically to show, that there should be no contentions in the church of God, but peace, and consent. Pelican and others think, that the stone-work only is meant, which was with such skill prepared in the mountains, that there was no noise made by knocking when they were joined together in the walls, to show, that although here the spiritual temple in the living stones thereof be pierced with the sawes and iron tools of afflictions, yet hereafter we shall be disposed according, to grace and mercy, all afflictions ceasing.
The door of the middle chamber was on the right side of the house, unto which they ascended by stairs, and from thence to the third.] Here the history returneth again to speak more of the galleries on the side of the Temple, on the right side, that is the South, there was a door by which they entered into the lowest story, and from thence ascended by stairs to both the stories above, so as that there was no passage through the Temple into them, nor door into the Temple but at the East end only, where the porch stood; as Martyr gathereth. But Lyra saith that this door was through the South side of the wall of the Temple from whence they ascended to the middle story above it, and so to the highest; but forasmuch as no mention hath been made hitherto of any chambers above the Temple, it is not probable that this hath any reference to such, but only to those that were before spoken of on the sides of the Temple.
Thus Solomon finished this house and covered it with Cedar beams arch-wise, and Cedar boards, which roof within is said v. 22. to have been covered with gold, and the walls likewise being first covered with Cedar, were overlaid with gold, v. 15. 21. 22. and the pavement being covered with fir, was overlaid with gold, v. 30. which showeth the magnificence of this, far surpassing all other houses of former ages, although since a Temple was built unto Diana in Ephesus much longer and broader, for the length was 425 feet, and the breadth 220, and it had 127 pillars, each one 60 foot high, and for bright shining within it was so glorious, that it dazzled the eyes of the beholders; for which it was written at the entrance to such as went in, tenete oculos.
But the word of the Lord came to Solomon, &c.] Before the declaration of the ornaments of this house, here is shown, what encouragement God gave unto Solomon, when he was in building it: for so Martyr thinketh that this passage comes in in the proper place, now the work not being yet perfected, but in that forwardness which was before spoken of, this word came to Solomon, and that most probably by a Prophet; yet some think that it was after all the works finished, and is here inserted by anticipation. But the verb here used of the present tense, the house which thou buildest, and not, hast built, showeth the contrary. The speech here used is imperfect, the house which thou buildest, if thou keepest my Commandment; Junius supplieth it thus, this which thou buildest is the house of which I spake unto David; Martyr, shall stand. But I think rather it may be supplied thus, the house which thou buildest will not establish my favor towards thee, although a work that I do greatly accept of, but if thou wilt keep my statutes, then I will do as I promised to David thy father; that is, make thy kingdom prosperous and stable to thy seed after thee; so that merely building of Temples will not procure God's favor, but when such builders are godly, and persist in holy obedience always. And I will saith the Lord dwell among the children of Israel; which is so promised, because commonly like Prince like People, and dwelling amongst them is meant nothing else, but with his favor, and being ready to hear the prayers made in that house, and ordinances and oracles and blessings, whereby they should become more famous then any other nation, otherwise God is everywhere.
And he built the walls of the house within with Cedar boards, &c.] All the house within both roof and walls were covered first with Cedar, and the floor with Fir, then all was overlaid with gold; 2 Chron. 3. 5. it is said that the greater house was covered with Fir boards, unto which plates of gold were fixed, and the pavement was spread with marble. Thus indeed the Vulg. Lat. but the Hebr. which Junius followeth'is, and he covered the house with precious stones for ornament, expounding the covering with Fir of the floor, as 1 King. and this with precious stones of the spaces between the plates of gold.
He built also on the sides of the house 20 cubits with Cedar,] This place is obscure, because he had said before, that he covered the walls with cedar boards, and these were 30. cubits high, but here it is said 20. cubits high. Lyra and Comestor clear it thus, the West wall which was next unto the most holy place, is hereby meant, and this it is to be thought, was but 20. cubits high, the ten cubits above being left void for the fume of the incense to pass through into the most holy place. Others think, that so much of the walls was set with precious stones, Martyr followeth Lyra, and that indeed is most probable. If it be objected v. 20. the height of the most holy place was but 20. cubits, so that if the wall next unto it were 20 cubits high, there could be no space above that for the fume to pass through; Martyr answereth, that the whole house is said at the first to be 30. cubits high and 60. long, wherefore the most holy place being a part of that 60, was certainly 30. cubits high also, and whereas v. 20. it is said to be 20. as the breadth and the length was, Martyr saith, it is to be understood of the East part next unto the temple only, which was built up no higher for the reason before said.
The house was 40. cubits long, and the cedar boards wherewith the walls were covered, were carved with pictures of wild cucumbers and flowers, v. 29. and of cherubims and palms.] And all the house was finally over-laid with gold, and all things therein, and the most holy place with the finest gold. And in the most holy place were two cherubims made of olive wood, the height of each cherubim being 10 cubits, and they had wings extending 20 cubits from one side of the house to the other, that is, the two wings of one 10 cubits, with one of which it touched the wing of the other, and with the other the wall on one side, and the wings of the other likewise on the other side; and their faces stood towards the Temple, 2 Chr. 3. 13. wherein they differed from the cherubims set up by Moses; for they looked with their faces towards one another, Exod. 25. 20. what manner of faces they had is not here said; but Martyr saith, in the book of the Chron. it is said, that they had faces like young men, but Josephus saith it is uncertain what they were like, and they were covered with gold. If it be doubted how their wings could extend 20 cubits, seeing this was the breadth of the house, what room was left then for their bodies? Kimhi answereth, that their wings covered their bodies behind, and so their bodies took up no room, but their wings only in the houses breadth. Touching these cherubims and their form and signification of the word I say no more here, because I have said enough already upon Exod. 25. 19. 20. If any shall make a question, whether Solomon did well in making such images in any part of the Temple, Moses his doing the like before him, justifieth him. Besides, it is to be held, that as of other things about the Temple, so of these he had a pattern from David, and he from God. Touching the matter of which they were made; viz. olive, it is a poor doubt, that is moved and answered by P. Martyr, how Solomon could lawfully cut down olives to make them, seeing that even in besieging a city it is forbidden to cut down such trees. For no man can conceive that hereby it was meant, that it should be always unlawful to cut down such trees, but only that no wast should be made of them for buildings or making of instruments of war, as of other trees that bare no fruit. But here was a special occasion to take some of them for the use of the Sanctuary, for which use nothing was to be thought too precious, and such wood is observed to be most hard and durable, and so fit for this purpose; besides for the figure that might be herein, this wood might specially be taken.
And he made the walls of this house carved cherubims and palms, and flowers both within and without; that is, upon that wall which was next unto the Temple.
Likewise he is said to have covered the floor of the house within and without with gold, that is, both in this inner part called the most holy place, and in that which was called the Temple or holy place, thus Junius. But the Vulg. lat. agreeing only about the floor, touching the walls, renders it thus; and divers pictures hanging over, and as it were going out: but the first is most agreeable to the Hebrew text.
Touching the doors of the most holy place, it is said that the upper post and the side posts were of five sides, that is, as is most probable, with five angles according to the form of the doors, which were neither square not round, as two leaved doors commonly are, but of a different form for greater beauty, thus Lyra; and Pelican, who also mentioneth another exposition of some, that it is meant, that this was the fifth gate; the first being of the people's court, the second of the Priests, the third of the porch, and the fourth of the temple; and this Martyr seemeth to favor, because in speaking of the doors into the temple, it is said, he made them of four sides. But Junius renders it: Were the fifth part of the wall; that is, the wall being 20. cubits high, and 20. broad, four cubits high, and four broad, which seemeth to be too little; but Josephus exceeds as much when he saith, that the doors were the whole breadth and height of the wall, v. 33. the doors of the temple are also said to have been with four sides, the vulgar Latin, with four corners: as the other doors were with five. And all these doors were c • rved with cherubims, palms and flowers, being done over with gold.
Then he made the inner Court.] 2 Chron. 4. 9. the Priests court, Which is called the inner, because it was next unto the temple before the porch; and beyond that Eastward was another Court, into which came the people, and of the inner court the walls were but three cubits high, that the people might look over into it, and see the Altar which stood there, and the Priests offering of their sacrifices thereupon; the outer was called the great court, this, saith Martyr, was so spacious, that it compassed the inner court and the temple round about, having a wall 30. cubits high, unto which galleries were adjoined within, wherein the people might stand, and be sheltered in rainy weather, and from the heat of the Sun, and thence behold both what was done in the inner court and see the temple and worship towards it: for into the inner court they might not come, but only the Priests and Levites to execute their office by preparing and offering their sacrifices upon the Altar, that stood there, and by washing them in the brazen sea, which stood there also, and cutting them out upon tables, of which eight stood there, and washing themselves in ten lavers, placed there also. For this court and the other did both bear the name of the temple, and therefore when as ch. 7. 39. the brazen sea and these are said to have been placed on the sides of the temple, it is to be understood, in this court; And when Jesus is said to have taught in the temple, it was in the outer court. Again, of this there were three parts; first, for men of Israel to come into, that were clean; secondly, for women, which were clean likewise; thirdly, for the unclean and for the Gentiles, which came thither to worship. And forsomuch as the temple stood upon a mount, unto which they ascended by degrees; they which were in any of these courts, might from thence see into the temple, and worship towards it. These distinctions indeed are not here mentioned; but because they were in the temple built by Herod afterwards, it is most probable, that they were now also, seeing that Solomon's temple was a pattern propounded in the building of it, and if it had varied herefrom, it would not have been accepted of by the Jews, whom to please Herod built that so costly.
In the fourth year in the month, Ziph this house was begun, and in the eleventh year in the month Bull, it was finished with all things pertaining unto it.] The month Ziph was the 2. month of the year, as was shown upon v. 1. Bull the eighth month, as is expressed in the text, that is October; so all this great work was ended in 7 years and 7 months. Thus the writer of this history, before he hath set forth all the things pertaining to the Temple, concludeth it with the account of the time, & then setting forth the building of Solomon's own house c. 7. to v. 15. he returneth to the ornaments of the Temple, but 2 Chr. 3. 15. the history of making these is continued, and then briefly the building of his own house touched ch. 8. 1. after the bringing in of the vessels and dedicated things, and the dedication also ended. But because we are in the Kings, I will proceed according to the order here followed; that is, make some conclusion about the fabric of the Temple, then speak of the house which Solomon built for himself, and lastly of the other appurtenances and ornaments of the Temple. And for conclusion about this magnificent building, it is to be understood that it was figurative, as the Tabernacle set up by Moses, figured out the old Church of the Jews; so this house the Church of the Gentiles, which was built long after in the days of Christ the true Solomon, upon mount Moriah in a parcel of ground belonging to Araunah a Gentile; and it was set upon a mount, because this Church was most conspicuous, and there were of it three parts, the doors of which stood all East wards towards the rising of the Sun, that it might shine into them; beginning first in the porch, to show that the heavenly light whereby the Church is enlightened shone first to those of the primitive times, who lived in the days of Christ and his Apostles. Secondly to such as lived in the times immediately succeeding by the ministry of those that were raised up after the Apostles in the times of those grievous persecutions. Thirdly to those that lived in the days of Constantine the great, and afterwards; when this Church enjoyed peace. And this house had windows narrow without, and within wider; to show the light of teaching, which increaseth more and more. And all the walls, and all things about it were covered with gold, and set with precious stones, and adorned with divers pictures, to show the divers virtues which shine in the faithful. The galleries about the Temple of three stories figured out the divers degrees of the faithful, and the door on the right side of the Temple, by which they asscended into all these galleries, the side of Christ pierced with a spear, out of which flowed watter and blood, figures of both our Sacraments, whereby we ascend to everlasting blessedness. The pavement of marble covered with f • re did set forth faith in the heart, and an heavenly conversation outwardly; which the fir tree aptly signifieth by the straight and high growth thereof, and the plates of gold above all these, love. The partition between the Temple and the most holy place 20 cubits high; through which none might enter, but the high Priest only once a year, yet the fume of the incense went daily through the void room above this wall into it, and filled it; this shown that although no man can enter into heaven till death, yet his prayers as a sweet perfume do continually enter even whilst he liveth here, and are accepted before God.
CHAP. VII.
But Solomon built his own house in 13 years, and the house of the Forest of Libanus, &c.] Here are 3 buildings more mentioned. 1. David's own house. 2. The Forest house. 3. The house of Pharaohs daughter his wife, touching all which it is to be understood, that he was in building them 13 years; not that he bestowed more cost upon these buildings then upon the house of the Lord, but partly because all things about these were to be prepared now, whereas for the house of the Lord, they were prepared before, and partly because here were three houses for one; and lastly because all Israel did help, and more diligently the builders followed that work then this.
The house of the forest of Libanus, is thought to have been so called, for the orchards and trees about it, and that therein was his armory, and to this both the King and Queen came for their recreation. Josephus saith, that it was the hall of the Kings palace, then which the Queen of the South admired nothing more. Theodoret thinketh, that it was called the forest of Libanus, not because this house was built there, for it stood upon a part of mount Zion, but because as in Libanus many Cedars grew, so here were many pillars of Cedar standing; or according to some, because it stood upon that part of Zion, which was woody like Libanus. Pelican saith, it was so called, because it was made all of wood, and that by the Hebrews it was called domus refrigerii, and that it stood near the temple, in which happily the King and his courtiers stood at the time of sacrificing, when the common people stood in the Court made for them, and the porch which he also built, he supposeth was for women to stand in, and the two lesser porches saith Lyra, were, the one for Solomon's throne, when he would sit in most royal state, the other for his Judges to sit in and to hear common causes.
All these are said to have been made of precious stones, that is, stones, which cost a great price, as being very great and costly to be transported, for they were stones of 8. cubits, and stones of 10. cubits sawn and polished.
And Solomon sent and took Hiram out of Tyre, he was the son of a widow of the tribe of Naphtali] 2 Chron. 2. 14. the son of a woman of the posterity of Dan; that is, saith Junius a widow of Naphtali by the fathers side, and of Dan by the mothers, and this man's father was a Tyrian, because he had skill to do any work in brass. 2 Chron. 2. 14. in gold, silver, brass and iron, wood and stone, in purple, silk and scarlet, and to grave any graving. Here the history returneth again to the temple, and to set forth the ornaments thereof made by Hiram. But it is to be understood, that he did not now first come into Judea to do these works following, but came, when they first went about the building of the temple, and had an hand in all the curious works about it hitherto described, as is plainly shown 2 Chron. 2. 14, &c. and ch. 3. 15. after the other curious works before commemorated, done by him, it is said as here v. 15. that he made two pillars of brass to stand before the temple, and here v. 14, he is said to have done all Solomon 's work; but here either of them is said to be only 18. cubits high, there 35. cubits, which Junius doth thus reconcile; here sacred cubits are meant, there common, and it is to be known, that the sacred measure was twice as great as the common: But thus the height should not be 35. but 36. cubits, to this he saith, that the basis might be a cubit, which because it was but half a sacred one, is not here left out, but counted with the body of the pillar, but there it is. Pelican saith, that they both together were 35. cubits high, which is there meant, and each one almost 18. for which it is said to be 18. cubits. Lyra reckoneth 35. cubits height thus; 18. in the body of the pillar, 5. the chapiter upon the top of it, and 4. the head put upon that, and then the basis below must needs be 8. cubits, although it be not spoken of, and all these together make 35. This of Lyra is followed by P. Martyr, that of Pelican by Patablus and Ribera, only herein they differ, that they say, the half cubit in the basis of each pillar was hidden in the hollow of the pillar, and therefore is not mentioned in Chro. The resolution given by Junius I cannot subscribe unto, because it is not said in Chron. 36. but 35. and for the supposed basis, seeing no mention is made in the text of any, it is only imaginary. And therefore, I think not that of Lyra to be received neither, and because he would make up the number of 35. here, partly by adding the cubits of the chapiter, which in the Chronicles, are expressly put by themselves over and above the number of 35. I subscribe therefore to Pelican, whose will soon appear to be the truest, if this and that in Chron. be compared together, for here the length of one pillar is spoken of, there of both together, and that more exactly, there being in each pillar somewhat wanting of 18. cubits, but it is said to be so much, because it was about that length, and what it wanted was not worth the speaking of, unless we shall say with Patablus, that some part of the pillars being set up, was hid, and the reckoning in the Chron. is only of the length, which appeared. The bigness of each pillar was such, that a thread of 12. cubits did compass it. So Ier. 52. 21. where it is also said to be hollow, and that the thickness was 4. fingers.
And be made two Chapiters, each one five cubits high, and set them upon the pillars, &c.] These are called crowns, Ier. 52. 22. that is, saith R. Levi, not like unto Kings crowns, but like globes, of a just and proportionable bigness to the pillars, and these were fixed into the pillars, being set one against another like two cups, and upon these two were set two other lesser heads rising up, as Lyra saith, from the midst of them with a narrower compass four cubits high, so that the whole crown and ornament above it standing upon the pillar, was nine cubits high, being most curiously wrought all over in the brass, of which they were made with rouse of net-works, and 200. pomegranates to each head, that is, 100. above and as many beneath, artificially hanged round about it. Martyr saith, that these pillars did resemble a man, the nether part setting forth his feet, the second the trunk of his body, the third his head, and the fourth his hat, and that the use of them was the ornament, signifying God's protection over this house, as of old the pillar of fire and the pillar of smoke, shown his protection over them in the wilderness. And whereas they had names given them, which happily were engraven in them, the one being named Iachim and the other Boaz, signifying firmness and fortitude, this shown the stability of this house, and of the spiritual temple forever figured out hereby, the Rabbins say, of the house of David.
He made also a molten sea of 10 cubits from brim to brim round, in the circuit, the height 5 cubits, and a tbreed of 30 cubits did compass it about. &c.] The use of this brazen sea is not here set down, but Exod. 30. 17, 18. it said, that a vessel of brass was made for the Tabernacle, in which Aaron and his sons might wash their hands and feet, and for the like use was made, yet not for them to go into, as Lyra hath it. But that they might wash with the water which issued out of it by rocks round about, for which cause Martyr thinketh that the heads of the bulls served, whereof there are said to be 12. which did bear up this sea, 3 towards the East, 3 to the West, 3 to the North, and 3 to the South. The capacity of this sea is said to be of 2000 baths, that is, such measures of liquid things, as an Ephah is of dry; of which see Exod. 16. but Josephus saith, that a bath was 62 sextaries, that is, 93 pints, which make 11 gallons, and 5 pints. 2000 Baths, 22250 Gallons; whereas 2 Chron. 4. 5. it is 3000 baths, Junius reconciles it thus, there were commonly put into it 2000. but it could contain 3000. Lyra following the Vulg. lat. hath it, 2000 baths here, and 3000 measures there, saying that a bath was a measure and a half, and so 3000 measures are no more then 2000 baths, yea in this place the Vulg. lat. hath both, 2000 Baths, that is, 3000 measures; but he confesseth that it erept into the text by the ignorance of the writer. But it is to be understood, that neither here, nor 2 Chron. 4. 5. any other word is used but baths, so that Lyra his solution cannot hold, unless, as some, he will have baths and measures to be all one, but a distinction between baths, one sort being less by the third part then the other. Cajetan, Ribera, and Serrarius follow Junius, but this is rather to be preferred, if there were any such difference of baths. It is called a sea, because it was usual amongst the Hebrews, to call the gathering together of much water seas.
And he made 10 brazen bases, the length of each one 4 cubits, and the breadth 4 cubits, and the height 3 cubits.] Much is here spoken in describing these bases which yet were nothing else, but frames to set the lavers upon, of which v. 38. and they were to hold water to wash the flesh of the sacrifices, each one containing 40 baths, and these were placed 5 on one side of the Priests Court, and 5 on the other; the brazen sea being nearest to the sacrifices; it is to be understood that they were first washed at the pool described, John 5. by the Nethinims. And for the form of the bases, it is generally held, saith Lyra, that they were four square standing upon four wheels, whereupon they might be removed, and their height said to be 3 cubits, is to be understood of the bases and wheel together, and the square of each basis about was made into a round but one cubit and an half over, fit for the lance to stand upon, being of the same measure downward, but at the top of it was but one cubit over, yet in the midst it swelled out into 4 cubits according to the square of the basis, and outwardly both above and beneath, were divers pictures made of Lions and Cherubims for ornament, and four shoulders or pillars went out from the basis above to stay the laver, when it was set on. And the belly of the laver must needs be conceived to be in extent answerable to the basis that is, 4 cubits; because otherwise it would not have contained 40 baths, yea the Hebrews holding that so it could not contain thus much, say that it was not narrow, but broad at the top, being thus also more fit to wash anything in, and this is most probable, thus also Martyr. The 4 cubits therefore spoken of in text are to be attributed to the Diameter above, and not according to the height, which must not be conceived to be above one cubit, because otherwise it would have been too high to reach unto, to wash anything therein. And if each laver contained 40 baths, they altogether contained 2000. as the brazen sea did.
Moreover, Hiram made chaldrons, fire shovels, and basons.] The chaldrons are thought by Lyra to have been to put the ashes of the Altar into to be carried away, but by Martyr, to sethe the flesh of the peace-offerings in, wherewith they feasted, that brought th • se offerings, but the Priests had part of it also, and in the time of Eli 's sons, one came with a flesh-hook and thrust it into a chaldron, and whatsoever it brought up was the Priests, 1 Sam. 2. But the word 〈 in non-Latin alphabet 〉 here used, which in the vulgar Latin is rendered Lebetes, is by Martyr rendered conchae, as the ten lavers before spoken, because the word which setteth thē forth & these is the same. And it is another word, 〈 in non-Latin alphabet 〉 which is used v. 45. and is by him rendered chaldrons, although the vulgar Latin hath it lebetes, in both places. But because they are two divers words, the first happily may set forth some brazen vessel to put ashes into, the other a chaldron or pot to boil meat in. The fire-shovels were to gather up the ashes, and to carry coals from the altar to put into the censers in the temple for the incense, and the basons to receive the blood of the sacrifices, and the drink-offerings. These things being thus distinctly mentioned, v. 41, 42, 43, 44, 45. there is a capitulation of them all together, and v. 46. it is shown, that they were all cast in the plain of Jordan. He made also an altar of gold, and a table of gold for the show-bread. 2 Chron. 4. 19. It is said Tables; and v. 8. he made 10. tables, placing five on the right side, and five on the left, whereas then a table is there spoken of, Martyr thinketh, that it is meant of one more eminent then the rest, which was for the show-bread to be set upon, and that the other tables were for basons and vials of gold and silver to stand upon, according to Josephus, who saith, that Solomon made 2000. basons, and 4000. vials. But it is not only said 2 Chron. 4. 19. that he made tables, but tables for the show-bread; and Lyra thinketh, that whereas upon the table made by Moses, there were set 12. breads, that there were 12. upon everyone of these tables, but haply one was more excellent then the rest, and this only is spoken of here. The golden Altar was for incense, it stood in the temple nigh to the most holy place, into which the fume might enter above, where it was open, and be as a cloud above the Oracle. Of the show-bread and mystery therein, and the golden table made by Moses, whereupon it stood, which was then but one, see before Exod. 25. 23. where also is shown of what it was made, viz. of cepar, and overlaid with gold, and what was the height, length, and breadth thereof.
And candlesticks, five on the right side, and five on the left before the oracle, of most pure gold.] Moses made but one only, unto which Solomon added 10 more. which if they were like unto that of Moses, each candlestick held many lights, and an whole talent of gold went to it; the number of lights and tables for show-bread thus multiplied under Solomon, who was a figure of Christ did figuratively foreshow that under the Gospel the light should be much more then under the law, and the spiritual food of the word of God, by the accession of the books of the New Testament, to these of the old: whereas it is said, five on the right side, and five on the left; this is by the Hebrews saith Pelican, understood of the candlestick made by Moses, these stood five on the right side of it, and five on the left, and that in the midst on the South side of the temple; & the 10 tables likewise were placed about the table made by Moses on the North side, when these and all other utensils were made for the Temple, Solomon brought in all the things which were dedicated by David, whereupon the Rabbins saith Pelican, observe, that he made all things with the treasure which he had gathered in 4 years, but none of them with the treasure gathered by David as being not worthy to be put to this use, but how truly, let the reader judge.
For the mystical signification of the two pillars, enough hath been said before upon v. 23. The brazen sea figured out Baptism, wherein all the Priests, that is, the elect wash themselves, and are cleansed, that they may appear acceptably before God. And well is it called a sea, because a natural sea, that is, the red sea first figured out Baptism, 1 Cor. 10. 1. now this sea made by art.
The 12. oxen, which did bear up this sea, did figure out the 12. Apostles, who went into all parts of the world teaching and baptizing, as these looked three towards the East, three to the West, &c. for that oxen do aptly resemble preachers, is shown 1 Cor. 9. where it is said, thou shalt not muzzle the mouth of the ox which treadeth out the corn.
This sea contained 2000. baths, to show, that to the baptism figured out hereby, come two people's, the Jews and the Gentiles; so Beda.
The ten bases bearing up the lavers, in which the sacrifices were washed, and afterwards put upon the Altar to be burnt with fire, did also figure out the preachers of the word, by whose ministry as the elect are washed in baptism, as Priests to serve God at his Altar, so they are washed, as holocausts, that by the imposition of hands, the holy Ghost as fire might come upon them, and make them sacrifices unto God, which is, when they are filled with his guists, the accomplishment of which is most notably to be seen in the believing Samaritans, baptized by Philip, but afterwards by the imposition of the hands of Peter receiving the holy Ghost. The four wheels which each of these bases had, did set forth the four Evangelists, upon which they did run into all parts, and their answering to one another in all things, the harmony betwixt the Evangelists. The lavers set upon these bases containing each one 40. baths, saith Beda, shown, that such as at truly baptized, believe the faith set forth in the 4. Evangelists and keep the ten commandments, because ten multiplied by four make forty. And to show, that baptism was hereby figured out, all these vessels were made near unto Jordan, where Christ was baptized. For the figure in the golden Altar, the tables and shewbread and candle-sticks, enough hath been said before, and upon Exod. 25.
CHAP. VIII.
THen Solomon called all the Elders of Israel and the heads of the tribes, and the Princes of the fathers of the children of Israel to Jerusalem, to carry the ark from the Ark from the city of David, &c.] At what time this was done, is shown v. 2. in the month Ethanan in the solemnity, the 7. month, and upon what day it began and ended, 2 Chron. 7. 9. viz. the 8. day of the 7. month, counting from thence 14. days, unto which 8. being added make 22, and upon the 23. day the people were dismissed; that is, as Junius hath it, at the end of that day, for it was the •• st of the feast of tabernacles, which began the 15. day of this month, and lasted 8 days, the first and the 8. being days of rest, wherein no servile work might be done. And the King chose this time, that the people might be spared from the trouble of taking this journey purposely, for now they came fitly to celebrate the feast of tabernacles before their return home. Wherefore Pelican erreth, who saith, that this solemnity was the 10. day, which was the day of expiation, neither did this meeting, which was to feast and to rejoice agree to that, seeing it was a day of fasting. And whereas ch. 6. 38. it is said that all things belonging to the temple were finished in the 8. month, it appeareth, that this dedication was made before the finishing of all things, the great abundance of implements for greater glory being made afterwards, but this opportunity taken before in the month, which was fittest, being a month of many festivals, as appeareth, Levite. 23. For the name of the month Ethanan, it is most probably so called from 〈 in non-Latin alphabet 〉 to come, because both then all the fruits of the earth were come in, and sacrifices came plenteously to the Tabernacle, in way of thankfulness: but some derive it from 〈 in non-Latin alphabet 〉 strength, because the fruits of the earth where with their garners were filled now, were the staff and strength of the land. They, which were now gathered together, were the Princes and heads of families, who brought the people with them, as Josephus saith.
Then the Priests bare the Ark into the most holy place, &c.] That holy sign of God's presence, which had hitherto been divers times carried from place to place, as having no settled place to rest in, now cometh to one, and is after this never carried out by the Priests anymore, therefore it is said, there it is to this day. But whereas the Priests are said here to carry it, 2 Chron. 5. 4. the Levites are said to carry it, and indeed to them this work was appointed, Numb. 4. This is by Martyr reconciled thus, the Priests, who carried it, were of the tribe of Levi, and therefore might by a general name be called Levites, and although the Levites ordinarily carried the Ark, when they travelled far in the wilderness, yet at some special times, such as this was, when God would work miracles by the Ark, the Priests were for more honor to carry it. And if by Levites a distinct order from the Priests of that tribe be understood in the Chronicles, it is to be thought, that the Priests took the Ark of the Levites, when they came at the Temple and had brought it thither, and so carried it into the most holy place, into which the Levites might not enter, and thus both the Priests carried it, as is here said, and the Levites, as there. But it is to be noted, that they are not only said to have carried the Ark, but also the Tabernacle and the vessels thereof, both Priests and Levites carried them, the one receiving them at the hands of the other, that is, the Levites first of the Priests, when they had prepared them and brought them forth, and the Priests of them again, at the Temple. For hither God in his providence would have them now both brought, which had a long time been disjoined, by this means, two places being sanctified for divine worship and sacrifice, that after this, there might be no more two places, but one only, prefiguring the conjoining of two people's, Jews and Gentiles in one Christian Church, under the true Solomon. Now the Ark was brought from Zion, and the Tabernacle from Gibeon, where it long abode: yet some hold it most probable, that by the Tabernacle at this time brought into the temple is meant the Tabernacle which David made, although the other was brought thither also afterwards, because no mention is made of any other place, from whence, but only of Zion.
And King Solomon and all the congregation of Israel was with him before the Ark sacrificing sheep and oxen, which could not be numbered.] As when the Ark was carried before to the Tabernacle prepared by David, the King and people went before, and the Priests having gone 6. paces stayed, and then sacrifices were offered, so at this time it is to be conceived, that King Solomon, with his train going before▪ upon a stay made of the Ark, these sacrifices being many more were offered, and they are said to be without number, because their number was so great, that it could not well be counted.
Then the Ark was by the Priests carried into the most holy place and set there, under the wings of the Cherubims, and they drew out the bars thereof, the heads whereof appeared out of the Sanctuary before the Oracle, and did not appear without. Josephus relateth a miracle here, which the Rabbins say was wrought no • • iz. that the doors of the Sanctuary opened of themselves to give way to the Ark; but seeing the sacred History, which omitteth not other miracles at this time, saith nothing of this, it is rather to be rejected, as an invention of theirs, then received. For the appearing of the heads of these bars, and not appearing without, R. Solomon, as Lyra hath it, saith, that they were drawn out so far, as that they did a little bear out the veil, as a woman's dug doth her breast-piece, whereby a man might see that they were so far extended, but seen they could not be by any in the Temple, no more then a man's hand having a glove upon it; and this is followed by Martyr, yet Lyra holds another solution more probable, which he saith, is the solution of the Doctors, viz. that the ends or heads of the bars might be seen without by such as were near, but not by those that were farther off, and this he confirmeth by disproving the other, in saying, that besides the veil there was a wall, which parted the most holy place from the temple; and therefore the bars could not be seen by bearing out the veil. But this is by Martyr well answered, that the doors against which the bars were drawn out, stood always open, the veil hanging before it, as appeareth, for that at the passion of Christ the veil being rent, the way into the most holy place was laid open, and he conjectureth this to be the end of the bars being drawn out and standing so continually, that the passage of the high Priest, when he entered once a year, might be on both sides fenced hereby. And there they are to this day, that is, till the time of the captivity of Babylon. Junius, There it is to this day, that is, the Ark, but the word used is of the plural number and not of the singular.
There was nothing in the Ark, but only the two tables, &c] This seemeth to disagree with Hebr. 9. 4. where it is said, that in the Ark were these two tables and the pot of Manna, and Aaron's rod; but Junius reconcileth it thus, these were laid up about the Ark, but not within it, for there only the tables were, and these before the testimony, Exod. 16. 35. Numb. 17. and therefore he expounds opening of the tabernacle; and this is one solution of Lyra and some others, but he hath another, viz. That the two tables only were first laid there, at the most precious thing, to hold which the ark was made, and that the other two were laid up there afterwards only occasionally. Things might be diversely ordered in the time of Moses and afterwards, then these three things being in the Ark, but now only the two tables of the Law, or the pot and rod were put in afterwards by Jeremiah, see my Expos. Heb. 9. 4.
And it came to pass, that when the Priests went out of the sanctuary, a cloud filled the house of the Lord, &c.] 2 Chron. 5. 11. This is more largely related, for all the Priests were present and not those four only, who carried the Ark in, the distributions into courses not being at this time observed, and the Levites were also present with instruments of music, and Priests with trumpets, 120. praising the Lord, then the cloud filled the house, neither could the Priests stand to minister for the cloud. Hereby God manifested his presence, and acceptance of this house for his own, as when the Tabernacle was newly set up he had done the like, Numb. 9. 15. And this means of manifesting his presence, he used from the first coming of the children of Israel out of Egypt, Exod. 13. 21. and especially upon Sinai at the giving of the law, and speaketh of it Levite. 16. 2. Thus almost Martyr, who also addeth, the cloud was bright, and yet dark upward, as a fire newly beginning to flame with a black cloud upon the top. But some, saith Lyra, hold, that it was a cloud shining so brightly, as that Matth. 17. at the transfiguration of Christ, as that the Priests were forced to go farther off, as not able to stand nigh unto it to behold it; but he rather holdeth with Martyr, that it was both bright and darkness, because of a passage in Solomon's speech. v. 12. The Lord hath said, that he would dwell in the dark.] And that the Priests retired further out of reverence. Pelican saith, by the Priests being driven out by this cloud appearing, was shown, that the time should come, when this Priesthood should minister no more by carnal rights in God's house. Comestor following Josephus saith, that the darkness of this cloud was such, that the Priests could not see to minister, and therefore it is said, they could not stand to minister: so likewise Hugo Cardinalis. Now because the place where the Priests stood to minister was in the Priests court, where was the brazen Altar, and abundance of sacrifices were now offered, Tostatus thinketh, that the clouds filling of the house, is to be understood of that court also. I hold with Lyra, that when the cloud filled the house they could not stand to minister, because they durst not presume to stand, where the glory of the Lord supplied the room, and indeed what place could they have there, where God's glory filled all?
Then Solomon said the Lord hath said, that he would dwell in the darkness.] That is, Levite. 16. 1. when he said unto Moses, that he would appear in a cloud, so Junius and Lyra also, but he thinketh that it may be moreover expounded of his fact, in that he went before the children of Israel in a cloud in the wilderness, and was in a cloud upon mount Sinai, and the tabernacle for his doing thus from time to time, was in effect saying, that he would dwell in it. And hereby Solomon both gathered, and would have the people understand that God was now present in this cloud; which was as it were, his common habitation.
And a cloud saith Martyr, was most aptly used to show God's glory to men, because we cannot in this life see him, but darkly, and as it were, through a cloud. 1 Cor. 13. 12. but the time shall come, that we shall see him clearly, and know as we are known; where Solomon was he spake this, is expressed v. 22. 6. viz. before the brazen Altar; whereupon some think that he was in the Priests court, for there that Altar stood. But this is by others rejected, because none but the Priests might come in there; to which we may add, that the Priests could not stand there now to minister by reason of the cloud, and therefore neither could the King be there to make this speech and prayer. It is then to be held that he stood not there, but in the Israelites court, turning his face to the Altar when he prayed; for which the scaffold upon which he stood, is said to have been set in the court; and because this was before the Altar, to which he first looked, and again after that, his face being turned to the people, he spake unto them; he turned himself again to pray, he is said to have stood by or before the Altar.
Then Solomon turned his face and blessed all the congregation of Israel, and all the congregation of Israel stood.] They stood, saith Ben Gerson, for none might sit in that court, but the King only for his great dignity, because it was a place of adoration. What the King said when he blessed them is not set down, but it is to be understood, that he prayed for all good unto them.
Then he blessed God for fulfilling what he had promised to David his father in granting him his son to build him an house, which was in David's mind, and approved before, although God in his providence had otherwise appointed it. Whence Martyr gathereth, that a man may sometimes lawfully will that, which God willeth not; viz. before that he hath revealed it, being then ready to submit to his blessed will, as David was in this matter; and Christ when he had prayed, that that cup might pass from him. 2 Chr. 6. 5. he chose not a man to rule, that is a man & his posterity after him.
Then Solomon stood before the Lord in the presence of all the congregation of Israel, and stretching out his hands to heaven he said, &c.] 2 Chron. 6. 13. He set up a brazen scaffold, and kneeling down thereupon, he stretched out his hands to heaven, and said; and v. 54. he is said to have kneeled upon both his knees. This scaffold was set up that he might be seen and heard the better by the people round about him. He bowed his knees for reverence to God, as we ought also to do, especially in our public prayers, because this gesture is specially commended unto us in the holy scriptures, although it is not to be doubted, but that devout and humble prayers made in faith are accepted of, whatsoever position of body a man be in; standing, walking, riding, lying, or sitting: And in praying we must lift up our hands to show that we look for all our help and comfort from heaven.
O Lord God of Israel, there is no God like unto thee.] He beginneth his prayer with ascribing all praise and glory to God for his excellency and sure performing of his promises, especially which he made to David. In saying there is no God like unto thee, he meaneth not any person in the Trinity, as the Arians have objected it; • ut amongst those that the superstitious world accounted God's, for the Father, Son, and Holy Ghost are one God, to whom this praise is given. Then he prayeth for the constant performance of the promise made to David; not that he doubted thereof, but for so much as it was upon condition of his posterities perseverance in obedience to his laws, that this grace might be given unto them continually.
Thirdly, he showeth that the end of his building this house was not for God to dwell in it, for the heaven of heavens could not contain him, who is infinite; but that the people resorting to this house to pray, which was built to the honor of his name, might the rather be heard, and have their petitions granted.
Fourthly, he beseecheth God to hear the prayers made there in divers particular cases, as 1. if any man that had wronged his neighbor came to swear there; that is, saith Lyra, some goods of his neighbor being committed to his custody, if when his neighbor came to require them again, they could not be found, and he to whom they were committed, came to the Temple to swear his own innocence about the conveying of them away: for in this case he was appointed to clear himself by oath, Exod. 22. that God would lay some judgment upon him, whereby it might be manifest, that he was perjured, and to deal so with the innocent, that his innnocency might plainly appear; and so in other like cases. 2. If the people of Israel for their sins should fall before their enemies, but return and pray in this house, &c. A case is here put which was frequent in the time of the Judges, for sin to be given into the hands of their enemies, and upon their repentance and praying again, to be delivered. But how is it said, if they come and pray in this house, pardon thou their sin and bring them back into the land; if they were carried out of the land, how could they come to pray in that house? Kimhi resolveth this well, the case is of some being carried away, others slain, and some still remaining; now the meaning is, if these that remain shall humble themselves in this house, then bring back those that were carried away captive, they also turning to thee by true repentance.
3 If the heavens be shut that it raineth not, &c.] Here by heavens, saith Martyr, [ 3] some understand the middle region of the air, where the clouds are engendered, but he understandeth rather the higher heavens, where the stars are, by the inf •• ence whereof rain cometh; and when this is stopped, they may be said to be shut. I rather think according to the common opinion that the parts from whence the rain cometh immediately are meant, or both these and the other also: and it is here intimated, that it is shut by sin, and opened by penitent prayer, whereby we may see of what extent the power of sin is, to shut the heavens from raining, and to shut out of the kingdom of heaven. There is also a judgment sometimes by too much rain, but those dry parts were seldom annoyed so; he therefore directs his petition as their necessity most required, whose punishment was by drought, and not by rain.
And he prayeth not only that God would pardon their sin, but also show them the good way and make them to walk in it, and so to send rain; whereby is intimated that to come into favor with God, it is necessary not only to be sorry for our sins past, but also to walk righteously before him for time to come.
If famine arise in the land, if pestilence, a corrupt air, if blasting, the locust or mil dew, &c.] Here is a 4th. case, wherein many judgments are put together, [ 4] which also come for sin. A corrupt air is that which causeth many diseases, saith Lyra; Martyr hath it, dryness; whereby the corn is dried away, so as that the e •• e seeming full hath nothing in it when it is rubbed; Junius, Vredo a burning, by the immoderate heat of the Sun. The word is 〈 in non-Latin alphabet 〉 a smiting by the East wind according to Pagninus. The next word 〈 in non-Latin alphabet 〉 is indifferently rendered aerugo, or r • bigo, blasting, or mil-dew; and the next unto the locust, 〈 in non-Latin alphabet 〉 bruchus, a kind of locust. There are divers ways of annoying the corn, either by sharp winds, or calm weather, and hot gleames of the Sun coming upon the corn, having a dew upon it, and corrupting it; or the enemy besieging them: all which tend to samin, and come not by chance; but the divine Majesty being provoked by sin, •• the very heathen acknowledged; for Numa Pompilius instituted the feasts c ••• ed rubigalia to be kept in May for the pacifying of the gods; as Pliny saith, lib. 18. and the feasts called Floralia were appointed by the oracles of a Sybill for the same purpose; and Theophrastus and others call it a divine force, as Martyr noteth. When any of these judgments are sent, and prayers be here made by them that know the plagne of their own heart, &c. for he saith, God only knoweth the hearts of all men. So that the ground of all plagues is the plague and infection of sin in a man's heart, and therefore must be healed by turning therefrom. And to God only here it is shown, that we must pray in all times of our misery, and not to Saints or Angels, because he only knoweth the heart, and the affections thereof; and so how to deal with everyone accordingly, and not as he desireth, who hath in him an evil heart. [ 1]
Moreover for strangers, which are not of thy people Israel, &c.] Here is a fifth particular [ 5] case of a strangers coming to the Temple to pray, that is, one who was not of the seed of Abraham, for a court was made, as for the Jews that were clean to come into to pray, so for those that were not yet cleansed, into which the Gentiles also might come. And this was thus done to allure the Gentiles to the worship of the true God, and that not in vain, because many did come thither to worship, and to learn the knowledge of God, as the Steward of Candaces Queen of Ethiopia, Act. 8. and many of all nations, Act. 2. And it is not to be doubted, but that this passage is prophetical of the nations flowing to the mountain of the Lord, and coming up unto it; as Esa 2. Whereas v. 43. he prayeth that the Lord would hear and do according to all things that strangers should there pray for: but before in speaking of Israel that he would deal with everyone according to his ways, the Rabbins note, that he prayed more for the Gentiles then for the Israelies, because to have all granted, that a man desireth is a greater thing, then to be dealt withal according to his ways. But they say, he prayed thus for them, because they were ignorant of the laws of God, and therefore if God should have done for them but according to their ways, none of their petitions could have been granted, but from the Israelites who knew the law and were instructed [Note.] in it, living accordingly was expected: or if they had erred herefrom, a turning to it again, or else there could be none expectance of a grant to their desires.
The 6 particular case, v. 44, 45. &c. is, when God should send them to war [ 6] against their enemies, as he had done Saul against the Amalekites, & Phinehas against the Midianites; then if they should pray in or towards this house, he beseecheth God to judge their cause; that is, to give them victory who go not out of their own minds, being lead by covetousness or ambition, but being sent of God to execute his judgments against the wicked enemies of his people. And hereby is intimated, that always in making war preparation should be made unto it by [Note.] prayer, because that even when they were sure of victory, for so much as God sent them, they were to pray to him for success.
The 7 particular case, v. 46, 47. &c. is, when for sin they should be delivered [ 7] into the hands of their enemies, and be carried away captive into a strange land; if they repent and pray towards this house: he beseecheth God to move their enemies hearts to pity them; and thus Daniel prayed in the Babylonish captivity, and the people captived, found great favor there.
In conclusion, he argueth from God's separating of the children of Israel to be his peculiar people, as he spake by Moses; Deut. 7. 2 Chron. 6. there is the same prayer, but with some difference of words; and the words of v. 51. and v. 53. are wholly omitted, but this is added more v. 41, 42, Arise now (O Lord God) to thy rest, thou and the ark of thy strength, let thy Priests be clothed with health, and let thy chosen people rejoice. Turn not away thy face from thine anointed, &c. And at the end of these words, say the Rabbins, the doors of the most holy place opened alone. But I pass this over, as the Scripture doth, as an invention of their own. For the words, the meaning is, remove not (O Lord) the Ark, the sign of thy presence anymore from hence, but let it rest in the most holy place which I have built for it forever, to the comfort of thy people. And he calleth it the Ark of his strength, because hereby he had shown his strength in working wonders.
Let thy Priests be clothed with health or safety, that is, preserve them, that they may never again be destroyed, as sometime they were in Nob, and let thy Saints rejoice for the safety of this place, being always kept from doing anything, whereby thou shouldst be provoked against it, to lay it wast. And never turn away thy face from me thine anointed, but if I sin, as I and all men are subject to sin, yet remember thy promises to David, and be propitious unto me, and to my posterity forever: to this effect Pelican.
Solomon having ended his prayer made upon his knees, rose up and blessed all the congregation of Israel with a loud voice, &c.] His blessing was a praying for all good unto them. But, which is here omitted, 2 Chron. 7. 1. It is said, when Solomon had done praying, fire came down from heaven and consumed the burnt offerings and sacrifices, and the majesty of the Lord filled the house. A cloud is said before to have filled the house, which is called the glory of the Lord, v. 6, 7. and the sacrifices of beeves and sheep offered, are said to be innumerable, but here 22000. beeves and 100000. sheep, v. 63. which we must not conceive to have been offered all in one day, but in divers days, viz. in 14. according to the time, that this feast lasted, v. 65. and upon the 8. day, the people were dismissed, v. 66. that is, the 8. after the second 7. kept for the feast of tabernacles, as the first 7. were kept for the feast of dedication. The fire coming down upon the sacrifices, was to show God's gracious acceptance. And by reason of the great multitude of sacrifices, which the brazen Altar could not contain, he sanctified the middle of the Priests court, that is, saith Lyra, he caused the high Priest to sanctify the pavement of that court near unto the Altar, that thereupon sacrifices might be offered also.
CHAP. IX.
THe Lord appeared to Solomon the second time. 2 Chron. 7. 12. He appeared unto him in the night, so he did also the first time in Gibeon in a dream. And now he told him that he had heard his prayer, and had sanctified this house to put his name there forever, and if he and his posterity did walk in his ways, he promised that his kingdom should be perpetual; but otherwise, if they degenerated, he threatened to cast of Israel and this house, &c. 2 Chron. 7. 13, 14, 15. I have chosen this house for sacrifice, and if the heavens be shut, or the locust devoureth, &c. and then followeth, I will put my name here forever, &c. His sanctifying of that house, was his setting it apart for divine worship, as is further expressed by saying, I will put my name here, that is, to be called upon, and thus my benefits may be distributed amongst such, as worship me in this place. Whereas it is added, forever, this is to be understood, as the word 〈 in non-Latin alphabet 〉 is often used, to a long period of time, which is unto men unknown, for the ever of legal rites and ceremonies, till the coming of the Messiah, who was figured out by this temple, for then the use of that temple was at an end, although the children of Israel had not by their sins provoked God to destroy it.
At the end of 20. years, when Solomon had built the house of the Lord and his own house] Here, by his own house, all other his buildings before commemorated, which he made in 13. years are meant, for everyone was the Kings house and built to show his magnificence, for unto the time of building of these, 7. years, which he spent in building the Lord's house being added, they together make 20.
Then Solomon gave to King Hiram for all the cedars and fir-trees and gold received of him towards his buildings, 20. towns in the land of Galilee. But when he saw them, he not being pleased with them, called them the land of C • bul, which as Pelican hath it, signifieth, sandy and barren; according to Martyr, displeasing; so likewise Junius, alleging Josephus, who saith that it is a Phoenician word, signifying that, which pleaseth not: whereas some expound it dirty, that is not so probable, because those grounds were all generally dry, and such as lay lowest and were wettest, were most fruitful. These 20. towns or cities were given to Hiram in way of recompense for all his bounty towards Solomon, in not only supplying him with timber, but also abundance of gold towards his buildings, viz. 120. talents, as is more expressly set down v. 14. Hiram had sent unto the King 120. talents of gold] which amounted, according to Budeus to 92400. crowns, reckoning to every talent 770. Touching the timber given by Hiram to Solomon, it is said before to have been cut down in Lebanon, which lay within the Land of Canaan, that is, within Solomon's kingdom; his giving of this therefore is to be expounded of his cutting it down by his Tyrians, and transporting it for his use, but the gold, wherewith he abounded, as being brought from Ophir by his ships, it is to be thought, that he gave out of his piety towards the building of the Lord's house. Although Martyr seemeth sometime to hold, that his giving is to be understood of his giving for a price; of which there is no probability, for then it had not been thankworthy. But Solomon to recompense it, gave him these 20. towns, as to recompense the labor of his servants about the timber, he had before given him abundance of corn and oil.
But was it justifyable in Solomon to give away to a heathen King any part of the Lord's inheritance appropriated to the children of Israel? for although the present King were godly, yet his successors might be idolaters again, as he at the first was by the testimony of Josephus, before his acquaintance with David, and then there would be danger by this means of corrupting the people of Israel that dwelt there. Some answer, that he did not give them so as that the children of Israel lost any land hereby, for Hiram gave him as many cities in his country, 2 Chron. 8. • . but the text there • aith not, either that he gave him so many, or in his country, but only, that Solomon built the cities, which Hiram gave unto him, and eaused the children of Israel to dwell in them. Others, that Hiram disliking the cities given him by Solomon, gave him them again, and so by the providence of God it fell out, that none of the holy land was alienated: but against this maketh that circumstance, he caused the children of Israel to dwell in them, for in those towns of Galilee they dwelt before. Some say that Solomon cannot be justified herein no more then other holy men of old, in all their actions. Others justify this fact, by saying that it was done in a figure of the coversion of the Gentiles, and making one people of Jews and Gentiles, not doubting but that he was by the instinct of the spirit moved, thus to do. And some, that Solomon gave not these towns to Hiram forever, but for certain years the profits arising out of them to require him for the gold that he sent him, but seeing it is said that he gave him them, this is but a light conjecture. It seemeth to me that he gave him these towns for his life-time, but not to his heyrs after him, which he might well do out of his love unto him so good a friend, & so great a well-willer to the children of Israel; & I exclude not the mystical signification before spoken of, but do think, that it may be taken in also. Now for the cities which Hiram gave unto Solomon, it is uncertain how many they were, or where they stood, only it is said, that when they were given unto Solomon, he built them, and put Israelites into them, happily they were cities decayed for want of inhabitants, the country of the King of Tyre not being so full of people, and upon Solomon's giving the benefit of certain cities to Hiram, most probably he gave him them, as one striving with Solomon in courtesies.
Josephus writing of Hiram bringeth in Menander and Dinus, who wrote the Tyrian Chronicles, commending Hiram for building the temple of Jupiter Olympi • i • , Hercules, and Astarte • , but that is to be conceived to have been done in former times, now it seemeth that he was turned a worshipper of the true God only. And he saith, that Galilee, the Province in which these cities stood, lay Northward near unto Hirams country, for which it is called Galilee of the Gentiles, Esa. 9. Mat. 4. and because before David's time inhabited by the Gentiles, and now given by Solomon to the Gentiles.
And this was the cause why King Solomon exacted tribute, namely to build the house of the Lord and his own house, &c.] Having spoken of Solomon's sumptuous buildings, and being to speak of more, it is is here intimated that he took tribute of his subjects for this cause, all the treasure that David left him, and Hiram sent him not being sufficient. Martyr will have not only money, but also men to come under the name of tribute here, and supposeth that both Israelites and strangers yielded him both the one tribute and the other, but with this difference; the strangers under his dominion were employed in the works that were servile, but the Israelites in a better service joined with dignity, as is further expressed, v. 20, 21, 22.
Pelican thinketh that the Israelites paid no tribute of money, but only were made overseers of his works, and appointed to other higher offices, but of this see before ch. 5. 13. The Vulg. lat. hath it, this is the sum of the expenses, as if the 120 talents of gold before spoken of were meant, & that a distribution hereof were made amongst the workmen, So Lyra; but Hebr. it is tribute as he acknowledgeth, and hath reference to the words following, v. 20. and includeth happily a tribute of money also, as hath been said. And here besides the Temple and the Kings house, which he is said to have built, is added Millo, and the wall of Jerusalem and Hazor and Megiddo and Gezer. Millo is added, because it was a part of the Kings house built before by David, but now made more beautiful by Solomon, and likewise the building of the wall of Jerusalem is to be understood, as Josephus saith; and of the adding of towers to it for defense, seeing it was not without a wall before in David's time; and it is to be thought, because Jerusalem was afterwards compassed with 3 walls, that Solomon made one wall new to increase the strength of that city. The towers upon all the walls saith Josephus, were 164. and there was a space of 200 cubits between tower and tower, but Vilalpandus numbereth only 90. and makes the whole compass of the wall 49 furlongs, tha • • is, 6 miles and a furlong. Hazor was a city in the tribe of Naphtali, Josh. 19. 36. and it was a head city of divers kingdoms, and therefore of great consequence to fortify it. Josh. 11. 1. Megiddo in Manasseh, Josh. 17. 11. it was a frontier town next the Philistines, and Gezer in Ephraim, Josh. 11. 11. What the strength of Gezer was we may gather, because Josh. 16. 10. it is said that the Ephraimites could not expel the Canaanites thence, and the like is said of Megiddo, Josh. 17. 11.
And here v. 16. it is further added, that this Gezer was taken by Pharaoh and given to his daughter, Solomon's wife; and it is said that he built and strengthened Bethoron and many other places, even all that he would, see also, 2 Chron. 8. 2, 3.
But the daughter of Pharaoh went up from the city of David to her own house, &c.] 2 Chron. 8. 11. it is said Solomon removed her, for he said, my wife shall not dwell in my house, which is sanctified, since the coming of the Ark into it.
This saith Martyr, is spoken according to the laws in force then, whereby women were unclean by their monthly courses, and by puerpery; and so unfit to be in the house, where the Ark was: whereas she had been in this house hitherto, it was saith Lyra, but for a time, whilst her house was in preparing.
And Solomon offered whole burnt offerings and peace-offerings, 3 times in the year, &c.] That is, as is commonly held, at the Passover, Pentecost, and feast of Tabernacles; and this is expressed, 2 Chron. 8. 13. and not only was his piety exercised at those times, when all males were required to appear before the Lord, and went empty; but he provided, that upon the Sabbaths and new Moons also, sacrifices should be offered according to the law of Moses, and confirmed the distribution of Priests and Levites into their courses made by David.
And Solomon made ships in Eziongeber, near Eloth, &c.] 2 Chron. 8. 19. It is said, that he went to Eziongeber in Edom. Which is expounded by some, as if by his going, his going by his Messengers were meant, but by others of his going and subduing this place; but neither rightly; not the first, for the writer of the Chronicles always supplieth things missing in the Kings and maketh them plainer, but if his going by his Messengers had been meant, it had been more obscure: nor the second, because Solomon was always peaceable and made no war, and Edom was before subdued by David. Of Eloth and Eziongeber, see before Deut. 2. 7. For his going to Eziongeber, it was most probably to see his ships before their going out, and to give some instructions, according to his wisdom, about the preparing and directing of them. And it is not to be thought, that he set forth these ships out of covetousness, but that he might the better provide to defray his great charges, and so be the less burthensome to his subjects. Eziongeber was 176. miles from Jerusalem, and from thence his ships went to Ophir, that is, to India to fetch gold, from whence were brought unto him 420. talents. 2 Chron. 8. 18. it is said 450. talents: so that it is true which is here said, but all not spoken of. Junius thinketh, that 420. talents came in clearly, and that 30. were spent upon the Navy. This journey was finished in 3. years, and was 4800. miles; neither did he send out thus once only, but once in 3. years from time to time, 2 Chron. 9. 21. It is thought by some, that this country had the name of India and Ophir from two brethren▪ by others, India from the river Indus. And Pomponius saith, it hath in it 5000. cities. Ophir saith Rabanus, is a province in India, taking the name from one of the posterity of Heber, there be mountains of gold, and it is inhabited by most fierce lions and other wild beasts, so that none dare go into it, but near unto their ships there gathering up the gold, which they find digged out of the earth, by the wild beasts, they carry it to their ships. Solomon's ships figure out Christ has ministers, who gather together the treasures of wisdom and knowledge and other virtues, and in this work are employed the servants of Hiram with the servants of Solomon, when they that are learned in secular wisdom are joined in the unity of faith with those, that are skillful in the law of Moses; and the gold is brought to Solomon, when all the glory is given to Cnrist only. And Solomon's building of divers cities and fortifying them, figured out Christ's building of his Church in divers places, and compassing them about by his providence as with strong walls.
CHAP. X.
BVt the Queen of Saba hearing of the fame of Solomon, in the name of the Lord, came, &c.] Who this Queen was, is not agreed amongst Expositors. Comestor, whom many follow, saith, that she was Queen of Saba in Ethiopia, and he that wrote the Patriarchs travels, saith the same, describing that Saba as the Metropolitan city of the kingdom, showing also the great heat of that country, as lying in a torrid zone under the sign Taurus, being 964. miles from Jerusalem. He also alledgeth Pliny, saying, that this kingdom was sometime ruled by Kings, but since by Queens, whereof this was one, and Candaces, Act. 8. called the Queen of Ethipia another. And the writers of the Ethiopian history do not only affirm, that she was the Queen of Ethiopia, but also that she was gotten with child by Solomon, and had a son first called Melech or Meiler, then David, who was the first King of the Abyslens, which kingdom is called the kingdom of Prester-John, from whom all the rest ever since descended, and that she had a train of 12000. Israelites sent home with her by Solomon, who dwelt in that country thence-forth, of every tribe 1000. Of these the Ethiopians hold themselves to have descended, and accordingly are circumcised, not for any necessity, which they hold to be hereof unto salvation, but for distinction from other nations, and to show the stock of which they came. Josephus saith, that she was Queen of Ethiopia and Egypt, and that before her for 1300. years, 330. Kings reigned successively in Egypt after Minaeus the builder of Memphis, being everyone called by the name of Pharaoh, which signifieth a King in the Egyptian tongue; and herein he saith, that he followed Herodotus, saying, that after these, a Queen called Nicaule reigned, next unto that Pharaoh, who was father in law to Solomon, and that after him none was called Pharaoh more, as he saith, that he found in Hebrew commenters. But neither doth Herodotus call her Nicaule, but Nitacris and Genebrard, Makeda. And Pliny saith, that a Queen reigned in Meroe in the time of Nero called Cand • ce, which had a long time been the common name of the Queens of Ethiopia, which country was anciently governed by Queens. And it is manifestly false, that he saith of none called by the name of Pharaoh, after Solomon's time, because we read of Pharaoh Necho after this a long time, who slew Josiah, and of Pharaoh in the days of Hezekiah, by whom Sanneherib upbraided him; see also, Esa. 9. • . 30. 2. Ier. 4. Ezek. 31. 38. P. Martyr assenteth rather to them, who think that by this Saba is meant the country of the Sabaeans; that is, Arabia Felix because that is far South from Jerusalem, and alone yieldeth frankincense and other most sweet spices according to Virgil, India mittit Obur, molles suá thura Sabaei, and Solis est that ea virga Sabaeis. And this country is thought to have been called Seba 〈 in non-Latin alphabet 〉 from worshipping, because sweet perfumes were used in the worship of God; and this Queen is said to have brought upon Camels much sweet odors. By others it is thought to have had the name from Seba the son of Cham, who built this city, being the Metropolitan of Arabia Felix, and lieth Southeast from Jerusalem, much farther then Saba in Ethiopia, viz 1248 miles, according to Ortelius, 12000 miles; and this Queen is said by Christ to have come from the South to hear the wisdom of Solomon, calling her the Queen of the South, and from the farthest part of the earth; and Herodotus saith, that Arabia is the farthest of all the countries that is inhabited Southward, wherein only Frankincense, Myrrh, Cinnamon, and Cassia, grow; and herein they do so abound, that the fragrant smell thereof extends to such as travail far of from it upon the sea. And whereas this may seem to make against it, that she brought with her abundance of gold which Ethiopia yieldeth, and not Arabia: the same Herodotus farther describeth this as the richest of all countries, affirming that there groweth in it gold which is called 〈 in non-Latin alphabet 〉 , that is, without fire, because it is pure without trying in the fire; and it is of the bigness of chesnuts, and to show the riches of the country, they abound especially in Saba with golden and silver vessels, both cups and pots; and the very feet of their beds are of silver, and great pillars supporting galleries, are headed some with gold, and some with silver. And Strabo setteth forth this country as most rich in gold and silver and precious stones, in so much that the very walls of the dwelling houses of the inhabitants are covered with them as with a crust. Whereas Kings are said to have reigned in Arabia, and not Queens; this being a thing peculiar to Ethiopia to be governed by the Queens. It may be answered, that the Queen who came to Solomon might be the wife of the King of Arabia, who of all Kings is reported to be most miserable for this, that he may never go out of his palace, and if he at any time doth, the people are ready to stone him; wherefore the Queen with his permission might do that which he could not: viz. come to Jerusalem, to see Solomon, of whose incomparable wisdom and magnificence, they had heard so much. These objections thus answered, and the reasons brought before considered, this last opinion seemeth to me rather to be preferred. And whereas the first goeth on with a colorable history of this Queens having a child by Solomon, whose race continueth to this day; it is most improbable, because this Queen is said to have come to Jerusalem in the name of the Lord, intimating her to be godly, and her blessing of God, when she saw Solomon's magnificence shown no less: and lastly Christ's praising of her, and therefore doubtless she would not consent to so great a wickedness, neither would such a King being yet godly, offer it to her a stranger, to the great scandal of the true religion, being enough to breed a distaste thereof in all her followers. But what was it that drew this Queen from so far a country; the fame of Solomon in the name of the Lord, of which there are divers expositions of divers, as of Dionysius, according to the will of the Lord. Hugo, being inspired by the Spirit of God. Vatablus, Hearing of those things which he did by the help of God and not of Idols Cajetan, That he attained to so great wisdom by the singular gift of God and not by human help of study. To spare the alleging of more, I think nothing else is meant, but his fame for divine knowledge extraordinarily by the Lord conferred upon him. For although he excelled in all manner of knowledge, yet this was it which moved a godly Queen to come so far unto him, and not so much to hear him speaking of things natural, in the knowledge of which she had doubtless many Philosophers about her, that were excellent. Now this Queen is said to have come with a great train, and to have brought with her very much gold, sweet odors and precious stones to give, as is by and by said, that she did to Solomon, when he had satisfied her in all her questions, and she had been ravished both with his wisdom and magnificence, viz. 120 talents of gold, and so much sweet odors, as were never more brought thither after. Comestor saith also that she gave him the root of balsam which the wicked Queen of Egypt, Cleopatra, afterwards took away; ex Iosepho. Josephus telleth out of one Dio an historian, that which no way agreeth with the sacred histories viz. that one Abemdon, a Tyrian, propounded some questions to Solomon, at which he stuck. And on the other side this is as little to be credited, which Cedrenus reporteth of this Queens trying of King Solomon after all her questions resolved; by apparelling some boys and girls alike, and requiring him to distinguish between the sexes, which he did by causing water to be brought, and them to wash their faces with it; which the boys did roughly and stoutly, but the girls tenderly and fearfully. In what year of Solomon's reign she came to Jerusalem is not set down, and therefore divers conjecture diversely; some as Marinus Victorinus in the fourth: some as Genebrard, in the forty one, others in the twenty, or twenty four, or twenty eight. But if things be set down in order, as I see not any reason why we should think otherwise, it must needs be after the 24 year, because he did not begin to build, till the 4 year of his reign; and 20 years were expired, before his buildings were all finished; and after this ships were built in Eziongeber, and thither the King went to see their setting forth, and they returned again laden with gold after 3 years, and after all this it is said that this Queen came, wherefore it must needs be in the 28 year at the least. And what stay she made in Jerusalem is likewise uncertain; although some say a year. But in all that time it is not to be doubted, but that Solomon entertained her most royally, and v. 13. it is said that he gave her all that she desired, and moreover out of his kingly bounty, which what it was is not easy to conjecture, but it may be conceived, that he was not behind hand with her in royal munificence, he being the richest of all kings. If then we shall measure his gifts by those, that some other Princes have given, they exceeded. Socrates Rhodius reporteth of Cleopatra a Queen, that when she went to meet Anthony in Silicia, she entertained him and his followers with a most sumptuous feast, in a room, where the walls were hanged with purple and gold hangings, and all the vessels were gold, adorned with precious stones most curiously wrought, and 12. sumptuous tables admirably furnished, so that Anthony and his friends wondered at the richness thereof, she smiling said, that she would give him all. And the next day entertained him and his captains where all things were much more costly, so that the first seemed nothing in comparison of this, but all those riches were likewise by her given to him and them, and when they departed, she gave to his captains horse-litters and horses to carry them, and to the rest of his followers, horses trapped with silver. Mystically, by this Queen understand the Church, which hearing of Christ's wisdom and miracles, cometh to him from far, and having a taste thereof doth more admire him, and giveth to the honor of him abundance of most precious things, and receiveth according to all her desire of him again, so Rab. Maurus. Now in speaking of the treasure given by the Queen of Saba to Solomon, lest it should be thought, saith Martyr, that these and the gifts brought him by others were his only riches, the sacred history saith, v. 11. 12. that he had a Navy, which brought gold from Ophir, and Almuggum trees, and precious stones. But what these Almuggums were being so called in the Hebrew, is not agreed amongst Expositors. Some render the word corrall, as R. Solomon and Kimhi. And whereas this seemeth to make against it that corrall is no wood, but stone, they answer, that whilst it is in the water it branches and berries, as a tree, but being taken out turneth into a stone. And whereas it seemeth improbable, because he made thereof not only props or pillars for the house of the Lord, and the kings house, but also instruments of music, they answer, that seeing such instruments have been made of Alablaster in later times, it is not improbable, that they should then be made of corrall.
Some by Almuggum understand some extraordinary Pine wood, which shined, as the Greek translators; some ligna hebeni, which grew only in India, and is very hard, some the Tyne tree, as Junius, who saith, it is a most excellent wood, as appeareth, Apoc. 18. 12. Plin. l. 13. c. 15. And he rejecteth that of corrall, because it is unfit for such uses, neither was there any need to fetch it so far off, seeing it grew abundantly in the Mediterranean and red sea, which were near.
Lastly, some think them to be ligna praesilica, which are of a pumy color, and most durable. That of Junius is followed by the vulgar Latin, and Pelican, and Hugo, who saith, that it was a kind of wood like a white thorn, that would not putrefy, round and white, that of the Greeks by Josephus. And Lyra saith, that of these were made not only props for strength, but stairs to go up to the house of the Lord, and props, whereby they were supported. Let the Reader understand by these Almuggums which of the before nominated he pleaseth, for my part I think, no man hath guessed rightly, for the text saith, that there were no more such Almuggums seen unto this day, but the particulars before commemorated are by some seen and well known to this day, my judgment therefore is, that it was an excellent kind of wood found in India by a special providence for service about the temple, but although some of the same kind continue still, yet they could never be found out more, so that it is vain to expound them by the names of other trees, which are found in divers places. For the fable mentioned by Comestor here of this Queens writing back to Solomon, it is so palpable an invention, that it is not worth the naming, that she feared to tell him of one thing by word of mouth, which she saw in the temple; viz. a piece of wood, upon which one should one day be hanged, which would turn to the ruin of the Jewish nation, wherefore Solomon took it away and hid it in the ground; but afterwards, no man knows how, it was seen swimming in the pool of Bethesda, and gave a sanative virtue to those waters, to heal all manner of diseases, and lastly, of it was made the cross, upon which Christ was hanged.
Whereas before Solomon's treasure, which came in yearly in gold was spoken of, and before that, ch. 9. ult. 420. talents at one time; here all his revenues in gold put together, are said to be 666. talents, besides that which came in from Merchants and the Kings and Lord's of Arabia: and then is shown, to what use he put some of this gold, viz. to make shields 200. putting 600. shekels in each one of them, and 300. lesser, putting 3. pounds in each of them, that is, 300. shekels, and these he placed in the forest of Lebanon, not for any service in war, but for ornament and state.
Moreover King Solomon made an Ivory throne, and covered it with pure gold There were 6. steps unto it, and it was round behind, &c.] Martyr thinketh, that it was not all covered with gold, but so as that the ivory might be seen between for the greater luster, and he will have all the parts figurative; the ivory and gold showing the incorruprion, that should be in Kings. Rabanus and Pelican by the ivory understand chastity and discretion, because the elephant, of whose bones it is made, is the most understanding of all other beasts, and so chat, as that he coupleth not, but with his own female; and is a great enemy to incontinency in others, and when his female is great with young, he coupleth no more with her, till sh: hath brought forth. The 6. steps up to the throne also, saith Martyr, shown, that as the King is lifted up above others in dignity, so he should excel them all in virtue, the round figure above his head, the perfection and single meaning of the King free from all fraud and guile, the two stays for his arms, that he by encouraging the good on the right side and punishing the evil on the left, should uphold the common-wealth; the two lions there his strength and courage to execute what be decreeth, and the 6. and 6. lions on either side of the steps, his ministers, who should like wise be courageous in the said execution. And this is by Rabanus applied unto the Church, in which Christ sitteth, shining by his miracles as with gold and ivory, being also chaste and incorruptible, ascended unto by the doctrine of the 12. Apostles, set forth by 12. lions, and because the Church doth herein excel all other sects, it is said there was not the like in any other nation. 2 Chron. 9. 16. there is further supplied a footstool of gold, to show that the Church treadeth worldly riches under her foot, by lightly esteeming them, and so should Kings do, and not coveteously by oppressing their subjects, gather worldly riches, or to set forth their pomp.
Moreover all the drinking vessels of King Solomon were of gold, &c. for the kings navy of Tarshish went with Hirams navy, which came once in three years, &c,] 2 Chron. 9. 21. it is saio, the kings navy went to Tarshish with Hirams servants, &c. Junius, for Tarshish, hath the ocean, according to the signification of the word, for here by is sometime set forth a precious stone of the color of an Hiacinth, that is, sky-coloured, of which color the ocean is. But this is rejected by Martyr, (who yet acknowledgeth, that this word Tarshish is sometime put for the sea) because Tarshish is twice in one verse, and if it should be expounded by the Sea, it is in the first place, redundant, there being the word 〈 in non-Latin alphabet 〉 went to sea. Wherefore he rather thinketh, that by Tarshish is meant some place in India, or Ophir, which was before spoken of, and the rather, because this voyage is of the same time, viz. three years, and this I embrace as most probable, although there be a Tarshish also in Silicia, not far from Palestine, which some think is meant, and the Chaldee. Paraphr. expounds it by Africa, but the one was too near to require so long a time of travel, neither did it naturally yield such treasures, and the other is not famous for yielding so much gold neither, and the sea is not so great between it and Asia, that ships should need to be so long in that voyage. And these ships are said to have brought not only gold and silver, but also ivory, apes and peacocks for ornament and delight. Of Ophir and Tarshish see more upon 1 King. 22. 49. 50.
Here the wisdom of Solomon is extolled above that of all other men, as Chro. 4. 31, 32. and it is said, that all sought unto him therefore, and brought him gifts therefore from year to year, that is, not as some think by way of tribute, for that is a due and no gift, but out of their great affection towards him, and the good and pleasure, which they reaped by him, there were every year some coming unto him from all parts round about with such gifts, and it is to be thought, that the same princes came oftener with their presents. Whereas it is said, All the earth sought to hear the wisdom of Solomon, it is to be understood of parts far and near, and not of every part without exception. And herein Solomon typified Christ, to whom the people resorted in great frequency, going after him to hear him into wildernesses and desert places, and so should we by resorting to hear his ministers, and we should bring our gifts, that is, give alms to his poor members and communicate of our goods to his ministers, and use our worldly goods to his glory.
So that Solomon had 1400. chariots, and 12000. horsemen.] But of this see before ch. 4. 26.
And Solomon made silver in Jerusalem as the stones in the street, and cedars as sycamores.] This is spoken hyperbollically to show the great abundance. The wood of sycamores, according to Theophrastus is of much use, being black and hard, and partakes of the fig and the mulbery, having therefore this compound name. Galen saith, the fruit hath a taste partaking of both, Cornel. Celsus, that the fruit groweth not upon the boughs, but upon the body of the tree, and never ripeneth, but being cut with iron, then it ripeneth within four days, and being taken off, other fruit groweth four times in the year, and being cut this tree is always green, neither becometh it sear, but by covering it with water.
And the going out of horses, which Solomon had, was out of Egypt, and the congregation of Merchants of the king received the congregation at a price. And a chariot ascended and came out of Egypt at 600. pieces of silver, and so to all the kings of the Hittites and Aramites, they came by their hand.] Thus word for word out of the Hebrew. Here is shown, how Solomon came to abound in horses, although his own country brought forth none, yet Egypt the country of his father in law abounded with them, and Martyr thinketh it is here meant, that he had the profit of the increase of horses there by his gift, not only for his own use, but also to sell them by his Merchants to other Princes, whereby much silver also came in. Junius, that he took a tribute for horses of all that carried them between Syria and the red Sea, because that way lay through his dominions. And the word expounded, congregation, he expoundeth silks and other merchandize, for which also he took a tribute upon the same occasion. The vulgar Latin, agreeably also to the Hebrew, renders the words other wise thus. And horses were brought to Solomon out of Egypt and Choah, the Merchants of the king took them from Choah at a price, and a quadriga, that is, a chariot drawn by 4. came and ascended out of Egypt at 600. shekels, an horse at 150. Only the last words differ from the Hebrew, After this manner, all the kings of the Hittites and Aramites sold them. For Hebr. it is as before, so they came to all the kings of the Hittites and Aramites by their hand. Here the word Choah, as Lyra hath it, is taken for the proper name of a place which signifieth a congregation. But the sense is better, if it be taken properly, and we understand not here, either as Martyr, that Solomon had the horses of Egypt by the gift of Pharaoh, or as Innius, a tribute out of them for their passage, but only his merchants had the sole buying of them both for his use, and to vend them for his benefit to other Princes, and this benefit was not small, seeing they were sold at 150. shekels an horse, that is, according to Budaeus, at 60. crowns.
Thus it is commonly held, but forasmuch as the kings merchants took them at this great prlce, and so put them off again; I cannot see, how any such benefit should redound unto him, but rather, that it is meant, his horses were none of the meanest sort, but most excellent, being so high prized and the choice of all in the land of Egypt, seeing they came first into the hands of his Merchants, and so the drift of this place, is to set forth his royal magnificence, as in other things, so in his horses. Touching the silks, of which Junius, rendered in our new translation linen, seeing the scope of this place, is to speak of the place from whence Solomon's horses came, and of linen or silk nothing is said before or after, neither is any price thereof mentioned, it doth not agree to expound the word thus, as if Solomon had the benefit of all the chief Merchandize in Egypt, which it availed Pharaoh much to keep to maintain his own state, but rather as was before said.
CHAP. XI.
BVe King Solomon loved many strange women, the daughter of Pharaoh, and Moabites, Ammonites, Edomites, &c.] After the excellencies of Solomon, here follow his vices, whereby God was provoked to anger against him, 2 Chron. 9. 27. All this is omitted, and we are referred for that which concerned him more to the words of Nathan the Prophet, of Ahijah and Iddo, which as Lyra saith, are not now extant either amongst us, or the Hebrews, but, as Pelican saith, are lost by the injury of time and negligence of the Jews. But I see no reason why we may not hold the Books of the Kings to have been written by these men, and then we shall not need here to speak of their books being lost, but that hereby the Books of the Kings are meant. Solomon enjoying all worldly felicity above other kings of the earth, as hath been shown, is here set forth as a pattern of human weakness, that we may neither dote upon worldly things, which are so dangerous to corrupt us, nor be confident of our standing in grace, but with fear and trembling always work out our salvation, seeing Solomon that stood so long, fell so foully in his old age, and that we may fly marrying with idolaters, in whom there is so great and so irresistible danger to the wifest that ever was. Now because the outlandish women here spoken of are said to be Pharaohs daughter, women of Moab and Ammon, &c. a question may be moved, whether Pharaohs daughter was one of them which drew him to Idolatry, because also, verse. 8. it is said, th •• he did for all his wives that were strangers, which offered inceuse to their gods, But this hath been already discussed at large upon Ch. 3. 1. and with what heathens it was unlawful to marry, and in what case lawful, only because Pharaohs daughter is here mentioned amongst these women, in the loving of whom Solomon offended, it may justly be doubted whether she fell not to Idolatry again at the last, and were not one of them that drew him to it. Yet I think rather that she did not, because if so, some Idol of Egypt should no less have been mentioned then of Ammon and Moab in particular, seeing Egypt was a kingdom then superior to any of them. For the number of his wives, they are said to have been 700. and his concubines 300. And herein he sinned greatly, in that he multiplied his wives so exceedingly, contrary to the charge given to kings, Deut. 17. 17. where this is not only forbidden, but to fetch horses out of Egypt, and to multiply them, and like wise to multiply silver and gold, as tending all to the corrupting of the heart with pride and luxury, and in all these he went beyond his charge, and now are set forth the evils that ensued hereupon. It is most probable as Expositors think, that this was the occasion of his stupendous multiplying of wives, he wallowing in wealth, and pampering his body, and living in all ease, after all his works ended, and books written, grew in his elder years most libidinous, and when ever he saw any Princes or noblemans daughter that pleased his eye, he desired to have his carnal pleasure of her, but she not consenting unless he would take her for his wife, he did so, and others of inferior rank also after the same manner for his concubines, that is, wives of servile condition, and because his lust, to which he had given himself over was insatiable, he sent abroad for more wives into other countries, being nothing deterred by the contrariety of their religion, who yet happily to enjoy so honorable a marriage, made show at the first of turning proselytes, although they soon fell from it to their old Idolatry, and drew him together with them. And thus Solomon to his great shame and dishonor exceeded in the multiplicity of his wives all that ever lived before or after him. Whereas Cant. 6. sixty wives and eighty concubines are spoken of, some reconcile it with this number thus, he had so many, that were most beautiful, and some most beloved; and some that he had no more when he wrote that song. Iosepus thinking that it would be most incredible that he had so many wives, for 700 hath set down 70. And it is to be noted, that by all his wives he had the fewest children that we read of, of all other Kings of those times, viz. but one unhappy son Rehoboam by an Ammonitesse, and two daughters.
When Solomon was old, he followed Ashteroth the aborninations of the Ammonites, and Milcome, &c.] The age of which Solomon now was, is thought by Tostatus and others to have been 54. the 34 of his reign; and that he lived in this foul sin of idolatry 6 years; and some but 3, some two, and someone. But the building of so many Temples to idols, which cannot but be thought to have been done magnificently, could not but take up much time. He is said at 54 to be old, because he had wasted his body so much with divers women, so that it was wonderful, that he lived so long; but that most probably according to that skill which he had, he took such things from time to time, as he knew were preservative.
But as much weakened as he was, it may justly be questioned whether he could [Qu.] be so weak in understanding as to worship idols anymore then in show to please his wives, he knowing still in his heart that there were no more God's but one, that idols were but the work of men's hands.
To this Martyr answereth, that all Expositors think indeed that he committed idolatry, as other idolatrous kings did after him, but this, he saith, seemeth to him not likely to be true, because if he had done so, he would have brought those idols into the Temple at Jerusalem; wherefore he thinketh that he did no other wise herein, then as Adam in eating of the forbidden fruit: in gratiam uxoris. But it is not without just ground that the whole stream of Expositors hold the contrary, because it is said v. 4. his wives inclined his heart after other gods, neither was his heart perfect with the Lord, and v. 9. his heart declined from the Lord God of Israel, so that his idolatry was not formal only and out ward, but in ward, and of the heart; even as of other idolatrous kings, who are spoken of in like manner; that their hearts were not perfect, that they set up abominations to idols, &c. so Josephus saith also, waxing older he grew weak in understanding, and being forgetful of his country religion, he neglected the worship of his God, and inured himself to the rites of his wives. And Augustine saith, he fell into the depth of idolatry; when of Jedediah, a lover of the Lord, he turned a lover of women. Prosp. Aquit. saith, that he fornicated both in body and soul, the Lord forsaking him. Basel saith, that he became sottish and fell into idolatry. Theoderet upon this place, hereby it is plain, that he worshipped idols. August. indeed and Tostatus grant, that he did not so at the first, but when as he to please his wives had made a show hereof; God forsaking him, and giving him over to blindness of mind, he worshipped idols as they did; wherefore when August. lib. de Genes. ad lit. c. ult. saith, is it to be believed, that Solomon a man of so great wisdom thought, that there was any profit in the worshiping of idols, or that he could not resist the love of women drawing him to this evil: doing that which he knew was not to be done, lest he should grieve them? he is to be understood as speaking of him, as the case was with him at the first, and like wise that lib. de civit. 14. 11. It is not credible that Solomon thought idols were to be served through error, but that he was compelled to those sacrileges, by the flatteries of women. Again because Solomon is said to have set up an high place, Excelsum, to the idol, not an house, it may be questioned whether he built up a Temple to it. Sol. An high place indeed is commonly put for a pleasant place well set up with trees upon some mountainous place to the honor of some idol; in which men performed their idolatrous rites: but it may be gathered both from the word here used, signifying he built. And ch. 13. 32. where the houses of the high places were spoken of, when Jeroboam was threatened, that the high place here spoken of, comprehended both the g • ove and the idols temple and altars, about which the trees planted, must have a time to grow. But how many such houses he built, is diversely conjectured by divers, yet none exceed the number of six, and so many Tostatus thinketh that he built, but upon a weak ground; viz. because v. 1. He loved women of 6 idolatrous nations; for it is most probable, as was shown before, that he set up none to any Egyptian idol, because it is not particularly mentioned, and yet the daughter of Egypt was the chief of his wives. Some, that he built only one, wherein were divers altars for the worshipping of divers gods, as sometime one common Temple called Pantheon, was by the Gentiles built to all the God's. Comestor, 3 to the 3 idols here mentioned; Astarte Chamos and Moloch, and this is most probable; for two are expressly named, v. 7. and v. 5. that he followed a third, and therefore doubtless set up a temple to that idol. And this is further confirmed, v. 33. where he is charged only with 3 idols. Yet some think that more are implied in that it is said, he did in like manner for all his strange wives that sacrificed to their gods; that is, not setting up a temple for every particular one, but according to the diversity of the gods which they served; happily not being above five or six amongst them all, according to the diversity of their nations; and if none were set up to any Egyptian idol, the whole number was but five. But if there were so many idols to whom Altars were set up, or more then three; we know not by what names the rest were called. One of these was Astarte, that is, as most commonly is held, Juno, whom the Sidonians worshipped in the form of a sheep, and Jupiter in the form of a ram. The next Malcom, signifying their King; whereby it is thought that Saturn is understood who was held to be King above all the rest of the gods of the Ammonites. But as they set him forth by a glorious title, and offered their dearest children unto him, to show in what esteem they had him; so God, to show how base he was indeed, called him the abomination of the Ammonites. The third Chamos, an idol, as it seemeth common to the Moabites and Ammonites, because Judge. 11. 26. it is called the Ammonites God, here the abomination of the Moabites, but Malcom was the chief God of the Ammonites, and Chamos another, whom they worshipped also, but the chief of the Moabites. It is thought that he was Pluto, the God of hell, thus Martyr: but others take him for Bacchus, and Astarte for Venus, or Luna.
The place where these high places were built, or one for all, was the mount over against Jerusalem, 2 Kings 23. 13. it is said more particularly to have been on the right side of the mountain corrupting; that is saith Junius, of mount Olivet; and the right side is put for the Sovth. Pagninus therefore and the Chaldees, for the mountain corrupting have the mount Olivet, being so called, for the idolatry there committed. Thus we read of Solomon's foul falling into idolatry, whereupon it is thought, that his admirable wisdom before given him, whereby all were drawn to love and honor him, was by the just judgment of God taken from him, and he as an ignorant beast grew contemptible; so Ambrose saith. Neither had Solomon wisdom in the beginning, neither did he possess it in the end, for turning from the worship of God he fell, not as a wise man, but as a fool, that he might offend: and he offended so much, that he lost what he had received. Chrysostom, Theodoret, and other Fathers say. He whose beginnings did burn with the desire of wisdom, which with his spiritual love he got, he lost with his carnal love, Prosper Aquitan. saith, that when in his old age he declined, he lost both his life and wisdom together. So likewise Isidor and Gregory.
And it is thought by some, that unto his idolatry he joined the art magic also▪ so Franciscus. Georgius following the Rabbins saith, that not being content with the wisdom given him by the most high, he would get him serpentine wisdom and subtlety by calling to him, Asmodeus, Astarte, Chamos, and Malchom, and other unclean forms, to which he erected statues; whence it came to pass, that God willing it, he was by them deceived. And out of one Zohar he saith, that Solomon was delivered to Satan for the destruction of the flesh, that the spirit might be saved. Viz. To Asmodeus, who held him certain years, being cast out of his kingdom in the desert, as Nebuchadnezzar was driven from his; then Asmodeus putting upon him the likeness and ornaments of the King reigned for him; and hence it was, that he said in Eccles. I was King in Jerusalem, for he made that book in that time of his exile. Thus he; but to pass this over as a Rabbin invention, it is not improbable, but that Solomon was thus tainted, both because Josephus saith, that be shown a certain root by the force whereof being enclosed in a ring devils were cast out, and 2 King. 21. 6. Manasseh turning to idolatry turned to witchcraft also, and Gal. 5. 19. idolatry and witchcraft are joined together, as if the one went not without the other. Yet seeing the holy Scripture layeth not this sin to his charge, I think rather that he was not guilty of it: but only that such, as from him would countenance this wicked and devilish art, have devised this, and others to free him from it before his fall, have referred it to the time following after.
In Solomon's example we may see the mutability of Princes, how he that is [Note.] most excellent at the first, may afterwards grow most corrupt and vile, so likewise Nero in the first five years of his Empire being excellent, proved afterwards a most beastly and cruel tyrant. Tiberius the successor of Augustus, who made all men at the first to hope well of him, proved most impure and tyrannical. Alexander the great, at the first valiant and temperate, being afterwards mollified with the Persian delights proved intemperate, libidinous and cruel, so as that his Macedonians could hardly endure him. Constantine the great who was so famous for piety, by the means of his sister Constantia, in his latter time was a friend to Arius, and banished Athanasius. Theodosius the younger, at the first a godly Emperor, afterwards by the means of Eudocia his wife, became a favourer of the Eutichian heresy and countenanced that infamous Council of Ephesus called 〈 in non-Latin alphabet 〉 , from robbers. And Maurice governed at the first godlily and happily, but afterwards grew covetous and cruel, and so was hated of his subjects, and slain by his Captain Phocas. Wherefore let him, that standeth, take heed lest he fall, and let subjects pray for their prince continually, that he may be kept upright unto the end. But whether Solomon thus falling did ever rise again by repentance, is a great question, and much controverted among divines, some affirming and some denying it. The Hebrews and Jerome following them affirm, that he repented, and wrote the book called Coheleth or Ecclesiastes, to show his repentance; and Irenaus likewise alledgeth the testimony of a certain Presbyter before him, affirming, that he repented, though not here, yet in another world, which is a dangerous assertion; In the Hebrews greater Chronology ch. 15. it is said, that Solomon repented in his old age and received the holy Ghost, whereby he dictated the Proverbs, Ecclesiastes, and the Song of Songs. And Jerome alledgeth the Septuagint. when comparing Solomon's temple with Ezekiel's he saith, the very builder of the temple Solomon sinned, although afterwards he repented writing the Proverbs, wherein he saith, novissime ego egi paenitentiam, &c. lastly I repented, and had respect to choose discipline, but these words are not in the Proverbs in the Hebrew, but in the Sept. edit. Sixti c. 24. 30. But there are other words, which imply penitency, if this were written after his fall. I went by the field of the sluggard, and by the vine-yard of the foolish man, and behold it was over-grown with nettles, &c. which I seeing, applied my mind and reaped instruction. The Hebrews also have a tradition, that Solomon was drawn 5. times through the streets of Jerusalem, after the manner of penitents, unto the temple, and five rods bound unto him, wherewith he desired the Priests to beat him for his sins, but they refusing to do it to him the Lord's anointed, he beat himself. Ambrose is also brought by Sallianus for his repentance, because he saith, David said, have mercy upon me for I am weak; If David were weak, art thou strong? If Solomon fell, shalt thou stand immovable? If Paul be the first of sinners, canst thou be first of Saints? Therefore if the just have erred, they have erred as men, but confessed it as just men, and if the just have received the sentence of most grievous punishment, how doest thou propound unto thyself the hope of impunity? In that he speaketh of him together with others that repented as just, he inferreth, that he also was for his repenting. But P. Martyr contrariwise citeth Ambrose, saying, Christ had native wisdom, but Solomon not, only he asked wisdom and obtained it at the first, but at the last he possessed it not.
Hilary in Ps. 126. calleth him a Saint, and numbereth him with Moses and Peter, who having sinned, repented and obtained pardon. Cyril after the manner of Jerome speaketh of his repentance also out of the Septuagint. Irenaeus also lib 4. c. 45. and Gregor. Thanmaturgus, and Neocaesariensis, Th. Aquinas, Bonaventura, Vincentius in speculo, Albinus, Dionysius, Genebrardus, &c. and their reasons are strong. First, from Prov. 24. 30. which place is expounded by many, of a man overgrown [Reason. 1] and defaced by sin, and Solomon applying it thus to himself, turned by repentance to the cleansing away of these noisome weeds, thus Gregory and Jerome, Cyril and Isidor or Beda. Secondly, from God's promises, I will be to him a father, [ 2] and he shall be to me a son, &c. for which cause he sent to call him Jedidiah, the beloved of the Lord and promised, that if he sinned, he would correct him, but not take his mercy forever from him, as from Saul. Thirdly, because when he died, [ 3] he was buried in the Sepulcher of the kings of Israel, and it is said that he slept with his fathers, as it is not of any that died wicked. Fourthly, because Rehoboam [ 4] is said for 3. years to have walked in the ways of David and Solomon, whereas if Solomon had not repented, he should never have been set forth, as an example of walking in the right way. Fifthly, Bonaventure argueth from this, that he was a [ 5] pen-man of holy Scripture, and there is no president of any one such that is damned. Sixthly, because he was a type of Christ, and so zealously often prayed for by David [ 6] his father.
Contrariwise, some hold that Solomon most probably repented not after this foul falling, as Chrysostom, who comparing David and him together saith, Solomon received a deadly wound; David indeed fell and rose again by repentance, he sought and received the crown: but his son did no such thing. Augustine also upon that Ps. which beginneth thus, except the Lord build the city, in his prologue saith, that Solomon was rejected of God. What Ambrose saith, see before. Gregory numbereth him with Judas, Dives, and the Sodomites, who were damned. Theodoret with Saul and the unbelieving Jews, who for their ingratitude were deprived of grace, and that finally. Prosper Aquitan. Solomon being puffed up in his old age fornicated both in body and mind, and the Lord forsaking him made an evil end, so likewise Eucherius, Rabanus and Angelomus, and Tostatus, &c.
Their reasons are; First, because it is nowhere recorded, that he repented, [Reason 1] but of all others, that fell and rose again by repentance, so much is recorded of them, as of David, Manasseh, Peter, Paul, &c. Secondly, because as Eucherius [ 2] and some others reason, he destroyed not again the idolatrous houses, which he had set up, as appeared in that they continued to the time of Josiah, who demolished them. Thirdly; because he was the first author of idolatry amongst the kings [ 3] of Israel, and so an occasion of ruin to many, as an arch idolater, therefore it is to doubted, that he was rejected, as Jeroboam that made Israel to sin. Fourthly, [ 4] although God sometime promised David not to take his mercy from his son forever, if he should sin, but to correct him, yet David understanding well without doubt, that his meaning was not certainly to give him grace to repent, that he might be eternally saved, but only as is expressed, that he would not take his mercy from him, as from Saul (as he did not indeed, for his posterity reigned still generation after generation) threatened him, that if he should forsake the Lord, he would take his mercy from him forever. Fifthly, because in Ecclesiasticus [ 5] where all the laudable and discommendable things in Solomon are spoken of, no word is spoken of his repentance, and whereas Gideon and Sampson, that fell and their rising again is passed over in silence, yet that we might not doubt of their being again received to mercy an honorable mention is made of them, Heb. 11. amongst other most faithful persons, but nowhere of Solomon. And for the reasons brought to prove the contrary, that taken from God's promise made to David touching his son, hath been answered already, and is further answered by St. Augustine, expounding it of Christ and the faithful, for although he were without sin in himself, yet as is said, Esa. 53. He bare the sins of all. Likewise his calling him Jedediah is to be referred to Christ chiefly, and to Solomon in respect of the temporal good things vouchsafed unto him. Neither can an argument be drawn from this, that he wrote some books of holy Scripture: for as Augustine saith, Balaam likewise being evil, uttered good and salutiferous oracles; we believe not those writings of Solomon and esteem highly of them, because they came from him, but because from God through him. Therefore whatsoever good he wrote, let it be ascribed to God, and sin left to the man, neither doth it prove anything that there is none example like it to be found, for the thief upon the cross repenting at the last and being saved, is without another parallel. Whereas his being a type of Christ is insisted upon, that is nothing to prove his repentance, for God hath made other things which were not capable of salvation types of Christ, as the brazen serpent, the tock, manna, and divers beasts offered in sacrifice, and if every type of Christ must needs be saved, then every high Priest, which I think none will affirm. For the earnest praying of David for him, it is not to be doubted, but that he did the like for Absalom, and Abraham for Ishmael, but prevailed not. Lastly, for the traditions alleged, they savor of the Rabbins invention, and it is uncertain, whether he wrote anything after his fall, or all before, which last is most probable, because so many proverbs, songs and writings, are before ascribed unto him, 1 King. 4. 32. For my part, all the premises considered, I think it most probable that he repented not, but because nothing certainly is revealed pro or contra, I leave the certain judging of this to the Judge of all. And for one thing before alleged on Solomon's behalf, I have passed it over as not worth the answering, viz. that he is said to have slept with his fathers, and to have been buried in the Sepulchers of Kings: for the like is said of Rehoboam, 1 King. 14. 31.
Therefore the Lord was angry with Solomon because his heart was turned away from the Lord, who had appeared to him twice.] The Lord is said to be angry after the manner of man being offended, because he determined not to let the injury done him by Solomon to go unrevenged. He had appeared to him twice; that is, once in Gibeon, and after that when he had built the Temple, and that in great mercy, thus most strongly obliging him unto him, which aggravated his sin the more. And his word came unro him another time also, 1 Kings 6. 11, 12. to encourage him in building the Temple, but because that was by a Prophet or Angel sent to speak so unto him, it is not reckoned amongst his appearances. Now because the Lord having used him so familiarly, he yet ungratefully went from him after Idols, being so seriously warned of this also before, he threateneth to take away his kingdom from him, yet not all because of his father David, but all the tribes except one; viz. Judah, with which the tribe of Benjamin was so joined, that they were but as one tribe together, and therefore as Martyr noteth, it was called by the name of that tribe only the kingdom of Judah, who also observeth the justice of God's dealing in punishing him, as he had divided between God and idols, so God divides his kingdom. But according to some others, when he saith, he would leave him one tribe, he meant one besides 〈◊〉 of which he was. How the Lord spake thus unto Solomon is not expressed, but generally by most it is held, that it was by a Prophet, either Nathan or Ahijah, who also was sent to Jeroboam. Yet some think, because no mention is made of any messenger from God unto him, and it would not have been safe for any man to have done this message, that God said thus unto him immediately. But contrariwise it is more probable, that he did not, because it is a great favor for God to appear to a man, and therefore, except in Cain's time, when there was no prophet to speak by, we do not read, that he ever spake immediately to any sinner, but by his messenger. How this wrought upon Solomon is not related, some think, that he was so stricken, that he repented: but the contrary seemeth rather to be true, because he sought to slay Jeroboam, to prevent the renting away of his kingdom threatened, as Saul did to slay David. Insteed of being moved with penitency, then he was afflicted only with worldly sorrow and indignation, and when he could not come by Jeroboam, he was oppressed the more with grief, and thus his death wss the sooner hastened. Whereas some Hebrews invent another cause of renting away part of the kingdom from Solomon's posterity, and of this division, viz. David's dividing unjustly sometime of Mephibosheth’s land betwixt him and Ziba, being hereby followed by Jerome, Lyra, and Hugo, it is most improbable, because the Lord himself declares the cause to be Solomon's apostasy, and that some part of the kingdeme was still reserved because of his singular love to David.
Therefore the Lord stirred up an adversary to Solomon Hadad an Edomite, &c.] Although the great punishment of renting a great part of the kingdom away was deferred, till after Solomon's death, yet God's anger against him for his sins began to work immediately. He stirred up three enemies against him to vex and molest him, the first Hadad of Edom, the second Rezon, v. 23. who joined with Hadad against him, the third Jeroboam one of his own subjects, v. 26. Now these men out of an old grudge against the house of David, exercised hostility against him in his old days, but because God made them herein to serve his providence for the punishment of Solomon, he is said to have stirred them up, not that he infused this malice into them, but because he used it to punish his wickedness by them, even as a workman worketh by tools that another made. In describing Hadad the sacred history is large, showing whereby he was first provoked, viz. because David and his captain Joab sometime attempted the rooting out of all the males in Edom, he then being a little one, was carried away by his fathers servants into Egypt, taking more men with them, as they went by Paran for more safeties sake, and that he might be the more honourably attended. And in Egypt he found favor with Pharaoh, who harboured him, and when he was grown up to man's estate, gave him his wives sister to wife, who bare him a son, &c. Touching the occasion of David's severity against the Edomites, nothing else is here said, but that Joab went up to bury the slain, and then he continued in Edom six months, and slew every male in Edom. But some Expositors say, that the Edomites slew the garrison, which David had placed there, and these Joab, went up to bury, and in revenge he with all Israel made this destruction amongst them, conceiving certainly, that if the children had been spared, an in-bred hatred against Israel for this would have stirred them up in time to come, to seek revenge upon Israel. But Lyra saith, that he permitted the Edomites to bury their dead, by which kindness he got him a name. The king of Egypt out of a consideration of the mutability of worldly estates, and consequently of his own, takes pity upon this royal orphan and dealeth most kindly with him, as some others are noted by Martyr to have done upon the like consideration, as Sesostris sometime king of Egypt, who having four kings in his power, made them draw his chariot at the first, but when he espied one of them look often back to the wheels of the chariot, he asked him why he did so? he answered, to note, how those parts of the wheels, which were now up, by and by went down; This when he had heard, considering this to be the case of men also in highest dignity, he presently dismissed them all four, and set them at liberty again. Likewise Charles the 5. received and nourished T • netanus a king, being expelled out of his kingdom by his son. This Hadad, whom the king of Egypt shown such kindness to, when he heard that David and Joab were dead, for fear of whose puissance, whilst they lived, he contained himself in Egypt, returned with Pharaoh's leave, and together with Rezon, went to Damascus, as it seemeth, and having taken it, they together reigned there, and as is to be conceived, annoyed by their excursions the kingdom of Solomon, for it is said, they went to Damascus and dwelt there, and they reigned there.
This Rezon is said to have been the Prince of an army, when David smote Hadadezer, King of Zobah, of which, and of the Sirians coming from Damascus to help him, see 2 Sam. 8. But of Joab's cutting off of every male in Edom, and going up to bury the dead; nothing is said before. Lyra saith that this Rezon having in those days offended his master, the King of Zobah, fled from him and became a captain of robbers, and thus annoyed him, as he might well do, that King being then so weakened by David. And now because Hadad was unable of himself to get the kingdom of Edom, he first joined with Rezon and holp him to be King of Damascus, the head city of Syria, that he might afterwards help him to recover the kingdom of Edom; both which kingdoms were tributaries to Solomon, and therefore in thus joining together to take them, they were enemies to Solomon, yet it is not to be thought that Hadad did this immediately after David's death, for till Solomon fell to idolatry, he reigned over all his dominions in peace, but now he becoming contemptible for his baseness, they thus lifted up their hands against him. Whereas then v. 25. Hadad is said to have been an enemy to Solomon all his days; it is to be understood not from the beginning of his reign, but from the time that he was stirred up against him. Josephus saith, that Hadad coming up from Egypt towards the end of Solomon's reign, and attempting Idumaea, could not prevail with his countrymen for that kingdom, because Solomon had there so many strong holds; wherefore he went into Syria, and by the help of Rezon who had depopulated that country much by robberies he obtained that kingdom, and by many irruptions from thence filled the Israelites land with rapines, whilst Solomon lived. Thus he; but the Sept. contrary to the original, conclude this history thus, and he reigned in the land of Edom, v. 25. whereas in the Hebrew original it is, in Syria, justifying that of Josephus. This history through the brevity thereof is so obscure, that this hath been the occasion of difference amongst Expositors, some holding that Hadad reigned in Syria, and some Rezon. For having spoken of Hadad, and how he asked leave of Pharaoh to depart, it is not said whether he departed or not; or what he did against Solomon, but only the prosecution of the story touching him being left, v. 23. God also stirred him up an adversary, Rezon who fled from Hadadezer, and gathered men unto him, and was the Prince of an army when David slew them, and they went to Damascus and dwelt and reigned there. And he was an enemy to Israel, &c. and that besides the evil which Hadad did, and he defied Israel and reigned in Syria.] From whence we may gather certainly only that Hadad did evil to Solomon and his people, but whether he reigned in Edom or in Syria cannot be gathered, but only by the Septuagint, in whose translation he is affirmed to be King of Edom. For these words, and he reigned in Syria, have reference rather to Rezon before spoken of, and of whom it is said that he with his men went and reigned in Damascus, the chief city of Syria. It is to be held then with Lyra, that Rezon attained the kingdom of Syria, and because Hadad could not otherwise so much annoy the Israelites, that he got the kingdom of Edom, which the Sept. thought necessary to express, leaving out those words of reigning in Syria, as being a thing sufficiently set forth before of Rezon with his men; where it is said, they reigned in Damascus. And if we understand it thus, the case of Solomon and his country was now grievous, he being invaded on the South by the Edomites, and on the North by the Syrians. It was long that these two enemies had waited for this opportunity to get these two kingdoms, and they must needs now be both of them very aged. Rezon, who was a Captain at the least 20 years before David died, and at least 20 when he was first Captain; and Hadad, who was at his death 25. for add unto the one the years of Solomon's reign 36. and he must now be aged 76. and to the other 36. and he must be 61. But Solomon's exactions most probably being now more grievous, these nations who before might have been solicited in vain, were easily drawn to rebel and to admit of these for their Princes, and under them and at their direction to make excursious upon his kingdom of Israel.
Neither had Solomon these two enemies only, but also another in his own kingdom; viz, Jeroboam the son of Nebat, of the tribe of Ephraim, who had been formerly advanced by Solomon for his valor to be over the whole house of Joseph, but now by Ahijah a Prophet, he was stirred up by telling him that God would make him King over 10 tribes of Israel, leaving unto Solomon's son one only, &c. This Nebat saith Lyra, the father of Jeroboam was Shimei, whom Solomon flew, according to the opinion of some; and he being by his mother nourished up after his death was often by her put in mind of Solomon's severity towards his father, thus stirring up an hatred in his mind against him: but how frivolous this is, appeareth, because his name differs, and Shimei was not of Ephraim, but of Benjamin. It is therefore more probable, which followeth in Lyra following Josephus, that Solomon first employed Jeroboam about the work of Millo, and hereupon observing his industry, preferred him to be Ruler over the whole house of Joseph; that is, Ephraim of which he was, and Manasseh; now he having attained this great dignity, as he went out of Jerusalem to take this principality upon him, Ahejah was sent by the Lord unto him to appoint him unto a far greater dignity; viz. to be a King over 10 tribes, a way to which was made by that praefectureship, over the most populous and potent family in Israel already conferred upon him. He being by this animated, began to speak privately against Solomon, that thus he might draw the hearts of the people from him to himself; for which Solomon hearing it sought to slay him. For to this effect the sacred history saith.
This was the thing, for which he lifted up his hand against Solomon, he built Millo, and filled up the breach of the city of David his father. Then Jeroboam being a mighty man, and Solomon seeing him to be industrious set him over the whole house of Joseph, and at that time Ahijah found him going out of Jerusalem having a new garment, &c.] In which words no cause can be found why Jeroboam rebelled against Solomon, or why Solomon's building of Millo is mentioned, unless a supply be made, which is partly implied in the words, viz. to show, by what means Jeroboam began first to rise, it was upon his employment in Millo, and for his lifting up of his hand against him, there was no cause in that, or in his being set over the house of Joseph, but only in the message of the Prophet unto him, this his advancement by the King being spoken of only as a preparative and means, the better to attain the kingdom, to which God would raise him for Solomon's punishment. Wherefore they both vent their own inventions, of whom Lyra speaketh, as R. Solomon, who saith, that he reproved Solomon for filling up and stopping the passage, which David had left open for men to come to the house of the Lord, which he did by repairing Millo, and for this Solomon being angry expelled him the city; and others, who say, that he being first set over the house of Joseph, was removed down to a lower office to be over the work of Millo, at which he took indignation and rebelled. But this last is plainly contradicted in the text, for the work of Millo was the occasion of his rise, and the first is merely imaginary. Yet, as Martyr hath it, Kimhi also findeth a cause in the building of Millo of discontent, both to Jeroboam and to the people; for that in times past it was so built that a postern door was left, and passage for the kings of Israel in case of danger to flee away, which Solomon now also stopped up, and because hereby he shown a contempt of the citizens, as though he feared no danger from that which they could do at any time, through which he should have any need to flee. And some also, he saith, hold this to be a caused of Jereboam's and the people's discontent, that by setting buildings upon Millo, all passage to the court was stopped up, that men could not so easily come to the king with any suit, as in times past, and against these things Jeroboam was most ready to speak, and upon these occasions to stir up the people to rebel against him. And to these or some of these he seemeth to assent. But if there had been any preparatives in Jeroboam to rebel against his master before the Prophets coming to him, the sacred history would not have spared certainly to relate it, no more then Absalom's practices, when he aspired to his fathers kingdom. Seeing therefore here is no cause set down, but only the prophesying of Ahijah unto him, I conclude, that this was the only thing that first gave him occasion to attempt anything against Solomon, as we may gather certainly, that he did, because it is said, that he lifted up his hand against him, and yet he had no reason to do so upon that prophesy, in Solomon's life-time, seeing he was told, that no part of the kingdom should be taken from him whilhst he lived, but in his sons time. The reason then, why the building of Millo and Jereboam's industry about that work are first mentioned, was because here was the beginning of Jereboam's rising to dignity, making him the more capable of a kingdom afterwards, as in speaking before of Hadad, his history is set forth from the beginning, and likewise of Rezon: neither doth Josephus speak of any other occasion of his rebelling, but this prophesy. Yet Tostatus, as Lyra, will have an occasion in the building of Millo, viz. it being a work of great cost, a tribute was raised to maintain the charge, and Jeroboam being appointed over this, finding the people hereat discontented, took this opportunity to speak against the king also: but how then came he after this to a greater dignity by the kings favor?
At that time when Jeroboam went out of Jerusalem, Ahijah the Shilonite found him, and he was clad with a new garment, &c.] It is most probable, that by his going out of Jerusalem, is meant his going out towards Ephraim to execute his office, till now thinking nothing less then of a kingdom, but apt enough, as God knew, upon just occasion offered, to aspire after it. For the tribe of Ephraim, of which he was, in times past affronted Iephtah, and slew the 70. sons of Gideon, and Micah of Ephraim was a ringleader to idolatry in Israel, and Sheba the son of Bikri an Ephraimite, lifted up his hand against David next after Absalom, and so did Jeroboam now against Solomon. Him, being come out, Ahijah the Prophet found in the field, and they two are said to have been there alone, which may seem strange, that he being a man so highly promoted, should travel without any attendants; but it is most likely, that the Prophet called him aside in secret to do his errand unto him, as Samuel in times past 〈◊〉 Saul, to avoid the danger of Solomon's knowing of it. Touching the new garm ••• , it is so spoken of, as that it is uncertain, whether Ahijah or Jeroboam were clad with it, but it is most commonly taken, and that most rightly, that this garment was the Prophets, because it is likely that Jeroboam would not have suffered him to take and rend his garment, before he knew the reason, and it had been a strange thing in the Prophet to offer it, and it had not beeen so fit a sign to give him part of his own, to signify the rending away, and giving to him that which was another man's, but the garment being the Prophets, who came as a messenger from God, and giving part unto him, did most aptly signify the thing intended. The cause, why the Prophet did not only foretell, but by a figure and sign fore-show the taking away of ten tribes from Solomon's posterity, to give them to Jeroboam, by rending his garment into 12. parts and giving ten of them to Jeroboam, was both to stir him up to be more intent to the thing prophesied, and to make the deeper impression in his mind by the sense, not only of hearing, but also of seeing, as other Prophets also were directed afterwards to do, both Isaiah, Jeremiah, and Ezekiel. For when Jeroboam saw him to take his own new garment and to tear it in pieces, he could not but conceive, that this was not done for nothing, but upon some serious and weighty consideration. And it is worth the noting, that as ten tribes were rent from Solomon's house and given to Jeroboam, set forth by ten pieces given to him, so the kings of the ten tribes were changed according to this number ten times, till that as a garment rent in pieces they were quite consumed. The kingdom of Israel was new, as a new and whole garment under Solomon, and therefore most aptly set forth by a new garment, but after this rending, it soon began to decay. First, under Jeroboam by wars with Rehoboam, and by his idolatry, for which God began to loath Israel, and he and all his were soon consumed, the kingdom continuing but two years in his family after his death. Secondly, under Baasha, who slew Nadab the son of Jeroboam, and reigned in his stead; by wars also with Asa, and idolatry, for which he and his also were destroyed, in the second year of his son Elah, who reigned after him. Thirdly, under Zimri, who was the executioner of God's wrath against the family of Baasha but stood not above seven days. Fourthly, under Omri, who was set up against Zimri, after whom his son Ahab succeeded, and after him Ahaziah, and lastly Jehoram of the same family. Fifthly, Under Jehu who slew Jehoram and all Ahab's posterity, and in his house the kingdom remained to the fourth generation. Sixthly, under Shallum, by whom the posterity of Jehu was cut off in Zechariah, but he continued only one month. Seventhly, under Menahem who slew Shallum, and his son Pekaiah after him, but in Menahems days that kingdom began to be pilled by Pal, the king of Assyria, to avert whose invasion it was dreined of 1000. talents of silver. Eighthly, under Pekah the son of Remaliah, who slew Pekahiah, in his days came Tiglathpileser king of Assyria, and subdued and carried away many of this kingdom into Assyria. Ninthly, under Hoshea the son of Elah, who slew Pekah, in whose days Shalmaneser the king of Assyria came against Israel, and Hoshea became his servant, and so he reigned in another condition, viz. of a tributary a while, and so may be counted for a tenth king. But then treason being found in him, he was taken and imprisoned, and the whole kingdom destroyed. But to return to the Prophet Ahijah, he gave to Jeroboam ten pieces of the twelve, into which he had rent his garment, fore telling him, that he should reign over ten tribes, but for David's sake, one tribe should be left still to Solomon's son: by one tribe understanding, as hath been noted before, Judah together with Benjamin lying mixed with it, to express which the Sept. have it, 〈 in non-Latin alphabet 〉 , he shall have two tribes, because that 10 pieces being given away, there remained two still. But he telleth him that this should not be done in Solomon's days; but in his sons days, to whom (though un worthy for Solomon's great wickedness, two tribes should remain) that David might not want a light in Israel, that is, a Kingly posterity coming of David, set up as a light by Kingly glory shining in that land; and it is said a light, saith Martyr, because David himself reigning over all was as the Sun; but henceforth the Kings coming of him should be but as 〈…〉 ght, the beams of their Kingly glory extending nothing so fair. The cause w •• God would rend away so much of the kingdom, is set down v. 33. Because they have forsaken me and worshipped Astarte, &c. It is said not he, but they in the plural number, to intimate that Solomon's wickedness spread it self amongst his people, who were drawn by his example to commit the same idolatry: his sin being thus aggravated, and made the more provocative.
But I will not take away any part of the Kingdom out of his hand, &c. 35. but out of his sons hands, &c.] Here Jeroboam is expressly directed not to attempt any thing in Solomon's life time, as David being held by the fear of God without any expression restrained himself from attempting anything against Saul during his life, although he were by Samuel anointed king in his stead. Yet Josephus saith, that he being by this prophesy lifted up to great hopes, began so soon as he came amongst his contribules, over whom he was set, to move them to sedition, and help him to this kingdom. Comestor and Tostatus think, that he sought to sline them up before. That of Josephus seemeth not to disagree from the sacred history, in which it is said, that he lifted up his hand against him, v. 26. for what is this else but to rebel? and for his seeking the kingdom before, it seemeth to be intimated in this speech of the Prophet unto him, Thou shalt reign according to all that thy heart desireth] for hence some gather that he desired before to attain the kingdom. But this is a weak ground, seeing the meaning of that saying might be nothing else, but that when he should be made king over the ten tribes according to this prophesy, as he should desire after the manner of all kings, so he should continue Lord and King over all those parts, none being able to put him down again. I conclude then, that most probably Jeroboam thought of nothing less before, then of a kingdom, but when he had heard the Prophet, he began to show the wickedness of his heart presently in assaying to get the kingdom in Solomon's life time, which was expressly denied unto him, and yet the providence of God wrought also herein to afflict Solomon the more for his sins, who knoweth how to use wicked men as instruments to punish the wicked, although that which they do against them proceedeth merely from their own evil disposition.
And I will afflict the seed of David for this, but not forever] Because these words are added after these, v. 38. I will build thee a firm house, &c. some to make them to cohere with them, understand them, as if that were the afflicting of David's house meant, when they should not see the ten tribes to return anymore unto them, but to continue separated, as a contrary kingdom. But this pleaseth not Martyr, who thinketh rather and that rightly, that they have reference to that which was said before, viz. the renting away of the ten tribes for their sins, seeing if it had been meant of the continuing of this rent, it should have been said, I will afflict them in this, and not for this. Touching the last words but not forever, some understand them, as if it were meant, that the kingdom of Israel now to be divided from the kingdom of Judah should not stand always, but return at length and be under the house of David again, which they think was fulfilled, when Israel was carried away captive by Shalmaneser, and Josiah some time after possessed Samaria, and the countries pertaining to the ten tribes, and when after the captivity of Judah into Babylon and return again in the days of the Assamo-nei, the Jews obtained the whole kingdom. But this saith Martyr cannot stand, because although they possessed the land again, yet the ten tribes never returned to be reduced under the obedience of the house of David. It is better therefore saith he, to understand it of the Messiah, in whom the kingdom of David is much more enlarged, then ever before, in that all the ends of the earth are given unto him. And this is acknowledged by R Solomon, but he erreth miserably in that he holdeth the kingdom of the Messiah to be a kingdom in this world, under the obedience whereof the other ten tribes shall one day be brought again. Pelican agreeth with Martyr, who saith, that the glory was restored to David's house in the Messiah, as never was to any mortal king; and Lyra, Tostatus, and Dionysius likewise. They were not say they, afflicted anymore by the kingdom of Israel consisting of ten tribes after 250. years, because that kingdom then ceased, by reason whereof the kingdom of Judah could never be quiet long together before: but their affliction was wholly at an end, when the Messiah came and reduced all nations under his obedience by his Gospel.
Whereas the Lord spake so kindly to Jeroboam by his Prophet v. 38. If thou wilt walk in my ways, &c. I will be with thee, &c. when as he knew that he would be a most gross Idolatour, and did by him punish Solomon, when as he knew that he would be much worse, he did it out of his general goodness, that diffuseth itself to all alike, to the good and the bad, to the just and unjust, that when he should prove so bad, he might the more justly be most severely punished, as indeed he was in his posterity, none being spared, but all cut off, thus also was