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CHAP. I.

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

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

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

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

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

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

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

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

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

CHAP. II.

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

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

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

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

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

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

1 CHRON. 24.

The Levites being distinguished, as before, ch. 23. into Ministers, Judges, Porters and Singers; and touching those that ministered about the sacrifices, who were 24000, it being shown only in general, that they were distinguished by their courses, v. 6; Now followeth the distinction of the Priests by their courses in particular, and of some principal Levites, who were next in honor to the Priests in general, and over all the rest. v. 20. The Priests were distinguished by Eleazar and Ithamar, the two sons of Aaron, the eldest of each family being from generation to generation, the chiefest of all the Priests of that family; and at this present Zadok was the chiefest of Eleazars, and Abiathar, or Abimelech (for one and the same man was set forth by both these names) of Ithamars. Now because there were many more of the family of Eleazar then of Ithamar, that had 16 courses, and Ithamars 8. And the names of the chief of every of these courses are set down, it being to be understood, that all the other Priests served in their courses under them, a like number being assigned to each one in his course to assist him in the execution of his Priestly office, respect being still had, that they only were appointed to serve in the courses of those of the family of Eleazar, that were of his family, and they in the courses of the family of Ithamar, that were of his family. Touching the means used to distinguish these courses who should have the first, who the second and third, &c. It is said to have been done by lots, the names of all the chief of their houses being written in 24 several pieces of paper and put in one vessel by themselves, and the courses being written in 24 papers and put in another vessel, then they being shaken together, one was appointed to put one hand into one vessel and to draw a name without seeing, and another into the other vessel, and to draw a course likewise; and look what number was written upon it, that was his course, whose name was drawn together with it. And the Priests of the first course were to serve but one week at a time beginning at the Sabbath in the evening and continuing about the Temple till the evening of the next Sabbath; at what time they departed to their own houses, and the next course came and served likewise, and then the third and fourth; till that all the 24 having served in their courses, they began again. And during the time of their service, there were chambers about the courts of the Lord's house, wherein they lodged.

For the Levites next named, it is to be understood, that they were not of the common sort, but Princes as is expressly said of Iesias, Prince Iesias, v. 21. and they were of 2 families, Kohath, and Merari, and had their courses also by lot, ver. 31. Of these it is not said, what the office was, but most probably they were chief next unto the Priests of whom one was always about the temple, as Prince of that course, which served them according to the order wherein they were placed.

CHAP. 25.

Here followeth the distinction of the Levites, who were to serve in the temple by singing and playing upon instruments of music, the chief fathers of whom were 3. Asaph, Iduthun, &c. Heman, who came of the three sons of Levi. Heman of Kohath, Asaph of Gershom, and Iduthun of Merari, as is most probable from 1 Chron. 6. 33, 34. &c. where Heman and Asaph are expressly said to be of Kohath & Gershom, and for 〈…〉 , whereby it seemeth that these were two names of one and the same man. Of these some were so famous for wisdom, that Et ••• and Heman are spoken of in comparing the wisdom of Solomon. The Sons of these 3 were 24. according to which number the courses of the singing Levites were distinguished, as the Priests were, and these 24 were appointed one to be the chief in one course, and another in another; so that the first course came in and went out with the first course of the Priests, and likewise the other in their order. The chief of these did both direct the rest, and by the spirit composed some divine songs to be sung to the praise of God. The chief are said to be 288. that is, 12 to every course of the 24. for 24 times 12 make 288. Now for the use of singing and music in the temple, it was to stir up men's minds to praise God, and when they did sing and play, a sacrifice of praise was offered.

CHAP. 26.

Next unto the singers the Porters are distinguished by the 4 gates of the temple, East, West, North, and South, and one Prince is appointed to be over one gate, and one over another, 4 over all, that kept the 4 gates by course, v. 14. For it is not to be doubted, but that the Porters being 4000. were distinguished into 24 courses as well as the singers and Priests, coming and going upon every Sabbath, as they did which is also expressed; 1 Chron. 9. 24. And therefore here are 24 named in the beginning of the chapter, which may well be understood to be the chief of these 24 courses. And of Obed Edom, it is noted in special, that there were more of his house, then of any other; because the Lord blessed him, v. 5. wherein Expositors generally think, that respect is had to the time, when the Ark abode at his house, 2 Sam. 6. For then it is said God blessed Obed Edom, and all that he had, one way of which blessing was by increasing his house, and giving him many children. And the 24 hitherto named were of the posterity of Kohath and Merari. Now besides these and their brethren of their courses there were some Levites of Gershom, that were set over the treasures of the temple, and the spoils of the enemy, which were dedicated by David, Samuel, Saul, Abner, and Joab, &c. See before, Ch. 9. 28. Lastly, for works without, they are named who were over the 6000 that were appointed to be rulers and Judges of the people in matters concerning God and the King, that is, in teaching and instructing the people in their Synagogues, and sitting with the Judges in particular cities to judge in criminal causes.

CHAP. 27.

After the distinction of the Priests and Levites, here followeth the distinction of the Princes, and first of those, that were over the men of war, who are distinguished by the 12 months of the year, each one having under him 24000 valiant men; of these one with his 24000 attended upon the King one month, and the other another; so as that each Prince with his men was at liberty to return and attend upon their own domestic affairs eleven months in the year, except extraordinary occasion of war required the service of them altogether. The end seemeth to be for the safety of the King, and the appeasing of tumults, if any should arise, and that so great a number being exercised in arms at the least one month in the year (for we must not think that they lived idly about the court in the month of their attendance, but were exercised in military discipline) the King might never be unprovided of a sufficient Army upon short warning to fight against his enemies. And by this means it is not unlikely, that Solomon came to enjoy so peaceable a reign all his days, there being no e 〈…〉 that durst stir against him, who was continually so well provided of men 〈…〉 ition to quell his proudest enemies. And whatsoever King shall take the same course, it is not to be doubted, but with God's help he should have a very safe kingdom.

Then the Princes are named, who were over the several tribes, there being of each tribe one, but over the Levites and Priests, two and two, over the two half tribes of Manasseh, because of their separated dwellings.

But David numbered not them that were under 20 years, because the Lord had said, that he would multiply the Israelites, as the stars of heaven. Joab had begun to number, but he finished it not &c.

It was said before that the Levites were numbered from • 0 years old and upward. Now in speaking of others that were of the other tribes & of the numbers that were under the 12. Princes of David's Armies, because nothing hath been said hitherto from whatage they were numbered, that is here inserted, that according to the law, Num. 1. 3. they also were numbered from 20 years old and upward, but not under; a general reason being yielded, why they under 20 were not reckoned from Gen. 15. viz. the promise of God to Abraham that his children should be as the stars in multitude, that is, innumerable; if all without exception of any age should be numbered, the numbers would be so great, as that it would exceed all count. Wherefore to attempt a numbering of them thus, could not but be a great sin, both because it was against the law of God, and a presuming to go about the disproving of that which God had so confidently affirmed, who most probably to provent it, had limited the age from which at any time they might be numbered. Thus much for David's not numbering of any under 20. now it is further added, that Joab had hegun to number by David's command, and finished it not, because wrath therefore fell upon Israel; it being meant, that although David had been most cautelous, and his Captain Joab not to number, but according to the law; yet when this was done, God sent a plague of pestilence, ch. 21. whereby it came to pass, that neither then the numbers were perfected, nor now when the number of all the Levites was taken, durst they adventure to number all Israel also for fear of God's wrath again to break out against them; and therefore the sin of the children of Israel is not set down as of Levi here; and this was the cause of commemorating this thing in this place.

Now besides the Princes of the tribes before mentioned, there were others also set over the goods and chattels of the King, as over his treasures in Zion and Jerusalem. 2. In the villages, fields, cities, and towers. 3. Over his husbandry. 4. His vineyards. 5. His wines. 6. Over his olives and figs. 7. His oils. 8. His herds. 9. His Oxen. 10. His Cammels; over which was an Ishmaelite, because the Ishmaelites had most skill about these. 11. His asses. 12. His sheep, over which was an Agaren, one of that nation, which used to dwell in tents, which might be removed from place to place.

Lastly, his Counselors are named, whereof two are said to have been with the Kings sons; that is, according to the Hebrews, to instruct them, then Achitophel is named, into whose place, when he had hanged himself, Benaiah came, and Joab was general of all the Armies. Whereby it appeareth, not only what a well ordered common wealth this was, but well also the Kings peculiar estate was ordered and managed.

CHAP. 28.

The numbering of the Princes, Priests and Levites, being ended, here followeth the oration which David made unto them standing up, that he might be the better heard. And herein he showeth what his intent was about building an house to the Lord, and how he had prepared; but God had appointed Solomon his son to do this great work and denied it unto him, as sometime Moses was denied to enter into the land of Canaan, which he much desired; and Joshua was set up to lead the people in thither. Some think that his rising up was from his throne; but according to other more probably it was from his bed, and he called the house which he would have built, the house for the Ark, and his footstool, that is, the mercy seat which was, as it were, the seat of God. Concerning h 〈…〉 t, and the Lord's holding him from building, see before, ch. 22. 7, 8. A 〈…〉 e them the more willing to submit themselves to Solomon, as their Ki 〈…〉 commemorateth 1. God's electing of the tribe of Judah before all oath 〈…〉 . Of his Fathers house before all the families in Judah. 3. Of him before any other in that house. 4. Of Solomon before all his other sons, together with God's speech touching Solomon, he shall build me an house, and I will be to him a Father, and I will establish his throne forever, if he continueth steadfast in my precepts; &c. whereupon he exhorteth both them and Solomon his son so to do, threatening him, if he did otherwise, that God would reject him forever, which is not to be understood of reprobating him to perish in hell forever, because 2 Sam. 7. 14. 15. he had promised if he sinned against him, to correct him; but not take his mercy from him forever: but what should be done for the continuing of the kingdom to his posterity, should not be out of respect unto him, but unto David; with whom he had made a covenant unalterable, and upon him there should remain a blot forever; showing God's estranging of his fatherly affection from him, when for his sins 10 tribes should be rent away from his heirs, and so his kingdom should be irreparably diminished unto them forever.

Then David gave unto Solomon the pattern of the Porch and Temple, &c. saying, that all came written to him with the hand of the Lord, which according to some Hebrews, is to be understood, saith Pelican, by the direction of Samuel, by others, of Nathan the Prophet; Lyra saith, that it may be he had all revealed unto him by God. Cajetan, that these things were by God written in his mind, and not in a book; but he described them by writing unto Solomon for his direction. Tostatus contrarily that he had them delivered unto him by God ready written, as Moses had the commandments. That of Cajetan seemeth more probable, because v. 12. it is said, which David thought in his heart, so that God's writing of this form was in his mind by internal revelation. And David spake thus to Solomon, that he might not adventure to vary from this pattern, and to commend the fabric as being of God's devising, and not of man's; and he might not fear to go about this great work, to the devising of the doing whereof rightly, all the wit of man would not suffice, because the platform was set by God himself in everything.

CHAP. 29.

And David spake to all the congregation, &c.] Happily the congregation being a while dissolved, and then meeting again, because the Kings strength would not suffice to say anymore at that time, he spake again in commending the building of the temple unto them, setting forth the greatness of the work, as whereunto all that he had hitherto spoken of would not suffice. Wherefore he both addeth 3000 talents of most pure gold, and 7000 talents of silver to cover and guild over the walls of the most holy place, and exhorteth the Princes to a liberal contribution. The reason, why he would have them also to contribute, when as he alone had provided all things sufficiently, was according to some, that their treasures being exhaust, they might be the less able to rebel against Solomon, if any of them were so minded, but this had been to make again of godliness; a better reason therefore hath been already yielded, ch. 22. 17. and it is to be noted, that in exhorting them to a liberal contribution, he useth the phrase of filling their hands and offering, which used to be spoken of sacrificing, to show that it was a sacrifice most acceptable unto God to give of their goods to this work.

Then the Princes and Nobles, &c. offered willingly 5000. talents of gold, and 10000. drachmaes, whereof 12000. saith Junius, make a talent, and of silver 10000. talents, &c. that is, they set down each man so much to be given, as together amounted to these sums to be afterwards gathered by collectours appointed by the King. All which if it be compared with David's gifts Ch. 22. 14. is nothing, for he gave 100000. talents of gold, and 1000000. of silver.

Then David seeing their cheerfulness in offering, blessed God therefore, and acknowledged all, which he and they had offered, to come from God, beseeching him to continue this mind in them, as knowing the mutability of men, and lastly, he prayeth for Solomon his son, that God would give him a perfect heart, that he might do all things commanded, and having exhorted them to bless God, likewise they did it by bowing themselves, and then bowing to the King they gave him thanks for all the benefits, which they had enjoyed under his government; although Junius will have their worshipping of the King to be understood of Solomon.

Then the day following in token of their thankfulness to God, they sacrificed 1000. bullocks, 1000. rams, and 1000. lambs, and they feasted together and made and anointed Solomon King the second time. The sacrifices, saith Joseph. were holocausts, & after these ended were many thousands more slain for peace-offerings, wherewith the people feasted, but because no more are here spoken of, it is rather to be thought, that some of these only were holocausts & the rest peace-offerings, for we never read of so many beasts, or near so many, wholly burnt at one time, in any age. When Soloman sacrifieed afterwards in Gibeon, a most ample sacrifice, he offered but 1000 burnt offerings, and Hezekiah but 70. Bullockes, 100. Rams and 200. Lambs. And now they anointed not only Solomon King, but also Zadok for Priest, that is, high Priest in the room of Abiathar, who had conspired with Adonijah: and thus the word of the Lord against Eli's family began to be fulfilled; how the Priest was anointed, see Levite. 8.

And all the Princes and sons of the King gave their hand to Solomon, &c.] that is, sware fidelity unto him, and this was the cause why he was anointed for King the second time, that it being done by the consent of all the Princes, he might the more peaceably reign over them, and peace being thus settled, he might the better go on in building the temple: for when he was anointed before, they were divided. For those that anointed him, because Zadok the Priest and Nathan the Prophet did it before, it is not to be doubted, but that they anointed him now again. And here Josephus bringeth in David speaking again to his sons, and exhorting them to be obedient to Solomon, and not to envy him, although a younger brother, because God had chosen him to be King, as he did before himself, before his brethren, who were elder, yet none of them envied him this honor.

Here the Author of the Chronicles hasteneth to set forth the death of David, and how long he had reigned over Israel and Judah, but because 1 King. 2. from which we have hitherto digressed, doth more fully declare his death, and speeches used before it to his son Solomon, let us now look back to the said 1 King. 2. 1.

When the days of David drew near, that he should die, he commanded his son Solomon, saying, &c.] The charge, which he gave him, was to keep God's laws, that his throne might be established, to which effect he was brought in speaking before, 1 Chron. 28. 9. and 1 Chron. 22. 12, 13. Only here is a charge added, first touching Joab, v. 5.

Thou knowest, saith he, what he did unto me, and to the two Captains of Israel, Abner and Amasa, &c.] The Hebrews, saith Pelican, think by that, which he did unto him, was meant the showing of his letters to others, which he wrote for the bringing of Uriah to his death, which was greatly to his disgrace, so that he was not faithful to him, and how treacherously he slew Abner and Amasa, when he pretended friendship, was notoriously known. Wherefore David spake of him, as a man, that ought not to be suffered to live, because, if he were suffered, he might unawares slay Solomon also, and thus interrupt his peaceable reign. The conceit of the Rabbins is uncertain; but that he disobeyed David's express charge about Absalom, and imperiously threatened him to cause him to come forth and to cease mourning when he had slain Absalom, is certain; for which his disloyalty to his sovereign, he was worthy to die. Theodoret also addeth, for his taking part with Adonijah, whom David could not be without all fear, that he would seek to set up again, and so to make a division in the Kingdom. And the rather, because he being privy to David's dealing with Uriah, that he might obtain Bathsheba, of whom Solomon came, never loved Solomon, as thinking him unworthy to reign for his scandalous birth. Whereas David did not himself execute justice against Joab before, it seemeth to have been, because Joab being Captain of the Hoast had been hitherto too powerful; but now he being aged, and Jehoiadah being of great power, by reason that he was over the Cherethites and Pelethites, and Joab's power being weakened by the Armies falling from him, as it seemeth, because he fled to the horns of the Altar and not to his soldiers, David wisely thought it a fit time to execute justice upon him, which had been hitherto deferred.

But to the sons of Barzillai show kindness, &c.] Because it is the part of a good King to be no less careful to show thankfulness to such, as deserve well of him, then to punish evil doers, David provideth thus for the requital of Barzillai: what he did for Machir and Zob, who also shown him the like kindness, is not said; what is to be thought hereof, see 2 Sam. 19. 40.

Thou hast also with thee Shimei, &c.] How David could without prejudice to his oath appoint Solomon his son to provide, that he might not come in peace to his grave, see 2 Sam. 19. 23. And David's oath bound him no longer then he lived, his successor in the kingdom was free, notwithstanding this oath to do justice upon him according to his discretion. Moreover David doubtless still perceived, that he was ill-affected to his house, and adhered to the house of Saul, and so might afterwards become troublesome to the State, wherefore he justly committed him to be dealt withal by Solomon according to his wisdom.

Then David slept with his fathers, &c. and the time that he reigned over Israel was 40. years, &c.] Of these times of his reign and his age, when he began to reign and when he died, see before upon 2 Sam. 5. 5. and 2 King. 1. 1. For the place of his burial it is said to be in his own city, that is, not Bethlehem, as some have thought, but Zion, where the Kings his successors might afterwards be buried also. Josephus saith, that his son Solomon buried him magnificently in Jerusalem, and that into his Sepulcher were put very great riches: for out of it 1300. years after Hyrcanus took 3000. talents to give to Antiochus to remove his siege, and after that Herod took out much money out of another Cell. And Benjamin a Jew in his Itinerary telleth of two workmen, who digging up the stones of an old wall espied a den, and entering into it, saw a Palace with pillars of marble and a table of silver before it with a scepter and crown of gold upon it, but when they attempted to go into that palace, they were smitten with a whirlwind down dead, and having lien so till night they were revived again and then heard a voice saying, arise and go out of this place. Wherefore that hole was by the command of the Patriarch stopped up again, none daring to enter into it anymore. And here an end of David, who many ways was a figure of Christ; first in his tribe Judah and city Bethlehem. 2 In his favor, for Christ also was comely, vox suauis & faties decora. 3 He chased away the evil spirit from Saul, killed a Lion and a Bear, so Christ cast out devils and destroyed their power. 4 He lived obscurely 30. years as Christ did. 5 He slew Goliath not by force of arms but with a sling. 6 His brethren envied him and Saul sought to slay him. 7 He having given a dowry of 200 fore-skins for Merob had her not, but Michal: so Christ had not a Spouse of the Jewish Church but of the Gentiles. 8 David was thrice anointed King, so Christ had a threefold right to reign; first, as God; second, as David's successor in his line; third, because as God and man all power was given unto him. 9 He ordered the Priests and Levites, so Christ the Apostles. 10 He prepared matter for the Temple, &c.

Then Solomon sat upon the Throne of David his father, and his kingdom was greatly confirmed] That is, after the slaughter of three Rebels hereafter spoken of, viz. Joab, Adonijah, and Shimei, for although they durst yet attempt nothing, yet afterwards some stirs might have been made by them, but now were prevented.

And Adonijah the son of Haggith came to Bathsheba the mother of Solomon, &c.] Here is shown upon what occasion Adonijah the competitour of the kingdom was cut off, and immediately after Joab, and Abiathar put down from the High-Priesthood. Adonijah as Expositors generally think, by their counsel sought to have Abishag to wife, who was wife to his father David, which was both contrary to the law of God, and as Pelican hath it, it was not lawful for any in that Common-wealth to marry her, that had been the wife of a King, unless he himself were a King. Wherefore Adonijah in seeking this, sought to come as near to the kingdom, as he could, and having the chief captain Joab and the chief Priest Abiathar on his side, he was not without hope by this means to attain unto it, at the least his ambitious mind might be fed with such a conceit. This Solomon through his wisdom saw into, but his mother not; but when by his speech she perceived it, most probably she was content to have her request denied. Some call in question Solomon's justice for putting Adonijah to death upon this occasion, and that without being first tried, as Theodoret and Procopius; and Cajetan saith, that he knoweth not how it may be excused, and that it seemeth to have been done unjustly, seeing no treason against the King did evidently appear herein. But Lyra and Pelican and others, justify Solomon in this fact, because he knew by his wisdom, that he went about thus to make a way to the kingdom, and in such evident cases it had been the manner of David before, without further proceedings to give sentence immediately against offenders; as against him, that brought him Saul's crown, and against Rechab and Baanah. And Adonijah his former ambitious causing of himself to be made King made it plain, that he had still the same mind within him, for which it was just with Solomon now to cut him off, although he had spared him hitherto, seeing it was but upon condition, if he did show himself worthy. Ch. 1. 52.

And to Abiathar the Priest, the King said, go to Anathoth thy field, for thou art worthy to die, &c.] Anathoth was a city of the sons of Aaron, Josh. 21. 18. here the family of Abiathar dwelt, and to this place he was now confined, and not permitted anymore to remain or to come to the city of David; that being removed from the Court, there might not be any danger afterwards of his conspiring against the King anymore. In that he was thus censured at this time, it appeareth, that he was guilty of a second conspiracy with Adonijah, as also Joab, whose judgment followeth next. God suffered them both to fall again, that Solomon might have just occasion of proceeding against them; both that the word of God against Eli's family might be fulfilled; as is noted in the next words, v. 27. and so great wickednesses as Joab had formerly committed might not go unpunished. Here some make a question, how the King, could censure the high-Priest, seeing he was not subject unto him? Tostatus answereth, that under the Old Testament he was subject, because the spiritual and temporal powers were not then distinguished. But Sallianus according to Theodoret, that the ordinance of God did intervene, of which Solomon was only the executer; and it is probable saith Sallianus, that it was done with the consent of Zadok, for in the case of life and death, the Priest only hath power to judge of the Priest, and to punish him; because Pashur the chief Priest committed Jeremiah to prison, thus he. But let every soul be subject to the higher powers, and let these powers be described by bearing the sword, as Rom. 13. and then this question falleth utterly to the ground; not only temporal but spiritual persons, have been and now are subject to the King: and if the chief Priest had power over Jeremiah to commit him, it was but a power derived from the King, as they that have commissions from him in our land have power.

When Joab heard this, he fled to the Tabernacle of the Lord, and took hold of the horns of the Altar, &c.] Because he knew himself to be guilty of the same conspiracy with Adonijah and Abiathar, he hearing how the King had dealt with them, feared his own life and therefore took Sanctuary as Adonijah had done before, ch. 1. 50. where I have shown, who were to be protected there and who not. About the former words of this verse, there is a difference from the Hebrew in the vulgar Latin. For whereas it is Hebr. The report came to Joab, for he had gone after Adonijah, although he went not after Absalom. The vulgar Latin hath it, A messenger came to Solomon, that Joab went after Adonijah, but not after Solomon; thus in the translation followed by Lyra: but in others it is corrected, in the last place there being Absalom, for Solomon. But it was not Solomon, that heard now of Joab's conspiring with Adonijah, for he knew that long before, but Joab heard what Solomon had done to the man, that he sought to advance, plotting now the second time for him, and finding by his proceedings against Abiathar, that it was not hidden from Solomon, he despaired of all favor, because he thought, that the King would easily gather, that his heart was quite estranged from him, seeing that in David's time, when Absalom sought to be King he would not take part with him but slew him; but now Adonijah seeking the kingdom and to put down Solomon, not once but twice, he conspired both these times with him.

And when it was told King Solomon, that Joab was fled to the Tabernacle, &c. Solomon sent Benaiah, saying, fall upon him, &c.] Here by anticipation is set forth, what Solomon lastly commanded Benaiah to do. For first, as is shown in the next words, he went to Joab and said, thus saith the King, come forth; and when he refused, the King being certified bad slay him there. Lyra saith, that Rab. Solomon yieldeth this reason, why Benaiah slew him not at the first: viz. Because Joab said unto him, that when he had slain Abner, David cursed him to suffer by the Leprosy, the Gout in his feet, and the want of bread; wherefore if now he were punished by death, it would be unjust, unless Solomon would take these curses upon himself and his posterity. Then Benaiah returning this answer to the King, he took these curses upon him, and sent again and slew Joab there; that is, as is most probable, being taken away by violence from the Altar, as is commanded, Exod. 21. 14. and accordingly, he saith, it fell out: for Uzziah had the Leprosy, Asa the Gout in his feet, and Hezekiah being besieged, wanted bread. But this is so vain, that it is not worth the naming; for those Kings were thus punished for other faults; and Joab deserved to die also for slaying Amasa: and it cannot be imagined that Solomon would take curses upon himself. Lastly, David had given Solomon a charge to slay Joab: therefore it is not to be doubted, but justly, seeing that charge came from so holy a King. Of all Expositors, Pelican only justifies Joab to have been a most faithful servant to David, and seemeth to tax it, as a point of ingratitude in David towards him to appoint him to be slain; by his example warning all Courtiers of their uncertain condition. But Joab certainly now received according to his deserts for his blood-shed and faction, which must not go unpunished. Whereas it is said, v. 34. that he was buried in his own house in the desert, the Hebrews say that this house was an Hospital, which he built in the way for the harbouring of poor passengers; and because he did such a deed of charity, they gather that although he was punished in this world, yet his soul was saved. But as P. Martyr saith, of this we cannot judge, because the Scripture saith nothing of it, and therefore it is to be left unto God. For his house in the desert he noteth out of Kimhi, that it is not only called a desert, which is uninhabited, but also which is not tilled but used for forests and pastures, and in such a place most probably Joab had an house, where he kept cattle.

Abiathar being put down from the high-Priesthood, and Joab slain, Zadok is put into the place of the one, and Benaiah of the other. Of his commendation that was now made high Priest see before, 1 Sam. 2. 35. where he who should be advanced thus in Eli's steed is described, but not named.

Then the King sent and called Shimei, and said unto him, build thee an house in Jerusalem, and dwell there, and go not out, for the day that thou goest out & passest the brook Kedron, thou shalt surely die.] Shimei was the third man, touching whom David gave a charge unto Solomon for his cursing and railing upon him, when he fled from Absalom, not to suffer him to come to the grave in peace. But because he could not justly slay him for that, seeing David had promised him that he should not die, the wise King beginneth with him, as reason required, by consining him to Jerusalem, and restraining him from going to his own city Bahurim, to come unto which a man must go over the Brook Kedron; because if he were permitted to dwell amongst those of his own tribe of Benjamin, there might be some danger of his exciting to rebellion, forsomuch as he had formerly declared himself to be ill-affected to the house of David, which danger would be avoided by keeping him to Jerusalem. The proposition of the King Shimei liked well, as one that feared that he should have been dealt worse withal, and therefore, as it appeareth afterwards, this decree was confirmed by oath, Shimei approving it. And so he came and dwelt in Jerusalem three years without going forth. But after this, his servants running away from him, and he hearing that they were in Gath, pursued them thithes, and returning suffered death therefore. But forsomuch as the brook Kedron lay eastward from the city and Gath west, how could Shimei be condemned to die, seeing he went not over contrary to the Kings charge? Answ. The meaning was not precisely, that he should not pass over that brook only, but no way else go out of the city: and he was expressly commanded, dwell in Jerusalem and go not out either hither or thither, and Kedron only was mentioned as the way, that he would most probably go, because his lands and possessions lay in Bahurim, and this was the way thither. Thus by a singular providence it was brought about, that Shimei did bear the punishment of his wickedness at the last, although he escaped long, and so shall all the wicked.