Annotations Upon the Historical Books Part 2

CHAP. I.

N Ow king David was old, and stricken in years, and they covered him, &c.] The scope of these two following books, is to declare the history of the Commonwealth of Israel, when it was divided into two several kingdoms, under the command of the several kings of Judah and Israel; and therefore it is that they are called, The books of the Kings. The history of Saul and David were related in the two foregoing books of Samuel, because they reigned over the whole people of Israel united in one body; Only Solomon's reign is here described (and the death of David, as making way thereto) because in his reign we are to see the first cause of that following schism, and rending of the kingdom of Israel into two several kingdoms, to wit, that of Judah, and that of Samaria. By whom these books were written we cannot say; that they were written by the inspiration of the holy Ghost, is clear not only by the testimony of the Church of the Jews, who did always acknowledge them as a part of the sacred Canon of the Old Testament; but also by the testimony of the Apostle Paul, who in his Epistle to the Romans cites a passage from hence, to wit, that in the 1. Kings 19.14. as a part of the holy Scripture, as we may see Rom. 11.2, 3, &c. Wot ye not, saith he, what the Scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy Prophets, &c. But now who were the holy Ghosts penmen in writing these books, we cannot determine; only that which some hold, seems the most probable, namely, that they were written piece-meals by several Prophets successively in their several ages, and then afterward collected & compacted into one continued history, by some holy man of God, who was guided therein by the spirit of God; and that First, because it is manifest that many passages in these books were formerly recorded by Nathan, Ahijah, and Iddo, 2. Chron. 9.29. Secondly, because it is also evident that the greatest part of the 18, 19, and 20. chapters of the second book of the Kings, was taken out of the prophecy of Isaiah, as we may see Isa. 36.1. &c. And thirdly, because the story of Zedekiah, which we have in the latter end of the second book of the kings, seems to have been taken almost word for word out of the latter end of the prophecy of Jeremiah. As for the dependence of this history upon that which went before in the end of the second book of Samuel, though the last thing there recorded be the staying of the pestilence, sent for David's sin in numbering the people, by his rearing of an altar in the threshing floor of Araunah, and offering sacrifices thereon as God had commanded; yet we must know that Adonijah's insurrection, which is the next thing here recorded, did not follow immediately upon that, but many other things intervened between, which are recorded in the eight last chapters of the first book of Chronicles; for after the Lord had at that time it seems revealed to him that the Temple should be built by his son Solomon, in that very place where now he had reared an altar in the threshing floor of Araunah, 1. He made great preparations of all materials requisite for that work, and set workmen at work about them, to make them ready for the building. 2. He set in order the courses of the Priests and Levites for their attendance upon their several services in the Temple. 3. He made known in a public assembly of the Princes and Rulers of the people, what the Lord's pleasure was, for Solomon's succeeding him in the throne, and encouraged Solomon to build the Temple, and persuaded the Princes and people to assist him therein, giving Solomon withal a pattern in writing, how all things were to be made, according as God had revealed it to him. And 4. in another assembly he persuaded the people to contribute willingly to the building of the Temple, which accordingly they did. It is evident, I say, that all these things recorded in the eight last chapters of the first of Chronicles were done whilst David was able to go abroad (for it is said, 1. Chron. 28.2. that he stood up upon his feet in the assembly of the Princes and Rulers, and spake unto them) and therefore they were done before this usurpation of Adonijah, when David lay bedrid, and not able to stir, as it is said here, and that to show that hereupon Adonijah took the advantage of making himself king; King David was old, and stricken in years; yea, so weak he was, that lying bedrid they covered him with clothes, but he gat no heat, and so thereupon verse. 5, Adonijah the son of Haggith exalted himself, saying, I will be king. It is much indeed that David should be so far spent with age before his death; for though this were a little before his death, he lived in all but threescore and ten years. 2. Sam. 5.4. David was thirty years old when he began to reign, and he reigned forty years; and we see in these days that many at these years are far from this weakness; but yet considering his many labors, wars, troubles, sicknesses and sorrows, which do usually much empair the strength of man, A broken spirit, saith Solomon, drieth the bones, Prov. 17.22. it is no wonder though David in his old age sunk apace, and was sooner decrepit and bed-rid then other men.

Vers. 2. Wherefore his servants said unto him, Let there be sought for my Lord the king a young virgin, &c.] David had at this time many wives & concubines, but these were all it seems well in years, and therefore his servants the Physicians advised that some well-complexioned young virgin should be sought out for him, to stand before him, to cherish him, and to lie in his bosom, as judging the heat of youth fittest to cause heat in his cold body, especially where it had not been impaired by breeding and bearing of children, which made them advise that she should not only be young, but a virgin too. Now though there be no mention here made of David's taking such an one to be his wife or concubine, but only of his taking her to lie in his bosom in a medicinal way, yet that this was supposed and intended, several reasons may induce us to think. 1. Because it is no way probable that David would have yielded to such a way of curing the coldness of his body, had she not been taken under the name of a wife or concubine, which was generally esteemed lawful in those days; the other way would have been so ridiculous and scandalous, that it cannot be thought that David would ever have given his consent to it. 2. Because it is noted ver. 4. as an evidence of the great decay of his body, that though she lay in his bosom, yet he knew her not: which doth clearly enough imply that she was taken in such a conjugal way, that he might lawfully have known her, had he not been disabled by that extreme weakness which lay now upon him: and thirdly, because, had not Abishag been taken as David's wife or concubine, Solomon would never have suspected as he did, chap. 2.22, that Adonijah in seeking to take Abishag to wife after his fathers death, had a plot thereby to get away the kingdom from him: to have married the wife of the deceased king, might have advanced his purpose some way amongst the people, but had Abishag been taken only to attend on the king in his weakness, or to lie in his bosom only in a physical way, there would have been no color to think, that when he should again lay claim to the crown, his marriage with such an one would have added the least strength to his title; and therefore it was surely the meaning of David's Physicians, that a young wife or concubine should be provided for the king to lie in his bosom; which may be one reason too why they advised she should be a virgin, as having respect therein to the honor of the king: as for that which is also said of her attendance upon him, And let her stand before the king, and let her cherish him, this I conceive the Physians added, partly because they would show that besides the principal end they aimed at in this counsel they gave, such a young wife might be a great comfort and help to him in his weakness, by waiting on him, and ministering unto him such things as he had need of; and partly because the performance of these services might mediately conduce to the end principally intended, in as much as they might gain upon the affections of David, and so his heart cleaving to her, he might take the more delight in her lying in his bosom, the means appointed for the cherishing of his cold body.

Vers. 3. So they sought for a fair damosel throughout all the coasts of Israel, and found Abishag a Shunammite.] That is, of Shunem, a city in the tribe of Issachar, Josh. 19.18. where afterward dwelt that honorable matron, that made so much of the prophet Elisha, 2. Kings 4.8.

Vers. 4. But the king knew her not.] This is expressly noted: first, as a clear evidence of the kings continuing weakness: and secondly, to show the reason why Adonijah did after his fathers death desire to have this Abishag to wife, to wit, because his father had never known her, which made him think that he might lawfully marry her, though she had been his fathers wife, or concubine.

Vers. 5. Then Adonijah the son of Haggith exalted himself, saying, I will be king.] It was now doubtless generally known in the court, that David by God's appointment, had given order that his son Solomon should succeed him in the throne of Israel; for we see, 1. Chron. 28.5, &c. before he was bedrid, in a solemn assembly of all the princes and captains of Israel, he did openly make known both God's command and his purpose in this particular: now Adonijah, being the eldest of David's sons then living, grudging at this, resolved to prevent it, and to make himself king before his fathers death; for besides that Solomon was young and born of a mother formerly attainted with adultery, his father was now bedrid and near his end, which would be a great advantage, because he would not be able to stir to make head against him, and a fair pretence, because his father could not live long, and in that weakness he could not do the work of a king; and then besides, Joab that invincible and feared captain, who was the chief cause of Absalom's overthrow, was now discontented, and was easily drawn unto his party; in all which respects, however Absalom had sped ill in the like attempt, he made no question but he should carry the matter without resistance, and therefore he exalted himself, saying, I will be king, that is, though he had no just title neither from God nor man, yet he resolved that he would be king, and to that end he presently made a conspiracy to effect what he had resolved; making no conscience of crushing his fathers heart with sorrow, even then when he lay already in such a sad & weak condition; but thus still God made good that, 2. Sam. 12.11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbor, & he shall lie with thy wives in the sight of this sun.

And he prepared him chariots and horsemen, and fifty men to run before him.] As Absalom his brother had formerly done; concerning which, see the note, 2. Sam. 15.1.

Vers. 6. And his father had not displeased him at any time, in saying, Why hast thou done so?] This is noted; first, because this was a great encouragement to Adonijah; he presumed upon his fathers indulgence; this it was that had marred him formerly, and this it was that did now embolden him to do what he did: and secondly, because this circumstance did render this fact of his far the more odious, that he could deal so lewdly with a father that had loved him so dearly, and had been so tender over him as David had been.

And he also was a very goodly man.] It is questionable what this word ( also ) hath relation to; some conceive that it hath reference only to that which went before, concerning David's fondness over Adonijah, to wit, that as that did embolden him to do what he did, so did this also, that he was a man of a goodly personage, and therefore, as himself judged, the fitter to sway the scepter, and the more likely to find favor amongst the people; and indeed that the goodliness of his person is here mentioned as another advantage that was in probability likely to promote his design, I make no question: but yet this word ( also ) I conceive, hath reference to Absalom too; for though there be no express mention of Absalom in the foregoing words, yet there was an intimation of him in the fifth verse, where the very same words are used concerning Adonijah's pomp, that were formerly used concerning Absalom's, He prepared chariots and horsemen, and fifty men to run before him, which was as much in effect, as if it had been said, as Absalom when he intended to get the kingdom from his father, put himself upon an extraordinary excessive way of pomp, and state, and princely attendance, thereby to get himself the name of a gallant prince, and so to ingratiate himself amongst the common people, so did Adonijah too: and so in relation to this it follows here, And he also was a very goodly man, that is, as Absalom was a proper handsome goodly man, 2. Sam. 14.25. and this was one of the main things that raised his ambitious thoughts to look after the crown, so it was with Adonijah too, He also was a very goodly man; and this likewise had some influence into this attempt of his to make himself king; first, because this puffed him up with an high conceit of himself, as thinking that God had made him to be above others, and fitted him to sit in the throne and to sway the scepter of Israel: secondly, because this was one of those things that had made his father so extremely fond of him, and now he hoped it would prevail with him too: and thirdly, because for this, he expected to find the more favor amongst the people; see the note, 2. Sam. 14.25.

And his mother bare him after Absalom.] That is, the next son that David had after Absalom was this Adonijah, by his wife Haggith; and so Absalom being dead, he was David's eldest son, and to him therefore as the next heir, the kingdom, he thought did of right belong.

Vers. 8. And the mighty men which belonged to David, were not with Adonijah.] That is, the Cherethites and Pelethites, and others that were of David's guard, and in their courses attended upon him.

Vers. 11. Wherefore Nathan spake unto Bathsheba, the mother of Solomon, saying.] By Nathan the Lord had made known to David his will concerning Solomon's succeeding him in the throne, 1. Chr. 22.8, 9. 2. Sam. 7.13. and therefore Nathan knowing this which Adonijah had done to be against the will and purpose of the Lord, and against that which David had appointed, was the forwarder to stir and oppose himself against it; and to that end he went presently to Bathsheba, (before she, though the mother of Solomon, had heard anything of that which Adonijah had done) and acquainting her with what he had heard, and that by way of enquiry (to startle her the more) Hast thou not heard that Adonijah the son of Haggith doth reign? he sets her on work to go to the king about it, as knowing that in regard of her affection to her son, none would be more zealous in the business then she; and that in regard of David's great affection to her, none was more like to prevail with him; only for her encouragement he adds those words, And David our Lord knows it not, thereby intimating that she need not fear, but David when he came to know what was done, would soon take a course to suppress Adonijah.

Vers. 12. Let me, I pray thee, give thee counsel, that thou mayest save thine own life, &c.] To make Bathsheba the more willing to hearken to him, Nathan here tells her how deeply the business concerned her, and that because if Adonijah prevailed, she might be sure that he would never let Solomon her son live, that was his rivall for the crown; nor her neither, whose hatred he would always fear, because of the wrong he had done her.

Vers. 18. Adonijah reigneth; and now my Lord the king, thou knowest it not.] This last clause Bathsheba adds, to let the king know that she did not tell him of Adonijah's reigning, as blaming him for breaking his promise (for she was fully assured that he knew nothing of it) but only to make known the insufferable insolency of Adonijah, who durst attempt such a thing without his privity, and that David might in time take some course to suppress him.

Vers. 20, And thou, my Lord, O king, the eyes of all Israel are upon thee, &c.] That David might not fear, lest he should not be able to oppose the faction of Adonijah; Bathsheba seeks to assure him, that the people were generally inclined to yield to that which he should determine herein, and did wait to see which of his sons he would appoint to sit in the throne after him, or rather that he should appear for Solomon, and make good what he had formerly declared concerning him, in a public assembly of the Princes and Elders of the people.

Vers. 21. I and my son Solomon shall be counted offenders.] That is, I and my • on shall be charged for endeavoring to have gotten the kingdom from Adonijah, to whom of right it did belong, and so for that shall suffer as offenders.

Vers. 22. While she yet talked with the king, Nathan the Prophet also came in.] And so Bathsheba went out; for though that be not expressed here, yet it is evidently implied, verse. 28. where it is said, that when Nathan had spoken his mind, David commanded that Bathsheba should be called in again.

Vers. 24. My Lord, O king, hast thou said, Adonijah shall reign after me? &c.] This he demands only to intimate, that he verily believed, that what Adonijah had done, he had done without his allowance: first, because David was not wont to resolve anything in such weighty affairs, without consulting with him: and secondly, because he himself had brought that message to him from God, concerning Solomon's succeeding him in the throne.

Vers. 26, And thy servant Solomon, hath he not called.] Thus she calls her son, by way of endearing him to David, to wit, by intimating that he was willing to obey his father in all things, and sought not to wrest the kingdom away, before he was dead, as Adonijah did.

Vers. 28. And she came into the kings presence, and stood before the king.] And so Nathan went out again, as is also clearly implied, verse. 32. where it is said, that when David had spoken what he had to say to Bathsheba, he gave order that Nathan should be called in again.

Vers. 29. As the Lord liveth, that hath redeemed my soul out of all distress, &c.] In renewing his oath to Bathsheba, David mentions the Lord's delivering him out of all distress, as an engagement whereby he was bound to be careful of doing what in God's presence he had sworn he would do.

Vers. 31. Let my lord king David live forever.] This may be meant thus, Long mayest thou live here, and forever in the world to come; but because this was an ordinary form of speech which they used to Princes in those times, not only amongst the Israelites, but also amongst other nations, as we may see Neh. 2.3. where Nehemiah spake thus to Artaxerxes, Let the king live forever; and Dan. 2.4. Then spake the Chaldeans to the king in Syriac, O king, live forever, and so in many other places of that Prophecy, therefore many hold with good probability, that the meaning of this phrase of speech, was only to imply, that they desired the long life of their king, and could be glad, if it might be so, that they might never loose him: and this too Bathsheba might at present say, the rather, to imply, that she desired not her son Solomon should be presently king, but rather that king David might live to enjoy it himself, many, and many years, but only that after his decease her son might then succeed him in the throne.

Vers. 33. Take with you the servants of your lord.] That is, my life-guard, to wit, the Cherethites and Pelethites, verse. 38. and this David appointed, partly for their better safeguard, and partly by way of honoring Solomon, as their new anointed king.

And cause Solomon my son to ride upon mine own mule, and bring him down to Gihon.] A river on the west or southwest of Jerusalem, which Hezekiah brought straight down to the west side of the city of David, 2. Chron. 32.30. and it is thought to be the same that is elsewhere called Siloam. Thither David would have Solomon go to be anointed, either because thence he might afterward enter the city with the more pomp and solemnity; or else, because it was not far from En-rogel where Adonijah and his confederates were met, and so it served the better for their astonishment, when they should hear the noise made at Solomon's anointing; or else, that all men might perceive, that David had now before his death appointed him to be anointed king, in opposition to Adonijah, who had exalted himself to be king over Israel.

Vers. 38. And the Cherethites, and the Pelethites, &c.] See the note, 2. Sam. 8.18.

Vers. 39. And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon.] Concerning this ceremony of anointing kings, see the notes, 1. Sam. 10.1. and 16.13. Doubtless the tabernacle here spoken of, from whence Zadok took an horn of oil for the anointing of Solomon, was not the tabernacle of Moses, which was yet in Gibeon, 1. Chron. 16.39. but that which David had set up for the ark, 2. Sam. 6.17. and much less can we say, that it was of that holy oil which was at first provided for the anointing of the priests, for it is expressly said that no other use was to be made of that oil, Exod. 30.32. Upon man's flesh shall it not be poured; or that the horn of oil wherewith David was at first anointed, was forever after kept in the tabernacle, that so the succeeding kings might be anointed therewith, as some conceive, for there is no just ground for this conjecture; all that can be said is this, that there being oil kept in the tabernacle for several holy uses, Zadok the priest took an horn of this oil to anoint the king; the rather happily, because the office of the Magistrate is indeed holy, and accordingly we see the seat of Justice is called the holy place, Eccles. 8.10.

Vers. 40. And the people piped with pipes, and rejoiced with great joy, &c.] This exceeding great joy of the people at the inauguration of Solomon was, first, because the people hoped, that by settling him in the throne to whom by God's own appointment it did belong, and that whilst David was yet living to maintain what was done, those civil wars would be prevented, which by the faction that Adonijah had made amongst the great ones, were like to have been kindled in the land: secondly, to testify their willing and cheerful submission to his government: but then thirdly, it was surely intended by the providence of God to shadow forth the great joy that should accrue to God's people by the kingdom of Christ, of whom Solomon was a notable type, when men should come in willingly, and submit to his government; whence is that of the Prophet, Zach. 9.9. Rejoice greatly, O daughter of Zion; shout O daughter of Jerusalem; behold, thy king cometh unto thee, &c.

Vers. 42. And while he yet spake, behold, Jonathan the son of Abiathar the priest came, &c.] This Jonathan was one of those that lurked nigh to Jerusalem as spies, when Absalom rebelled against his father, that they might bring David word, upon every occasion, of what was useful for him to know, 2. Sam. 16.36. but now it seems his father siding with Adonijah, he also took part with him, and so perhaps lay now as a spy at Jerusalem, to bring Adonijah word of David's proceedings. As for those words of Adonijah to him, Thou art a valiant man, and bringest good tidings; see 2. Sam. 18.27.

Vers. 43. And Jonathan answered and said to Adonijah, Verily our Lord king David hath made Solomon king.] As if he should have said, the tidings I bring are far from good tidings, for surely David hath made Solomon king: whether these be good tidings, or no, judge ye.

Vers. 47. The kings servants came to bless our Lord king David, &c,] That is, to congratulate with him the happy accomplishment of that which God had appointed, and David greatly desired, to wit, the settling of Solomon in the throne, with the general approbation and applause of the people; and by way of thankfulness for the care he had taken hereby to settle the peace of the land; to desire the Lord to give him much comfort, and the land much benefit, by this son of his, whom God had appointed to succeed him in the throne.

And the king bowed himself upon the bed.] By way of adoration and worshiping of God: see the like, Gen. 47.31.

Vers. 50. And caught hold on the horns of the altar.] Either that which David had built, or that in Gibeon, where the tabernacle now was, 1. Chron. 21.29. and this he did to secure himself from being put to death; for though we read of no express Law that God ever gave to his people, that those that fled to his altar should thereby be secured; yet that it was of old a custom for malefactors to fly to the altar for shelter, is evident Exod. 21.14. But if a man come presumptuously upon his neighbor to slay him with guile, thou shalt take him from mine altar, that he may die, to wit, either because it was held a kind of impiety to shed the blood of a man in that holy place, whither none might enter that had touched any dead thing; or to draw them by violence, as it were from God, that were fled to him for succor: or else, because the altar being the place where God did show forth the riches of his grace in accepting an atonement for sin, this hanging upon the altar was a kind of pleading that mercy should be shewn to them even for God's sake, who had shewn such mercy to man in the pardon of his sins; and hence it was that Adonijah caught hold now on the horns of the altar: he that perhaps despised God's altar formerly, was glad now to fly thither to save his life.

Vers. 52. And Solomon said, If he will show himself a worthy man, there shall not an hair of him fall to the earth, &c.] That is, if for the time to come he will carry himself faithfully and fairly, as a subject ought to do, not the least hurt shall be done him; but if wickedness shall be found in him, that is, if he be found any way false and treacherous for the time to come, then he shall certainly, without any mercy, be put to death.

Vers. 53. And Solomon said unto him, Go to thine house.] That is, withdraw thyself to thine house, and live there a private life, only taking care of thine own domestic businesses and affairs; and take heed that you meddle no more with the matters of the kingdom.

CHAP. II.

Vers. 2. BE thou strong therefore, and show thyself a man.] That is, though thou art young and of tender years (at least in respect of so great a charge as thou art now to take upon thee) yet let thy carriage be man-like, and such as may manifest a prince-like spirit; and this he speaks of spiritual fortitude and magnanimity; for indeed nothing more argues a truly valiant and courageous spirit, then when a man, a Prince especially, can constantly proceed in the ways of holiness and righteousness, and not be drawn aside either by flattery or fear. As for Solomon's age when he was anointed king: see the note, chap. 3.7.

Vers. 5. Thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains, &c.] It is hard to say what this is which David here intends that Joab did him; some think it is meant of his killing Absalom, when he had given a charge to the contrary; others understand it of some other action of disloyalty towards David, which is not expressed in the Scripture: but more probable it is, either that it is meant of Joab's insolency towards him in general, of which he often complained, as 2. Sam. 3.39. And I am this day weak though anointed king, and these men the sons of Zeruiah be too hard for me; or else of that which here followeth, his treacherous killing Abner and Amasa, wherein David professeth himself to have been much wronged; first, because good Princes look upon the injuries done to their subjects, as done to themselves (and so doth Christ, Acts 9.9. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? ) secondly, because David had engaged his faith, both to Abner and Amasa, that they should be safe, so that it redounded much to his dishonor, when they were afterward so treacherously slain; it was enough to make the people think that he had secretly a hand in it: however, these things he alledgeth here against Joab, both to show how justly Solomon might put him to death, though he had spared him, as also to imply how dangerous it was for Solomon to let him live: how il-affected he was towards him, was evident by his conspiracy with Adonijah; and what mischief might not be feared from him, that had his hands already so foully embrued in blood? now to aggravate his murthering of these two captains, he saith, first that he shed the blood of war in peace, that is, when there was peace made with them he slew them, as if they had been in open hostility against David, and secondly, that he put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet, to wit, when embracing them he stabbed them with the sword that hung at his girdle, and so they fell down dead at his feet; and this expression I conceive is used in describing these his impious facts, either to set forth the base perfidious manner of his murthering them, to wit, that stabbing them, when he pretended to embrace them, their blood by that means gushed out upon his girdle, and ran down upon his shoes; or else his boldness and impudency, in that he was not ashamed thus treacherously to slain himself with the blood of these men, but did rather glory in it, going up and down with their blood upon his girdle, or upon his sword hanging at his girdle, which he had put up all bloody into the scabbard, and so also on the shoes he wore stained with their blood.

Vers. 6. Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.] As if he should have said, be sure to cut him off, and let the blood of Abner and Amasa be returned into his own bosom; for the time and occasion of doing this, that must be left to thine own wisdom, wherein do as thou feest cause; a man he is of a turbulent spirit, and will soon, some way or other give the occasion enough to take away his life, and therefore observe him wisely, and take the occasion as it shall be offered to thee, only be sure it be done some time or other: let not his hoar head go down to the grave in peace; where also he mentions his hoar head, to intimate that he would not have him spared for his old age; lest Solomon should think, alas he hath not long to live by the ordinary course of nature; let him alone, and within a while he will die of himself, and then the world will be rid of him; to prevent this David expresseth his charge thus, that his hoar head must not go down to the grave in peace: but why did not David cut off Joab himself, but put it now upon his son Solomon? I answer, first, because Joab had always been faithful to David, whereas he had already shown his ill will to Solomon, by siding with Adonijah against him, and therefore it was now more dangerous to let him live: secondly, David could never so well do it, as now Solomon might; in his younger years Joab had more power and esteem amongst the soldiery of the kingdom, whose general he was, then he had now in his old age, especially since he had lost his credit so much amongst them, by conspiring with Adonijah against his bedrid father; and besides, David being continually encumbered with wars, was thereby constrained to comply with Joab in regard of his great authority and power amongst the soldiers, which Solomon in regard of the peaceableness of his reign, of which God had assured David, would have no need to do; and therefore though David durst not proceed against him, the sons of Zeruiah, saith he, be too hard for me, 2 Sam. 3.39. yet Solomon might safely enough do it: and thirdly, though David failed in sparing Joab, yet now at his death he repented him of it, and so enjoined his son to do that which he had neglected to do.

Vers. 7. For so they came to me when I fled because of Absalom thy Brother.] This word [ so] hath reference to that he said before, let them be of those that eat at thy table; it is as if he had said, they shown me the very same kindness which I desire thou shouldest show to them; they brought for me and my followers when I was in distress, and therefore it is no less then just, that thou shouldest always bid them welcome to thy table.

Vers. 8. Thou hast with thee Shimei the son of Gera a Benjamite of Bahurim, which cursed me with a grievous curse, &c.] David calls the reviling and the reproachful speeches of Shimei against him, a grievous curse; first, because he called him a bloody man, and did in effect say that he had been the cause of the death of Saul and all his sons; and to him that knew what a grievous sin bloodshed was, and that was deeply at that time wounded for shedding the blood of Uriah and others, though he were innocent in regard of that he charged him with concerning Saul and his sons, it must needs be very grievous to have such an aspersion cast upon him: secondly, because he called him a man of Belial, an ungracious wretch, that had no fear of God in him; and to a man of so tender a conscience as David was, how bitter must this needs be? and thirdly, because he upbraided him with the rebellion of his son Absalom, as the just curse and vengeance of God upon him, for the wrong he had done to Saul his father-in-law, then which, nothing could possibly wound his heart more deeply, 2. Sam. 16.7, 8. Come out, come out, then bloody man, thou man of Belial, the Lord hath returned upon thee all the blood of the house of Saul, &c. Now however afterwards this Shimei came and fauned upon David, yet considering how bitterly he had vented his spleen against David in the time of his distress, he was exceeding jealous, lest encouraged by the youth of his son, he should attempt anything against him after his decease, and therefore gave astrict charge to Solomon to watch over him narrowly, and to take some occasion to cut him off.

Vers. 9. But his hoar head bring thou down to the grave with blood.] How this order which he gave to Solomon to bring down his hoar head with blood to the grave, agreeth with that oath of his to Shimei, 2, Sam. 19.23. see there.

Vers. 10. So David slept with his fathers, and was buried in the city of David.] In 1, Chron. 29.28. it is said, that he died in a good old age, full of days, riches and honor; here the place of his burial is named, to wit, that it was in the city of David, that is, in that part of Jerusalem where he dwelt and kept his court, and which he had first taken out of the hands of the Jebusites, which was thence called the city of David: even the place of his burial was an honor to him, and it seems his sepulcher was strangely preserved, notwithstanding Jerusalem was so oft sacked and burnt, for it continued unto the Apostles times, as the Apostle Peter noted, Acts 2.29. Men and Brethren, let me freely speak unto you of the Patriach David, that he is both dead and buried, and his sepulcher is with us unto this day.

Vers. 13. And she said, Comest thou peaceably?] She might easily suspect that Adonijah did even swell with envy against Solomon, and against her too, because by her means his conspiracy was defeated, and therefore when she saw him come in to her, she was jealous presently of some plot he had against her, and her son, and thence inquired whether he came peaceably or no.

Vers. 15. And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces upon me, &c.] That is, in regard that I was king, and in a fair way to have had the kingdom settled upon me, by the favor of the people, who looked upon me as my fathers eldest son, though I be now but a private subject (and content to be so, since it was of God that my brother Solomon should reign) I hope you will be willing to afford me what honor a subject may be capable of, and will not deny me any reasonable request that I shall make to you: how far Adonijah was from being really convinced that it was of God that Solomon was king, or from a quiet submission to the good providence of God therein, is evident by the plot he had now in hand to get Abishag to wife, that so he might wrest the kingdom from Solomon; only to hide his drift in desiring Abishag to wife, he would seem to be fully satisfied, concerning Solomon's being king, the kingdom is turned about, and is become my brothers, for it was his from the Lord, and only to desire, that by considering what great hopes he was fallen from, she would compassionate his condition, and be the readier to gratify him in anything a subject might lawfully desire.

Vers. 17. Speak, I pray thee, unto Solomon the king, &c.] The only reason alleged here by Adonijah, why he made choice of Bathsheba to get Solomon's consent for his marrying Abishag, is the great interest she had in the king her son ( for, saith he, he will not say thee nay ) but yet considering that there were many others that were of power enough to have obtained any reasonable request of the king for him, we may well think that there was another thing that induced him to set her a work in this business; namely, the hope of winning her to undertake his petition, & indeed accordingly it came to pass: though Bathsheba were so wise a woman, that her counsel to her son is recorded by the spirit of God in the holy Scripture, Prov. 31.1. yet she could not discern his drift, but being gulled with his fair words, and her melting thoughts of compassion towards him, she undertook that suit of his, whereby he thought to undermine her son, and at last to shoulder him out of the throne.

Vers. 21. And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.] Thus she intimates that because he was his brother, forgetting what was past, he should do well to gratify him in any reasonable request.

Vers. 22. Ask for him the kingdom also (for he is mine elder brother) even for him, and for Abiathar &c.] There is nothing in the text whence we can certainly conclude, whether Adonijah had a purpose again to wrest the kingdom from Solomon, and had for that cause by the advise of his confederates, Abiathar and Joab, sought to obtain Abishag to wife; yet it may seem probable: first, by the strangeness of the suite, that he should desire her to wife, who had lain either as his wife or concubine, in the bosom of his own father: secondly, by Solomon's severe proceeding against him; for though by an ordinary way of providence he might have suspected that Adonijah had some plot in this suit of his; yet because he did so certainly conclude of it▪ that presently without anymore ado he adjudged him to death, this m • kes it most probable that the drift of Adonijah was discovered to Solomon by a special instinct of the spirit of God: and thirdly, by Joab's flying to the altar upon this, and not before, verse. 28. however it is evident that Solomon took it so to wit, that by the friends Abishag had gotten whilst she lay in his fathers bosom, he hoped to increase his faction; and happily also, by marrying a wife of the deceased king to strengthen his crakt title, and that because it was still the successors right to have the deceased kings concubines, 2. Sam. 12.8. And I gave thee thy masters house, and thy masters wives into thy bosom, &c. Ask for him (saith he) the kingdom also, as if he should have said, this is it which he looks after, and with him Joab and Abiathar too; having already the plea of being the elder brother, and Abiathar the high priest, and Joab the General on his side, if he could strengthen himself also by this marriage, then he would not fear to show himself, and to obtain his desire.

Vers. 23. Then king Solomon sware by the Lord.] That his mother might not interpose any further in the business.

Vers. 24. As the Lord liveth, which hath established me and set me on the throne, &c.] That is, as surely as the Lord liveth, who hath done this for me, so surely shall Adonijah be put to death, and that this day; there must be no delay in a matter of such danger: though Solomon had beforehand promised his mother to grant her request, yet his intention was therein only, to grant her any reasonable request, and therefore not thinking that any tie to entangle him for the granting of that which might prove the ruin both of himself and her, instead of satisfiing her desire, he took on oath that Adonijah should presently be put to death; he had formerly pardoned him only upon condition of his loyalty for the time to come, chap, 1.52. which having now forfeited by this second attempt, even for his former conspiracy it was fit he should die. As for the mention that he makes in his oath of God's establishing him in the throne, that was because his assurance that God had placed him in the throne, was that which encouraged him to proceed thus against Adonijah; he that had set him in the throne, he knew, would stand by him, and defend him herein; but however, here we see still that verified, which Nathan had threatened against David, 2. Sam. 12.10. The sword shall never depart from thine house.

Vers. 26. And unto Abiathar the priest said the king, Get thee to Anathoth, &c.] He banished him from the court, and confined him to his own house in Anathoth (which was a city of the priests, Josh, 21.18.) that he might not hereafter attempt anything against him.

Vers. 27. So Solomon thrust out Abiathar from being priest unto the Lord: that he might fulfill the word of the Lord, which he spake concerning the house of Eli in Ehiloh.] For by this means, according as God had threatened Eli above fourscore years since, 1. Sam. 2.31.35. the high priesthood was transferred from the posterity of Eli, who was of the stock of Ithamar, to Zadok who was descended of Eleazar. And so also that promise made to Phineas the son of Eleazar, was fulfilled Numb. 25.13. And he shall have it, and his seed after him, even the covenant of an everlasting priesthood, because he was zealous for his God, and made an atonement for the children of Israel.

Vers. 28. Then tidings came to Joab.] To wit, that Adonijah was slain, and Abiathar put from his place.

For Joab had turned after Adonijah, though he turned not after Absalom.] This clause is inserted; first, to show the cause of his fear and danger, his siding with Adonijah: and secondly, to intimate the hand of God in this business; for how came it to pass that he that had stuck so faithfully to David in the case of Absalom, should now take part with Adonijah in his usurpation? surely it was, that the blood of Abner and Amasa might fall upon him.

Vers. 30. And he said, Nay, but I will die here.] This Joab spake doubtless, as hoping that by hanging on the altar, he should save his life, and that they would not there put him to death; indeed it is strange that he should so think, considering the Law of God was so express, Exod. 21.15. that he that had slain a man willfully should be taken from the altar, and be put to death; but for this we must know that Joab dreamed not now of being put to death, for his murthering of Abner and Amasa; but only of his conspiracy with Adonijah, in which case he hoped the altar might be a refuge to him.

Vers. 31. And the king said unto him, Do as he hath said, &c.] This Solomon enjoined, as conceiving that the Lord, who allowed not that the altar should be a shelter to willful murderers, would not be displeased that Joab should be slain there, if he could not be drawn thence; yet perhaps Benaiah had before bidden Joab come forth voluntarily out of the tabernacle, and so Solomon gave him here a charge only to draw him thence by force, and then to slay him; for indeed, the words of the Law are, Exod. 21.14. that he should be taken from the altar and slain; and the same course we see was taken with Athaliah, 2. Kings 11.15. have her forth without the ranges; and him that followeth, kill with the sword: for the priest had said, Let her not be slain in the house of the Lord.

Vers. 32. And the Lord shall return his blood upon his own head, who fell upon two men more righteous, and better then he, &c.] This Solomon spake, as judging that their open insurrections were not so bad as his treacherours shedding innocent blood: as for that clause which he adds, and slew them with the sword, my father David not knowing of it; very observable it is, how careful he was to insert this for the honor of his father.

Vers. 36. Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.] Shimei was not suffered to return to Bahurim, to his own country, but was confined to Jerusalem, both to prevent all seditious practices he might otherwise have run into, and also that he might be in Solomon's eye, & in the eye of his servants, that if he went away it might be discovered, and so an advantage might be taken against him, which he waited for, as his father had advised him, v. 8.9.

Vers. 37. On the day thou goest out, and passest over the brook Kidron, &c.] It is evident in the former verse, that he was not to go any way out of Jerusalem; yet here his going over the brook Kidron is particularly expressed, because that was the way to Bahurim, where he formerly dwelt & where his inheritance lay, 2. Sam. 16.5.

Vers. 38. And Shimei said unto the king, The saying is good, &c.] And withal it seems he took an oath that he would do as Solomon had said, as we may see, v. 42.43

Vers. 40. And Shimei arose, and saddled his asse, and went to Gath, &c.] Whereby it appears that there was peace at this time betwixt the Israelites and the Philistines. It may justly be wondered at, that Shimei should for the recovery of his two runaway servants, venture to go out of Jerusalem, when he knew that his life lay upon it; but for this we must consider, first, that covetousness doth ordinarily so besot men, that it makes them do that which is most unreasonable: secondly, that perhaps he was so transported with passion against his servants, that either he thought not of his danger, or else, however could not forbear: thirdly, that he might flatter himself with vain hopes, that doing this secretly, it would not be known; it was now three years since this charge was given him, verse. 39. and by this time he might hope that Solomon would not so heedfully mind, what he did at first so strictly command; he had matters of state, of greater importance to intend, and therefore going secretly, and returning speedily, there would be no notice taken of such an outscape as this was: and fourthly, that there was doubtless an over-ruling hand of God's providence in it, that carried him on headlong upon his own ruin, that so he might receive his just reward for his base reviling of David the Lord's anointed, in the time of his affliction.

Vers. 46. And the kingdom was established in the hand of Solomon.] For the execution of justice upon offenders doth establish kingdoms; and besides the faction that opposed Solomon was now destroyed.

CHAP. III.

Vers. 1. ANd Solomon made affinity with Pharaoh king of Egypt, and took Pharaohs daughter.] David had married Solomon to Naamah the Ammonitesse before he died, as is evident, because Rehoboam the son of Solomon by this Naamah, was born a full year before Solomon was king, for Solomon reigned in all but forty years, chap. 11.42. and Rehoboam was one and forty years old when he came to be king in the room of his father, chap. 14.21. so that if Solomon took this daughter of Pharaoh to wife after Shimei's death, as it is here set down in the story, who had lived three years in Jerusalem after Solomon was king, chap. 2.39. this marriage, was many years after his marriage with Naamah, at least in the fourth, or fifth year of his reign; whether Naamah were at that time dead, or no, it is nowhere expressed; but however, that one chief aim in this match, was to strengthen himself, by joining himself in affinity with such a potent neighbor Prince, as the king of Egypt now was, is evident; for therefore it is not said barely, that he took Pharaohs daughter to wife, but that he made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, &c. implying, that to join himself in affinity with the king of Egypt, was the great plot of this match; it is not said whether she had embraced the Religion of the Israelites, when he took her to wife; yet considering that he is nowhere blamed for this marriage, nor anything said, but that as yet he continued to walk in God's ways (the high places only excepted) it is most like she forsook her idolatry; and however, that either before or after her marriage, she became a proselyte, and worshipped the true God, we cannot well question, because Solomon in this marriage, is made a type of Christ, who wooed the Gentiles, and made them his spouse, calling them from their idolatries, to serve the true and everlasting God, for hereto the Psalmist seems to allude, Psal. 45.10. Hearken (O daughter) and consider, and incline thine ear: forget also thine own people, and thy fathers house.

And brought her into the city of David, until he had made an end of building his own house.] That is, having taken the daughter of Pharaoh to wife, he brought her into the city of David, but yet he did not dispose of her in his own house there, but in some other part of the city, and that either because his own house was not sufficient to entertain her, and all her retinue; or because he was at that time in building, or at least had purposed to build a fair palace for himself, with another adjoining thereto for his Queen, chap. 7.8. and so in that part of the city of David she continued, until he had made an end of building his own house, &c. and the wall of Jerusalem round about. Now this last clause concerning the wall of Jerusalem, is, I conceive, added only by the way to give a hint how the glory of Solomon's kingdom, did still flourish in everything more and more; that Jerusalem was walled about before this time, is evident. 2. Sam. 5.9. and 1. Chron. 11.8. but it seems Solomon did either erect a new wall without the old; or else, repair, enlarge, and fortify the old, building them with many stately towers and bulworks, and so this city, which was the place of his residence, became far the more glorious.

Vers. 2. Only the people sacrificed in high places, &c.] This I conceive hath reference to that which is said before, concerning the flourishing estate of Solomon, in the last verse of the former chapter, and the beginning of this; his royal glory was every way great, only this, saith the text, was a blemish which stained the glory of his kingdom, that as yet the people, yea and Solomon too, did offer sacrifices in their high places, verse. 3. which was directly against the Law, Deut. 12.13, 14. but of these high places, see the note 1. Sam. 9.12.

Vers. 4. And the king went to Gibeon to sacrifice there for that was the great high place.] That is, the largest and fairest, the most famous, and most resorted to, and that happily because the tabernacle of Moses was there, and therefore did Solomon go thither, and with him all the chief of the Princes and Governors of the people, whom he had called together, 2. Chron. 1.2, 3. concerning which, see the note there.

Vers. 6. And Solomon said, Thou hast shown unto thy servant David my father great mercy, &c.] This he said in his heart being asleep; for God understands the langague of the heart, as well as that of the tongue, and as the Lord can enable men to attend upon that which he says to them in their sleep, so he can also give them power distinctly, and with the full and free use of their reason, their sleep no way disturbing their fancy, to pour forth the desires of their souls in prayer to him; and yet it may well be too that the intention of his mind all the day before, upon the service of God, made him fitter for the impression of such holy desires, and thoughts, when he was asleep; and particularly to beg wisdom of God, which before, of all things he had most desired.

And thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, &c.] This was spoken in reference to Saul, though God made Saul king over Israel as well as David; yet he did not give it to Saul and his heirs, and successors, as he did to David; this was a peculiar favor and honor which God reserved for David.

Vers. 7. And I am but a little child: I know not how to go out or come in.] That is, young and inexperienced in state affairs, and in comparison of this great burden, which must now lie upon me, a very child: so the Prophet Jeremy also speaks of himself, Jer. 1.6. then said I, Ah Lord God, I cannot speak, for I am a child: some writers would hence conclude, that Solomon was not above twelve years old when he began to reign, if not younger, and so withal are forced to maintain that at eleven years of age, he begat his son Rehoboam (for it is manifest Rehoboam was born the year before he began his reign, because he reigned in all but forty years, chap. 11.42. and Rehoboam was one and forty years old when he succeeded him in the throne) but there is no cause why we should entangle ourselves with such difficulties because Solomon saith here I am but a little child: or because David said of him, 1. Chron. 22.5. Solomon my son is young and tender: for on the other side before this, we see how David spake of him, chap. 2.9. thou art a wise man, and knowest what thou oughtest to do unto him; for thus the Scripture usually speaks of young men; Ishmael is called a child, when he was at least eighteen years old, Gen. 21.14, 15. and David a youth, and stripling, 1. Sam. 17.23. whereas before, 1. Sam. 16.18. he is called a mighty valiant man, and a man of war; and much more might Solomon use this term of himself, when he speaks comparatively, with respect to that great charge of governing God's people, which now lay upon him, though he were, as probably it is thought he was, at least twenty years old.

Vers. 12. There was none like thee before thee, neither after thee shall any arise like unto thee.] To wit, for wisdom; some refer this only to the kings of Israel, namely, that there was never any king in Israel, either before Solomon, or after him, that equalled him in wisdom, and indeed in the following verse, where he is promised riches and honor above all others, it is expressly limited to kings, And I have also given thee that which thou hast not asked, both riches and honor, so that there shall not be any among the kings like unto thee: but yet if we understand this of natural wisdom, and not of supernatural wisdom, which was reserved as the special privilege of God's servants, in the days of the Gospel; I see not but that these words may be taken as they are expressed, without any such limitation; namely, that there was never mere man, since the fall of Adam, like unto Solomon for wisdom, which seems the more probable, because in the next chapter, the comparison is made betwixt him and others that were not kings, and of other nations too as well as Israelites, verse. 30.31. Solomon's wisdom, excelled the wisdom of all the children of the East country, and all the wisdom of Egypt, for he was wiser than all men, then Ethan the Ezrahite, &c. and herein was Solomon a notable type of Christ, Col. 2.3. in whom are hid all the treasures of wisdom and knowledge.

Vers. 13. So that there shall not be any among the kings like unto thee all thy days.] That is, among the kings of Israel there shall be none like thee for riches and honor: and in the Chronicles this is more generally expressed, namely, that he should excel in riches and glory all before him, and all after him, 2 Chron. 1.12.

Vers. 15. And Solomon awoke, and behold it was a dream &c.] That is, behold he perceived that God had in a supernatural dream appeared unto him, and so return • ng thereupon to Jerusalem with his Nobles, he there offered many gratulatory sacrifices to God.

Vers. 16. Then came there two women that were harlots unto the King, &c.] The Hebrew word here translated harlots, signifieth either victuallers or harlots, & therefore it may be thought that they were such as did openly profess themselves Victuallers though they were more secretly harlots: for it is not so likely that they durst thus have presented themselves before the King, if they had been known to be such as lived so openly in so lewd a course of life: that the people might the more reverence Solomon, the Lord was pleased by this controversy that was brought before him, to let them see what a singular measure of wisdom he had conferred upon him.

Vers. 18. And it came to pass the third day after I was delivered, that this woman was delivered also, &c.] Hereby is shown in part, what it was that made the case in question so difficult; namely, that both children were so near of an age, the one being borne but three days after the other: and indeed if we add to this, first, that the feature of the dead child would be so altered by death, that it must needs be hard for those neighbors and friends that had seen it alive, to say to which of the women it did belong; secondly, that nobody was by when this fact was done, that might bear witness on either side; thirdly that the mother of the live child confessed she was asleep, and so did not see when her child was taken away; and fourthly, that the parties contending for the child were of equal repute, the one deserving no more credit than the other, because they were both harlots, all these things jointly considered, must needs make the case so difficult, that when it came to be brought before the king, it may well be, it was thought the wit of man could not determine it.

Vers. 20. And she arose at mid-night, and took my son from beside me, &c.] But why should she be willing to keep another woman's child? I answer, women are naturally ashamed of overlaying their children, to avoid this disgrace, in the heat of her passion, she could have been content to nurse up another child instead of her own, rather than have it said, that by her slothfulness and negligence, she had been the death of her own child.

CHAP. IIII.

Vers. 2. ANd these were the Princes which he had.] That is, these were his chief Nobles and such as were in highest places about him whilst he sat in the throne of Israel; especially, in the first beginning of his reign, for though there are two here mentioned, to wit the son of Abinadab, verse. 11. and Ahimaaz, verse, 15. that married the two daughters of Solomon, Taphah and Bazmach, yet that may be because they did some years after marry them; for when Solomon came to the crown, we read not of any child he had born, but only Rehoboam, and much less could he have any daughter mariageable.

Azariah the son of Zadok the priest.] Azariah the son, that is, the grand child of Zadok (for he was the son of Ahimaaz the son of Zadok, 1 Chro. 6.8.9.) is here said to have been the priest, that is, Solomon's priest, because it seems he was continually employed for him (as our Princes household Chaplains are for them) in those things that concerned the worship and service of God. Or it may be meant of the son of some other Zadok; for the word here translated Priest, may also be translated chief Officer, as is expressed in the margin of our Bibles.

Vers. 3. Elihoreph and Ahiah, the sons of Shisha, Scribes.] We read but of one Scribe, or Secretary of State that David had, 2 Sam. 20.25. but Solomon had two; which shows, that the dominion and royalty of Solomon's Kingdom was greater than his fathers, and so therewith the state affairs must needs increase.

Jehoshaphat the son of Ahilud the Recorder.] He held therefore the same place still which he had in David's time. 2 Sam. 20.24.

Vers. 4. And Zadok and Abiathar the Priests.] That is, they were the two chief of the two families of the priests, (according to David's division, 1 Chro. 24.3, 4.) for Abiathar did not cease to be a priest, though he were restrained from the execution of his office, and confined to his own house in Anathoth. And besides, that he had been the chief among them, is sufficient to make him be reckoned here amongst those that were in eminent place whether in Church or Common-wealth, in the first years of Solomon's reign.

Vers. 5. And Azariah the son of Nathan was over the officers, &c.] Some conceive that these were the sons of Nathan the son of David, but the most hold, that they were the sons of Nathan the prophet, preferred by Solomon, partly out of a grateful respect which he bare to their father, partly because he had had his education with them under the tutouridge of Nathan their father, as the Hebrews hold.

Vers. 10. To him pertained Sochoh, and all the land of Hepher.] A tract of land in the tribe of Judah, so called, from Hepher the son of Asher of the posterity of Hezron, 1 Chron. 4.6.

Vers. 11. The son of Abinadab in all the region of Dor.] Which was Manasseh portion, Josh. 17.11. as was also Taanach and Bethshean and Megiddo, mentioned verse. 12.

Vers. 12. Even unto the place that is beyond Jokneam.] Which was in the borders of Zebulon: Josh. 19.11.

Vers. 19. Geber the son of Uri was in the country of Gilead, &c.] That is, in all the rest of the country of Gilead, and in the country which belonged to the kingdoms of Sihon and Og without Jordan: to wit, besides that before mentioned, verse. 13. which was the charge of the son of Geber: and because it was so great a circuit of land which was allotted to him, therefore it is said in the close of this verse, and he was the only officer that was in the land, that is, there was no other officer to gather up provision for the Kings household in this land before mentioned, but he only.

Vers. 20. Judah and Israel were many, as the sand, &c.] And herein was Solomon's kingdom a type of Christ's, whose people by the confluence of the Gentiles, should become innumerable like the sand of the sea-shore; but especially in that which follows, concerning the comfortable condition, wherein the people lived under Solomon's reign, eating and drinking, and making merry: for this did notably shadow forth the joyful estate of Christians, partly in this world, but especially in heaven, the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost, Rom. 14.7. though they be often afflicted, yet they rejoice in tribulation, Rom. 5.3. the pardon of their sins, the light of God's countenance, and the hope of an incorruptible crown of glory, is sufficient to make them rejoice in affliction, even with joy unspeakable, and full of glory; and much more then shall their joy be great, when all tears shall be wiped from their eyes, and they shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven, Matt. 8.11.

Vers. 21. And Solomon reigned over all kingdoms, from the river unto the land of the Philistines, and unto the border of Egypt.] That is, from the river Euphrates (which because it lay northeast of the land of Canaan, is the only limit here mentioned of Solomon's kingdom, on those two quarters) unto the land of the Philistines (which was the western bounds, as lying all along by the Mediterranean sea) and unto the border of Egypt, where was the river Sihor, Josh. 13.3. which was the south bounds; and thus was that promise made to Abraham fulfilled, Gen. 15.18. Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates; and in this exceeding glory of his kingdom, was Solomon also a type of Christ, concerning whose royalty and kingdom, so many glorious things are spoken, as where it is said, Ephes. 1.21, 22. that he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be the head over all things to the Church: and Philip. 2 9, 10, 11, Wherefore God also hath highly exalted him, and given him a name, which is above every name. That at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth. And that ev • ry tongue should confess, that Jesus Christ is Lord, to the glory of God the Father: and again, Psal. 2.8. Ask of me, and I shall give thee, the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

Vers. 24. And he had peace on all sides round about him.] And herein vas Solomon also a type of Christ, the Prince of peace, Esa. 9.6. whence is that, Luke 2.14. Glory to God in the highest, and on earth peace, good will towards m • n: John 14.27. Peace I leave with you, my peace I give unto you, not as the word giveth, give I unto you.

Vers. 25. And Judah and Israel dwelt safely, every man under his vine, and under his fig tree, &c.] That is, not only in the fenced cities, but also in the open country, they lived without fear of enemies, following their husbandry, and enjoying with much cheerfulness, choice, and plenty of God's good blessings.

Vers. 26. And Solomon had forty thousand stalls of horses for his chariots.] In 2. Chron. 9.25. it is four thousand, but the word in the Original (here translated stalls ) doth signify both stables, wherein many horses are kept together, and also the stalls, or severed petitions, for each horse in those stables, and so it is taken here: whereas in the 2. Chron. 9.25. by stalls is meant stables containing at least ten stalls, or several partitions for horses a piece, for so in four thousand stables, there might stand forty thousand horses in their several stalls, as is here expressed: indeed a far less number would have sufficed for fourteen hundred chariots, and we read of no more that Solomon had, 2. Chron. 1.14. and Solomon gathered chariots and horsemen, and he had a thousand and four hundred chariots, &c. but first, those horses that were fit for service in the chariots, might also be employed in his carriages for the building of the temple, &c. and secondly, herein lay his magnificence, that he had such choice and store of horses; and as herein it seems he transgressed the commandment of God, Deut. 17.16. He shall not multiply horses: himself, nor cause the people to return to Egypt, to the end that he should multiply horses: so it is likely that hereby he overburthened his people, and gave too just an occasion to that complaint of the Israelites, chap. 12.4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put on us, lighter, and we will serve thee.

Vers. 29. And God gave Solomon wisdom and understanding, exceeding much, and largeness of heart, even as the sand, &c.] That is, the Lord gave him such a vast capacity, an extraordinary measure of understanding, judgment, memory, that the knowledge which he had, seemed even infinite, nor was there anything almost which he was not able to reach, and comprehend: see the note, chap. 3.12.

Vers. 3 • . And Solomon's wisdom exclled the wisdom of all the children of the east country, and all the wisdom of Egypt.] By the children of the east, is meant the Arabians, or Chaldeans, who were at this time famous for their learning: especially for Philosophy, Astronomy, and other the liberal sciences, as were also the Egyptians, whence is that concerning Moses, Acts 7.22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds; and hereby it appears therefore that Solomon excelled in this kind of learning

Vers. 31. For he was wiser then all men; then Ethan the Ezrahite, and Hen • n, &c.] Who it seems were the famous men, for learning and wisdom, in these tines amongst the Israelites; for these I conceive, are the same that are mentioned amongst the posterity of Judah, the sons of Zerah, 1. Chron. 2.6. and that therefore • than is here called the Ezrahite: it seems by were famous also, for their poetry, if these were that Ethan and Heman, mentioned in the titles of the 88. and and 89. Psalms.

Vers. 32. And he spake three thousand proverbs, &c.] So it is said in next verses, th • t he spake of trees, &c. and that he spake also of beasts, and of fowl, and of creeping things, and of fishes, and that there came of all people to hear the wisdom of Solomon, whereby it is evident, that though he were a king of so great majesty and glory, yet he read lectures of natural and moral Philosophy, and of Divinity too▪ for the instruction of those that would come to hear him.

Vers. 34. And there came of all people to hear the wisdom of Solomon from all kings of the earth, which had heard of his wisdom.] That i • , from all the kings, which were anything near about him.

CHAP. V.

Vers. 1. ANd Hiram king of Tyre sent his servants unto Solomon, &c.] This Hiram king of Tyre, was also king of Zidon, which was near unto Tyre; and therefore the Zidonians are called Hirams servants, verse 6. Unto thee will I give hire for thy servants— for thou knowest that there is not among us any that can skill to hew timber, like unto the Sidonians; being therefore a neighbor prince, when he heard of David's death, and his son Solomon's succeeding him in the throne, he sent, as it seems, the custom of princes then was, his Ambassadors to Solomon, to congratulate his succession; and that the rather, because, as the Text saith, he had been always a constant friend to David, for Hiram was ever a lover of David. And hereby it is evident, that the eighty third Psalm was not composed by David, because there, the inhabitant • of Tyre, verse 7. are named amongst other enemies that were confederate against the Israelites, which doubtless, was not in David's and Hirams days.

Vers. 3. Thou knowest how that David my father could not build an house, &c.] To wit, by common report. It is said also, that Solomon alleged the kindness Hiram had shown to his father, in sending him Cedars to build himself an house, (whereof we have heard before, 2 Sam. 5.11.) and desired him to afford him the like favor for the building of a Temple for the Lord, 2 Chron. 2.3. And Solomon sent to Hiram the king of Tyre, saying, As thou didest deal with David my father, and diddest send him Cedars tO build him an house to dwell therein, even so deal with me.

Vers. 4. There is neither adversary nor evil occurrent.] That is, to hinder the work of building the Temple.

Vers. 5. I purpose to build an house unto the name of the Lord, &c.] That is, for the honor and worship of God, of which, see the note Deut. 12.2. and herein was Solomon a Type of Christ, by whom the Church the spiritual temple of God is built.

Vers. 6. Command thou, that they hew me Cedar trees out of Lebanon, &c.] Many Expositors hold, that Libanus was a part of Solomon's land, and that he required of Hiram only workmen to hew timber. But 1. because it is said, that Hiram sent Cedars as a present to David, 2 Sam. 5.11. And Hiram king of Tyre sent messengers to David, and Cedar trees &c. And 2. because of the great quantity of corn and oil which Solomon gave to Hiram year by year, in lieu of this which he required of him verse 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year. I rather think that Libanus was in the possession of the king of Tyre, though it were the utmost bounds northward of the land of Canaan, and that Solomon therefore had the timber also from him: or else, it may be, that Libanus being a large tract of mountains, was partly in Solomon's territories, though most in Hirams, and so both may be true, that most of the materials he had from Hiram, and that such timber as was cut in Solomon's territories, was hewed also by Hirams servants. Here is only mention made of Cedar trees, as being the chief timber he used; but he sent also for Fir trees, and Algume trees, and for a man cunning to work in gold and silver, &c. 2 Chron. 2.7, 8. It is indeed said, that David before his death prepared abundantly both workmen and Cedar trees, and all other necessaries, 1 Chron. 22.2, 3, 4, 14.15. and 1 Chron. 29.2. But the meaning of that is only, that he prepared exceeding much, not that he prepared enough or more then enough, both for the house, and the holy utensiles thereof; though he had provided exceeding abundantly, yet there was much more wanting, which Solomon therefore now takes care to provide.

And unto thee will I give hire for thy servants, according to all that thou shalt appoint.] See the note, verse 11.

Vers. 7. He rejoiced greatly, and said, Blessed be the Lord this day, &c.] In 2 Chron. 2.12. it is, Blessed be the Lord God of Israel that made heaven and earth, &c. now hence, and because he calls the God of Israel Jehovah, some Expositors conclude that he was a Proselyte; which others deny, and that because his people the Tyrians and Sidonians were at this time idolaters, and served Ashtaroth, who is therefore called the goddess of the Zidonians, Chap. 11.5. and indeed even the heathens had in these times a kind of reverent opinion of the God of the Hebrews, and of the gods of other nations whom they worshipped not, as we may see 1 Sam. 4.8. Woe unto us, who shall deliver us out of the hand of these mighty God's? these are the God's that smote the Egyptians, 1 Kings 20.23. And the servants of the King of Syria said unto him, their gods are gods of the hills, therefore they were stronger than we. Daniel 6, 16. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee: and Acts 17.23. For as I passed by, and beheld your devotions, I found an Altar with this inscription, To the unknown God, So that nothing can be hence certainly determined, but howsoever, in Hirams and the Tyrians readiness, to confer their help to the building of the Temple, we have a shadow of the calling of the Gentiles into the Church; of which the Apostle speaks, Eph. 2.13, 14. But now in Christ Jesus, ye who sometime were far off, are made nigh by the blood of Christ, For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us.

Vers. 8. And Hiram sent to Solomon, &c.] To wit, by writing a Letter, 2 Chron. 2.11.

Vers. 9. And I will convey them by sea in flotes, unto the place that thou shalt appoint me, &c.] It is said, that he proffered to convey them to Joppa, 2 Chr. 2, 16, It seems therefore, Hiram proffered to convey them to Joppa, or any other place which Solomon should appoint.

And thou shalt accomplish my desire, in giving food for my household.] This Hiram requires of Solomon, in lieu of what he had yielded to do for him, in sending him timber of Cedar, &c, and that because Tyre and Zidon though rich with merchandize, were in a barren soil, and had indeed always most of their store for corn and other provisions, out of the land of Israel; whence it is said of the Jews that were returned out of Babylon, Ezra 3.7. that they gave meat and drink and oil unto them of Zidon, and to them of Tyre, to bring Cedar trees from Lebanon to the sea of Joppa, for the rebuilding of the Temple; and where all the rich commodities are reckoned up that were continually brought into Tyre, it is said, Ezek. 27.17. Judah and the land of Israel, they were thy merchants, they traded in thy market, wheat of Minnith, and Pannag, and honey, and oil, and balm: and Acts 12.20. the reason that is given why the inhabitaats of Tyre and Zidon, were so eager to pacify Herod, when he was displeased with them, is, because their country was nourished by the kings country.

Vers. 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, &c.] Solomon when first he sent to Hiram, proffered his servants twenty thousand measures of beaten wheat, and as many of barley, twenty thousand bathes of wine, and as many of oil, for their hire and provision, as ye see it is plainly expressed, 2. Chron. 2.10. yea, it seems he added, that if that should not like him he would give whatsoever hire himself would appoint (as we see above, verse. 6.) now when Hiram answered Solomon by writing, he accepted of that provision that was proffered for his servants, 2. Chron. 2.15. but withal made it a request to him, as we see above, verse. 9. that Solomon would grant him liberty to transport a certain quantity of provision every year, for his own household, because his country was but barren for such things; and this is that which here it is said Solomon gave Hiram; for that provision of wheat, and barley, and wine, and oil, mentioned, 2. Chron. 2.10. was given to the subjects of the king of Tyre, that were employed about Solomon's work: see the note also, chap. 9.11.

Vers. 13. And king Solomon raised a levy out of all Israel, and the levy was thirty thousand men.] That is, of the Israelites that were skillful workmen, whether carpenters or masons, throughout his kingdom; for though Solomon did make no bondmen of the children of Israel, 1. Kings 9.22. but employed strangers in the more servile employments, and harder labors, of bearing burdens, and hewing in the mountains, 2. Chron. 2.17, 18. yet it is altogether improbable, that either there were no artificers amongst the Israelites, though inferior to the Tyrians, or that such as were able for the work, were wholly neglected, and only strangers employed.

Vers. 15. And Solomon had threescore and ten thousand that bare burdens, &c.] And these were of the strangers that were in the land, as we find it expressed, 2. Chron. 2.17, 18.

Vers. 16. Besides the chief of Solomon's officers which were over the work, three thousand and three hundred, &c.] But how can this agree with that place, 2. Chron. 2.18. where it is said, that there were three thousand six hundred overseers, to set the people on work? I answer, some hold that there were but three thousand three hundred as here, in ordinary service, and then three hundred more were kept as a reserve for supply, if need were: but I think rather, that those three thousand six hundred there mentioned, were of the strangers there spoken of, as is very evident in that place, for verse. 17. the total number of the strangers gathered together for this service, is said to have been an hundred fifty three thousand six hundred, and then in the 18. verse. it is particularly expressed, how all these were severally employed, to wit, seventy thousand in bearing burdens, and eighty thousand in hewing in the mountains, which makes one hundred and fifty thousand, and then the remaining three thousand six hundred, were appointed to be overseers to set the people awork; but now these three thousand three hundred, were such as had the command of all that were employed in the work, both the Tyrians and Israelites, and those strangers mentioned in that place of the Chronicles, and by whose command and directions all things were ordered; and therefore are they here called the chief of Solomon's officers, and such as did not only oversee the work, but also ruled over the people that wrought in the work; it is hard also to reconcile this place with that which is said, 1. Kings 9.23. These were the chief of the officers that were over Solomon's work, five hundred and fifty which bare rule over the people that wrought in the work: 2. Chron. 8.10. and these were the chief of Solomon's officers even two hundred and fifty that bare rule over the people: but for that see the note, chap. 9.23.

Vers. 17. And they brought great stones, costly stones.] To wit, marble, Porphyries and such like.

Vers. 18. And Hirams builders did hew them, and the stone-squarers.] Or the Giblites, as it is in the margin of our Bible, and it is thought that these were a people belonging to Tyre, amongst whom there were many excellent workmen, called so of Gebal, or Gebula, the place of their dwelling; whence is that, Ezek. 27.9. The ancients of Gebal, and the wise men thereof were in thee: and that Psal. 83.7. Gebal, and Ammon, and Amalek, the Philistines with the inhabitants of Tyre.

CHAP. VI.

Vers. 1. ANd it came to pass in the four hundred and fourscore year. &c.] Here the time is noted when Solomon began to bind the Temple, to wit, in the fourth year of his reign, in the second month, the month Zif, (which was the April moon, and comprehended part of our April, and part of May: the fittest time in the year to begin a building) and how long it was after the Israelites came out of Egypt, which was the first beginning of the commonwealth of Israel; namely four hundred and fourscore years, and how this sum agrees with the several years of the government of such Judges and Kings, as had since that time ruled over Israel, we may see in the notes upon Josh. 24.29. three years and upward, had been spent in settling the affairs of the kingdom, against the opposition of those that looked with a malignant eye upon Solomon's advancement to the crown, and in taking order for making such further provision as was necessary (besides what David had prepared) both for the Temple, and for his own palace; and now in the fourth year the foundations of the Temple were laid: in 2. Chron. 3.1. the place is also expressed where the Temple was built, to wit, that it was at Jerusalem in mount Moriah (the very place in which Abraham was commanded to sacrifice his son, Gen. 22.2.) where the Lord appeared unto David his father, in the place that David had prepared in the threshing floor of Ornan the Jebusite. Now both the place and the time when the foundation of this house was first laid, are thus punctually expressed, not only because it was indeed the most glorious and sumptuous building that ever was in the world, but also especially because it was the house of the Lord, as it is here called, the place which he chose for his settled habitation, amongst the children of Israel, and so was a type or figure, first, of Christ, for in him dwelleth all the fullness of the God-head bodily, Col. 2.9. secondly, of every true Christian and that because God dwells in them by his holy spirit, Know ye not that your body is the Temple of the holy Ghost which is in you? 1. Cor. 6.19. and thirdly, of the Church of Christ: Ye also as living stones, saith Peter, are built up a spiritual house to offer up spiritual sacrifices, acceptable to God through Jesus Christ 1. Pet. 2.5. but especially of the Church triumphant in heaven, (for indeed as the tabernacle did principally signify the Church in her militant condition, when she is in an unsettled restless estate, travelling up and down in the world towards the heavenly Canaan, so the Temple did chiefly signify the Church in her rest, when she comes to be settled in heaven) whence it was also that the Temple was far larger and far more magnificent then was the tabernacle, to signify that the glory of the Church there, should wonderfully exceed that she hath here, even then when she is in her greatest glory.

Vers. 2. The length thereof was threescore cubits, &c.] Here the dimensions of the Temple are set down, first, the length thereof threescore cubits, that is, the length of the whole Temple containing both the holy, and the most holy place, which is therefore called the length by cubits, after the first measure, 2. Chron. 3.3. for, first, they measured out sixty cubits of ground for the whole house, and then afterwards divided it, assigning twenty cubits to the oracle, or the most holy place, and forty to the Temple before it, as verse. 17. so that the Temple therefore was double the length of Moses tabernacle; for that was but thirty cubits long: see Exod. 26.18. secondly, the breadth thereof twenty cubits, which was also double the breadth of the tabernacle, for that was but ten cubits broad, Exod. 26.24. and thirdly, the height thereof thirty cubits, that is, at least on the outside; for some gather from verse. 20. that the most holy place was but twenty cubits high within, and it is most likely that the roof of the whole house was of the same height; so that by this it might appear, that the Temple was on the inside twice as high also as was the tabernacle (for that was but ten cubits high, Exod. 26.16.) and on the outside thrice as high, see the note verse. 20. and all this was thus ordered by God's direction, 2. Chr. 3.3. Now these are the things wherein Solomon was instructed for the building of the house of God, &c.

Vers. 3. And the porch before the Temple of the house, twenty cubits was the length thereof, &c.] This was joined to the house in the front thereof, 2. Chron. 3.4. whence is that Joel 2.17. Let the priests, the ministers of the Lord, weep between the porch and the altar; and let them say, Spare thy people, O Lord, &c. there is mention of a porch called Solomon's porch, wherein Christ and his Apostles, and the people, did so usually meet, Joh. 10.23, 24. and Acts 3.11. and 5.12. but that porch was neither built by Solomon (for Solomon's Temple was burnt by the Chaldeans) nor was it in the same place; for this joined to the Temple within the priests Court, whither none but the priests might come; as for the dimensions of this porch, first, twenty cubits was the length, according to the breadth of the house, that is, from north to south, for though the length of the rest of the Temple is counted from east to west; yet because this porch was larger from north to south, then from east to west; therefore this is counted the length of it: secondly, ten cubits was the breadth thereof before the house, the breadth therefore of this porch being added to the length of the Temple, the whole house (porch and all) was threescore and ten cubits long; how high this porch was, it is not here expressed, but 2. Chron. 3.4. that is added, to wit, that it was one hundred and twenty cubits high, so that it was as a tower to the rest of the house.

Vers. 4. And for the house, he made windows of narrow lights.] That is, broad within, and narrow without; or else, as some conceit, broad both without and within, but narrowed in the midst of the wall: some Expositors understand by the house in this place, only the holy place, concluding, that the most holy place had no windows: but there is no great weight in any of the reasons they give to prove this; for considering first the thickness of the wall: secondly, the fashion of the windows above described, purposely no doubt so made, both to keep out birds, and the gazing in of any that should attempt to look in at them: and thirdly, the place where these windows were made, which was toward the roof of the house, at least above fifteen cubits high in the wall (for so high the chambers were built, on the outside of the wall,) and there were three stories of chambers one over the other, verse 8. and verse 10. and fourthly, that the Tabernacle had no windows at all, neither in the holy, nor in the most holy place, since it is expressly said, that in this house which Solomon built, he made windows for the house, I see no reason why it should be restrained only to the holy place.

Vers. 5. And against the wall of the house, he built Chambers round about, &c.] That is, westward, northward, and southward, round about the house he built Chambers, (for on the east side before the porch, where was the court of the priests, there could be no chambers built) and because these chambers were built up close to the house on the outside of the walls, so that the beams of the upper floors of these Chambers were laid on that side towards the Temple, upon the very wall of the Temple, therefore it may be well said, that these Chambers were built against the wall of the house, that is, close adjoining thereto, or, as it is in the margin, upon the wall of the house; there were of these Chambers three stories or rows, each above the other, and each of them five Cubits high, verse 10. and they were doubtless provided for the lodging of the priests, for the laying up of the holy things of the Temple, and such other uses, for of these partly is that spoken, 1 Chro. 28.11, 12. Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper Chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat: And the pattern of all that he had by the spirit, of the Courts of the house of the Lord, &c.

Vers. 6. For without in the wall of the house he made narrowed rests round about, &c.] This is added to show, how it came to pass that the middle Chambers were broader than the undermost, and the third loft, broader by a Cubit than the middle ones; the reason was, because to the end that the beams might not be fastened in the wall of the Temple, but might be only laid upon the outlets of the wall, and so if occasion were, might be removed without any damage to the wall, at every five Cubits high, (for that was the height of the Chambers, verse 10.) he narrowed the Temple walls a cubit in breadth; as suppose the wall was at the ground six cubits broad, (according to that Ezek. 41.5. He measured the wall of the house six cubits, ) when they had built it five cubits high, there they narrowed the wall a cubit in breadth, and built it up five cubits broad, and on that outlet of the wall, was the beams of the first floor laid, and by that means, the Chambers there were a cubit broader than those beneath, and so likewise it was again at the third floor, there they left a cubit space for the beams of the third floor to rest upon, and built up the wall but four Cubits broad, and so those Chambers were seven Cubits broad.

Vers. 7. There was neither hammer, nor axe, nor any tool of Iron, heard in the house while it was in building.] To wit, because all the stones and timber were hewed and fitted for the building, before they were brought to the the place where the Temple was built; and this was done, partly out of a reverent respect, to the ends for which the house was built, and partly to signify, first, that in the Church, the house of God, all should be carried on in a peaceable way, without any of those jars and tumults that are in the world: secondly, to signify the everlasting peace of the Church in heaven, whereof the Temple was especially a type; here the best are sometimes at variance, but there they shall live in perfect peace, here they are hewed, and squared, and fitted for the Temple of God in heaven, partly by the word, I have hewed them by the Prophets, saith the Lord, Hos. 6.5. and partly by afflictions, which is for paring away their corruptions, but when they come to be joined to the Church triumphant in heaven, there will be no need of any such thing.

Vers. 8. The door for the middle chamber was in the right side of the house, &c.] That is, in the south side, for that in the Scripture is called the right side of the world, as is evident, Psalm. 89.12, where that which is translated the North and the South, thou hast created them, is in the Original, the North and the right side thou hast created them; and the right side of the Temple, to wit, as they came out of the Temple, with their faces eastward: It seems therefore, that in the side of the Temples wall, either in the holy place, or else rather in the porch, there was a door whereby they turned into the lowest floor of the chambers, built on the outside of the house, from whence they went up with winding stairs (which were happily in the thickness of the Temples wall) into the middle chamber, that is, the middle story, which was divided doubtless into several chambers, and so out of the middle into the third: now if there were no other door with stairs to go up, but this on the south, it must needs be yielded, that from hence they went to the furthest chambers on the North side; and that by some void place, after the manner of a cloister below, and galleries above, that went round about the house between the chambers and the wall of the Temple: but indeed, the most that have written concerning the fabric of the Temple, hold, that there was another door also, with winding stairs, going up on the North side, though it be not here expressed, which they would also prove by the description of the doors that led to these chambers, Ezek. 41.11.

Vers. 9. So he built the house and finished it, &c.] To wit, the bulk and body of the house, for it was not yet cieled and boarded, &c.

Vers. 10. And they rested on the house with timber of Cedar.] That is, the side chambers. See the note above verse 6.

Vers. 12. Concerning this house which thou art in building, if thou wilt walk in my Statutes, &c.] When Solomon had only yet set up the frame or body of the house, the Lord spake to him, either by some revelation, or by the ministry of some Prophet, thereby to encourage him the better to go on in the work, and assured him, that he would perform the word which he spake unto David, to wit, in making that house his settled dwelling place, and in settling him and his posterity to sit on the throne of Israel, only withal he added this condition, If thou wilt walk in my Statutes, and execute my judgments, and keep all my commandments, thereby giving him to understand, that however glorious the work was which he had in hand for the service of God, yet it would be of no avail to him, except he were careful to live holily and righteously in all other respects.

Vers. 15. And he built the walls of the house within, with boards of Cedar, both the floor of the house, and the walls, &c.] That is, the whole wall, from the floor to the cieling, as it is in the margin; or else the meaning is, that both floor and roof and all, was on the outside cedar; for though it is manifest that the holy place was cieled with boards of fir, 2. Chron. 3.5. And the greater house he cieled with fir tree, &c. and floored with the same, as it is in the last clause of this verse, he covered the floor of the house with planks of fir; yet perhaps the fir was next the stones, and then they were overlaid with cedar.

Vers. 16. And he built twenty cubits on the sides of the house, both the floor, and the walls, &c.] That is, as he did to the holy place, so also in those twenty cubits which were set out, he covered there also, both floor and walls with cedar.

Vers. 20. And the oracle in the forepart was twenty cubits in length and twenty cubits in breath, and twenty cubits in the height thereof.] So that the oracle or most holy place, was every way square: but how is it then said, verse. 2. of the whole house, containing in length threescore cubits, that the height thereof was thirty cubits? I answer, some conceive that the oracle was thirty cubits high, as was the rest of the Temple, but that it is said here to be but twenty cubits high in the forepart of it, because the wall in the forepart of it, whereby the holy place was divided from the most holy, was indeed but twenty cubits high, and so there was a space of ten cubits above that wall, left open (only the veil hung before it) at which the incense might enter into the most holy place, and indeed, say they, why should it be thus expressed, that the oracle in the forepart was twenty cubits in height, but to distinguish the height of the wall on that side, from the height of the wall on the other sides? but, first, because these words in the forepart, have clearly reference to the length and breadth of the oracle, as well as to the height, And the oracle in the forepart was twenty cubits in length, &c. and secondly, because the holy place might be said to be twenty cubits high, as well as the most holy, in relation to the wall that divided the one from the other, therefore I think it more probable which others say, for the resolving of this difficulty, to wit, that where it is said, verse. 2. that the house was thirty cubits high, the roof is also there included, which went up vault-wise, ten cubits higher then the walls, which were but twenty cubits high, neither in the most holy, nor in the holy place, and that these words are added not to make any difference betwixt the height of the walls in the holy place, and the height of the walls in the oracle (for they were all round about twenty cubits high) but to show that the oracle in the forepart, that is, which was in the forepart of the Temple, the furthest part westward (for that is here called the forepart of the house) was every way square, twenty cubits long, and twenty cubits broad, and twenty cubits high, which could not be said of the Temple or holy place; yea and perhaps too, there went a floor over, from wall to wall in the oracle, whereas the vault-covering of the Temple lay open, and there was no floor over it.

And he overlaid it with pure gold, and so covered the altar which was of cedar.] That is, as he covered the oracle itself with gold, to shadow forth the majesty of God, and the exceeding glory of heaven, so also he covered the altar with gold, which is therefore called the golden altar, chap. 7.48. being otherwise made of cedar-wood, as that in the tabernacle was of Shittim wood, Exod. 30.13. concerning which, see the note there.

Vers. 21. So Solomon overlaid the house within with pure gold.] The gold that was spent in overlaying the most holy place, amounted to six hundred talents, 1. Chron. 3.8. and yet besides, it was garnished with precious stones, verse. 6. And he garnished the house with precious stones for beauty, and the gold was gold of Parvaim.

And he made a partition, by the chains of gold before the oracle.] That is, the chains whereon the vails hung, before this partition, betwixt the holy and the most holy place, 2. Chron. 3.14. And he made the veil of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon: that which was made instead of this, at the rebuilding of the Temple, was rent in twain at the death of Christ, Matth. 27.51. of the like veil, see Exod. 26.31.

Vers. 22. And the whole house he overlaid with gold.] That is, not only the most holy place, but also the holy, and the upper chambers also; yea, and the very nails wherewith the plates were fastened, had at least heads of gold, the weight whereof was fifty shekels of gold, 2. Chron. 3.9. and the hinges of the doors, chap. 7.50. Now all this was to signify the precious, and glorious gifts and graces of the spirit of Christ, wherewith every member of Christ must be adorned.

Also the whole altar that was by the oracle he overlaid with gold.] That is, that was by the entrance into the oracle, in the holy place, not the most holy; so was the altar of incense placed in the tabernacle, Exod. 30.6. and so also it was doubtless placed here in the Temple; for into the most holy place the high priest entered only once a year, Heb. 9.6, 7. but the other priests used to burn incense upon this altar, Luke 1.6. and that twice every day, Exod. 30.7, 8. see the notes concerning that altar of incense that was in Moses tabernacle.

Vers. 23. And within the oracle he made two cherubims of olive tree, each ten cubits high.] So that besides the two cherubims of beaten gold, at the ends of the mercy-seat, made by Moses, Exod. 25.18. which were part of the propitiatory wherewith the ark was covered, concerning which see the note there; there was now for the most holy place in the Temple, two other cherubims made, by Solomon's appointment, of far greater size, but not of beaten gold, as the other were, but of olive wood, covered with plates of gold; and these it seems were made after the shape of men (as appears by that description of them, 2. Chro. 3.13. They stood upon their feet, and their faces were inward, that is, eastward toward the holy place) and were to stand before the ark, to hide and cover it from the eyes even of the high priest, and to represent the glorious majesty of God and of Christ, in the continual attendance and ministry of the Angels; and therefore it may well be, that the stature of these cherubims so far surpassing the stature of men, ten cubits, that is five yards high, was to represent of what mighty strength and excellency the Angels are.

Vers. 24. From the uttermost part of the one wing, unto the uttermost part of the other, were ten cubits.] So that the wings of the one Cherub, took up ten cubits, which was one half of the breadth of the most holy place, verse. 20. and the other took up the other half: the outer wing of the one touching the South wall, and the outer wing of the other, the North wall, and their inner wings meeting in the midst of the house. Neither is there any space allowed for the body of the Cherubs, because their wings did arise, as it were, out of the midst of their backs.

Vers. 30. And the floor of the house he overlaid with gold, within, and without. That is, both in the Oracle, and without in the Temple.

Vers. 31. The lintell and side-posts were a fifth part of the wall.] The partition wall was twenty cubits long, and twenty cubits high, and the door therefore being a fifth part of it, was four cubits wide, and four cubits high, narrower by a cubit then the door of the Temple, which was the fourth part of the wall, verse. 33. Some read this clause thus, the lintell and side-posts were five square, and then the meaning I conceive must be, that the upper lintell was made of two pieces, which went up in the midst like the ridge of a house; and so the door was five square.

Vers. 33. So also made he for the door of the Temple, posts of olive tree, a fourth part of the wall.] It was therefore five cubits broad; for the partition must needs be twenty cubits, the breadth of the Temple.

Vers. 36. And he built the inner court with three rouse of hewed stone, and a row of Cedar beams.] This Court here mentioned was questionless that which is called the court of the Priests, 2 Chron. 4.9. but here called the inner Court, in respect to that greater Court of the people, which was without this; but concerning these rouse of Stone and Cedar, the opinion of Expositors is very different; for some understand it of a low wall raised about this Court, not above three cubits high (over which the people might look and see their sacrifices offered by the priests on the altar of burnt offering, which was in this Court) made of three rouse of stone, perhaps of several kinds and colors, and a row of Cedar beams on the top. Again, others understand it of a fair building about this Court, wherein were four galleries, three of stone, and one of Cedar; which may seem most probable, first, because this phrase ( he built the inner Court ) seems to imply more then the raising of a low wall: and secondly, because in 1 Chron. 28.11.12. it seems apparent, that there were chambers and treasuries about the Courts of the Temple. Then David gave to Solomon his son, the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy-seat. And the pattern of all that he had by the spirit, of the Courts of the house of the Lord, and of all the Chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicate things: and the like expression we have concerning the Temple, Ezra 6.43.

Vers. 38. So was he seven years in building it.] From the second month of the fourth year of Solomon's reign, when the foundation of this house was laid, verse. 1. to the eight month of the eleventh year, when this house was finished, is seven years, and six months, but the odd months (as usually in other places) are not here expressed.

CHAP. VII.

Vers. 1. BUt Solomon was building his own house thirteen years.] Almost therefore twice as long was he in building his own house as in building the Temple, for he was but seven years building that, Chap. 6.38. the reasons whereof may be, first, that David had before his death provided a great part of the materials for the Temple in a readiness: secondly, that neither Solomon, nor his workmen were so forward and zealous for the hastening and finishing these buildings, as for that of the Temple: and thirdly, that happily this was a far greater building, as indeed we may the better think it was, if we reckon the house of Lebanon and the Queens house as part of this royal palace, as most interpreters upon very probable grounds conceive they were.

Vers. 2. He built also the house of the forest of Lebanon, &c.] Many Expositors hold, that this house of the forest of Lebanon, was no part of that house of Solomon's, mentioned in the foregoing verse, which was thirteen years in building, but another house which he built in the forest of Lebanon, after those twenty years were expired that were spent in building the house of the Lord, and his own house, Chap, 9.10. to wit, when Solomon had taken Hamath, 2 Chron. 8.3. which was the royal city they say of Libanus: and for the further confirmation of this, they allege that place, Chap. 9.19. where it is said, that Solomon built all that he desired to build in Jerusalem, and in Lebanon, and in all the land of his dominions; but yet the most of Interpreters, and I think most probably, do hold the contrary, namely, that it was a part of the Kings house which was thirteen years in building: and that for these reasons; first, because there the golden Targets and Shields were kept, which Solomon made, Chap. 10.17. the King put them in the house of the forest of Lebanon; and were thence taken by Shishak, when he came up against Jerusalem, Chap. 14.25.26. and doubtless, these were provided to be carried before the King by his Guard, as were those of brass which Rehoboam made instead of the golden ones, which the King of Egypt had carried away. Chap. 14.28. and therefore could not be so far off as mount Lebanon was: secondly, because it seems to have been the chief storehouse and magazine of Arms which the kings of Judah had, whence is that Isaiah 22.8. Thou didst look in that day to the armor of the house of the forest, and it is not likely, that Solomon would have his chief Magazine of Arms in mount Lebanon, which was in the very utmost parts of his kingdom: thirdly, because it is not probable, that Hiram afforded not help, both of materials and builders for this house of Lebanon, as well as for the rest of Solomon's buildings, and it is manifest, Chap. 9.10.11. that Solomon gave Hiram his recompense, at the end of those thirteen years spent in building his own house, when as it is said there, verse 1. Solomon had finished the building of the house of the Lord, and the Kings house, and all Solomon's desire which he was pleased to do: fourthly, because his throne of Judgment (which we may well think was in Jerusalem) was in a part of this house, as we see in the seventh verse of this Chapter: and fifthly, because his wives house, which is also here severally mentioned, was a part of his own house, as appeareth, 1 Kings. 3.1. And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of of building his own house, &c. under which, the Queens house must needs be comprehended, and why not then the house of Lebanon also? and therefore it is thought to have been called the house of the forest of Lebanon: first, because of the multitude of Cedar pillars which were therein brought from Lebanon, it shown like a forest of Cedar trees: secondly, because in regard of the pleasantness of it, having many curious shadowy groves, and green closes about it, it did resemble the forest of mount Lebanon: and thirdly, because it was made of Cedars brought from Lebanon; as in the same regard also (according to the exposition of many interpreters) the Temple is also called Lebanon, Zach. 11.1. Open thy doors O Lebanon, that the fire may devour thy Cedars.

And the height thereof thirty cubits, upon four rows of Cedar pillars, with Cedar beams upon the pillars, &c.] It is very hard to conceive the fashion of the building of this house, by this short description which we here have of it, especially because here it is said, that it stood upon four rows of Cedar pillars, with Cedar beams upon the pillars, and it follows in the next verse, And it was covered with Cedar above upon the beams, that lay on forty five pillars, fifteen in a row, for if there were four rows of pillars, as here it is said, and fifteen in a row, as verse. 3. then should there be, may some say, threescore pillars and not forty five, as it is expressly there said: but the most probable conjectures that I find in Expositors, concerning the contriving of this building, according to the description that is here given of it, are these two; the first is, that it was built with three stories, in the first whereof, which was next to the ground, there were four rows of Cedar pillars, which are those here mentioned; and the Cedar beams upon the pillars, were those which were laid for the floor of the second story; then in the second story there was forty five pillars, fifteen in a row, so that there was not in this story four rows of pillars, as there was in that next the ground, but three rows, fifteen in a row, which makes forty five pillars; and over these, there were also beams laid, which were for the floor of the third story, which had no beams, but a roof of Cedar on the top, all which they say, is comprehended in those words, verse 3. And it was covered with Cedar above upon the beams, that lay on forty five pillars, fifteen in a row: the second is, that this house was built with three galleries on each side, one over the other, each one borne up with two rows of pillars, whereof one row joined to the wall of the house on either side, and the other stood on the outside of the Galleries on either side the house, and that these were the four rows of pillars mentioned in this verse, where it is said, that the house stood upon four rows of Cedar pillars, with Cedar beams upon the pillars, and that in the next verse it is said, that it was covered with Cedar above upon the beams, that lay on forty five pillars, fifteen in a row, because, there the outmost pillars are only counted on one side of the house, whereof there were fifteen in a row, in each of the three Galleries, one over the other, which makes in all forty five pillars, each Gallery having beams of Cedar upon the pillars, and those also covered with Cedar boards. However, that this house was provided not only for store-houses, but also for public feasts, and for a summer house, happily for the king to dwell in at times, we may gather from that place, chap. 10.21. All king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold, &c.

Vers. 4. And there were windows in three rows, and light was against light in three ranks.] The meaning of this may be either, that the windows in each of the three galleries on one side of the house, were right against the windows on the other side; or else, that as the windows stood side ways in even rows, so also perpendicularly they were one directly over the other.

Vers. 5. And all the doors and posts were square, with the windows.] That is, both doors and posts, and windows were all square.

Vers. 6. And he made a porch of pillars, the length thereof was fifty cubits, and the breadth thereof thirty cubits.] It was therefore in length answerable to the breadth of the house, and the breadth of it thirty cubits, being added to the length of the house, made the house (porch and all) one hundred and thirty cubits long.

And the porch was before them, and the other pillars, and the thick beam were before them.] That is, the porch beneath was before the doors, and posts of the house mentioned verse. 5. the walls and pillars of the porch being every way correspondent to those in the house; and then upon these pillars in the porch were beams laid, which did support other pillars above, as it was in the house, verse. 2.3. and so the beams, and upper pillars in the porch, were right against the beams and upper pillars in the house; and thus also the height of the porch is also implied to have been the same with the height of the house, which was not before expressed.

Vers. 7. Then he made a porch for the throne, where he might judge, &c.] To wit, for the throne of Ivory, which is largely described, chap. 10.18. the joining of this we see here, with that which went before, makes it probable, that this was built in the same place, though not just before the house of Lebanon, but before that part where the king usually dwelt, only there was a court between, to which the words in the following verse seem to have reference.

Vers. 8. And his house where he dwelt, had another court within the porch, which was of the like work.] Hereby it appears, that the porch of judgment spoken of in the verse before, was not just before the kings dwelling house, to wit, as joining to it, for within that porch, was the court of the house of the like work, that is, having porches and galleries about it, as that had; as also that without that porch of judgment there was a great court, where the people met, that came thither for matters of justice, for what court else should this be referred to, where it is said, that the kings house had another court, within the porch, which is therefore called the middle court, 2. Kings 20.4. Isaiah was gone into the middle court.

Solomon made also an house for Pharaohs daughter, &c.] Concerning which, see 2. Chron. 8.11.

Vers. 9. All these were of costly stones, &c.] Hereby it is evident that the walls of all these buildings before mentioned, were of stone, to wit, costly stones, Marble, and Porphyry, &c. though the pillars and galleries were of cedar, as is before described, and the walls also within doubtless covered with cedar; yea and though they were such costly stones, yet were they according to the measure of hewed stones, as great, that is every way as great, as other ordinary hewed stones, even from the foundation unto the coping, that is, the top of the wall, whereon the beams were laid.

And so on the outside toward the great court.] That is, the court that did compass about, or lay as a great court-yard before all these buildings.

Vers 12. And the great court round about was with three rows of hewed stones, &c.] That is, the great court mentioned verse. 9. and whereas it is said, that it was with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the Lord, and for the porch of the house, the meaning is, either that it was built about with three stories of stone building, and one story of cedar, both outwards towards the court of the house of the Lord, and towards the porch of the kings house; or else, that as the inner court of the Temple was built with three rows of hewed stones, and a row of cedar beams (concerning which, see the note, chap. 6.36. so was also this that lay before the porch of the kings palace.

Vers. 14. He was a widows son of the tribe of Naphtali, and his father was a man of Tyre, &c.] This Hiram 2. Chron. 2.14. is said to have been the son of a woman, of the daughters of Dan, yet here it is said, that he was a widows son of the tribe of Naphtali, to wit, because his father was of that tribe (though his mother was of the tribe of Dan, 2. Chron. 2.14. and withal it is said, that his father was a man of Tyre, either because some skillful Tyrian that taught him his skill, adopted him for his son; or rather, because his father had long inhabited that place: yet some rather conceive, that his mother is here said to have been of the tribe of Naphtali, and that it was the error of the king to say she was of the tribe of Dan, as we see he did, 2. Chron. 2.14. Now though here it is only said, that he was a worker in brass, yet he was also skillful to work in gold and in silver, in iron, in stone, and in timber, in purple, in blue, in fine linen, and in crimson: also to grave any manner of graving, to find out every device, &c. as is expressed in that 2. Chron. 2.14. so that Solomon out of the great respect he bore him, used to call him his father, 2. Chron. 4.16. All their instruments did Hiram his father make to king Solomon, for the house of the Lord, of bright brass.

Vers. 15. For he cast two pillars of brass, of eighteen cubits high a piece.] In 2. Chron. 3.15. it is said, that these pillars were thirty five cubits high, which seeming difference is three several ways reconciled by Interpreters: first, that here is set down the complete length of the pillars, even the basis or pedestal of the pillars, being reckoned in, but according to the account of the sacred cubit, or the cubit of the Sanctuary, which contained two common cubits: but in the Chronicles the length of them is reckoned according to the common cubit, only the basis is left out, and so they are said to be thirty five cubits long, and so (should the base have been added) there had been thirty six cubits, twice as many as in this place, where the length is taken according to the sacred cubit: secondly, that here the length of one pillar is set down, and in the Chronicles the length of both together; and whereas against this it might be objected, that one pillar being eighteen cubits long, the length of both must need be thirty six cubits, not thirty five, as it is in the Chronicles; to this, two answers are given: first, that happily the pillars were but seventeen cubits and a half high, a piece (which being put together, make thirty five cubits) but are said here to be eighteen cubits high, because it is usual in the Scripture, not to express such broken measures, but rather to express it in a full number: and secondly, that happily each pillar was eighteen cubits high, but half a cubit of each pillar being within the chapiters that were put upon them, being so measured, they made together but thirty five cubits: and thirdly, that the Scapus or body of each pillar was but eighteen cubits high, but that the base, the chapiters, and all other the additions and appurtenances of the pillars being measured in, they were indeed thirty five cubits high, and indeed this last seems to me the plainest and most probable answer, and least liable to exceptions; yet any of them are probable enough, and sufficient to remove the seeming contradiction betwixt these two places; in Jer. 52.21. it is also added, that these pillars were hollow and four fingers thick.

Vers. 16. The height of the one chapiter was five cubits.] In 2. Kings 25.17. it is said, that the chapiters were but three cubits high; but there by the chapiters, are meant only the pomels of the chapiters, as they are called, 2, Chron. 4.12. which were indeed but three cubits high, but here the net-work which ether compassed those pomels and stood hollow from the pomels, or else were as a freez above the pomels are also comprehended, and so these chapiters were five cubits high; and four cubits in height they were with lily-work, verse. 19, yet some hold, it was the cornice on the top that was three cubits high, 2. Kings 25.17.

Vers. 17. And nets of checker-work, and wreaths of chain-work, &c.] Some understand this of certain borders, some of checker-work wrought after the manner of nets, and others of chain-work, which were on the lower part of the chapiters, or in the midst as a freez; but others conceive that the bowls of each chapiter were compassed within these nets of brass, and that these seven wreaths of chain did in several places compass the net which was fastened to these wreaths, for the better strengthening of them.

Vers. 18. And he made the pillars, and two rows round about upon the one net-work to cover the chapiters that were upon the top with pomegranates.] Some undestand this also, of two borders made with pomegranates an hundred in each border, or row, which were above the borders of net-work, and wreaths of chain-work; others rather think, that these two borders went round about on the outside of the grates and chain-wreaths, from which the pomegranates did hang down in the midst of the open spaces in the net-work.

Vers. 19. And the chapiters that were upon the top of the pillars, were of lily-work in the porch four cubits.] That is, they were made in leaves after the manner of lilies, four cubits high, and it was such lily-work as was in the porch, before which these pillars stood: see the note above, verse. 16. But yet some refer this, in the porch, to pillars, not to lily-work, as if it had been thus expressed, And the chapiters that were upon the top of the pillars in the porch were of lily-work.

Vers. 20. And the chapiters upon the two pillars had pomegranates also above, &c.] The meaning of this is, that in the upper part of the chapiters, which is called the cornice, right over above the belly which was by the net-work, which is above called the freez, there were also pomegranates; now whereas it follows concerning the number of the pomegranates, and the pomegranates were two hundred, &c. for this we must know, that there were two rows or borders, as is noted before, verse. 18. above the net-work wreaths in each chapiter, now there being a hundred pomegranates hanging down from each of these rows or borders, which are those mentioned, 2. Chron. 3.16. And he made an hundred pomegranates and put them on the chains, there were consequently two hundred pomegranates upon the freez of each chapiter, as it is here said, and in the chapiters of both pillars four hundred, as is noted, verse. 42. of this chapter, and again 2. Chron. 4.13. Indeed, Jer. 52.23. it is said, that there were but Ninety and six pomegranates on a side, that is, on one of the rows; but then it seems there were eight other pomegranates between checker and checker, which made up the two rows of ninety six full two hundred, and thence it is, that even in that place of Jeremy before cited, there is an intimation that all the pomegranates in one row were an hundred, there were ninety and six on a side, and all the pomegranates upon the net-work, were an hundred round about.

Vers. 21. And he set up the right pillar, and called the name thereof Jachin, &c.] The two pillars the one called Jachin, that is, he shall establish: the other called Boaz, that is, in it is strength: signified, first, the strength and stability of the temple, even that God would preserve and uphold it in case the people would keep covenant with him: secondly, the invincible strength and stability of the church whereof the temple was a sign, and that her strength should be merely of God: thirdly, the certain perseverance of every true believer through God's help and support, who will never suffer the gates of hell utterly to prevail against them: and fourthly, that God would in all ages raise up some in his church, Martyrs, Confessors, and others, that should as far excel others in all eminency of grace as these pillars did excel the rest of the building in curious workmanship; men that should be the glory of the churches whereof they are members, and that by their courage, constancy and patience, should notably strengthen and support others, whence it is, that Saint John speaking of those that should continue constant in times of persecution, as alluding to these two pillars, saith of them, Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, &c.

Vers. 23. And he made a molten sea, &c.] At this the priests were to wash their hands and feet, for so it is expressed, 2. Chron. 4.6. The sea was for the priests to wash in, as formerly they had done at the laver in the tabernacle, Exod. 30.19, 20, 21. (concerning which, see the note there,) and hence we may gather, that it had pipes or cocks to let out the water; it was called a sea, because it was such a huge vessel, ten cubits, that is, five yards from the one brim to the other, and five cubits, that is two yards and a half high; and this was to signify both the exceeding filthiness of sin, that would require a sea for the cleansing of it; and also the infinite virtue there had need to be in the blood, whereby the sin of all God's elect people must be washed away: the reason why not only the breadth of it is expressed, but also the measure of the circumference of it round, a line of thirty cubits, that is, fifteen yards did compass it round about, is to intimate, that it was exactly round, for the diameter of a circumference is the third part of the circumference and a little more, and so it was here, it was thirty cubits round in compass, and so the diameter of it from brim to brim was ten cubits, and perhaps a little more, which is not therefore expressed. In the Chronicles there is also mention of the brazen altar which Hiram made, which is not here set down, 2. Chron. 4.1. Moreover he made an altar of brass, twenty cubits the length thereof, &c.

Vers. 24. And under the brim of it round about, there were knops compassing it, ten in a cubit, &c.] That is, under the lily work of the brim there were knops, ten in a cubit, to wit, three hundred knops, cast in two rows (for the sea was thirty cubits in compass) and out of each of these knops there did issue forth, as it were, the figure of an Ox-head (out of which perhaps the water did run) 2 Chron. 4.3.

Vers. 26. It contained two thousand baths.] That is, so much water was usually put into it, but it held, if filled up to the brim, three thousand baths, 2 Chro. 4.5. And if a bath contained eight gallons or thereabout, as is usually held, then four baths made a barrel, and consequently, there was usually put into this sea five hundred barrels of water, and if filled up to the brim, it could contain seven hundred and fifty barrels. If this answer doth not satisfy, we must yield that the measure of the bath differed, and that the biggest held an ordinary bath and an half, whence is the seeming contradiction of these two places.

Vers. 27. And he made ten bases of brass, &c.] Whereon the ten lavers stood, ver. 38. and whereon they were drawn from place to place, as occasion served, for the washing of the sacrifices, 2 Chron. 4.6.

Vers. 28. They had borders, and the borders were between the ledges, &c.] That is, the base being made like a chest of four brazen tables, four cubits long, and three cubits high, joined in the corners to four pillasters, in the upper part of each side, which was above the wheels, there were ledge, • ound about, betwixt which there were borders like the panes of wainscot, whereon were engraven lions, and oxen, and Cherubims.

Vers. 29. And upon the ledges, there was a base above.] That is, the cover or lid of these bases, which was peculiarly called the base, because thereon the l • ver stood: but others understand this of a neck of brass, that went up from the cover like a funnell.

And beneath the lions and oxen were certain additions of thin work.] That is, certain finishings or ornaments of thin work, which were not of the body of the base, but hung down beneath the bottom of the base, betwixt the two wheels, and therefore called additions, and happily they are said to have been beneath the lions and the oxen, (not the Cherubims) because the Cherubims stood outmost on each side, and so were over the wheels, and then the lions and the oxen being in the midst of the side boards, beneath them the additions were.

Vers. 30. And every base had four brazen wheels, and plates of brass.] Thorough which the ends of the axletrees went on each side, and whereon they were born up,

And the four corners thereof had undersetters.] From each corner of this base there rose up certain strong stays or undersetters, whereon the belly of the laver did rest, that so, when the base was stirred, it might stand fast and firm; and these undersetters are said to be at the side of every addition; either with respect to those additions beneath mentioned, verse 29. that hung down between the wheels, implying, that these undersetters were certain pillasters, the lower part whereof was in the bottom of the base, by the side of those additions, or else rather, with respect unto those additions that were on the upper edge of the base, for as there were certain finishings, and trimming ornaments on the lower edge of the base, hanging down between the wheels, whereof there is mention, verse 29. so also it seems there were the like, or other additions or ornaments, on the upper edge of the base, whereof mention is made, verse 36. and at the side of these additions in each corner of the base were these undersetters, whereon the laver resting, was kept steady.

Vers. 31. And the mouth of it within the chapiter and above was a cubit, &c.] For the understanding of this, we must know, that in the midst of the cover or lid of these bases, there did rise up another lesser base, about half a cubit high, which is here called the chapiter, from the lid or cover of the great base, it did ascend four square, and straight up half a cubit, and thence afterwards it did ascend with a round compass, still growing wider and wider, like the mouth of a funnell, for half a cubit more (as is expressed, verse 35. in the top of the base was there a round compass of half a cubit high ) that so in the mouth or hollow thereof, the lower part of the lavers might rest: now of this it is here said, that the mouth of it within the chapiter, that is, within the lower part that went straight up, and above, that is, in that part which went up with a round compass on the top, it was a cubit, that is, a cubit high; the round compass in the top whereinto the Lavers were set, was half a cubit high, verse 35. and the chapiter or base beneath was also it seems half a cubit high, and therefore both together were a cubit in height, and then for the circumference, as it followeth in the next words, the mouth thereof was round, after the work of the base, a cubit and an half, that is, it was round in compass a cubit and an half, and made after the work of the base with borders, and ledges, and gravings, to wit, of Cherubims and lions, &c. in the borders; which were as those in the base, four square, not round. Some Expositors do indeed otherwise understand these words; namely, that the mouth of this base was a cubit broad from one side to the other, in that part of it, which was encompassed with a crown or cornice, called here the chapiter; but the first exposition is the best.

Vers. 33. And the work of the wheels was like the work of a chariot wheel.] That is, curiously wrought.

Vers. 34. And there were four undersetters to the four corners of one base, &c.] See the notes, verse 30.

Vers. 35. And in the top of the base was there a round compass of half a cubit high.] The whole mouth of the base was a cubit high, (as was expressed before, verse 31.) but the upper part of it, where it began to rise with a spreading compass, fitted to the bottom of the Laver that was to be set into it, that was but half a cubit high; but yet some understand this of a round hollow place on the top of the base, which was to receive the water that ran out of the cocks.

And on the top of the base, the ledges thereof, and the borders thereof, were of the same.] That is, the ledges of the cover or lid of the base.

Vers. 36. And Additions round about.] That is, certain finishings on the uppermost edges of the base.

Vers. 38. One laver contained forty baths.] That is, ten barrels. See the note above, verse. 26.

Vers. 39. And he put five bases on the right side of the house, &c.] That is, on the south side of the priests court, as is expressed in the latter end of the verse.

And he set the sea on the right side of the house eastward, over against the south.] So that the sea was placed near to the entering in at the gate, which was in the east side of the Court, that the Priests might presently wash so soon as they entered to minister in the holy place, but yet withal on the south side of the gate, which was counted the right side of the court.

Vers. 45. And the pots, and the shovels, and the basons, &c.] And so the flesh-hooks also, 2 Chron, 4.16.

Vers. 48. And Solomon made all the vessels that pertained unto the house of the Lord.] That is, Hiram made them by Solomon's direction, according to the pattern which his father David had given him from the Lord, 1 Chron. 28.19.

The Altar of gold, and the table of gold, whereupon the show-bread was.] In the 2 Chron. 4.19. it is the tables, in the plural number, so that one is here figuratively put for all, for he made also ten tables, and placed them in the Temple, five on the right side, and five on the left, 2 Chron. 4.8. concerning the altar here mentioned, see the note, chap. 8.20.

Vers. 49. And the Candlesticks of pure gold, five on the right side, and five on the left, before the Oracle.] In the Tabernacle of Moses there was but one candlestick, and one table of show-bread, (concerning which, see the notes Exod. 25, 23. &c.) but now in the Temple there were ten candlesticks, and (as is noted in the former verse) ten tables of show-bread, and this was (as many Expositors conceive) to signify, that after the coming of Christ, of whom Solomon was a type, the Church should have more plentiful means of grace, and more abundant light from heaven than ever it had under Moses. As for the allotting of a candlestick to every table to give light thereto, it might also signify, that unless light from above goes along with every Ordinance, appointed for the feeding of men's souls, it will be to them of no advantage.

With the flowers and the lamps, and the tongs of gold, &c.] Like those in the Candlestick that Moses made for the tabernacle, Exod. 25.31. of which see the note there.

Vers. 50. And the bowls, and the snuffers, and the basons.] 2. Chron. 4.8. It is expressed that there were an hundred basons.

CHAP. VIII.

Vers. 1. THen Solomon assembled the Elders of Israel, &c.] To wit, to attend upon the ark, when it was removed out of the City of David, which is Zion, (where it had been ever since David brought it thither, 2 Sam. 6.12, of which, see the note there) unto the Temple which Solomon had now built in mount Moriah; for by this personal attendance both of Princes and people upon the ark, they did acknowledge the Lord, of whose present the ark was a type, to be the God and Lord of Israel, and themselves his servants. A great question, indeed it is, how it can be said here, that the ark was carried out of Zion, that it might be placed in the Temple, seeing ordinarily in the Scripture, Zion is spoken of as the place where God dwelt in his Temple amongst his people, as Psal. 78.68.69. where it is said, that God chose the tribe of Judah, the mount Zion which he loved, and he built his Sanctuary like high places, &c. and Esa. 8.18. where God is called the Lord of hosts, that dwelleth in mount Zion, and so in many other places. But for this we must know that to speak properly and in a strict sense, the Temple was not built in mount Zion but in mount Moriah, 2. Chron. 3.1. therefore it is said here, that the ark was carried out of the city of David, which is Zion, into the Temple; but because the whole city of Jerusalem is usually called Zion, and mount Zion, from that mount which was a chief part of it, thence it is that the Temple God's dwelling place, is so usually said to have been in Zion.

Vers. 2. And all the men of Israel assembled themselves unto king Solomon at the feast, &c.] That is, at the time when they were from all parts of the land to assemble themselves together to keep the feast, in the month of Ethanim, which is the seventh month. By the feast is meant (as is most probably held by the most of Interpreters) the feast of tabernacles, which began the 15 day of the seventh month, Levite. 23.34. and was indeed the chief feast of this month, as being one of those three feasts whereto all the males of Israel were bound to resort: yet it must needs be that the people assembled (at least the heads of the tribes, and the chief of the fathers) seven or eight days before the feast of tabernacles, for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day; and on the three and twentieth day Solomon dismissed the people, 2. Chron. 7.10. And on the three and twentieth day of this seventh month, he sent the people away unto their tents, so that the seven days, which he kept for the dedication of the temple (whereof mention is made verse. 65. of this chapter, and 2. Chron. 7.9.) were before the feast of tabernacles: yet if they were the seven days immediately foregoing the feast of tabernacles, which was on the fifteenth day of the month, doubtless the tenth day was excepted, which was the day wherein they afflicted their souls with fasting, Levite. 23.27. and therefore not likely to have been one of the days of this festivitie of the Temples dedication: now whereas it may be objected, that till the eight month the Temple was not finished, chap. 6.38. And in the eleventh year, in the month Bul (which is the eight month) was the house finished; to this I answer that the dedication therefore was, doubtless in the seventh month of the following year, that month being chosen for the people's convenience, who were then to assemble themselves to keep the feast of Tabernacles, and that in the interim there might be time for the drying of the walls, and to make all things ready for the dedication of it.

Vers. 3. And the priests took up the ark.] In 2. Chron. 5.4. it is, and the Levites took up the ark: but that is only, because the priests also were of the tribe of Levi.

Vers. 4. And they brought up the ark of the Lord, and the tabernacle of the congregation, &c.] To wit, that which was made by Moses, which only was called the tabernacle of the congregation, this had been hitherto in Gibeon, 2. Chron. 1.3. but was now removed thence with all the holy vessels thereof, and laid up in the treasuries of the Temple: not only because they had been consecrated to God, but also to make sure that the Temple should now be the only place of God's worship.

Vers. 5. Sacrificing sheep and oxen that could not be told, nor numbered for multitude.] To wit, when they were going in a solemn manner before the ark, to remove it from the city of David into the Temple, and therefore perhaps in the same manner too that was observed by David, when he removed the ark from the house of Obed Edom, 2. Sam. 6.13. And it was so, that when they that bare the ark of the Lord, had gone six paces, he sacrificed oxen and fatlings.

Vers. 8. And they drew out the staves, that the ends of the staves were seen out in the holy place, &c.] Some conceive the meaning of this hard place is this, to wit, that they drew out the staves quite out of the rings of the ark, thereby to signify, that the ark was now to be removed no more, and so the staves being laid upon the ground in the fore part of the Sanctuary, their four ends, or heads, might be seen as one went out of the holy place, into the most holy; but out of that place they were never seen, because the ark was never removed; but it is hard to make this exposition agree with the words: the most approved exposition therefore is this, when they had set the ark in his place, behind the Cherubims, to wit, the two great Cherubims which Solomon had made, neither the ark nor the staves could be seen; but then they drew out the staves eastward, that so though the ark was not seen, yet the end of the staves might be seen, to put them in mind of the ark which was behind the wings of the Cherubims: for by this means the ends of the staves were seen out in the holy place before the oracle, that is, in that part of the most holy place which was before the ark (which was more especially called the oracle) and they were not seen without, that is, they were not seen out of the ark: they that were before the oracle in the most holy place, might discern by the ends of the staves, that they were in the ark, as it is expressed, 2. Chron. 5.9. And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle: but the staves were never seen out of the ark, for that was against God's Law, Exod. 25.15. The staves shall be in the rings of the ark, they shall not be taken from it; or else, they were not seen without, that is, the staves were drawn out so little, that in the most holy place they might be discerned; or happily, at the very door where they went out of the most holy place into the Temple, but further out in the Temple they could not be discerned.

Vers. 9. There was nothing in the ark, save the two tables of stone.] For though the pot of Manna, Exod. 16.34. and Aaron's rod, Numb. 17.10. and the book of the Law, Deut. 31.26. were laid up before the ark; yet they were not put into the ark, as were the two tables of stone; and accordingly we must understand that place, Heb. 9.3, 4. And after the second veil, the tabernacle which is called the holiest of all: Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had Manna, and Aaron's rod that budded, and the tables of the covenant.

Vers. 10. And it came to pass when the priests were come out of the holy place, that the cloud filled the house of the Lord.] When the priests had set the ark in his place, and were come out, immediately there were an hundred and twenty priests with trumpets, and the Levite-singers standing at the east end of the altar with their Cymballs, Psalteries and Harps, appointed to sound forth the praises of God, and whilst they were thus employed, suddenly the house of the Lord was filled with a cloud, so that the priests were not able to minister, no not in the court where the brazen altar stood, for thus it is expressed, 2. Chron. 5.11. &c.

Vers. 12. Then spake Solomon, The Lord said that he would dwell in the thick darkness.] Solomon standing where he saw how on a sudden the house was filled with a cloud, (to wit, upon the brazen scaffold that was built for him in the outward court, which was therefore it seems right before the door of the priests court, through which he might look, 2 Chron. 6.13. For Solomon had made a brazen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court, and upon it he stood, &c.) apprehending rightly, that it was sent of God as a sign of his presence; in that rapture of his joy, he brake forth into these following words, the Lord said that he would dwell in the thick darkness, &c. that is, the Lord hath said, he would appear in a cloud, Levite. 16.2. I will appear in the cloud upon the mercy seat: and by a cloud he hath usually testified his presence amongst his people; as in the leading of the Israelites by a cloud, Exod, 13.21. in the thick cloud that was upon mount Sinai at the giving of the law, Exod. 19, 16. in the cloud that covered and filled the tabernacle, so soon as it was reared up by Moses, Exod. 40.34. and therefore saith Solomon, doubtless by this cloud the Lord doth show us, that he hath favourably accepted our service in building this house, and that he hath taken it to be the settled place wherein he will abide forever.

Vers. 14. And the king turned his face about, and blessed all the congregation of Israel.] For hitherto he had stood with his face toward the altar, observing what was done at the carrying in of the ark.

Vers. 16. Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, &c.] See this more fully expressed, 2. Chron. 6.5, 6.

Vers. 18. Thou didst well that it was in thine heart.] See the notes 2 Sam. 7.5, 6.

Vers. 22. And Solomon stood before the altar of the Lord, &c.] That is, having turned himself from the people, he stood upon the brazen scaffold, with his face toward the altar, and then kneeling down upon his knees, as is expressed, verse. 54. and 2. Chron. 6.13. he lift up his hands towards heaven, and so prayed unto the Lord.

Vers. 25. Therefore now, Lord God of Israel, keep with thy servant David my father that thou promisedst him.] That is, seeing thou hast kept with thy servant David my father that thou promisedst him, in raising me his son up to build a Temple for thee, therefore now also keep with thy servant David my father that thou promisedst him, saying; There shall not fail thee a man in my sight to sit upon the throne of Israel. &c.

Vers. 27. Behold, the heaven, and heaven of heavens cannot contain thee.] See the note Deut. 10.14.

Vers. 30. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place.] Or, in this place, as it is in the margin; even herein, as in other things, was this Temple a type of Christ. As the prayers of God's people, were the more accepted of God, when they prayed in the Temple, or, but with their faces towards the Temple; so are now the prayers of God's righteous servants accepted of God, because they are put up in Christ's name, with an eye of faith fixed upon him as their Mediator, Joh. 14.13, 14. Whatsoever ye ask in my name, that I will do, &c.

And when thou hearest, forgive.] This clause is added, first, because pardon of sin is the chief thing to be begged of God in all our prayers, for hereby a way is made for the obtaining of other blessings, and besides, there is no true comfort in obtaining any blessing, if our sins should still remain unforgiven: and secondly, because the best are subject to so many failings in prayer, that should not the Lord pardon the sin of their prayers, there would be no hope that any prayer of theirs should do them good.

Vers. 31. If any man trespass against his neighbor, and an oath be laid upon him, &c.] That is, if a man be charged that he hath trespassed against his neighbor, and be brought before the altar to clear himself by oath (as in case where sufficient proof and witness was wanting, they used to do, Exod. 22.8.11. Numb. 5.12.19.) do thou accordingly deal with the man that takes the oath, punishing him if he be faulty, and acquitting him if he be innocent.

Vers. 33. When thy people Israel be smitten, and shall turn again to thee, and confess thy name, &c.] To wit, thy Justice, by laying all the blame upon themselves, acknowledging that they have deservedly suffered; and thy mercy and power, by seeking to thee for pardon and succor.

Vers, 34. And bring them again unto the land which thou gavest unto their fathers.] This may be meant either of those that were taken prisoners in battle, to wit, that upon the prayers of their brethren in the Temple, or their own prayers towards the Temple, the Lord would be pleased to bring them again into the land: or else of those, that by the enemy should be driven out of their dwelling places, yet not out of the land of Canaan: to wit, that God would be pleased, when they prayed in, or towards the Temple, to hear their prayers, and restore them again to the land of their inheritance.

Vers. 35. If they pray toward this place, and confess thy name, and turn from their sin when thou afflictest them, &c.] As if he should have said, though they did not repent and turn unto thee till thine hand was heavy on them, yet let not that hinder the acceptance of their prayers if they do then sincerely repent, and seek thy face and favor.

Vers. 36. Forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way, &c.] This is added, because first, there is no hope of saving instruction till sin be pardoned; secondly, the removing of a judgment yields little comfort, unless men become better then they were before; and thirdly, no chastisement will ever instruct men unless God teach them by his spirit.

Vers. 38. What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, &c.] By the plague of the heart, here is meant both the sins for which they are punished, which proceed all from the wickedness of the heart, and must be acknowledged and bewailed, or else men will never seek seriously to God that the punishment may be removed; and also, the punishment itself, because it is inflicted for sin, which is rooted in the heart, and doth always oppress and wound, especially when we apprehend it to be an effect of God's wrath.

Vers. 41. Moreover, concerning a stranger that is not of thy people Israel.] Either this is meant of such strangers as were converted to the Jewish Religion, called therefore Proselytes, such as was that Ethiopian Eunuch, Acts 8.27. who had been at Jerusalem to worship; or else, of such strangers as were also unbelievers, (for whom the Jews say there was a court without, that, where the people of Israel met together) Indeed there is no question, but strangers of another religion, by the victories of the Jews, and other discoveries of God's special love to them, might be brought to have a reverent opinion of the God of the Hebrews (for this was usual with the heathens as we may see in that example of the Philistines, 1. Sam. 4.7, 8. and 6.2, 3.) and thereupon might come with their gifts and prayers to the temple; but then doubtless Solomon hoped not that their persons and prayers should be accepted with God for any such devotion in them (for there was never any way of obtaining favor with God, but only in and through the Messias) but desired only that God would make his power known by doing what they should so desire of him, that so his name might be rendered the more glorious. Thus this place may be understood of infidel strangers; yet I think it is rather meant of Proselytes.

Vers. 44. If thy people go out to battle against their enemy, whithersoever thou shalt send them, &c.] Thus he implieth, that even when they had a commission from God to take up arms, yet they ought by prayer to seek God's assistance, and withal, that unless the war was just, it would be in vain to seek to God for help.

Vers. 51. Thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron.] Why the Israelites are called God's inheritance, see the note, Deut. 32.9. and why Egypt is called a furnace of iron, see the note, Deut. 4.20. it implies the heaviness of their oppression there, and that it was to purge them, and not to consume them.

Vers. 52. That thy eyes may be open unto the supplication of thy servant.] That is, of me thy servant, as before, verse. 28.29, 30.

Vers. 54. And it was so, that when Solomon had made an end of praying, &c.] In 2 Chron. 6.41. some particulars are added which here are omitted, to wit, that having ended his prayer, he added these words, Now therefore arise, O Lord God, into thy resting place, thou and the ark of thy strength,