1 Kings

Chapter 1

Ver. 1. Now king David was old.] His numbering the people is by some held to be the last act he did before he took his bed. But by others, with more probability, that all those things recorded in the eight last chapters of the First Book of Chronicles were done whilst David was able to go abroad; for it is said in #1Ch 28:2 that he "stood upon his feet in the assembly of the princes," and spake unto them. And he so spake that they might well perceive his intellectuals were no whit decayed, though he were old and cold, rigens prae senio.

And they covered him with clothes, but he gat no heat.] He had been a man of sorrows from his youth up. See #Pr 17:22 2Co 7:10 Ps 32:3,4 119:83. Hence his strength was much impaired, and his death hastened, though he lived as long as any king of Judah or Israel: indeed, Manasseh reigned longest of any.

Ver. 2. Wherefore his servants said unto him, ] i.e., His physicians, his Θεραποντες θεραπευοντες.

And let her lie in thy bosom.] In a medicinal way, to work heat in thy cold body, whilst she lieth with thee as a wife or concubine: for else they would never have advised it, nor David have taken their counsel.

Ver. 3. So they sought for a fair damsel.] The natural cause why they went this way to work rather than by wines, furs, &c., was quia ille calor humanus in substantia erat simillimus calori hominis naturali, eiusque gradum non superabat, saith Valesius: {a} because her heat would be likest to his in substance and degree. Virgins also have more natural heat than women who have had children.

{a} Sac. Theol, cap. 29. Gal., lib. 7. Method.

Ver. 4. And the damsel was very fair.] And therefore lovely, οττι καλον φιλον εστι, and fitter for the purpose.

But the king knew her not.] Utpote frigidus et inhabilis ad generandum; neither would it have been for his health, as the case then stood.

Ver. 5. Exalted himself, saying, I will be king.] This was another of David’s darlings. Him and Absalom, David had honoured, as Eli had done his two wicked sons, above the Lord; {#1Sa 2:29} therefore they proved a singular cross to him.

I will be king.] Though David had declared Solomon to be designed king by God himself, {#1Ch 22:9,10} and Adonijah knew it to be so, and therefore called not Solomon and his party to his feast. {#1Ki 1:19} Vain men, whilst, like proud and yet brittle clay, they will be knocking their sides against the solid and eternal decree of God, break themselves in pieces.

And he prepared him chariots.] Absalom-like; ambition rideth without reins. David should have now looked upon him as another Absalom, and suppressed him. But he either knew not, or suspected not this pomp, and those preparations of his.

Ver. 6. And his father had not displeased him at any time.] Heb., From his days, i.e., from his childhood; therefore he displeased his father in his age; little caring to crush his heart when now bedridden, by his disloyalty and usurpation. But thus was still fulfilled what had been forethreatened. {#2Sa 12:11}

In saying, Why hast thou done so?] He cockered his children, whom he should have corrected if he had done right. David was ever too fond a father, and he smarted for it.

And he also was a very goodly man.] As well as Absalom: this made him think the better of himself, and his father think too well of him.

Ver. 7. And he conferred with Joab, &c.] Seeking to draw these grandees to his party, whom he knew to be discontented, and therefore more easily wrought upon. Joab was conscious to himself of the treacherous murdering of Abner and Amasa; for which and the death of Absalom, David bare him still an aching tooth: and if he stayed till David appointed a successor in the kingdom, who knew what might follow? Abiathar haply was displeased that Zadok was so much favoured: and might fear the fulfilling of that prophecy concerning the overthrow of Eli’s house, of which he was. But what saith an ancient? Divinum consilium dum devitatur, impletur; humana sapientia, dum reluctatur, comprehenditur. {a} There are "many devices in a man’s heart: nevertheless the counsel of the Lord, that shall stand." {#Pr 19:21}

{a} Greg.

Ver. 8. But Zadok the priest.] So Cranmer and Ridley, and some few other conscientious persons, afterwards ill rewarded by Queen Mary, refused to subscribe the letters patent for Lady Jane Gray’s succession to the crown, after the death of King Edward VI; which yet were subscribed by the most of the statesmen, who were guided with respect to their particular interest, for that they were possessed of various lands which once pertained to monasteries, chanteries, &c., which they foresaw they should lose, in case religion should change under Queen Mary.

Ver. 9. And Adonijah slew sheep and oxen.] Hitherto all went ‘hail well’ with these gallants: and many a health, no doubt, was drunk to Adonijah: many a confident boast of their prosperous design, many a scorn of the despised faction of Solomon, &c. But the triumphing of the wicked is short. {#Job 20:5} {See Trapp on "Job 20:5"}

Ver. 10. But Nathan the prophet.] These were no whit the worse men for being thus neglected. The wise historian observed, that the statues of Brutus and Cassius {a} were the more glorious and illustrious, because they were not brought out with other images in a solemn procession at the funeral of Germanicus. Cato said he had rather men should question why he had no statue or monument erected to him, than why he had.

{a} Tacit.

Ver. 11. Wherefore Nathan spake unto Bathsheba.] See here, saith P. Martyr, how God by weak means confoundeth the mighty, and worketh for the accomplishment of his own will.

And David our lord knoweth it not.] Either Adonijah’s partisans and parasites kept it from David, or else through age and weakness he took no notice of it.

Ver. 12. That thou mayest save thine own life, and the life of thy son Solomon.] Which the usurper will surely take away if he carry the crown; not suffering any such rub to lie in the way, that may hinder the true running of his bowl.

Ver. 13. Didst not thou swear…unto thine handmaid?] This was done, say the Rabbis, at that time when David comforted Bathsheba, and went in unto her, and lay with her. {#2Sa 12:24} Lyra saith, that then it was revealed unto him, that this son of his by Bathsheba should reign after him: this was no small comfort to her.

Ver. 14. I will come in after thee, and confirm thy words, ]{ a} Heb., Fill up—that is, say the same, and more. There are some seeming contradictions in Scripture: and though they seem to be as the accusers of Christ, never a one speaking like the other, yet if we understand, we shall find them speaking like Nathan and Bathsheba, both speaking the same things.

{a} Pollicetur suam operam in praetexenda tela.

Ver. 15. And the king was very old.] Yet little more than half so old as a plain countryman whom I spoke with yesterday, being May 15, A.D. 1656, at Stratford-upon-Avon, who assured me, and gave good proof of it, that he was a hundred and twenty-eight of age, being born A.D. 1527. He is still hearty and healthy, living at Bedworth in Warwickshire, Thomas Egerton by name.

Ver. 16. What wouldest thou?] Heb., What to thee? q.d., I am ready to hearken to thee. She had been a good wife to him, and knew how to command him by obeying him, as Livia did Augustus, and much better. {a} For Livia, notwithstanding her smooth carriage toward her husband, is foully slandered, if she were not over familiar with Eudemus her physician, and if she did not at his death help to set him going, lest he should alter his will, and put her son Tiberius beside the empire. But good Bathsheba was none such. {b}

{a} Plin.

{b} Eutrop.

Ver. 17. Shall reign after me.] This was the substance of the promise confirmed by oath.

And he shall sit upon my throne.] This was the evidence thereof. She allegeth both, doing as Nathan had dictated unto her.

Ver. 18. And now, behold, Adonijah reigneth.] His ambition hath turned off his obedience. Had his right to the kingdom been never so good, yet to step into the throne, while his father was yet living, without his privity and consent, was no better than treason.

Ver. 19. But Solomon thy servant.] Not thy sovereign, as Adonijah affecteth to be. See on #1Ki 1:9,10.

Ver. 20. That thou shouldest tell them, &c.] This some princes love not to do, -Queen Elizabeth for instance. A false Jesuit wrote, that she wished she might after her death hang a while in the air, to see what scuffling there would be for her kingdom. Os durum! fowl mouth!

Ver. 21. Shall be counted offenders.] Heb., Sinners. Erimus Mamzeres -so Jerome senseth it, out of the Hebrew traditions—that is, we shall be accounted bastards and infamous. It is probable that Adonijah had spoken basely of Bathsheba as an adulteress, and of Solomon as illegitimate, and so not fit to be king. Or by sinners here understand rebels, and public enemies.

Ver. 22. Nathan the prophet also came in.] And so Bathsheba went out, {#1Ki 1:28} that it might not appear to be a plot betwixt them.

Ver. 23. Behold Nathan the prophet.] Who was a privy counsellor to David, though he had so sharply reproved him. {#2Sa 12:1-12}

He bowed himself before the king.] Note here the exemplary modesty and submission of so great a prophet. How far from this is the false prophet of Rome!

Ver. 24. Hast thou said?] q.d., I think not. Exordium ex abrupto, per admirationem.

Ver. 25. And hath slain oxen and fat cattle.] See on #1Ki 1:14.

Ver. 26. But me, even me.] As some useless person, as an ουτιδανος, as if I were no prophet of the Lord, or as if there were not a woe to such rebellious children as "take counsel, but not of God; and cover with a covering, but not of his Spirit, that they may add sin to sin." {#Isa 30:1}

Ver. 27. And thou hast not showed it, &c.] See on #1Ki 1:23.

Ver. 28. Call me Bathsheba.] See on #1Ki 1:22.

Ver. 29. Who hath delivered my soul.] Deliverance commandeth obedience. {#Ezr 9:13,14}

Ver. 30. Even so will I certainly do this day.] Before tomorrow: for the business requireth expedition, since,

“ sero medicina paratur,

Cum mala per longas invaluere moras.’’—Ovid.

Ver. 31. Let my lord king David live for ever, ] i.e., Let him live his utmost. Agrippina hastened her husband Claudius the emperor’s death, that her son Nero might succeed: yea, she cried out Occidar, modo imperet. But good Bathsheba was not so hasty.

Ver. 32. And Nathan the prophet.] So far was David from hatred of truth, that he loved Nathan the better for his plain dealing while he lived, gave him free access to his bedchamber, and now nameth him a commissioner for the declaring of his successor.

Ver. 33. Take with you the servants of your lord.] My guard, and the garrison soldiers that are at hand.

To ride upon mine own mule.] In token that I have transferred upon him the royal dignity. {#Es 6:8}

And bring him down to Gihon.] The Chaldee hath it, To Siloe, where the waters ran softly and constantly. Hereby, saith Martyr, David would set forth his desire that Solomon’s reign might be mild and moderate, as also perpetuum et perenne, durable and longlasting.

Ver. 34. And let Zadok the priest and Nathan the prophet.] That the young king might learn betime to hearken to such, and to give them all due respect.

Ver. 35. For he shall be king in my stead.] The son of our King Henry II was crowned king by his father, who at his coronation renounced the name of a king for that day, and as sewer served at that table. But this young king was so puffed up with his new dignity, that he soon bore arms against his father; and dying of discontent before his father, got not so much by his coronation as to have a name in the catalogue of the kings of England. But Solomon had learned better things both of his father {#Pr 4:4} and mother, {#Pr 31:10-31} and tutor Nathan.

Ver. 36. Amen: the Lord…say so too.] Amen is, (1.) Assenting; (2.) Assevering; (3.) Assuring. It is as much as So be it; yea, So it shall be; It must be so, if, as here, the Lord our God say so too. Only we must stretch out our hearts after our Amen, say the Rabbis, and be swallowed up in God.

Ver. 37. And make his throne greater.] God heard this prayer, and said Amen to it, set his fiat to it: for Solomon’s reign, accomplished with a civil and religious happiness, represented the triumphant Church in heaven: as David’s reign had been a figure of the Church militant upon earth.

Ver. 38. And brought him to Gihon.] See on #1Ki 1:33.

Ver. 39. Took an horn of oil.] Whereof there was great use in the tabernacle. It was not that holy oil which was at first provided for the anointing of the priests, {see #Ex 30:32, "Upon man’s flesh shall it not be poured"} but some other, to show that magistrates should be holy and gracious: whence also the seat of judicature is called the holy place. {#Ec 8:10}

And anointed Solomon.] When he was twenty years of age, saith Lyra: some say twenty-four.

God save king Solomon, ] i.e., Rex Pacificus: so the Greeks had their Irenaei, the Germans their Fredericks, (that is, rich in peace,) and the Turks their Selims and Solymans.

Ver. 40. Piped with pipes.] Or, Flutes; that Adonijah’s party might hear and be startled with those noises, which at once proclaimed Solomon’s triumph, and their confusion.

And rejoiced with great joy.] By the special operation of God’s Spirit, {see #1Ch 12:40} and to shadow forth the great joy which the saints should take in the kingdom of Christ. {#Zec 9:9}

So that the earth rent.] After a sort, with their loud acclamations, Hyperbole sumpta a fragoris similitudine.

Ver. 41. As they had made an end of eating.] Ever after the meal is ended, comes the reckoning. Adonijah’s feast, as all wicked men’s, endeth in horror; for the last dish, is served up astonishment and fearful expectation of just revenge. So doth the wise and just God befool proud and insolent sinners in those secret plots wherein they hope to undermine the son of David, the Prince of peace.

Ver. 42. And bringest good tidings.] So Adonijah would have had it; but the expectation of the wicked shall perish; when they are at the height of their joys and hopes, God oft confoundeth all their devices, and layeth them open to the scorn of the world, and to the anguish of their own guilty hearts.

Ver. 43. Verily our lord king David, ] q.d., Good news say you? truly not so good as you think, for all is like to be nought on your side: Postea nullus eris. Afterward it will be nothing.

Ver. 44. And the king hath sent with him Zadok.] All this relation was to Adonijah and his guests, as those knuckles of a man’s hand were to Belshazzar, to write them their destiny; or as Daniel was to him, to read it unto them.

Ver. 45. This is the noise that ye have heard.] A doleful knell to those who had feasted and boasted themselves in a jocund security and promise of success. "A dreadful sound is in their ears: in prosperity the destroyer cometh upon them. Trouble and anguish maketh them afraid, whilst they prevail against them as a king ready to the battle." {#Job 15:21,24}

Ver. 46. And also Solomon sitteth.] He is in actual possession, and therefore you are lost. Every man is either a king or a captive; Aut Caesar, aut nullus. Either Caesar or no one. Every man, saith Augustine, shall either reign with Christ, or be damned with the devil.

Ver. 47. Better than thy name, and his throne greater.] This wish of his servants was no grief of heart to the old king, but a matter of joy. So they prayed for Hector’s son in Homer,

“πατρος δ ογε πολλον αμεινων.”

And Claudian thus bespeaketh Honorius the emperor—

“ Aspice, completur votum; iam natus adaequat

Te meritis, et quod magis est optabile, vincit.”

And the king bowed himself upon the bed.] Worshipping God, as #Ge 47:31, and joining in prayer with his servants for his son. Some think he bowed himself to his son now crowned king: what, then, would he have done to his Lord, if present?, {#Ps 110:1} quos non honores in illum supplex ac venerabundus certatim contulisset? {a}

{a} Bucholcer.

Ver. 48. To sit on my throne this day.] Nevertheless David did not during his life wholly lay aside the kingly power; but gave it to his son whilst he was yet alive.

Ver. 49. And all the guests.] Who had now nothing so good cheer as Solomon’s guests, praise at parting; those that erewhile fed without fear, are now in great horror, the traitor’s raced.

Were afraid, and rose up, and went, &c.] Here is τροπος και τοπος, quo loco et quomodo diffugerint, how and whither they slunk away.

Ver. 50. On the horns of the altar.] Which hitherto, haply, he had despised.

Ver. 51. Hath caught hold on the horns.] Hither fled malefactors, as to a place of security, {#Ex 21:14} though there was no law for it.

Ver. 52. If he will show himself a worthy man.] viz., For future; his present offence I pardon him, but he is upon his good behaviour.

A worthy man.] Heb., A son of valour: if he can conquer his passions, and submit to my government.

Ver. 53. Go to thine house.] Meddle not with state matters, but mind thine own affairs; Res tuas age, intra tuam pelliculam te contine.

“ Vivo tibi, quantumque potes praelustria vita.”

Chapter 2

Ver. 1. Now the days of David.] Days are one of the shortest measures of time; but long enough to decipher man’s life by. We are Ερημεροβιοι.

That he should die.] Death is the only king against whom there is no rising up. {#Pr 30:31} He may give for his motto that of Terminus, Nulli cedo, I give place to none.

And he charged Solomon his son, saying.] Natural motion is more swift and violent toward the end of it. And grace will bestir itself when it hath not long to act; being oft most lively in those that lie a-dying.

Ver. 2. I go the way of all the earth.] Behold, I die, as #Ge 48:21.

Be thou strong, therefore, and show thyself a man.] sc., In understanding and courage, {#1Co 14:20} making up thy want of years by thy virtues, and not prevaricating either for fear or favour. The least deviation in the greatest and highest orb is both most sensible and most dangerous.

Ver. 3. And keep the charge of the Lord.] Piety maketh true magnanimity. The "spirit of a sound mind" is "a spirit of power," {#2Ti 1:7} and "the fear of the Lord is the beginning of wisdom." {#Pr 1:7}

To walk in his ways, ] i.e., To imitate him, saith Vatablus, and to resemble him, as much as is possible.

Ver. 4. If thy children take heed to their way.] Walking circumspectly and by rule; not at random, at all adventures. Here observe that God’s promises are with a condition; which is as an oar in a boat, or stern of a ship, and turneth the promise another way.

Ver. 5. What Joab the son of Zeruiah did to me.] Why, what did Joab to David? Pellican justifieth him, and commendeth Joab highly for a good man; but few interpreters are of his mind. David had much ado with him all along, and complained of his insolences, which yet he dared not punish, till in his old age the armies fell off from him, and Benaiah, captain of the guard, was able to deal with him. What is it that David here meaneth which Joab had done against him, is uncertain. The Hebrews tell us, that he showed David’s letters to him concerning the death of Uriah, which was much to his disgrace. Others hold that the death of Absalom still stuck in David’s stomach, together with that rough and rude language which Joab gave him for his excessive mourning thereupon. Theodoret thinketh it was his siding with Adonijah, and the evil that he might yet work against Solomon, whom he never loved, but held him unworthy to reign for his scandalous birth.

And what he did to the two captains, &c.] This seemeth to be the very thing that he did against David; for besides that the sovereign is smitten in the subject, David had given the public faith to these two captains for their safety, and, therefore, appropriateth their slaughter, as good reason he had.

And put the blood of war upon his girdle, &c.] In a bold and public way, as if he had bragged of his murders; like as Alexander Pheraeus is said to have consecrated the javelin wherewith he slew his uncle Polyphron, and called it his god Tychon, of great luck. {a}

{a} Plutarch, in Pelopida.

Ver. 6. Do therefore according to thy wisdom, ] q.d., He is of a turbulent spirit, and will be apt enough to give thee just occasion to fall upon him. See that it be thoroughly done, for it lieth upon my conscience, that he hath hitherto passed unpunished. Of his adultery and murder we hear not a word, because he had made a thorough peace with God for those sins in his lifetime; he had compounded with his judge, &c.: but the cases of Joab and Shimei troubled him on his death bed.

And let not his hoar head, &c.] Let him be well punished, though he is now old, and hath done great exploits.

Ver. 7. For so they came to me.] So as I now desire thee to do to them, as did they to me when I was in distress—viz., they fed and relieved me, for which I hold myself their perpetual debtor. Eaten bread, we say, is soon forgotten; but not with the thankful. Agesilaus, king of Sparta, was always very grateful for any courtesies that he received; and used to say, that it was not only an unjust thing not to be thankful, but if a man did not return greater kindness than he received. {a} How bountifully dealt the Lord Cromwell with Francis Frescobald, the Florentine, who had sometime relieved him in his great necessity, furnishing him with a horse, clothes, and money to bear his charges from Italy to England. {b}

{a} Plut.

{b} Act. and Mon.

Ver. 8. Thou hast with thee Shimei the son of Gerah.] Some think that, moved by David’s favour in forgiving him, {#2Sa 19:23} he would not take part with Adonijah. {#1Ki 1:8} But if it were the same Shimei, and not rather another and better of his name, {#1Ki 4:18} yet now he must answer for his old faults. So that deferring payment is no breach of bond: there will come a time wherein the Lord will have a full blow at the impenitent person, be the pretences of impunity what they will.

Which cursed me with a grievous curse.] Heb., Strong; Gr., Dolorous; Chald., Bitter. Indeed his mouth was "full of cursing and bitterness," as if he had been as far as hell to fetch every word. {#2Sa 16:5-13}

And I sware to him.] See on #2Sa 19:23.

Ver. 9. Hold him not guiltless.] But when he shall have "added iniquity to his iniquity," pay him home for the new and the old together. It hath been before observed, that sin may sleep a long time, like a sleeping debt, not called for of many years.

Ver. 10. So David slept with his fathers.] When he had served out his time, {#Ac 13:25} when he had done his work, God sent him to bed. {#Isa 57:2} In #1Ch 29:28, it is said that "he died in a good old age, full of days, riches, and honour." He was regum omnium idea et exemplar, a notable pattern for princes, and in very many things a type of Christ.

And was buried in the city of David.] Not in Bethlehem, but in Zion, {#2Sa 5:7} the usual royal burying place. Josephus {a} writeth that his son Solomon buried him magnificently; and that into his sepulchre were put very great riches, &c. It was to be seen till the apostles’ times. {#Ac 2:29}

{a} Lib. vii.

Ver. 11. Were forty years.] Scarce any king of Judah reigned so long. Our Queen Elizabeth reigned four and forty years, and lived about seventy years; having been the most glorious woman that ever swayed sceptre, as her very enemies acknowledged.

Ver. 12. And his kingdom was established greatly, ] sc., After that he had cut off those three arch-rebels Joab, Adonijah, and Shimei.

Ver. 13. And Adonijah…came to Bathsheba.] Being put on and advised thereunto, as it is thought, by Joab and Abiathar.

Comest thou peaceably?] She had reason to suspect the contrary; as knowing him discontented and turbulent.

Ver. 14. I have somewhat to say unto thee.] But take heed that your tongue cut not your throat, as the Arabic proverb hath it.

Ver. 15. Thou knowest that the kingdom was mine, ] viz., By right of succession, I being the eldest son now alive, {see #1Ki 1:6} and chosen by the people too. {#1Ki 1:25}

Howbeit the kingdom is turned about.] By that great Induperator, who putteth down one and setteth up another;

“ Ludit in humanis divina potentia rebus.”

For it was his from the Lord.] Why then would Adonijah dash against the divine decree, and sin against his own knowledge, by saying, I will be king?

Ver. 16. Deny me not.] Heb., Turn not away my face, i.e., Ne reiecias me more denegantium, reject me not as those do that deny one a request. Quaeque repulsa gravis: A repulse is grievous.

Ver. 17. For he will not say thee nay.] He knew that a mother might do much, as Olympias with Alexander, Agrippina with Nero, &c. The Romanists blasphemously pray to the mother of Christ, to command her Son to do this or that for them.

Ver. 18. Well; I will speak for thee.] Though Bathsheba were a wise woman, grandchild to Ahithophel, yet she perceived not Adonijah’s drift—viz., to undermine her son Solomon, and to shoulder him out of the throne. Hence she was so facile and forward to gratify him.

Ver. 19. And bowed himself unto her.] Sir Thomas More, Lord Chancellor of England, would in Westminster Hall beg his father’s blessing on his knees.

Ver. 20. I desire one small petition of thee.] Small she called it, but Solomon, who saw further into the matter, judged otherwise of it. {#1Ki 2:22} There are depths of the devil which every one cannot dive into.

“ Ut fugias quae sunt noxia, tuta time.”

Ver. 21. Let Abishag…be given to Adonijah to wife.] Overcome by Adonijah’s fair words and her own melting thoughts of compassion towards him, Bathsheba, not considering the consequents, proposeth the suit, and presseth it by the relation that was betwixt Solomon and Adonijah his brother. But was not David Adonijah’s father also? and will none serve his turn but his father’s concubine was not this to attempt against natural honesty and common decency? What if Abishag were καλη και σοφη—as Aelian saith Aspasia Milesia, Cyrus’s concubine, was—both fair and discreet, which is a rare mixture, yet she was not so fit for Adonijah; but he had a further fetch in this incestuous desire of his.

Ver. 22. Ask for him the kingdom also.] For that is it he gapes after, and seeks to strengthen his cracked title by marrying the late king’s concubine, {see #2Sa 3:7,12:8 16:21} who was likely grown very gracious with the great ones, and as potent at court, as was once here Dame Alice Pierce, King Edward III’s concubine, who did whatsoever she pleased.

And for Abiathar the priest and for Joab.] Who are his counsellors, and fellow conspirators. This he knew, by a specal instinct of the Spirit.

Ver. 23. And Solomon sware.] That his mother, seeing him so resolute, might no more solicit.

Ver. 24. Adonijah shall be put to death this day.] This day; before tomorrow, lest delay should breed danger: who knoweth what a great-bellied day may bring forth? We use to say, A day breaketh no square: but that is not always true. Oh that we would be as quick in slaying our arch-rebels, those predominant sins that threaten our precious souls!

Ver. 25. And he fell upon him that he died.] This was another piece of the punishment of David’s two great sins: the small and short pleasure whereof, behold, what a train and tail of calamities it draweth after it!

Ver. 26. And unto Abiathar the priest.] Cuius et Ioabi consilio atque auxilio usus est Adoniiah, who together with Joab had conspired with Adonijah, and had his hand elbow deep in this new plot.

Get thee to Anathoth.] Here Solomon exauthorateth him, and depriveth him of the chief priesthood, for the execution whereof he should have been resident at Jerusalem.

Because thou hast been afflicted.] But for this, he had been now a dead man. So God by the rod preventeth the sword; and therefore will not condemn his saints for their sins, because they have suffered, {#1Co 11:31} and in his account suffered double. {#Isa 40:2}

Ver. 27. So Solomon thrust out Abiathar.] Our Henry II could not so easily rid his hands of Thomas Becket, that arch-traitor; but having had him above his wit while he lived, he was forced to have him over his faith being dead, kneeling and praying to his shrine. And yet forty-eight years after he was sainted, it was disputed at Paris among the doctors whether he was damned or saved. And one Roger, a Norman, maintained he had justly deserved death for rebelling against his sovereign, the minister of God. {a}

{a} Dan., Hist., 99.

Ver. 28. For Joab had turned after Adonijah.] And that was his bane. If men do not cast away all their transgressions—that "all" is a little word but of large extent—they perish undoubtedly. Many here, like Benhadad, recover of one disease and die of another.

And caught hold.] See on #1Ki 1:50.

Ver. 29. Go, fall upon him.] Wilful murderers were to be drawn from the altar to the slaughter. {#Ex 21:14}

Ver. 30. Nay, but I will die here.] He dreamed not now of death; as hoping that his murdering of the two captains had been forgotten, and that for his conspiracy with Adonijah, the altar might secure him. But "the hypocrite’s hope is as the giving up of the ghost." {#Job 27:8}

Ver. 31. Do as he hath said.] Slay him, though it be at the altar. Becket, the traitor, was so served by some that belonged to our Henry II, and thought to gratify him thereby. And although the king constantly protested, se nec mandasse, nec voluisse, nec suo artificio quaesivisse necem Thomae, that he was neither witting nor willing to the taking away of his life in that sort; yet, for a penance, he was, by the command of the Pope’s legate, lashed on the bare back with rods, each of the priests and friars there present—and they were not a few—giving him three or four stripes, till the blood followed: besides that he was forced to go three miles on his bare feet, which yielded bloody tokens of his devotion, on the way to Becket’s sepulchre, which he went to visit. {a}

{a} Rev., De Vit. Pontif., 149. Dan., Hist., fol. 101.

Ver. 32. My father David not knowing of it.] This he is careful to insert for the honour of his father.

Ver. 33. And upon the head of his seed for ever.] See #2Sa 3:29. {See Trapp on "2Sa 3:29"}

Ver. 34. And he was buried in his own house in the wilderness, ] i.e., In a forest, fit for pasturage, and but thinly inhabited. The Hebrews say that Joab’s house here mentioned was a hospital that he built in the way for the harbouring of poor passengers: and that for this good deed his soul was saved. But of this none can judge, saith Pet. Martyr, because the Scripture saith nothing of it. But this it saith, that when Joab was dead and buried, Hadad the Edomite hearing thereof, returned out of Egypt into his own country, and became an adversary to Solomon, when once he forgot his God. {#1Ki 11:14,22}

Ver. 35. And Zadok the priest did the king put, &c.] Abiathar, the fourth from Eli, was of the race of Ithamar, the younger brother. Zadok was the right heir of Eleazar and Phinehas, {#Nu 25:13 1Ch 6:3, &c.} and was therefore rightly restored by Solomon. Of his commendation, see #1Sa 2:35.

Ver. 36. Build thee a house in Jerusalem.] Shimei was no further to be trusted than he might be seen, and is therefore confined, and kept within compass: so should our deceitful hearts be dealt with. Set a jealous eye upon them, or else they will give you the slip, as David’s did. {#Ps 39:1,2} He said he would look to his ways and bridle his tongue; but presently after, he shows how he broke his word. {#1Ki 2:3}

Ver. 37. And passest over the brook Kidron.] The black brook, the town ditch: this was between Jerusalem and Bahurim, Shimei’s inheritance. He might do much hurt among his Benjamites; and is therefore kept from them. We must also set bounds to our affections, and threaten them if extravagant.

Ver. 38. The saying is good:…so will thy servant do.] The false heart praiseth the law and promiseth obedience, but faileth in performance; here it "starteth aside, like a deceitful bow." {#Ps 78:57} {See Trapp on "Ps 78:57"}

And Shimei dwelt in Jerusalem many days.] Till he had an occasion of doing otherwise. Augustine thanks God that the heart and temptation met not together.

Ver. 39. At the end of three years.] When he might haply hope that Solomon had forgotten him, or did not at least so strictly look to him. God had an overruling hand in it, to bring Shimei to condign punishment.

And they told Shimei.] Either for good or evil will; so shall a man sooner or later hear of his faults either by his friends or his foes: and malice though an ill judge, may be a good informer.

Ver. 40. And Shimei arose, &c.] The dust of covetousness had blinded him: his passions also miscarried him—as they oft do better men—to his cost.

And brought his servants from Gath.] But to the loss of his life. How many are there who cry out of this folly, and yet imitate it! These earthly things either are our servants, or should be: how commonly do men break the bound set them by God’s law, to hunt after them, though they perish for it!

Ver. 41. And it was told Solomon.] Kings have long ears, and more eyes than their own.

And was come again.] He thought by a secret escape and a speedy return haply to do it unnoticed.

Ver. 42. Did not I make thee to swear.] Ορκος quasi ιρκος, oaths should bind to good abearance: but some can play with them as apes do with nuts, or monkeys with their collars, which they slip on and off again at pleasure.

Ver. 43. The oath of the Lord.] Made in his name, and to be kept to his glory, whereof he is jealous.

Ver. 44. Thou knowest all the wickedness.] To know other things is science: but to know ourselves is conscience. This is the reflection of the soul upon itself. "Our transgressions are with us, and as for our iniquities, we know them." Quid tibi prodest non habere conscium, habenti couscientiam?

Ver. 45. And king Solomon shall be blessed.] For such due execution of justice. See #Nu 25:11,12 Ps 106:30.

Ver. 46. And the kingdom was established.] Hoc est, sine aemulis regnare coepit; the contrary faction was destroyed, and none left to oppose him.

Chapter 3

Ver. 1. And Solomon made affinity with Pharaoh.] That his kingdom might the better be established, {#1Ki 2:46} which albeit God had promised, yet Solomon knew that his providence was to be served, and all good means used.

And took Pharaoh’s daughter.] After he had first taken Naamah, the Ammonitess, Rehoboam’s mother, a year and more before David’s death: for Solomon reigned but forty years, {#1Ki 11:42} and Rehoboam was forty-one years old when he began to reign. These ladies probably were proselyted, ere Solomon married them: else the marriage could not be lawful. It was in his best time that he did it; neither is he anywhere blamed for this with Pharaoh’s daughter at least, to whom both David is thought by some to allude in #Ps 45:10, and Solomon in the Canticles; yet others think otherwise. Josephus saith he married Pharaoh’s daughter in the first year of his reign, while his father David was yet alive. Those who hold he did ill in it, say, that God afterwards punished him for it, in his posterity, by Shishak, king of Egypt. How fearfully the wrath of God fell upon the Protestants in France, for that unhappy marriage of the king of Navarre with the daughter of France, a Papist, a little afore the Parisian massacre, who knoweth not?

And the house of the Lord.] This Solomon would finish, before that he would set up the queen’s palace; such was his zeal, while young: but he suffered sad decays afterwards I read of a holy man who oft prayed that he might keep up his young zeal with his old discretion.

Ver. 2. Only the people sacrificed in high places.] And Solomon not only permitted it—though it were a fault {#Le 17:3,4} -but was himself also in the common error; through a perverse imitation of the ancient patriarchs: yea, and peradventure of the neigbbouring heathens, who did the like, as Xenophon testifieth of the Persians, and Apollonius of the Romans.

Because there was no house.] This excused them a tanto, from so much, but not a toto: from all, for it was no better than will worship. But why was there yet no house built, since Solomon had now reigned three or four years? It was a great work, and required great preparation both at home and abroad, &c. Great bodies, we say, move slowly: neither is it to be doubted but the business was expedited as much as might be, since Nescit tarda molimina Spiritus Sancti gratia. Zeal is of quick despatch.

Ver. 3. And Solomon loved, the Lord.] Being first loved by him, his Jedidiah, his darling: for our love to God is but the reflex of his to us first. {#1Jo 4:19}

Only he sacrificed, &c.] He climbed those misallowed hills; yet loveth he the Lord, and is loved of him. Such is the mercy of our God, that he rather pitieth than plagneth us for our well meant weaknesses, for the infirmities of upright hearts.

Ver. 4. And the king went to Gibeon.] To seek God; and that he might be the better prepared to build the temple, whereunto he now thought it but time to address himself.

For that was the great high place.] Because there was the tabernacle {#1Ch 16:39} and the altar of burnt offering; {#1Ch 21:29} hence there was great resorting to it.

Ver. 5. In Gibeon the Lord appeared, &c.] Solomen worshippeth God by day: God appeareth to him by night. Well may we look to enjoy God, when we have served him. The night cannot but be happy whose day hath been holy. {a}

Ask what I shall give thee.] And saith not God as much in effect to every faithful petitioner? {#Mt 7:7 Jas 1:5 Isa 45:11}

{a} Dr Hall.

Ver. 6. And Solomon said.] Though asleep, yet thus he said in his heart, and perhaps with his mouth too; as some have prayed notably in their sleep, the roof of their mouth being "like the best wine, that goeth down sweetly, causing the lips of those that are asleep to speak" {#So 7:9}

According as he walked before thee.] "The hand of our God is upon all them for good that seek him." {#Ezr 8:22}

Ver. 7. And I am but a little child.] So he seemed to himself; though his father counted and called him a wise man, {#1Ki 2:9} even before that wonderful increase of his wisdom after David’s death. See the like modesty in Agur, that great wise man. {#Pr 30:2,3}

I know not how to go out or come in, ] i.e., To sway this massy sceptre, to rule this great people. An allusion to captains or shepherds, or, as some think, to a little child who learneth of his mother to go out and come into the house. {a}

{a} Vatab. A Lapide.

Ver. 8. Is in the midst of thy people.] As lordkeeper of both tables of the law; as an antesignanus, a supreme governor. Royalty without wisdom is but eminent dishonour.

A great people.] The greater is my charge, and must be my care, who am yet unexperienced, unqualified.

Ver. 9. Give therefore thy servant an understanding heart.] Heb., A hearing heart; for wisdom is gotten by prayer and hearing the word, by begging and digging, as #Pr 2:3,4; we also must run the like method, {#Jas 1:5} ran through all the exercises of Christ’s school, if we would be wise to salvation.

That I may discern between good and bad.] Rupertus blameth Solomon for this, that he asked of God wisdom, and not holiness rather, bonum illud quod verum et summum est, which is the principal good thing. But it was doubtless a saving and sanctifying knowledge that Solomon prayed for, and obtained; not an apprehensive knowledge only, and notional, but effective and practical also, and directive of the life. Socrates, the wisest of all the Greeks, made no distinction between σοφια, wisdom, and σωπροσυνη, good conversation. Ignorat sane improbus omnis, saith Aristotle, He is not wise that is ill-conditioned.

Ver. 10. That Solomon had asked this thing.] He could not have so done, had not God given him to do it. He accepteth and crowneth his own gifts in us.

Ver. 11. And hast not asked for thyself long life.] Which yet most men covet. {#Ps 34:12} {See Trapp on "Ps 34:12"}

Neither hast asked riches.] As the many do. {#Ps 4:7}

Nor hast asked the life of thine enemies.] Which, oh, how sweet is it to vindictive spirits! And God, we see, here taketh distinct notice of that which men most desire.

Ver. 12. So that there was none like thee before thee.] Solomon was not only wiser than Trismegist, Orpheus, Homer, Socrates, Plato, Aristotle, Lycurgus, Ptolemy Philadelph—who was βασιλευς φιλολογωτατος, saith Cyril, a most learned king, but also Abraham, Moses, David, yea, Adam himself after the fall: he was the wisest mere man, take him for everything, that ever was; insomuch as he had all manner of knowledge, natural and supernatural, infused into him—his deep insight into the mystery of Christ, he discovered in the Canticles—and so became a notable type of Christ, "in whom are hid all the treasures of wisdom and knowledge." {#Col 2:3} And here Solomon had more than he asked, so have we; {#Eph 3:20} and not only more than he asked, but other things also that he asked not.

Ver. 13. Both riches and honour.] Seek God’s kingdom first, and then other things shall seek us fast enough. {#Mt 6:33} Piety hath plenty of these things cast into the bargain, as it were, and assured her. {#Pr 3:16 1Ti 4:8}

Ver. 14. And if thou wilt walk in my ways.] It hath been before observed that God’s promises are with a condition, which is as an oar in a boat or stern of a ship, and turneth the promise another way.

As thy father David did walk.] Examples are the best lectures, and virtue the best example.

Ver. 15. And behold it was a dream.] But a divine dream, very well worth the heeding. There are also dreams diabolical. Eusebius writeth that Simon Magus had his devils ονειροπομποι, by whom he caused people to dream great matters of him, and highly to admire him. That was a strange dream which Jerome {a} had, when he was not only reproved but beaten black and blue for reading Cicero rather than the Holy Scriptures; this voice being uttered, as he perfectly remembered, Ciceronianus es, non Christianus, - Thou art a better Ciceronian than Christian.

{a} Epist. 18, ad Eustoch.

Ver. 16. Then came there two women that were harlots.] Or rather hostesses; for harlots would not have been so hardy as to have appeared in their colours before Solomon, who was yet in his prime, and zealous for God’s law. If, therefore, these were harlots, they were privy harlots; for there were then no stews or brothel houses allowed, as are now at Rome, and other places in Italy, for a commonwealth, say Papists, and for the avoiding of greater evils, adultery, incest, &c. But what saith Augustine? Cursed be that remedy of sin that is itself a sin. God will not have such a gain to be recompensed with such a loss.

Ver. 17. I and this woman dwell in one house.] They lived together, but scarce dwelt together, as one saith of married couples that disagree, quorum coniugium nihil aliud est quam coniurgium.

Ver. 18. That this woman was delivered also.] Hence some argue that they were not harlots, because they use not to bring forth children; or if they do, they usually make them away as soon as they are born.

There was no stranger with us in the house.] This made the case so difficult, because there was not witness to be had, nor any other way of discovery left to see to, nisi hariolari in re dubia, but to give a guess at the business. {a}

{a} Tortura fortassis nondum in usu fuit. -Phlac.

Ver. 19. Because she overlaid it.] And now she hath stolen my child; not that she careth for it, or grieveth for her own, but for fear she should be questioned for smothering her child.

Ver. 20. While thine handmaid slept.] But how could she certainly tell what was done when she was asleep? The proofs in this cause alleged were so weak and unsatisfactory, that it was thought the wit of man could not determine it. But "a divine sentence was in the mouth of the king: his lips transgressed not in judgment." {#Pr 16:10}

And laid her dead child in my bosom.] This was Ψυχρον παραγκαλισμα, a cold bosomful, as one calleth a bad wife. And another complaineth of some in these days, that, harlot-like, they take their dead and putrid fancies, and lay them in the bosom of the Scripture, as of a mother, while they go about to give unto it, and not to receive from it the sense; wresting it to their own destruction.

Ver. 21. To give my child suck.] This is a check to those nice dames that needlessly refuse to suckle their own children. Not harlots only, but "sea monsters draw out their breasts, and give suck to their young." {#La 4:3}

Behold, it was not my son.] Though death had somewhat altered the features of the child, yet the true mother could not be mistaken in it.

Ver. 22. And the other woman said, Nay.] This said, Nay, and that said, Yea; vocis et clamoris contentione inter se more suo certabant; and because there were neither proofs nor witnesses, the hearers haeserunt animis penduli, dubiique, earum utri credendum potius esset, an earum neutri, as Cicero {a} saith in another case, hung in suspense, and could not tell which to believe.

{a} Lib. i., De Orator.

Ver. 23. The one saith, This is my son, ] q.d., This is a blind business: here is no better proof than the one is Aio, I affirm, and the other is Nego; I deny, neither is the one of better repute or credit than the other, as being both harlots.

Ver. 24. Bring me a sword.] For what purpose? thought the standers by; wondering and perhaps laughing within themselves. The actions of wise princes are riddles to vulgar constructions: nor is it for the shallow capacities of the multitude to fathom the deep projects of sovereign authority. {a}

{a} Seuton. Delrio Panormit.

Ver. 25. Divide the living child in two.] This he spake for trial, {a} and that he might make nature speak in the true mother. The like is recorded of Claudius Caesar, and of Galba, of Charles the Great, and of Alphonsus of Arragon, when but newly come to his crown.

And give half to the one, &c.] So the Arminians would divide man’s salvation between God’s free grace and man’s free will; Papists between Christ and their own good works.

{a} Some appearance of evil is not to be disliked.

Ver. 26. For her bowels yearned.] Good blood, we say, will not belie itself: good nature will work.

O my lord.] Parce puero, spare my child: this she would have said to the king. Give her, &c. This she saith to the officers.

Ver. 27. She is the mother thereof.] As appeareth by her natural affection. Ownness maketh love. Prolem quisque amat non quia pulchram, sed quia suam.

Ver. 28. And all Israel heard, ] sc., Of the king’s singular sagacity.

And they feared the king.] Good men reverenced him; bad men stood in awe of him, as a sharp and severe judge.

Chapter 4

Ver. 1. So king Solomon was king over all Israel.] So did not his father for the first seven years of his reign; nor any of his successors, save Rehoboam, only for a short space, {#1Ki 12:16} for he soon lost ten tribes with one churlish breath. The Hebrews say, but falsely, that Solomon was king over all nations; such a one as they dream their Messiah must be; under whom also they expect a distribution of honours and offices, as once under Solomon. {a}

{a} Dan., Hist.

Ver. 2. Azariah the son of Zadok, ] i.e., The son’s son. {#1Ch 6:8,9} Priests and their sons were in great request in those days. Our king Edward III made clergymen his chief officers.

Ver. 3. Elihoreph and Ahiah, the sons of Shisha.] Otherwise called Sheva, {#2Sa 20:25} as Martyr thinketh, trained up by their father in his own calling, and therein employed by Solomon, who had two scribes for his father’s one, according to the amplitude of his dominion and state affairs.

Jehoshaphat the son of Ahilud, the recorder.] Or, Remembrancer, or, chronicler, historiographer. He had the same office in David’s days. {#2Sa 8:16 20:24}

Ver. 4: And Zadok and Abiathar were the priests.] Abiathar had been so, and still retained the title. It may be also that upon his suit, Solomon had re-admitted him, though degraded, to serve at the altar as an ordinary priest, according to #1Sa 2:36.

Ver. 5. And Azariah the son of Nathan, &c.] These two had been Solomon’s fellow pupils, his play fellows, likely, and sons to his tutor, Nathan the prophet, who had done much for him, and for whom he could never do enough. Our king Edward VI did much for his tutor, Mr Cheek, and Queen Elizabeth for Dr Cox, upon whom she conferred many church dignities and real favours.

Ver. 6. And Abishar was over the household.] Magister Aulae magnus. Le grand maistre, comptroller of the court, or governor of the king’s house.

Was over the tribute.] Or, Levy; praefectus delectui, so Tremellius rendereth it, and referreth to #1Ki 5:14.

Ver. 7. And Solomon had twelve officers.] Purveyors, which were to cater for the court, and send in provision. God hath taken the best of his creatures, and commanded them to cater for his people. {#Ho 2:21,22}

Ver. 8. And these are their names.] They were men of renown, and are therefore here memorised.

The son of Hur] Or, Benhur—so #1Ki 4:9,10, &c.—Bendekar, Benhesed, Benabinadab, Baana Benahilud, Bengeber.

Ver. 11. Which had Taphath the daughter of Solomon to wife.] He was, therefore, a man of worth: for Solomon, likely, was of Cato’s mind; who, being to bestow a daughter, said, Malo virum pecunia, quam pecuniam viro indigentem, I had rather have to my son-in-law a man wanting money, than money wanting a man. Our Henry VIII was more happy in his one son and two daughters than Solomon. Solomon’s son, Rehoboam, was both a fool and unfortunate; his daughters but obscure, and both of them subjects. But Henry was more happy in Edward his son, another Josiah, and his sisters both sovereigns of an imperial crown: howbeit he gave them, when he died, but ten thousand pounds apiece.

Ver. 12. Taanach and Megiddo.] These were in the tribe of Manasseh: he had also part of Issachar, and part of Zebulun; for in this business they shared out the land, not by tribes but districts, or provinces; that things might be equally carried.

Ver. 13. With walls and brazen bars.] To keep out the enemies, wherewith they were surrounded.

Ver. 14. Abinadab the son of Iddo had Mahanaim.] Where Jacob met two troops of angels in a visible apparition; and gave it therehence the name. {#Ge 32:2}

Ver. 15. He also took Basmath.] See on #1Ki 4:11.

Ver. 16. And in Aloth.] Called also Elath. {#De 2:8}

Ver. 17. Jehoshaphat the son of Paruah.] And, therefore, not the same with that Jehoshaphat in #1Ki 4:3.

Ver. 18. Shimei the son of Elah.] See on #1Ki 1:8.

Ver. 19. He was the only officer.] Sitarchus unus, the arch-prefect.

Ver. 20. As the sand which is by the sea.] A proverbial expression, and hyperbolical. See #Ge 22:17 32:12.

Eating and drinking, and making merry.] They were in a plentiful and comfortable condition; so and much more are all Christ’s subjects, who do "eat their meat with joy, and drink their wine with gladness, because God now accepteth their works"; they have the "white stone," the "new name," enough and enough to make them everlastingly merry amidst all crosses and casualties.

Ver. 21. And Solomon reigned over all kingdoms.] Not all the kingdoms of the world, a κοσμοκρατωρ, -as some Hebrews make him, -but over all kingdoms thereabout. He was a most potent and flourishing monarch.

All the days of his life.] Notwithstanding his apostasy, through God’s longsufferance: so that his reign represented the church triumphant, as David’s reign had done the church militant.

Ver. 22. Thirty measures of fine flour.] Heb., Cors or homers, the greatest measure mentioned in Scripture. And for fine flour,

“ Non poteris similae dotes numerare nec usus.’’—Martial, lib. xiii.

Ver. 23. Ten fat oxen…and fatted fowl.] Lectissima quaeque altilia; yet not with such luxury and gormandise as sundry Roman emperors. Anthony, who contended with Cleopatra in prodigal spending upon a banquet, and wrote, or rather vomited out a book of his own intemperances. Geta the emperor would have his dishes served in by the alphabet, viz., anserem, anatem, aprum; aliquando fasianum, farra, ficus; aliquando pullum, pavunem, perdicem, &c. {a} Caligula would have his bread gilded. Well might Nasica say of Rome, when nothing so luxurious, Stant moenia, ruunt mores; The walls indeed stand, but good manners are fallen to the ground and abolished. Not so at Jerusalem in Solomon’s days.

{a} Bruson., lib. iii. cap. 1.

Ver. 24. On this side the river, ] viz., Euphrates.

From Tiphsah.] Called afterwards Amphipolis. {a}

Even to Azzah.] Called also Gaza. {#Jer 25:20}

And he had peace on all sides.] Wherein also he became a lively type of Christ the Prince of Peace, {#Isa 9:6} who as he was brought from heaven with that song of peace, {#Lu 2:14} so he returned up again with that farewell of peace, {#Joh 14:27} leaving to the world the doctrine of peace, the gospel of peace, {#Eph 2:17} which worketh that peace that passeth understanding. {#Php 4:7}

{a} Plin., lib. v. cap. 24.

Ver. 25. And Judah and Israel dwelt safely.] Heb., Confidently or securely, without fear of foreign invasions, or danger of homebred conspiracies: yet were they discontented at the present government, and therefore came crying to his son and successor, Alleva iugum, Ease our yoke laid upon us by thy father. So true is that saying of Thucydides, Αει τπ παραν βαρυ, the present government, though never so good, is ever grievous to the vulgar, who can neither rule well, nor obey willingly.

Ver. 26. Forty thousand stalls of horses.] In his four thousand stables, {#2Ch 9:25} each of which had ten stalls or partitions, for ten horses at least. And this might be a piece of that yoke the people groaned under: which they ought not to have done, living in such a golden age.

Ver. 27. And for all that came unto king Solomon’s table.] Who were not a few, not only natives, but foreigners; not ambassadors only, but others, who came from all parts to hear his wisdom, {#1Ki 4:34} and so to be proselyted haply. But Josephus relateth of the Jews, that they were very careful how they received proselytes in Solomon’s time; because then the state of the Jews flourished.

Ver. 28. And dromedaries.] Which are animalia citissima, vecturae apta et equitatui, very swift creatures. It is therefore by antiphrasis that we call slow people dromedaries.

Ver. 29. Even as the sand which is on the seashore.] Which as it taketh up a great deal of ground, and comprehendeth many grains, so did Solomon’s heart innumerable notions, etiam minutissima quaeque: he had even a sea of knowledge within him, and might, better than Jerome, he said to know all that was knowable. Nihil enim ipsum penitus fugit: omnia perfecte novit, as one said of Albertus Magnus; he was skilful in everything: he was a very gulf of learning, as a late writer saith of Bishop Andrews; Omnium sclentiarum doctrinarumque area et emporium, as another saith of Abulensis, a closet or market of all sciences and learning. Think the same of Solomon.

Ver. 30. The wisdom of all the children of the east.] The Arabians and Chaldeans, {#Mt 2:1 Da 2:2} philosophers and astronomers.

And all the wisdom of Egypt.] See #Isa 19:11,12 Ac 7:22. Pythagoras, Plato, and many others, fetched much of their learning from Egypt: but all theirs was acquired; Solomon’s infused.

Ver. 31. For he was wiser than all men.] Far beyond Socrates, whom Apollo pronounced the wisest of men.

Than Ethan the Ezrahite, and Heman.] These were famous in their generations for wisdom and learning. {#Ps 88:1 89:1, titles} Of these, haply, it was then held and said, as a modern writer saith of Tacitus and Pliny, Literarum nomina sunt, non hominum, they are rather learning itself than learned.

And his fame was in all nations.] As Aristotle’s was in Greece, Varo in Rome, Melanchthon’s in Germany, Dr John Reynolds’s here, whose learning and memory, saith one, were near to a miracle.

And Chalcol, and Darda.] Who lived, likely, in Solomon’s time. Felix proventus sapientum sub aspectu benigno principis sapientissimi. So various learned men flourished in the time of our Henry II, who was for his learning surnamed Beauelerk. {a}

{a} Dan. 68

Ver. 32. And he spake three thousand proverbs.] Which others, likely, took from his mouth, and made books of them; such as contained cunctam saeculi doctrinam, as Jerome saith of Tertullian’s works, who was, saith Lactantins, a general scholar. Of these proverbs of Solomon, not the one half are come to hand, as being no part of holy writ.

And his songs were a thousand and five.] Whereof is extant only that Song of Songs, that singular song. {see #So 1:1} This and the rest of his works extant in the Church, show his divine learning: as his other lectures {#1Ki 4:33} his human.

Ver. 33. For he spake of trees.] This was a discourse, doubtless, of singular use; and of it we may say as one doth of Origen’s "Oetapla," now lost, Huius operis iacturam deplorare possumus, compensure non possumus, the lack of this book we may bewail, but cannot make good. When preferment was offered to Thomas Aquinas, he was wont to sigh and say, I had rather have Chrysostom’s comment upon Matthew.

That springeth out of the wall.] Herbs parietina, wall-wort, as Trajan the emperor was called, for his desire of vain glory.

He spake also of the beasts, &c.] A worthy work doubtless, and such as whereof it might better be said, than was of Pliny’s Natural History, by Erasmus, that it hath as much variety as nature itself hath, and is not so much a treatise as a treasury, yea, a whole world full of things most worthy to be noted and noticed. Ulysses, Aldrovandus, Conradus, Gesner, Gulielmus Rondeletius, Julius Scaliger, and other writers, both ancient and modern, have written largely and learnedly on the same subject, but nothing comparable to this work of Solomon: which some say was burnt by the Chaldees, together with the temple. Eusebius thinketh it was abolished by Hezekiah, because the people idolised it, as they did the brazen serpent.

Ver. 34. To hear the wisdom of Solomon.] Who, though a great prince, yet he disdained not to read lectures both of divinity and philosophy, that his hearers might be παναρετοι, "perfect, thoroughly furnished unto all good works." Some gather from #Pr 9:2 that Solomon set up a school or academy in mount Zion. Howsoever, his palace there might well be said to be, as was George, prince of Anhalt’s, Ecclesia, Academia, Curia, a church, an academy, and a court. This caused a great many to resort to him, and was a means to instruct many.

Chapter 5

Ver. 1. And Hiram.] Called Huram. {#2Ch 2:3} Josephus calleth him Irom, and Eupolemus in Eusebius Suron. He was king of Tyre and Sidon also.

For Hiram was ever a lover of David.] A fast friend is a rare bird. Most friends now-a-days are like Joab’s dagger, as soon in and as soon out. The love of foster-brothers in Ireland far surpasseth—saith one, {a} but I believe him not—all the loves of all men. They only love truly that love one another out of a pure heart fervently. {#1Pe 1:22} This love lasteth.

{a} Camden’s Elisab., 483.

Ver. 2. And Solomon sent to Hiram.] By the same messengers, say some. Rather by ambassadors of his own.

Ver. 3. For the wars that were about him.] He saith not for his shedding of blood, which elsewhere is made the reason why David might not build a house, {#1Ch 28:3} but only for his continual wars, by reason whereof he had not time to do it. The best things are to be spoken of parents: to speak evil to them, {a} or of them, was death by God’s law; {#Mt 15:5} yea, by Solon’s laws, though a heathen.

{a} κακολογων.

Ver. 4. So that there is neither adversary.] The Vulgate hath it, Non est Satan. We use to say, Seldom lieth the devil dead in a ditch. He is the troublous one, {a} and delighteth to hinder anything that is good; but at this time God had chained him up, and Solomon had nothing to hinder him. "The Lord is with you, whilst ye are with him," saith one prophet. {#2Ch 15:2} And, "The Lord will be with the good," saith another. {#2Ch 19:11}

{a} ο πονηρος.

Ver. 5. To build a house unto the name.] Wherein he became a type of Christ, who buildeth his Church, that spiritual temple. See #Isa 44:28 Mt 16:18. In the Old Testament the brass gates were opened to make way for the building of that temple; {#Isa 45:2} but in the New, those gates of hell shall not gainstand, or prevail.

As the Lord spake unto David.] Solomon’s purpose was founded upon God’s gracious promise. This was a right rise, for want whereof many men’s purposes, like clouds without rain, vanish, and come to nothing.

Ver. 6. That they hew me cedar trees out of Lebanon.] Satan, though he could not hinder the building of the temple, {#1Ki 5:4} yet he would needs imitate it, and, if possible, outdo it; for his temple of Diana, at Ephesus, was likewise built of cedar, as Vitruvius relateth, and was much longer and larger than this at Jerusalem, as others assure us.

And my servants shall be with thy servants.] Only Jews meddled with the tabernacle; but the temple is not built without the aid of the Gentile Tyrians. They, together with us, make up the Church of God. See #Eph 2:13,14.

That can skill to hew timber like unto the Sidonians.] Various men have their various gifts; and various countries their various abilities. These, as they have from God, so they must use them for him. {#Isa 28:26,29 Ro 11:36}

Ver. 7. Blessed be the Lord this day.] His carefulness he improveth unto thankfulness, whence some conclude him a proselyted prince. And surely thankfulness to the true God is a good sign of true grace. The Greeks have but one word (χαρις) to signify both.

Ver. 8. I have considered.] Heb., Heard. A request is to be considered ere it be granted, lest men come in afterwards with the fool’s, Had I known. {a}

And concerning timber of fir.] Whereof there was much use made about the temple. {#1Ki 6:15} Algum trees also were sent from Lebanon, {#2Ch 2:8} which were a wood that is unknown to us, but most precious.

{a} ουκ ψμην.

Ver. 9. Unto the place that thou shalt appoint me.] To Joppa, {#2Ch 2:16} which had a harbour. {#Ac 9:43}

And thou shalt receive them.] David had, before his death, prepared abundantly both workmen and cedar trees, &c., {#1Ch 22:2-4 29:3} but yet nothing near enough for so great a work.

In giving food] Which in that country was a scarce commodity. They were supplied from other countries, and especially from Jewry; {#Ac 12:20 Eze 27:17} for their own was such as wherein they could neither sow nor reap, saith A. Lapide.

Ver. 10. According to all his desire.] Wherein he was as good as his word. {#1Ki 5:8} Of many promisers it may be said, as Tertullian of the peacock, they are all in changeable colours, as often changed as moved,

“ Tantum constantes in levitate sua.”

Ver. 11. And Solomon gave Hiram.] Here was fair and faithful dealing on both sides.

“ In cuius subiere locum fraudesque, delique.”

Twenty thousand measures of wheat, &c.] Besides twenty thousand measures of barley, and twenty thousand baths of oil, ordinary oil for the workmen, {#2Ch 2:10} twenty thousand baths of wine also, not here mentioned.

Ver. 12. And the Lord gave Solomon wisdom] Sapientiam architectonicam, tanquam Idaeam futuri aedificii, wisdom for the present purpose, skill in contriving and building, a notion of the future edifice.

And they two made a league together.] A brotherly covenant, which though Tyre some while forgot, {#Am 1:9} and insulted over Jerusalem, yet it was foretold—and accordingly fulfilled—that Tyre, when converted, should leave hoarding and heaping her wealth, and should find another manner of employment for it, viz., to feed and clothe God’s saints. {#Isa 23:18}

Ver. 13. And king Solomon raised a levy.] Heb., A tribute of men, perhaps of aliens, or such as the Gibeonites were in Israel.

Ver. 14. Ten thousand a month by courses.] Superiors must make the yokes of their inferiors as easy as is possible, lest they lose their affections, and procure their imprecations.

And Adoniram was over the levy.] To order it, and to see the work done.

Ver. 15. That bare burdens.] Under which expression are also contained wagoners, mariners, horse keepers, mule drivers, &c.

Hewers in the mountains.] Hewers both of stone and of wood. Eupolemus counteth upon many more.

Ver. 16. Which ruled over the people.] And three hundred more to rule over these rulers, {#2Ch 2:2} and all little enough to make the work to go forward as it should.

Ver. 17. Great stones, costly stones, and hewed stones, ] i.e., Marble of all sorts, as porphyry, parian, ophites, sphengites, &c.

To lay the foundation of the house.] Even those stones that were laid in the base of the building were not rugged and rude, but hewn and costly. God is not all for the eye: he pleaseth himself with the hidden value of the living stones of his spiritual temple.

Ver. 18. And Hiram’s builders did hew them.] In Lebanon was the temple framed; in Zion set up: neither hammer nor axe was heard in that holy structure. There was nothing but noise in Lebanon; nothing in Zion, but silence and peace. Whatever tumults are abroad, it is fit—saith a right reverend writer {a} here—there should be all quietness and concord in the Church.

And the stone squarers.] Or Giblites, who were heathens, {#Eze 27:9} neighbours to the Sidonians, worshippers of Adonis, saith Strabo, yet used about the holy temple. Ye may likewise make use of human learning in ecclesiastical exercises, but not for ostentation; for that is to make a calf of the treasure gotten out of Egypt.

{a} Dr Hall.

Chapter 6

Ver. 1. And it came to pass in the four hundred and eightieth year, &c.] Not in the four hundred and ninetieth year, as Beda reckoneth, much less four hundred and ninety-second, as Josephus, or five hundred and eighty-eighth, as Sulpitius.

Were come out of the land of Egypt.] And so began to be a commonwealth, which since the last destruction of Jerusalem by the Romans, they could never be again, but remain a dejected and despised people.

In the fourth year of Solomon’s reign.] For so long he was settling the kingdom, and making preparation for the work. His father had left vast sums of gold and silver, even a hundred thousand talents of gold, which is, say interpreters, one thousand and two hundred millions of our money, and a thousand thousand talents of silver, which amount to as much—viz., to a thousand and two hundred millions of gold, besides abundance of brass, wood, stones, and other materials. {#1Ch 22:14} Yet all this served not in any comparison for the perfecting of this most stately and costly structure, the world’s wonderment, the house of the most high God, {#1Ch 2:5} and a type of the Church triumphant in heaven, as the tabernacle had been of the Church militant upon earth.

In the month Zif.] Which was the April moon, the second month of the sacred year. {#Ex 12:2} It signifieth brightness; because the creatures begin then to be in their flourish. The Chaldee calleth it mensem aparitionis florum, the month of the displaying of flowers.

Which is the second month] For Abib, signifying the spring, was the first. {#Ex 12:2 13:4} On the second day of this second month he began to build. {#2Ch 3:2} Not on the sixth, as Calvisius saith, or on the eighth, as Capellus, or on the ninth and twentieth, as Scaliger.

He began to build.] Heb., He built: but this house was not built in a day. Sed fieri dicitur quod tentatur aut intenditur. Good beginnings are well interpreted in heaven, so they be well prosecuted. The place of this house is noted to be Mount Moriah. {#2Ch 3:1} Plato {a} and Aristotle {b} observe that temples are most fitly built on mountains; ut eminus sint conspicua, that they may be seen afar off.

{a} Plat., lib. vii. De Leg.

{b} Arist., lib. vi. Polit.

Ver. 2. And the house which king Solomon built for the Lord.] For his settled habitation among the children of Israel. And forasmuch as the Lord their God was above all gods, {#2Ch 2:5} a great God, a mighty and a terrible, {#De 10:17} therefore Solomon set up this most glorious and sumptuous edifice that ever was in the world, in honour of the divine Majesty, and for a type of Christ, "in whom dwelleth all the fulness of the Godhead bodily." {#Col 2:9}

The length thereof was threescore cubits.] Twice so long and large every way as was the tabernacle; {#Ex 26} as the temple in Ezekiel, {#Eze 40:41-49} setting forth gospel times, is described as much bigger than all the old Jerusalem: and a new Jerusalem bigger than all the land of Canaan.

Ver. 3. And the porch before the temple.] At the east end of it: for the most holy place, toward which they prayed, stood westward: that God’s people might not be like the heathen, who worshipped toward the east, as Cicero and Vitruvius testify. See #Eze 8:16.

And ten cubits was the breadth thereof.] The height of it far exceeded that of the temple: for it was one hundred and twenty cubits high, {#2Ch 3:4} and so was as a tower to the rest of the house.

Ver. 4. And for the house he made windows of narrow lights.] Or, Broad within and narrow without. Or, Skewed and closed, that is, glazed, as R. Jehudah interpreteth it. Bright the temple was, as being full of windows {a} so Christ came "a light into the world, that whosoever believeth on him should not abide in darkness." {#Joh 12:46} The first thing the Spirit doth in a sanctified soul, is to beat out new windows there, and to diffuse a marvellous light. {#Ac 26:19}

{a} Prospectui accommodas clausus. -Jun.

Ver. 5. He built chambers round about.] Against all the parts of the temple, but only the entrance, which was at the east end. Of these chambers, or galleries, there were three stories, five cubits high, for the use of the priests that served at the altar.

Ver. 6. The nethermost chamber was five cubits broad, &c.] Each one of these lofts, as they were above other, so they were larger than other. To show, saith one, the several degrees and places appointed by God in his Church, -apostles, evangelists, doctors, pastors, and elders, &c.

Ver. 7. Was built of stone.] Tam artificiose non tantum sine deformi cicatrice vulneris, sed et sine subtilissimae suturae notis, ut imponerent oculo spectatoris…quasi tota moles in tantam magnitudinem ex unico ingenti lapide tam magnifice consurgeret: i.e., so artificially were the stones of the temple polished and cemented together, as if the whole fabric had been but one entire stone.

Made ready before it was brought thither; ] Hewn and hammered in the mount, not so taken out of quarry, -so God had ordered it, -that there needed no tool of iron to fit them, as Procopius and Glycas imagined, because it followeth,

So that there was neither hammer nor axe, &c.] In the house indeed no tool was heard, no noise was made, to show that there should be no contentions in the Church militant, and that there shall be no afflictions or sufferings in the Church triumphant. Haec vita est officina in qua lapides templi aeterni scalpantur ac dedolentur, ut recists aut resectis depravatae naturae vitiis, caelesti aedifico perficiendo cum honore ac decore adhiberi et aptari possint: Here the saints are hewed and squared by God’s word, {#Ho 6:5} and by his strokes, {#Isa 27:9} that they may be fitted for the heavenly temple.

Ver. 8. And they went up with winding stairs.] We must also aspire to perfection: there should be continual ascensions in our hearts, neither may we rest till we have set our feet upon the battlements of heaven. See St Paul’s eagerness, #Php 3:12-14.

Ver. 9. So he built the house.] Epilogus est praecedentium. {a}

And boards of cedar.] Which boards were also covered with lead without, and gold within. {#1Ki 6:22}

{a} Vatab.

Ver. 10. And he built chambers.] The tabernacle had none such. See on #1Ki 6:5.

Ver. 11. And the word of the Lord came, ] viz., By Abijah or some other prophet, even while he was in building, for his instruction and encouragement.

Ver. 12. Concerning this house, &c.] That Solomon might not trust to the external work, he is given to know that his obedience to God’s holy law is expected, if ever he mean to inherit the promises. There were in aftertimes that cried ad ravim usque, " The temple of the Lord, The temple of the Lord!" who yet were destroyed for their iniquities. {#Jer 7:4} So the Papists cry out, like so many oyster peddlers, The Church, the Church: and not a few among us, We are believers, can say our creed, have had our Christendom, &c. {#Mt 7:22}

Ver. 13. And I will dwell among the children of Israel.] This was a high favour: what is it then to the saints, that he will indwell in them. {#2Co 6:16} We have no vines, said the Scythians, but we have gods. And, ενθα δε οι θεοι, here are household gods, said the philosopher, pointing to his poor cottage.

Ver. 14. So Solomon built the house.] See #1Ki 6:9.

Ver. 15. And he built the walls of the house.] He lined or wainscoted them.

With boards of cedar.] Which is strong and durable, and for the dryness of it, besides the sweetness, the timber does not split or rot: yea, it hath a property to preserve other things from putrefaction. The Church is also stable and cannot be ruinated. The temple was destroyed, the Church can never be, {#Mt 16:10} it is insuperable.

Ver. 16. Even for the oracle.] {a} So the Holy of Holies is called, because there God used to deliver divine answers, or oracles. {#Le 16:2 Ex 30:6}

{a} Loquutorium Adytum.

Ver. 17. The temple.] That is, The holy place; whither none but the priests might come.

Ver. 18. Carved with knops and open flowers.] To show the multifarious flourishing graces that are in Christ and Christians. For in this piece of Scripture, by a specialty, we may say with Possevine, Tot esse sacramenta quot literas, tot mysteria quot puncta, tot arcana quot apices; { a} there are so many words, so many mysteries.

{a} Biblioth. Select.

Ver. 19. To set there the ark of the covenant of the Lord.] This was a most precious piece. The Palladium at Troy, the Pessinuntium at Rome, the Image at Ephesus, made by Canetias, an ancient craftsman, and said by the covetous priests to have fallen down from Jupiter, {#Ac 19:35} are not worthy to be named in the same day with this ark of the covenant; the principle evidence of God’s gracious presence, and, besides, a very lively type of Christ, and therefore kept in the innermost part of God’s house.

Ver. 20. Twenty cubits in length.] So that it was every way square.

Overlaid it with pure gold.] Heb., With gold shut up; so called, haply, because men used to hoard up the best gold, and keep it close prisoner, as it were.

And so covered the altar.] Which being wood within, and gold without, shadowed out Christ—the true altar {#Heb 13:10} -in his twofold nature, human and divine.

Ver. 21. So Solomon overlaid the house within with pure gold.] Gold of Parnaim: he embellished it also with precious stones. {#2Ch 3:6}

Ver. 22. And the whole house he overlaid with gold.] So that it dazzled the eyes of the beholders, as Josephus testifieth: so that there was need to say—as the priests did at the temple of Ephesus, which was covered likewise with gold—to such as went in, Tenets oculos, look to your eyes. For the mystery, Quid est Templi illius aurea claritas, saith Rupertus, nisi ad dextram Patris sedentis immortalitas atque impassibilitas? What else is all this golden glister but the immortality and impassibility of him who sitteth at the right hand of his heavenly Father? And the polished cedars overlaid with fine gold, show the beauty of the Church, saith another, to be inward, pure, and precious, though unperceived of the world. {#Ps 45}

Ver. 23. And within the oracle he made two cherubims.] These were two great human winged statues, five yards high, representing the strength and excellency of the blessed angels, ever attendant upon the Almighty God; as also the eminent parts, and praiseworthy practices of gospel ministers, who should be at peace among themselves, and promote peace all they can among others. These cherubims were two of them, -Christ sent out his apostles by two and two, -they were also made of olive, that emblem of peace, and their faces looked one toward another: they were also uniform.

Ver. 24. And five cubits was the one wing.] This was the extent of their wings taken together with their bodies lying between those wings; unless we shall say with Kimchi, that their wings covered their bodies behind, and so their bodies took up no room, but their wings only in the house’s breadth.

Ver. 25. Of one measure, and of one size.] And all according to the pattern given by God to David. Here then is no plea for Popish imagery, or idolatry against the second commandment, unless they can produce a special warrant from the lawmaker, who can, when he pleaseth, dispense with his own law.

Ver. 26. The height of the one cherub was ten cubits.] They were of a giant like stature. See #1Ki 6:23.

Ver. 27. Within the inner house.] That is, Within the holy of holies, where they stood before the ark, to hide and cover it from the eyes even of the high priest.

Ver. 28. And he overlaid the cherubims with gold.] Which could hardly be done without knocking and fastening it on with nails; unless we shall say that the gold was fastened on them with screw nails.

Ver. 29. And he carved all the walls.] See on #1Ki 6:25.

Of cherubims and palm trees and open flowers.] To note, saith one, the protection of the Church of Christ by the ministry of angels—though outwardly unseen—and the peaceable victorious flourishing under the same. {#Heb 1:14}

Ver. 30. And the floor he overlaid with gold.] The pavement of marble covered with fir, did set forth faith in the heart, and holiness in the life—the fir tree is straight and tall—and the gold upon all these, love.

Ver. 31. Doors of olive tree.] Which kind of wood is hard, firm, and lasting: fit for posts and doors.

Ver. 32. Carvings of cherubims.] But far less than those two forementioned, though of a like signification.

And palm trees and open flowers] Showing the variety of virtues which shine in the faithful.

Ver. 33. Posts of olive tree.] See #1Ki 6:31.

Ver. 34. And the two doors were of fir tree.] Which were not so rare and precious as olive trees a difference was hereby also put between the holy of holies, and the holy place. Men do not know what a place heaven is: there is the best of the best of everything.

Ver. 35. And he carved thereon, &c.] See on #1Ki 6:29.

Ver. 36. And he built the inner court.] Called the court of the priests, {#2Ch 4:9} and had without it an outer court, {#Eze 10:3,5} called also the great court, {#2Ch 4:9} where the people prayed, {#Lu 1:10} and heard the word preached. {#Ac 3:11,12 Ezr 10:9} In this outer court it was that our Saviour preached, when he is said to have taught in the temple: here he disputed, cast out the buyers and sellers, &c. {#Joh 2:14,16} This court of the people surrounded not only the priests’ court, but also the whole temple: by the name whereof also it is sometimes called.

Ver. 37. In the fourth year, ] sc., Of Solomon’s reign. See #1Ki 6:1.

Ver. 38. In the month Bul.] Which hath its name either from fading, because then the leaves fall; or from the store of rain that then falleth. Bul quasi Mabbul, that is, a deluge. It answereth to our November.

So was he seven years.] Seven years and six months: and, everything reckoned, he made very good despatch of so great a work. He was much longer about building his own house, {#1Ki 7:1} because less diligent and expeditious.

Chapter 7

Ver. 1. But Solomon was building his own house.] Here he took greater leisure, and had less help, both for materials ready prepared, and for the people’s forwardness to help it on. Add hereunto, that in these thirteen years Solomon had three houses to build; sc., his own, the queen’s, and the house of the forest of Lebanon: which, because they stood near together, were called Solomon’s own house, or palace royal.

Ver. 2. He built also the house of the forest of Lebanon.] For public feasts, games, pastimes, and delights, {#Ec 2:4-6} for a magazine also. {#1Ki 10:16,17 Isa 22:8} Framed it might be in Lebanon, {#1Ki 9:19} but built it was in Jerusalem, Solomon’s dwelling house and throne not far from it. {#1Ki 7:6-8} It seemeth to have been called "the house of the forest of Lebanon," not because it stood in that forest, as William, bishop of Tyre, and Junius hold: {a} but partly because it was made of the cedars of Lebanon, in which regard also the temple is called Lebanon, {#Zec 11:1} and partly because it was a kind of abridgment of that famous forest, and contained in it, and in the gardens and groves about it, all the delights and pleasures of that forest, in solitary walks, sweet smells, music of birds, and sight of wild beasts, &c., whence the Hebrews call it domum refrigerii, the house of refreshing.

{a} Lib. xviii, belli sacri.

Ver. 3. Upon the beams.] Heb., Ribs: for beams are to a building what ribs are to a living creature. In Africa they make, if not beams, yet rafters for houses, of the whale’s ribs.

Ver. 4. In three rows, ] i.e., In three stories, called also ranks here.

And light was against light.] Fenestrae ex diametro, through lights, we call them.

Ver. 5. With the windows.] All were square: and so this house was, ad elegantiam, amaenitatem et recreationem tota comparata, very pleasant.

Ver. 6. Were before them.] Or, According to them: all was suitable, and sightly.

Ver. 7. Then he made a porch for the throne.] That stately throne of ivory. {#1Ki 10:18-20}

Even the porch of judgment.] Built for the conveniency of such as came to the king for judgment.

Ver. 8. Had another court.] Called "the middle court." {#2Ki 20:4}

Like unto this porch.] All was uniform and spacious.

Ver. 9. According to the measure of hewed stones.] Though costly, yet as great as other hewed stones.

Unto the coping, ] i.e., The top of the wall, whereon the beams were laid.

Ver. 10. And the foundatlon was of costly stones.] Heb., Precious; yet not of emeralds, carbuncles, sapphires, as #Isa 54:11, but of marble, porphyry, &c., which were longlasting.

Even great stones.] Which therefore were the closer together, and the surer.

Ver. 11. And above were costly stones.] Above ground, as well as under.

Ver. 12. And the great court round about.] Surrounding the king’s house.

Both for the inward court of the house of the Lord, ] i.e., Like that inward court, #1Ki 6:36.

And for the porch, &c.] The king’s house had the like porch before it, as God’s house had.

Ver. 13. And king Solomon sent and fetched Hiram.] He had done so long since; viz., when he first set upon temple work, {#2Ch 2:14 3:15} to the description whereof the history here returneth.

Ver. 14. He was a widow’s son of the tribe of Naphtali.] His father was of that tribe, but his mother of the tribe of Dan, {#2Ch 2:14} unless the king there mistook the one tribe for the other.

And cunning to work all works.] Not in brass only, but in gold, silver, iron, stone, timber, purple, &c., {#2Ch 4:16} so that Solomon, for respect’s sake, called him his father. {#2Ch 4:16}

Ver. 15. Of eighteen cubits high apiece.] Thirty-five cubits high, saith another prophet, {#2Ch 3:15} that is, saith Pellican, both of them together were thirty-five cubits high, and each one almost eighteen, for which it is said to be eighteen cubits; the Scripture useth not to express such broken measures.

Ver. 16. To set upon the tops of the pillars.] Hence they were called chapiters, or heads, coronamenta, epistylia; crowns they are called. {#Jer 52:22}

Ver. 17. And nets of checker work.] These were very pleasant to the eye, and in adition significant: not such toilsome toys as nec ignoranti nocent, nec scientem iuvant. {a}

{a} Sen.

Ver. 18. And he made the pillars.] That is, He thus decked them. Peter Martyr saith that these pillars resembled a man, the nether part setting forth his feet, the second the trunk of his body, the third his head, and the fourth his hat: and that they signified God’s protection over this house, as of old the pillar of fire, and pillar of smoke, showed his protection over them in the wilderness.

Ver. 19. Were of lily work.] As also of other flowers, leaves, and fruits, implexu coronario incursantibus.

In the porch.] That was before the holy place; for there these pillars were set, {#1Ki 7:21} to show the stability of this house, and of the spiritual temple for ever: the Rabbis say, of the house of David.

Ver. 20. And the pomegranates were two hundred.] On each side a hundred, hanging down front the rows or borders upon the networks, which yet they hid not. {#2Ch 3:16 Jer 52:23} This might signify the strengthening of our faith by the two sacraments, unto holiness and fruitfulness in good works; but especially by Christ, who is a double pillar unto his Church.

Ver. 21. And he set up the pillars in the porch.] For within the temple was nothing but golden.

And called the name thereof Jachin.] As the other he called Boaz; showing not only by the matter—brass—but by the names of these pillars, what steadfastness the elect stand in before God, both for present and future. For present, they have strength in themselves—Boaz, i.e., in it is strength; for future, God will so direct and establish them with his grace—Jachin, i.e., he shall direct, or establish that they shall never wholly depart from him. "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out." {#Re 3:12}

Ver. 22. And upon the pillars was lily work] To show the beauty and sweetness of Christ and his people, those especially that are more eminent, the glory of the churches; such as were James, Cephas, and John, who "seemed to be pillars." {#Ga 2:9}

Ver. 23. And he made a molten sea.] As a large laver for the priests to wash in. {#2Ch 4:6} the Hebrews used to call the gathering together of much water a sea. It signifieth both the exceeding filthiness of sin, requiring a sea for the cleansing of it, and the infinite virtue of Christ’s blood, &c.

Ver. 24. Ten in a cubit.] Three hundred knops under the lily work, on the brim of the sea. {#2Ch 4:3}

Ver. 25. It stood upon twelve oxen.] Figuring out the twelve apostles and their successors, who went into all parts of the world, teaching "the baptism of repentance for the remission of sins."

Ver. 26. It contained two thousand baths.] This it held ordinarily; but if filled up to the brim, it could hold three thousand baths. {#2Ch 4:5} Out of this molten sea, or lake—as Junius rendereth it—the priests, by cocks or otherwise, drew water to wash themselves and other things with.

Ver. 27. And he made ten bases of brass.] To bear up so many lesser layers. {#1Ki 7:38}

Ver. 28. They had borders.] Around the vessel, like panes of wainscotting; whereon were engraven lions, oxen, and cherubims; to teach the priests courage, painfulness, and prudence.

Ver. 29. See on #1Ki 7:28.

Ver. 30. And every base had four brazen wheels.] To remove the laver from place to place, as occasion required.

Ver. 31. And the mouth of it within the chapiter.] The round hollow place of the base, into which the lower part of the laver was put to the upper, was a cubit.

Ver. 32. And under the borders were four wheels.] Whereby the laver was trusatile sive ambulatorium. See #1Ki 7:30.

Ver. 33. Like the work of a chariot wheel, ] i.e., Curiously wrought, and as having axle-tree, naves, felloes, spokes, all cast together in their moulds.

Ver. 34. And there were four undersetters.] Heb., Shoulders, sc., to uphold the vessel.

Ver. 35. Was there a round compass.] Which was made, it should seem, to receive the water which came out at the cocks.

Ver. 36. According to the proportion of every one.] Heb., According to the nakedness; that is, the true resemblance. Truth is like our first parents, most beautiful when naked.

And additions round about.] Round about the base were certain fillings and finishings, on the uppermost edgings.

Ver. 37. All of them had one casting.] To teach uniformity about the things of God. It is a sweet thing when "with one mind and one mouth God is glorified" as "the Father of our Lord Jesus Christ," {#Ro 15:6} and men’s prayers come before him "as the sound of many waters."

Ver. 38. Then made he ten lavers of brass.] And all to show the filthiness of sin, and the necessity of Christ’s blood, {#1Jo 1:7 Zec 13:1} wherewith the holy priesthood of his chosen must be washed and sanctified in action and affection, before their service can be accepted. {#Eph 5:26}

Ver. 39. On the right side of the house.] That is, Of the priests’ court, who had hereby plenty of water, wherein they might wash so soon as they entered to minister in the holy place. "Holiness becometh God’s house for ever."

Ver. 40. And the shovels.] Which were to gather up the ashes, and to carry coals from the altar to put into the censers in the temple, for the incense.

And the basons.] Which were to receive the blood of the sacrifices, and the drink offerings.

Ver. 41. Here is a recapitulation of the forementioned particulars; whereunto Josephus addeth many more; as ten thousand golden tables, ten thousand golden candlesticks, twenty thousand vials of gold, forty thousand of silver, &c.

Ver. 42. See Trapp on "1Ki 7:41".

Ver. 43. See Trapp on "1Ki 7:41".

Ver. 44. See Trapp on "1Ki 7:41".

Ver. 45. See Trapp on "1Ki 7:41".

Ver. 46. In the plain of Jordon.] Where Christ afterwards was baptized; to show, saith an expositor, that by these lavers and vessels there cast, baptism was prefigured.

In the clay ground.] Which was most fit for moulds.

Ver. 47. Solomon left all the vessels unweighed.] Many men deal with their preservations, saith one, as Solomon did with the brass of the temple: it was so much, he weighed it not. See #1Ch 22:3,14.

Ver. 48. The altar of gold, and the table of gold.] Yea, tables, as it is in #2Ch 4:19, ten tables for one made by Moses; to set forth the superabundant grace under Christ, figured by Solomon.

Ver. 49. With the flowers and the lamps.] The ornaments and the instruments thereof. Here some note that every table had its candlestick for light, to show that unless light from above goeth along with every ordinance appointed for the feeding of men’s souls, it will be to them of no advantage.

Ver. 50. And the hinges of gold.] Hinges and hooks, and all were of gold: to teach us that in a holy and religious soul dedicated to God, there should be nothing found but what is pure, solid, and precious. "The tongue of the just is as choice silver; the heart of the wicked is little worth." {#Pr 10:20}

Ver. 51. So was ended all the work.] Solomon’s temple was finished in the year of the world three thousand. Hence some gather that the spiritual temple shall be consummated in three thousand more. Christ was born in the four thousandth year of the world. The temple was destroyed together with the city by the Romans, in the year of the world exactly four thousand and seventy-three. {a}

The things which David his father had dedicated.] Partita factas partita infectas, quae ex opere superfuerant. For that of the Rabbis is not likely to be true—viz., that Solomon made no use of the treasure gathered by his father, as not worthy, but only of that which himseff had gotten together in those four years.

{a} Ussher.

Chapter 8

Ver. 1. Then Solomon assembled, &c.] "Then," when he had finished all the work for the house of the Lord. {#1Ki 7:51} Solomon decked and garnished his temple before he prayed in it: so, saith one, before thou prayest prepare thy heart, which is the true temple of him who is greater than Solomon. And as that woman that sought her groat, swept over all the whole house, so when thou seekest anything of God, sweep over the whole house of thy heart; sweep it by repentance, wash the pavement of it with tears, beautify it with holiness, perfume it with prayers, deck it with humility, hang it with sincerity.

Out of the city of David, which is Zion.] Into Mount Moriah: for there stood the temple. {#2Ch 3:1}

Ver. 2. In the month Ethanim.] Which signifieth ripeness or strengh: either because the fruits were then ripe, sc., in September, and strengthened the heart of man; or else, by this festival month men’s hearts were filled with the joy of the Lord, which was their strength, {#Ne 8:10} and lifted up in the ways of his precepts.

Ver. 3. And all the elders of Israel came.] Heads of tribes, and fathers of families: bringing with them multitudes of common people, who cheerfully and voluntarily flocked to this feast, quod ob hanc dedicationem magnificentissimam fuit solemnissimum, saith A. Lapide.

And the priests took up the ark.] Setting it on the Levites’ shoulders. {#Nu 4:5 2Ch 5:4}

Ver. 4. And the tabenacle of the congregation.] Made by Moses, and hitherto transportative, and for many years severed from the ark, but now to be reunited and settled in the temple; as the saints, here tossed up and down, shall one day be in heaven, that habitation of God’s holiness.

Ver. 5. Sacrificing sheep and oxen.] At every six paces likely, as #2Sa 6:13, but far more liberally.

Ver. 6. And the priests brought in the ark.] Which they had taken off the Levites’ shoulders, to bring it into the place appointed for it, even the midst of the Most Holy.

Ver. 7. And the cherubims covered the ark] Which had the law within it, and the mercy seat upon it: to set forth Christ’s covering the curses of the law, in whom is the ground of all mercy: which things the angels desire to pry into, as into the pattern of God’s deep wisdom.

Ver. 8. That the ends of the staves were seen.] These made a lane, as it were, for the high priest when he entered into the most holy place: and showed that there was an ark, though covered.

And there they are unto this day, ] i.e., Till the captivity of Babylon.

Ver. 9. There was nothing in the ark save the two tables.] That is, Nothing of the book of the law, saith Vatablus, but the decalogue: the pot of manna and Aaron’s rod were also in the ark, {#Heb 9:4} though Junius holdeth that εν η there relateth not to κιβωτου the ark, but to σκηνη the tabernacle.

Ver. 10. That the cloud filled.] By a cloud did God oft both represent his glory and cover it: signifying thereby that it was both invisible and unapproachable. But as a man that heareth a preacher in a dark night, knoweth that he is there though he seeth him not: so here.

Ver. 11. So that the priests could not stand, ] sc., With the safeguard of their lives, their eyes at least. The holy angels clap their wings upon their faces, as it were a double scarf, -or as a man doth his hands before his eyes, when he beholdeth an exceeding great light, -before the brightness of God’s presence, that would put out their eyes else. {#Isa 6:2,3} Pellican saith, by the priests being driven out by this cloud appearing, was showed that the time should come when this priesthood should minister no more by carnal rites in this place.

Ver. 12. The Lord hath said that he would dwell.] {#Le 16:1,2 Ps 18:11,12 97:2} He hath said it, and he hath often done it, for man’s sake, who can far less look upon God in his excellency, than he can upon the sun in rota, in the circle wherein it runneth. These words therefore Solomon uttereth in the rapture of his joy for that glorious sight of God which he beheld from the brazen scaffold that was built for him in the outward court. {#2Ch 6:13}

Ver. 13. I have surely built thee.] His great joy breaketh forth into a prayer.

A settled place for thee to abide in.] Some render it, Directionem ad solium tuum, a direction to thine eternal throne—viz., to heaven; whither this temple pointed men, saith Cajetan.

Ver. 14. And the king turned his face about, ] viz., Fromward the altar and mercy seat, whither they looked when they prayed in the temple, as when otherwise they looked toward the temple, i.e., Christ.

And blessed all the congregation.] Or, Blessed God together with all the congregation of Israel, as Junius rendereth it.

And all the congregation stood.] To testify their reverence, attention, and observation. See on #Jud 3:20.

Ver. 15. And hath with his hand {a} fulfilled.] He hath powerfully performed his promise to David. Solomon is thankful as well for the promise to his father as the performance to himself. And well he might, for the promises are precious things, {#2Pe 1:4} the unsearchable riches of Christ. {#Eph 3:8} The patriarchs "saw the promises afar off, and embraced {b} them." {#Heb 11:13}

{a} Manu, i.e., liberalitate sua, vel potentia sua -Vatab.

{b} “ασπασαμενοι.”

Ver. 16. I brought forth Israel out of Egypt.] This memorable mercy is often mentioned as a motive to real thankfulness. Deliverance commandeth obedience. But what was Egypt to hell? Pharaoh to the devil? &c. Oh, blessed be God for a Christ!

Ver. 17. And it was in the heart of David my father.] Happy Solomon in such a father! and no less happy David in such a son! For his father’s honour, and his own also, he so often mentioneth this relation.

Ver. 18. Thou didst well, that it was in thine heart.] It is God’s revealed will that men should be "ready to every good work." David was so to this of building the temple, but God had otherwise determined it. Howbeit David’s desire and intent is accepted. {#2Sa 7:11, &c.} Surely as wicked men are condemned because they act against God’s command, though according to his decree: so believers are approved, not because they obey God’s decree, but his command.

Ver. 19. Unto my name, ] i.e., For mine honour and service. See on #1Ki 8:18.

Ver. 20. And the Lord hath performed his word.] He never yet "suffered his faithfulness to fail, nor altered the thing that went out of his mouth." {#Ps 89:33} Witness the constant and concurrent experience of saints in all ages; not one instance to the contrary.

Ver. 21. A place for the ark.] Even the best and innermost part of the temple, because it was the chiefest evidence of God’s presence, and is called God’s face, {#Ps 105:4} yea, even God himself. {#Ps 132:5}

Ver. 22. And spread forth his hands towards heaven.] In prayer the ancients used to spread out the palms of their hands, as it were to receive a blessing from God. {#Ex 9:29 Ps 44:20 143:6}

Ver. 23. And he said, Lord God of Israel.] This was a worthy precedent for princes, who, if they would imitate Solomon in devotion, might likewise share with him in the blessing. This is a very long prayer, and full of affection to the end. So to pray is hard and happy. It is a precedental prayer, as one calleth it.

Lord God of Israel, there is no God like thee, &c.] This is a very august preface to his prayer. To begin on this sort doth notably strengthen faith, and stir up devotion.

Ver. 24. Who hast kept with thy servant David.] See #1Ki 8:15. We may pray to good purpose, though in the selfsame words as before. Christ himself did so in his agony when he prayed most earnestly. Let this comfort those who complain that they cannot vary their petitions.

Ver. 25. Keep with thy servant David.] Solomon knew well that such as would obtain the accomplishment of the promises, must put them in suit, as Jacob did, {#Ge 32:9, &c.} and David, {#Ps 119:49} and Elijah. {#1Ki 18:41} Note here how Solomon pleadeth the performance of one promise, that he may prevail for another. Let us learn in this holy manner to encroach upon God.

Ver. 26. And now let thy word, I pray thee, be verified.] He reiterateth and reinforceth his former request: this evinceth his holy importunity. This he learned of his father. Compare #Pr 4:4.

Ver. 27. Will God indeed dwell on the earth?] Mirabundus ita exclamat, saith Vatablus, who further observeth here, that the Hebrew words are preposterously put together, as importing an ecstasy of admiration.

Behold, the heaven.] The visible heaven.

And heaven of heavens.] The third heaven, the place of the blessed. {#Ge 14:19 Ps 115:16}

Cannot contain thee.] Such is thine immensity: thou fillest all places, and art comprehended of no place. God is a circle, said Empedocles, whose centre is everywhere, whose circumference is nowhere. Orpheus, Aratus, and Aeschylus say the same in effect. God is higher than the heaven, saith a father, deeper than hell, broader than the earth, more diffuse than the sea. He is nowhere, and yet everywhere, quia nec abest illi, nec ullo capitur loco. {a} Neither yet must we conceive that God is commensurable by the place; for he is everywhere all-present. The heavens have a large place, but they have one part here and another there; but the Lord is totally present, wheresoever present. Oh, wonderful!

{a} Bernard.

Ver. 28. Yet have thou respect, ] q.d., Though thou art immense and infinite in thine own nature, yet, &c.

And to his supplication.] Or, Deprecation.

Ver. 29. That thine eyes may be open.] See #Ps 34:15. {See Trapp on "Ps 34:15"}

Ver. 30. And hearken thou, &c.] These repetitions of the selfsame petitions, argue greatest earnestness.

And when thou hearest, forgive, ] q.d., Whatever else thou deniest us, grant us pardon; yea, forgive the sin of our prayers; for when we have prayed for the forgiveness of sins, we had need pray again for the forgiveness of our prayers; such a spring and sink of sin there is within us.

Ver. 31. And an oath be laid upon him, to cause him to swear.] An oath may lawfully be taken for the help of truth in necessity, and not else. Hence the Hebrew word Nishbang is a passive, and signifieth rather to be sworn, than to swear.

And the oath come before thine altar.] That sign of God’s presence there. Amongst us, he that sweareth, layeth his hand on a Bible, for like cause.

Ver. 32. Condemning the wicked, to bring his way upon his head.] This God hath done on those who have taken false oaths of execration, as were easy to instance in the three false accusers of Narcissus, bishop of Jerusalem; {a} in Earl Godwin; and in Anne Averies, who, forswearing herself, A.D. 1575, Feb. 11, at a shop of Wood Street in London, praying God she might sink where she stood if she had not paid for the wares she took, fell down presently speechless, and with horrible stink died.

{a} Euseb.

Ver. 33. And confess thy name.] Submit to thy justice, and implore thy mercy.

Ver. 34. And forgive the sin of thy people.] For else, if thou shouldst turn again their captivity, they could have no great comfort. Pardon of sin is a principal mercy, and chiefly to be sought for.

Ver. 35. When heaven is shut up.] These bottles of the sky stopped.

And confess thy name.] As #1Ki 8:33. Or, Confess to thy name, that is, praise thee, even in this adversity.

When thou aflictest them.] And so whippest them home. Or, When thou has testified against them—viz., by thy prophets.

Ver. 36. That thou teach them the good way.] By causing them to hear thy word, or thy rod, and setting it home upon their hearts. See #Ps 94:12. {See Trapp on "Ps 94:12"}

Ver. 37. If blasting mildew, &c.] These, the very heathens acknowledged to be God’s judgments upon a land, and therefore had their feasts called Rubigalia and Floralia, to prevent them. {a}

Whatsoever sickness there be.] Physicians reckon up two thousand, and more.

{a} Plin., lib. xviii,

Ver. 38. Which shall know every man the plague of his own heart.] His own iniquity; {#Ps 18:23} the cause of his calamity; as he well understandeth, when sin and wrath meet in the soul, and make a wound in it: the cure whereof he seeketh of God by prayer, which hath a pacifying property, and fetcheth out the stain and sting of sin.

Ver. 39. And give to every man according to his ways.] "Do good, O Lord, unto those that be good, and to them that are upright in their hearts. As for such as turn aside unto their crooked ways, do thou lead them forth with the workers of iniquity," &c. {#Ps 125:4,5}

For thou only knowest.] As the watchmaker knoweth all the turnings and windings in the watch.

Ver. 40. That they may fear thee.] For thy just judgments on hypocrites, and mercies to the sincere. {#Ps 130:4 Ho 3:5}

Ver. 41. Moreover, concerning a stranger.] A proselyte, such as was the eunuch, {#Ac 8:27} Cornelius. {#Ac 10:1}

Ver. 42. And of thy strong hand and stretchedout arm.] Thy great power and readiness to relieve and supply the wants of all thy suppliants, of all nations.

Ver. 43. That all people of the earth.] "O thou that hearest prayer, unto thee shall all flesh come." {#Ps 65:2} {See Trapp on "Ps 65:2"}

As do thy people Israel.] Either they do, or should do, for the good example of others. Aliter deteriores quidem sunt quia meliores esse deberent: {a} else they are so much the worse, because they ought to be better than others.

{a} Salvian.

Ver. 44. If thy people go out to battle.] Upon a necessary justice, or a just necessity. For that soldier can never answer it to God that strikes not more as a justicer, than as any enemy.

And shall pray unto the Lord.] Soldiers must fight and pray, and pray and fight, as did the late king of Sweden.

Ver. 45. And maintain their cause.] By appearing for them in the high places of the field, and fighting their battles.

Ver. 46. For there is no man that sinneth not.] This is triste mortalitatis privilegium.

And thou be angry with them.] As thou canst not but be so, {#Hab 1:13} and as the effects of thy just anger thou chide them, and smite them, either with thine own bare hand or by those men of thy band, their enemies.

Ver. 47. Yet if they shall bethink themselves.] Heb., Bring back to their heart; turn short again upon themselves, and see what an "evil and a bitter thing sin is." This is the first thing in true repentance, as is to be seen in Ephraim, {#Jer 31:19} and the prodigal, who "came to himself," and then resolved to return to his father. {#Lu 15:17,18}

We have sinned, and have done perversely.] Sin must be confessed with utmost aggravation, -load must be laid upon it, and the worst made of it.

Ver. 48. And pray unto thee toward their land.] The Turks, in a foolish imitation hereof, pray in their mosques or temples toward Mecca, where their Mohammed lieth entombed, turning their faces southward for the purpose.

Ver. 49. And maintain their cause.] Or, Right. Vindicate them out of the hands of their oppressors, who cannot do, but they must overdo. {#Zec 1:15}

Ver. 50. And give them compassion.] This prayer was answered for the good of God’s poor people in Babylon, where they found much favour, and had at length leave to return; like as Jacob’s prayer {#Ge 43:14} was abundantly answered when Joseph fell upon Benjamin’s neck weeping, &c.

Ver. 51. For they be thy people.] Culled and called out of the rest of the world. Thou hast avouched them for thine; and they have avouched thee for their God.

From the midst of the furnace of iron.] Where they were grievously afflicted, and by those afflictions melted and made more malleable.

Ver. 52. In all that they call for unto thee.] Lawful petitions and honest hearts is all that God calleth for: bring these, and be sure to speed.

Ver. 53. As thou spakest by the hand of Moses, ] q.d., Huius rei habeo authorem gravissimum et testimonium, I have very good authority for what I say.

Ver. 54. When Solomon had made an end of praying.] See #2Ch 6:41, where something more is added, and God’s answer—by fire from heaven consuming the sacrifices—recorded.

From kneeling on his knees.] Notent hoc nobiles delicatuli et gloriosuli, saith A Lapide here, qui orant uno genu in terra fixo, alterio elevato quasi pugnaturi cum Deo, sin concedat; Let this be noted by our stout and stiff gentry, who use to pray kneeling on one knee only, as if they would fight with God, unless they may have what they would of him.

Ver. 55. And he stood and blessed all the congregation.] Praying for them, and praising God for his mercy to them.

Ver. 56. Blessed be the Lord.] Praemittit gratiarum actionem benedictioni.

Ver. 57. Let him not leave us, nor forsake us.] Or, If he leave us for a time, let him not forsake us utterly.

Ver. 58. That he may incline our hearts.] Cause us to keep his commandments, {#Eze 36:26,27} bend us to the obedience of his will. Lex iubet, gratia iuvat.

Ver. 59. Be nigh unto the Lord our God.] Hang ever upon the file, as it were, before him.

At all times.] Heb., The thing of a day in his day; i.e., Ut singula fiant suo tempore, that we may have mercies seasonable and suitable to our necessities.

Ver. 60. That all the people, &c.] It is the ingenuity of saints, in all their desired and expected mercies, to study and to promote God’s ends more than their own.

Ver. 61. As at this day.] Keep up your affections as much as may be, in this float wherein now you find them.

Ver. 62. Offered sacrifice before the Lord.] Peace offerings especially; for these were never omitted. "In everything give thanks."

Ver. 63. And Solomon offered.] This was the greatest sacrifice that we anywhere read of. Those hypocrites in #Mic 6:7 made an overture of great cost, so they might thereby have purchased a dispensation to live in sin. Lycurgus forbade costly sacrifices, lest men should grow weary of the charge, and give over their devotion.

Ver. 64. The king hallowed, ] i.e., saith Lyra, He caused the high priest to sanctify the pavement of that court near unto the altar, by reason of the multitude of the sacrifices, and incapacity of the altar.

Ver. 65. From the entering in of Hamath, ] i.e., From north to south. Understand also from east to west.

Seven days and seven days.] The first seven were for the dedication, εγκαινια, the priests, Levites, and one hundred and twenty singers making all manner of music; {#2Ch 5:11} the second seven for the feast of tabernacles. Within the first seven days, viz., on the tenth day, fell out their yearly public fast, {#Le 23:27} which was dispensed with, as some think. Others hold that they killed their sacrifices on that day also, but ate not of them till the evening, or till the next day, haply.

Ver. 66. He sent the people away.] Blessing their good king, and congratulating their own great happiness.

Chapter 9

Ver. 1. And all Solomon’s desire.] The word signifieth such a desire as a young man hath after his mistress, or a bridegroom toward his bride; which showeth that Solomon took too much content in his buildings and furniture, passed over his affections too much unto them, and here began his fall. Licitis perimus omnes. See #Ec 2:2-10.

Ver. 2. That the Lord appeared to Solomon the second time.] This was a great engagement upon Solomon to cleave close to that God who had appeared unto him twice. {#1Ki 11:9} See an analogical appearance to all that love him, {#Joh 14:21} and be instructed, lest God’s soul depart from us, {#Jer 6:8} for our "evil heart of unbelief in departing from the living God." {#Heb 3:12}

Ver. 3. I have heard thy prayer.] God sometimes answereth his people before they ask, {#Isa 65:24} as he did David; {#Ps 32:5} sometimes as they are asking, as he did Daniel; {#Da 9:20} but certainly after they have prayed, provided that they bring to him lawful petitions and honest hearts. The reason whereof, see #Joh 16:26,27.

Mine eyes and my heart shall be there.] It shall well be seen that this house is mihi chara, cordi, et curae.

Ver. 4. To do according to all.] "All" is a little word, but of large extent. He doeth not God’s will, but his own will, who doeth no more than himself will. Everything must be done as well as anything, else we do nothing.

Ver. 5. Then will I establish.] See on #1Ki 2:4.

For ever.] That is, For a long season; till Shiloh come, and a period be put to the Jewish polity.

Ver. 6. But if you shall at all turn.] Heb., Turning turn; utterly and totally turn, sliding back from me by a perpetual backsliding; {#Jer 8:5} if ye shall hold fast deceit, and refuse to return (ibid.).

Ver. 7. And Israel shall be a proverb and a byword.] They are so at this day. {See Trapp on "Zec 8:13"}

Ver. 8. And shall hiss.] In scorn and horror.

Ver. 9. Because they forsook, &c.] Apostasy is hateful even among the heathen. Solyman, the grand signior, rejected the revolt of his Christian subjects to Turkism, and doubled their taxations.

And have taken hold.] Fast hold, such as they will not let go. Nothing is more pertinacious than superstition. Me ex ea opinione quam a maioribus accepi de cultu deorum nullius unquam movebit oratio, saith Cicero: I will never renounce my religion, which yet was no better than a mere irreligion.

Ver. 10. At the end of twenty years, ] viz., From the beginning of the temple’s building.

Ver. 11. In the land of Galilee.] Called Galilee of the Gentiles, {#Isa 9:1} because by them inhabited, {#Jud 1:31,32} till Solomon dispossessed them, and thus disposed of their country.

Ver. 12. And they pleased him not.] Here some tax Hiram of covetousness, which he expressed by his lofty looks, and discontented expostulations.

Ver. 13. What cities are these?] i.e., Quanti putas esse? {a} How much dost thou hold them worth?

And he called them the land of Cabul, ] i.e., Displeasing or dirty; or, by transposition of a letter, terra canina, a land for my dogs. Oh that we could have as light an esteem of all things here below, looking upon this world as a great dunghill!

{a} Vatab.

Ver. 14. And Hiram sent to the king.] Miserat autem, so Vatablus rendereth it, And Hiram had sent. &c., sc., before the offer of those twenty cities.

Ver. 15. And this is the reason of the levy, ] sc., That Hiram, since he would not have those cities, might have his money repaid him, that had been bestowed—-and much more—upon those buildings.

Ver. 16. For Pharaoh king of Egypt, &c.] At the request, likely, of his son-in-law Solomon, who was busied in his buildings.

Ver. 17. And Bethhoron, the nether.] Yea, both the Bethhorons, nether and upper too. {#2Ch 8:5}

Ver. 18. In the wilderness, in the land, ] i.e., So in the wilderness, as not out of the land of Canaan. Places which were but thinly inhabited, the Jews called wildernesses.

Ver. 19. And cities for his chariots.] Which he had ready, in case war should fall out. Queen Elizabeth likewise provided for war, when she was at perfect peace with all men. {a}

And that which Solomon desired.] Heb., The desire of Solomon, which he desired. See on #1Ki 9:1. God alloweth his servants all lawful delights, only they must see to it that they exceed not.

{a} Camden.

Ver. 20. And all the people that were left.] These and their posterity seem to be called Solomon’s servants, {#Ezr 2:55,58 Ne 7:57,60 11:3} like as the Gibeonites were called Nethinims. {#Ezr 2:43}

Ver. 21. Were not able utterly to destroy.] Once they could, but did not; afterwards they would have done it, but were not able.

Ver. 22. Did Solomon make no bondmen.] Yet were they discontented at his government: and ten whole tribes at once cast off his son and successor, choosing Jeroboam for their king.

Ver. 23. Five hundred and fifty.] Nothing so many as he had about his temple work. {#1Ki 5:16} These also took their turns, two hundred and fifty at a time, and fifty to be over them also. {#2Ch 8:10}

Ver. 24. But Pharaoh’s daughter came up.] See the reason of this remove. {#2Ch 8:11}

Ver. 25. And three times in a year.] At the three great feasts: {see #De 16:16} besides other times. {#2Ch 8:13}

Ver. 26. And king Solomon made a navy of ships.] Not now first, but when he first began to build, or before. Neither out of covetousness, but for the ease of the people, and to defray his great charges. Fabrica enim opes etiam regias et maximas exhaurit. Building is very costly.

In Eziongeber.] Jehoshaphat did the like, but with unlike success; and why? see #1Ki 22:48.

Ver. 27. Shipmen that had knowledge of the sea.] The Tyrians and Phoenicians were famous all the world over for their great skill in navigation. Of the Hollanders, one saith, Peterent caelum navibus Belgae, si navibus peti posset. The Low-country men are brave seamen; and that the English are no less, our recent conflicts with them and our great achievements in the western parts have proclaimed.

Ver. 28. And they came to Ophir, ] i.e., To golden Chersonesus, saith Josephus; to Peru, or Hispaniola, say others, who hold that the newly found world, as we call America, was known to Solomon and the ancients; like as the Chinese say that they had the art of printing among them many hundreds of years before we had. The gold of this land is called gold of Parvaim, {#2Ch 3:6} that is, of the two Perus, say they; the greater and the lesser.

Four hundred and twenty talents.] At one time: as at another, four hundred and fifty, {#2Ch 8:18} for every three years they made a voyage thither, {#1Ki 10:22} it being distant from Jerusalem four thousand eight hundred miles, as some have computed it.

Chapter 10

Ver. 1. And when the queen of Sheba.] Nicaula, Josephus {a} calleth her; the Rabbis, {b} Nicolas; others, {c} Maqueda. Her country some make to be Arabia Felix, others Ethiopia Southward it lay, and far from Jerusalem. {#Mt 12:42} A sibyl some make her to be.

Concerning the name of the Lord.] What great things God had done for Solomon, and what he had done by way of thankful retribution to God, in building him a house, and setting up his sincere service there. The Rabbis think that by this expression is imported, that she took Solomon for the promised Messiah. {d}

She came to prove him with hard questions.] Such as elsewhere she could not get a satisfying solution to. With these problems or riddles, of great importance, doubtless, she both proved and profited by his wisdom.

{a} In lib. Juchas

{b} Dam. a Goes. Genebrard.

{c} Glycas

{d} Gelatin., lib. viii. cap. 3.

Ver. 2. That bare spices, and very much gold and precious stones.] These were the commodities of her country; with all which, together with the pleasures of her court, she freely parted, for the love of divine learning. Yea, she could have been content to change her throne for Solomon’s footstool. Josephus telleth us, that besides what is here mentioned, she gave Solomon the root of precious balsam, which the wicked queen of Egypt, Cleopatra, afterwards took away.

Ver. 3. And Solomon told her all her questions.] Whether they were theological, political, or natural.

There was not anything hid, &c.] He was no niggard of his great skill; the canker whereof, if he communicated it not, he well knew would one day witness against him.

Ver. 4. Had seen all Solomon’s wisdom, ] i.e., Heard it, and well weighed it. "O generation, see ye the word of the Lord." {#Jer 2:31}

Ver. 5. And his ascent.] Called elsewhere the king’s entry, {#2Ki 16:18} and the king’s gate. {#1Ch 9:18} A costly and stately piece of work, doubtless. See #1Ki 10:12.

There was no more spirit in her.] She was in an ecstacy of deep admiration; like as afterwards was Nicostratus in Aelian, who finding a curious piece of work, and being wondered at by one, and asked what pleasure he could take to stand gazing as he did on the picture, answered, Hadst thou mine eyes, thou wouldst not wonder, but rather be ravished as I am, at the inimitable art of this rare piece.

Ver. 6. Of thy acts.] Or, Sayings. True wisdom will prompt a man both to say well and do well. Solomon might better boast than Cicero {a} did of his optimarum artium scientia, et maximature rerum gloria.

{a} Epistol. Fam., lib. vii.

Ver. 8. Happy are thy men.] How happy then are those heavenly courtiers that continually see Christ’s face, hear his voice, &c. Sulla called himself happy, because victorious. Henry I of France took unto himself the title of Tres-heureuse Roy, the thrice happy king; but was soon after confuted, as coming to an untimely end. The happiness of those in heaven, as it is unutterable, so it is unalterable.

Ver. 9. To set thee on the throne of Israel.] Called the throne of God. {#2Ch 9:8} The Church is called God’s throne of glory, {#Jer 14:21} and crown of glory. {#Isa 62:3} It was wont to be said, Anglia est regnum Dei. "The Lord is our King, he will save us." {#Isa 33:22}

Ver. 10. And she gave the king, &c.] See on #1Ki 10:2 Ps 72:10, where it was foretold.

And of spices very great store.] These were of old highly accounted of. {#2Ki 20:13} Galen {a} writeth that in his time cinnamon was very rare and hard to be found, except in the storehouses of great princes.

{a} Antidot., lib. i.

Ver. 11. And the navy also of Hiram, ] i.e., Built with the timber sent by Hiram, and manned by his mariners. {#2Ch 8:18}

Brought gold from Ophir.] Called there hence aurum obryzum, as it is likely.

Brought in from Ophir, ] i.e., From Africa; Fez in Africa, some say; others, from Sumatra or Taprobane in India; others, from Peru in America. All are but conjectures.

Great plenty of almug trees.] Such as are mentioned in #Re 18:12, called there thyine wood. {a} The Rabbis render it coral; but that is not likely.

{a} Vide Plin., lib. xiii. cap. 15, 16.

Ver. 12. Nor were seen unto this day.] Therefore they were not the same, but far better than those algum trees that came from Lebanon. {#2Ch 2:8}

Ver. 13. All her desire, whatsoever she asked.] Some say she came to Solomon, as Thalestris queen of the amazons afterwards did to Alexander the Great, to have issue by him; and that he married her and sent her away to her own country great with a son, whom she called David, whose race continueth to this day. {a}

{a} Justin., lib. xii.

Ver. 14. Now the weight of gold that came. to Solomon.] From Ophir, Tarshish, and other places.

Was six hundred threescore and six talents.] Two millions and a half plus or minus.

Ver. 15. Besides that he had of the merchantmen] Or, Of the publicans and custom takers; Heb., Men that searched, or spied their opportunities of making the best of their commodities.

And of the traffic of the spice merchants.] Far sweeter matter to make gain of than e lotio, as Vespasian; to whom dulcis erat odor lucri ex re qualibet.

Ver. 16. Two hundred targets of beaten gold.] Which were carried before him by his guard, as #1Ki 14:27,28, being more for pomp than service; and therefore so soon became a prey to the enemy through God’s just indignation.

Ver. 17. And he made three hundred shields.] Nothing so big as those targets, {#1Ki 10:16} but lost with them.

Ver. 18. Moreover the king made a great throne.] Which stood, likely, in the porch of judgment. {#1Ki 7:7}

And overlaid it with the best gold.] To show, saith Martyr, the incorruption that should be in kings, who should administer justice justice, -Moses’ expression, -that is, pure justice.

Ver. 19. The throne had six steps.] Whereby when the king ascended to his throne, he was imminded both of his dignity and duty; since Sedes prima et vita ima, would be incongruous and reproachful.

And the top of the throne, &c.] The canopy encircled the king’s head, for his greater ease and state, and to note God’s protection.

And there were stays.] Heb., Hands, to rest his arms on.

And two lions stood beside the stays.] To show that his throne should not easily be overturned.

Ver. 20. And twelve lions stood there, &c.] To show the vigilancy and valour that should be found in princes. Judah’s emblem, or scutcheon, was the lion couchant. The Athenian judges sat in Mars Street. Mention is also made of a footstool of gold, {#2Ch 9:18} to teach the king to trample on the precious things of this world.

Ver. 21. And all king Solomon’s drinking vessels were of gold.] This was both for state and wholesomeness, if that be true which is reported, viz., that if poison be put into a cup of pure gold it hisseth, and so discovereth itself to be poison. Of Prester John, the lord of Africa, it is reported, that as for his scutcheon of arms (guard) he hath a lion standing, and holding in his paw a cross lifted up: so in his greatest solemnities, he causeth to be carried before him a golden cup filled within with dirt, and without also bedaubed therewith, yet so as that the gold appeareth; near unto this cup is carried a rich crucifix: and all to set forth the condition of man, who did once and should still shine as gold, but it is both within and without polluted with sin, till restored by Christ crucified, &c. {a} It is fore-prophesied by Zechariah, that in the days of the gospel every pot and bowl in Jerusalem shall be "holiness to the Lord." {#Zec 14:20,21} This is "better than gold, yea, than fine gold."

It was nothing accounted of.] It was well accounted of, {#1Ki 10:22,25} but nothing so much as in other lands, and as now-a-days amongst us: where money beareth the mastery, and few such Medes are to be found as regard not silver, and as for gold they delight not in it. {#Isa 13:17}

{a} Selneccer., Paedagog. Christian., pars ii. p. 118.

Ver. 22. For the king had at sea a navy of Tharshish.] That furrowed the main ocean, as some sense it; or that sailed into the Mediterranean Sea, as #Jon 1:3; for Tarshish was the son of Javan, {#Ge 10:4} who first after the flood inhabited Cilicia, the chief city whereof is Tharsus; thence the neighbouring sea first, and then the rest of the Mediterranean, was call Tharsis.

Once in three years.] No oftener, as trading with many nations in Africa, Asia, and Europe.

Bringing gold and silver…and apes, and peacocks] Or, Parrots. Like unto these ships thus ladened, are the books of some sectaries, wherein, as in the Jewish Talmud—

“ Sunt mala mista bonis, sunt bona mista malis.”

In some parts of their writings are wholesome and good passages; as in a wood or forest full of briers and brambles, there may be some violets and primroses; and as here, with apes and parrots, were gold, silver, ivory.

Ver. 23. For riches and wisdom.] Take them both together, and well he might be imparallel: for Stultitiam patiuntur opes: and Difficile est opibus non tradire mores.

Ver. 24. And all the earth sought to Solomon.] Who was herein a notable type of Christ, so generally frequented, and yet still so cheerfully resorted to in his ordinances by his people, flying thereto as so many "clouds, and as doves to their windows." {#Isa 60:8}

Ver. 25. And they brought every man his present.] That they might be directed and instructed by him. Yea, Sulpitius Severus saith, that even kings tendered themselves and their kingdoms to Solomon to be ruled by him.

Ver. 26. And Solomon gathered.] This he did contrary to the law, {#De 17:16} wherefore also he and his family soon after suffered a change: Gloria enim eius mox facta est ingloria, et fama infamia, ac opulentia paupertas. {a}

{a} Sic transit gloria mundi.

Ver. 27. And the king made silver.] Heb., Gave. And herein Jerusalem became a slender representation of the Jerusalem which is above: where money, the monarch of this world, is nothing set by.

Ver. 28. And Solomon had horses brought out of Egypt.] Which abounded with these commodities. {#Pr 7:16 Isa 31:1,3 Eze 27:7}

Received the linen yarn at a price.] And so got the trade and monopoly thereof, and of horses, into their own hand, for the king’s behoof and benefit.

Ver. 29. And a chariot came up.] A chariot with four horses. The custom of six horses in a coach with a postilion, began among us but in King James’s days by the duke of Buckingham, that king’s favourite.

Chapter 11

Ver. 1. But king Solomon loved many strange women.] Praeceps ruit in libidinem, as if he had been born pro l’amore delle donne, - as Boccace saith of himself, -merely for love of fair ladies, to putrify and perish daily {a} under a tabes of impure lusts, as Tiberius did at Caprea—though a good prince at first, as was also Alexander the Great, Nero, and some others. This was a bitterness beyond that of death. {#Ec 7:26} And surely it had been better for Solomon to have been buried alive, than thus to have miscarried in his old age, to the great dishonour of God, and offence of his people Israel, the beginning of whose sins, causing the destruction of Solomon’s temple, and ruin of that commonwealth, is reckoned from the seven and twentieth year of Solomon’s reign; about which began this his foul revolt here related, {#Eze 4:5} as Junius observeth.

Together with the daughter of Pharaoh.] Or, Besides her; by a monstrous kind of polygamy and γυναικομανια, such as hath hardly been heard of in any other. His father, David, cannot be excused for his many wives and concubines, but himself much less; who could not but know that it was a direct violation of the law, {#De 17:17} and that in the kingdom of pleasure, virtue could not consist.

{a} Quotidie perire me sentio.

Ver. 2. Solomon clave unto these in love, ] i.e., In lust; which, when once set on fire, is as hard to be quenched as the fire of Etna. See #Jud 16:16. Libidinous persons will not spare to bury name, substance, soul, carcass, all in the bosom of a filthy harlot.

Ver. 3. And he had seven hundred wives.] Numerum effraenem. Fewer they were by far at first, as some do gather from #So 6:8, threescore queens, and fourscore concubines—wives of an inferior rank—and virgins without number: these likely were kept for store, as at this day sundry are in the great Turk’s harem, and turned off at pleasure, as #Es 2:14, "they came in to the king no more, except he delighted in them." Miserabilis fuit hic lapsus, saith one. {a} This was a miserable fall indeed of so wise and holy a man into so foul evils: to teach us the truth of that old rhyming couplet,

“ Vestis pulchra, iocus, potus, cibus, otia, somnus,

Enervant mentem, luxuriamque fovent.”

And his wives turned away his heart.] O wives! the most sweet poison—saith one of our historians, {b} speaking of the Duke of Somerset’s lady, in King Edward VI’s time—the most desired evil in the world, &c. Woman was first given to man for a comforter, and not for a counsellor, much less for a controller and director: and therefore in the first sentence against man, this cause is expressed, "Because thou obeyedst the voice of thy wife."

{a} A Lapide.

{b} Sir John Heywood.

Ver. 4. For it came to pass, when Solomon was old.] And therefore the less to be excused, because his soul had had so long communion with God and experience of his goodness: as also because his body had now despumed, and was declining, so that his lust was the more monstrous, like as it is to behold green apples on a tree in winter. Augustine inveigheth against those—and worthily—who consecrate the flower of their youth to the devil, and reserve for God the dregs of their old age: Solomon offended on the contrary part. Let every man look to what lord he dedicateth both his youth and his age: for it sometimes falleth out, that Satan preyeth upon those when old, whom he could not prevail with when they were young; and it is not for nothing that the heathen sages say, that old age is to be feared, as that which cometh not alone, but is itself a disease, and bringeth with it not a few diseases both of body and mind.

That his wives.] Working upon his impotencies, and having him wholly in their power, as it was said of the Persian kings, that they were captivarum suarum captivi, { a} slaves to their concubines, though lords of many nations.

And his heart was not perfect.] Magnae artis magnaeque sapientiae est, saith one, {b} It is a high point of heavenly skill, to take heed by Solomon’s example, that thou use not thy happiness and welfare otherwise than well, and to thy spiritual disadvantage.

{a} Plutarch.

{b} Bucholcer.

Ver. 5. For Solomon went after Ashtoreth, ] i.e., Venus, as some will have it, or Juno, as others.

And after Milcom, ] i.e., Saturn, as it is thought. Hinc patet Solomonem vere coluisse idola, saith A Lapide: hence it appeareth that Solomon did indeed worship idols: yea, Pineda and Salianus say, that he sacrificed his sons to this Milcom or Moloch. But I cannot be of that mind. He gave way, indeed, to those idolatries, and built temples for those dunghill deities, &c., atque ita obnubilabat gloriae multiplices cursus, as Marcellinus saith of Julian, and thereby be much dishonoured and endangered himself; carnal love drowning his zeal to God.

Ver. 6. And Solomon did evil.] Howbeit that evil one touched him not, {#1Jo 5:18} sc., with a deadly touch: he was not transformed into sin’s image.

And went not fully after the Lord.] Heb., Fulfilled not after the Lord. Some render it, He persevered not in following the Lord, and therehence infer his utter apostasy. Bellarmine reckoneth him among reprobates; and he is commonly pictured by the Papists half in heaven and half in hell. But Hilary {a} holdeth him a saint, and numbereth him with Moses and Peter, who sinned indeed, but repented and received mercy. {See Trapp on "Ec 1:1"} {See Trapp on "Ec 1:2"}

{a} In Ps. cxxvi.

Ver. 7. For Chemosh.] Unde Κωμος et Comessatio. Some take it to be Bacchus, others Pluto.

In the hill that is before Jerusalem.] Even in Mount Olivet—-called for that cause, the "mount of corruption" and of "scandal" {#2Ki 23:13} -in the very face of God’s house; so that God never looked out of the sanctuary, but he saw that vile hill of abominations.

Ver. 8. And likewise did he for all, &c.] After that he had once gratified his mistresses of Moab, the rest of his women would needs have the like courtesy done them.

Ver. 9. And the Lord was angry with Solomon.] Though he were his Jedidiah, his darling. His chastisements laid on his children are the fruits of love displeased. The Antinomians say—but not truly—that God is never displeased with his people, fall they never so foully; no, not with a fatherly displeasure. See to the contrary, #Isa 57:17 1Co 11:30.

Which had appeared unto him twice.] Good turns aggravate unkindnesses. See on #1Ki 9:2.

Ver. 10. And had commanded him.] To despise God’s express command, is a foul offence. {#2Sa 12:9} {See Trapp on "2Sa 12:9"} "Rebellion is" as bad "as witchcraft." {#1Sa 15:23}

Ver. 11. Wherefore the Lord said unto Solomon.] He said it, and he did: though Solomon repented, yet since the decree was come forth, it was accomplished. Repentance may come too late in respect of temporal judgments.

I will surely rend the kingdom.] God loves to retaliate. Solomon had let go the sincere service of God by sharing himself between him and idols: his servant therefore shall share the kingdom with his son, and bear away the better half from him.

Ver. 12. Out of the hand of thy son, ] i.e., Rehoboam, the only son that Solomon had by so many wives and concubines, quod prodigii instar est, saith one, which may well seem a wonder. See #Ps 127:1 Ho 4:10 {See Trapp on title of "Ps 127:1"}

Ver. 13. I will not rend away all.] Here is a second mitigation of the sentence. See #1Ki 11:12. The Lord is gracious and full of compassion: he quickly repenteth him of the evil, and leaveth a blessing behind him.

One tribe.] Benjamin is reckoned as part of Judah, because within him. {#Jos 19:1,9}

For David my servant’s sake.] Five times in this chapter is David honoured with this title, and therein God’s dear respects unto him expressed: but all of mere mercy. How this message wrought upon Solomon is uncertain. Some hold that hereupon he repented; others judge otherwise, and that (1.) Because he replied nothing; (2.) Because that after this he sought to slay Jeroboam, to prevent the rending away of his kingdom threatened, as Saul did to slay David.

Ver. 14. And the Lord stirred up an adversary to Solomon.] So that we may say of him, as Pliny {a} did of Metellus, qui infelix dici non debet, felix non potest, since

“ Ante obitum felix supremaque funera nemo.”

Now God is said to have stirred up Solomon’s adversaries, not by infusing this malice into them, but as using it to punish his wickedness by them; even as a workman worketh by tools that another made; and by crooked tools oft maketh straight and smooth work.

{a} Lib. vii. cap. 47.

Ver. 15. When David was in Edom.] See #2Sa 8:14, {See Trapp on "2Sa 8:14"}

To bury the slain.] David’s garrison soldiers, say some, left to keep Edom in subjection, but slain by the Edomites, which moved Joab to slay all the males he met with amongst them. War is the slaughter house of mankind. Πολεμος signifieth much blood.

Ver. 16. Until he had cut off every male, ] viz., That was taken in the heat of the fight. {#1Ch 18:12}

Ver. 17. That Hadad fled.] So did Muleasses, king of Tunis, to Charles V, who protected him: so did Zemes, the great Turk’s younger brother, to the Pope, who for money betrayed him into the hands of the tyrant.

Ver. 18. Who gave him a house, &c.] As not knowing but that himself might one day have as much need to borrow mercy, as now he had to lend it.

Ver. 19. So that he gave him to wife, &c.] Orphans are God’s clients: he ordinarily pitieth outcasts, as he did Ishmael, and promiseth to do to his poor people in that condition. {#Jer 30:17} See #Isa 16:4.

Ver. 20. Whom Taphenes weaned in Pharaoh’s house.] This implieth, saith an interpreter, that though she was a princess, yet she gave suck to her child, as #Ge 22:1,8.

Ver. 21. Let me depart, that I may go to mine own country.] Patriam quisque amat, non quia pulchram, sed quia suam. {a} We all naturally affect our native country. Oh that we could heaven as well! Repatriasse hoc erit, saith Bernard, to go to heaven is to go home again.

{a} Seneca.

Ver. 22. Howbeit let me go in any wise.] Heb., No, but in sending send me away. Fugiamus et nos ad clarissimarn patriam: hasten we also to heaven, though the world would detain us longer here by her blandishments and largesses, Rivers run to the sea, whence they came; the dove returneth to the ark; &c. Nature hath ingrafted in every creature to love the place where it took birth and beginning.

Ver. 23. And God stirred him up, &c.] See on #1Ki 11:14.

Which fled from his lord Hadadezer.] Whom David had beaten. {#2Sa 10:18 8:3,4} False friends will be the causes, but not companions of calamity.

Ver. 24. He gathered men unto him.] He rallied his master’s scattered forces, and therewith, after a while, he thrust out David’s garrison, and reigned in Damascus.

Ver. 25. All the days of Solomon.] But stirred not much till he saw Solomon effeminate, infatuated and become contemptible. See #Ho 13:1, {See Trapp on "Ho 13:1"} Beside the mischief that Hadad did, {#1Ki 11:14} see the like in #Isa 9:12,13, -"The Syrians before, and the Philistines behind, and both devouring Israel with open mouth: for all this God’s anger is not turned away, but his hand is stretched out still." And why all this? "For the people turneth not unto him that smiteth them, neither do they seek the Lord of hosts."

Ver. 26. And Jeroboam the son of Nebat.] Not of Shimei, whom Solomon slew, as some Rabbis fabled.

An Ephrathite, ] i.e., Of the tribe of Ephraim, that arrogant and turbulent tribe, co-rival ever with Judah for the government.

Solomon’s servant.] But unthankful and disloyal, such as was Ahithophei to David, Brutus to Caesar, Phocas to Mauritius, Frederick III’s courtiers and creatures to him, Biron to Henry IV of France. That king had made him, of a common soldier a captain, of a captain a knight, of a knight duke of Biron, marshal of France, governor of Burgundy, &c.; yet all this and more could not keep him from conspiring the death of his king, queen, and prince, that the kingdom might be transferred to others, and the Huguenots rooted out. {a} It appeareth that Jeroboam was not only employed by Solomon, but preferred to be ruler over the whole house of Joseph, where he first talked his pleasure against his master, and then acted against him, in his posterity especially. {#1Ki 12:12-24}

{a} Epit. Hist. Gallic., 274.

Ver. 27. And this was the cause that he lifted up.] Vatablus readeth it thus, And this was the word whereby he lifted up his hand; that is, made way to his open rebellion afterwards. Solomon buildeth Millo, &c., and so putteth the people to an excessive charge and pains; and repaireth the breaches &c., which his father, though wise enough and able enough, never did.

Ver. 28. A mighty man of valour.] Able and also active, and so the fitter to be the head of a faction.

And Solomon seeing the young man that he was industrious.] This is all that most masters look at in the choice of their servants, that they be meet for their work; though otherwise their religion be either a Popish puppet and calf worship, as one tightly complaineth, or a flat irreligion. But it had been happy for Solomon’s house that a man of more conscience, though of less skill, had been retained.

Ver. 29. When Jeroboam went out of Jerusalem, ] sc, To take this prefectureship or principality upon him, which was not the cause, but some occasion of his rebellion.

And he had clad himself with a new garment.] Ahijah had; and he might well make bold with his own.

Ver. 30. And rent it.] This he did for a sign. See #1Ki 11:11, where the kingdom is likened unto a glorious mantle upon the king’s shoulders, as #1Sa 15:28.

Ver. 31. I will rend the kingdom.] I who am the absolute disposer of the kingdom newly erected in the house of David, as is signified by my new garment now rent.

Ver. 32. For my servant David’s sake.] See on #1Ki 11:13.

Ver. 33. Because that they have forsaken me.] Not Solomon only, but the people also by his example; for Magnates sunt magnetes; and in people, as in a beast, the body followeth the head.

Ver. 34. Howbeit I will not.] See on #1Ki 11:13.

But I will make him prince all the days, &c.] Jeroboam therefore was too hasty, if he attempted anything by word or deed in Solomon’s days.

Ver. 35. But I will take the kingdom, &c.] And accordingly he did; {#1Ki 12:12-19} whence some begin the three hundred and ninety days in #Eze 4:5. Others, distinguishing between God’s decree and his command, say that Jeroboam in revolting from the house of Solomon, and drawing off the ten tribes, is not to be excused; because he acted against God’s command, though according to his decree.

Ver. 36. May have a light alway.] This was most properly fulfilled in Christ, who was "a light to lighten the Gentiles, and the glory of his people Israel." {#Lu 2:32}

Ver. 37. And thou shalt reign.] This the bramble held a goodly business, not so the vine and fig tree. {#Jud 9:8-15}

According to all that thy soul desireth.] God oft gratifieth the wicked for a mischief to them; filling their bellies with his hid treasure, {#Ps 17:14} which they must afterwards vomit up again with pain enough. {#Job 20:15}

Ver. 38. If thou wilt hearken.] Here were fair premonitions and promises to this foul sinner; but all was worse than spilt upon him, save that for this he was the more severely punished.

And build thee a sure house.] Such impious princes as build upon mines of gunpowder are soon blown up by the roots, as Shallum, {#Jer 22:11} Zimri, Caesar Borgia., &c.

Ver. 39. But not for ever.] For some kings of Judah—as Asa, Hezekiah, Josiah—grew very great; but especially is this to be understood of Christ, in whom the glory was restored to David’s house, such as never any mortal king had.

Ver. 40. Solomon sought therefore to kill Jeroboam.] And with him Ahijah also, as saith the Chaldee Paraphrast, whereupon they both fled into Egypt

Unto Shishak king of Egypt.] Who might haply be offended with Solomon for taking so many wives besides his sister.

Ver. 41. And all that he did.] His repentance is not expressly recorded, but may be evidently gathered from other texts of Scripture. as #2Ch 11:17 Ps 89:33, 2Sa 7:15, 2Pe 1:21, but especially the Book of Ecclesiastes, that public monument.

In the book of the acts of Solomon.] Who had his historiographers and annalists. In his time lived Homer, as it is thought: in whose golden pen Alexander the Great held Achilles to be thrice happy.

Ver. 42. And the time.] Heb., Days; one of the shortest measures of time. Solomon {#Ec 3:2} alloweth men a time to be born, and a time to die, but no time to live. Punctum est quod vivimus et puncto minus. {a}

{a} Seneca.

Ver. 43. And Rehoboam his son.] Who was both a fool and unfortunate; as Solomon feared, and hinted as much. {#Ec 2:18,19} Yet afterwards this Epimetheus is said to deal wisely. {#2Ch 11:23}

Chapter 12

Ver. 1. And Rehoboam went to Shechem.] It was an oversight in Solomon, that he had not before his death made his son king—as David had done him, for preventing of troubles; as also in Rehoboam, that he being the undoubted heir of the kingdom—settled by God upon Solomon and his heirs {#2Sa 7:12,13} -expected the consent of the people, whom he knew to be seditiously inclined, and yielded to meet them at Shechem, a city of Ephraim, that turbulent tribe, where Jeroboam was so powerful. But God, who infatuateth those he meaneth to punish, had a holy hand in all.

Ver. 2. For he was fled, ] viz., For safeguard of his life, as man is ζωον φιλοζωον, a life loving creature. See on #1Ki 11:40.

Ver. 3. That they sent and called him.] This was the act of the multitude, that shallow brained, but great and many headed beast. Jeroboam they picked as one that had been a prime officer amongst them; one that had suffered banishment for speaking freely for them, that was a mighty man of valour, {#1Ki 11:28} and that had God’s promise of the kingdom by the prophet Ahijah, who was also of the same tribe.

And Rehoboam and all the congregation.] An importable subsidy in Henry VIII’s time, procured by Cardinal Wolsey, was, by the Commons, denied to be paid. {a} Suffolk rose up in arms making Poverty their captain, as here the aggrieved Israelites did Jeroboam, one that was born of himself, and of whom it might be said, as it was once of Caligula, Non meliorem unquam servum fuisse, nec deteriorem dominum, that there was not a better servant than he, nor a worse lord.

{a} Speed.

Ver. 4. Thy father made our yoke grievous.] We are sensible how our necks were pinched and galled by means of thy father’s works and wars; the hard services and great taxes put upon us for the maintenance of his royalty, and great retinue of strange women especially; which charge they could not bear, but their idolatry they could well enough brook. Worldly men are only sensible of worldly damages: Mundi divitias magis amant quam Christi delicias.

Make thou his heavy yoke lighter.] Alleva iugum. These malcontented Μεμψιμοιροι had had a fine time, a golden age under Solomon’s government, but never found the worth, till they felt the want of it. Bona a tergo sunt formosissima, blessings are most beautiful behind.

Ver. 5. Depart yet for three days.] This was foolishly done, saith Pellican and Martyr, to give them three days’ respite; because in this time they might consult about a defection, whatsoever answer he should make. If he had pacified their wrath by a soft answer at present, as his father counselleth, {#Pr 15:1} he had hit it.

“ Regnorum sub rege novo mitissima sors est.’’—Lucan.

Ver. 6. And king Rehoboam consulted with the old men.] This was right; for "with the ancient is wisdom, and in length of days is understanding," {#Job 12:12} Cautius dimicant veterani milites.

“ Vulneribus didicit miles habere rectum.”

Those who have bought their wit, will walk more warily, and advise more solidly.

Ver. 7. If thou wilt be a servant to this people this day.] Lenity and moderation in a prince is very prevalent with the people, as to win their affections at first, so to hold them in obedience ever after. The advice of an ancient French counseller to his sovereign at his departure from court, hath been elsewhere related. Being wished to lay down some general rules for government, he took a paper, and wrote on the top of it ‘moderation,’ in the middle of the leaf ‘moderation,’ and at the bottom ‘moderation.’

Then they will serve thee for ever.] Thou mayest afterwards use them at thy pleasure. Thus these politicians, according to that of the poet,

“ Nil pudet assuetos sceptris.”

England was once called the Pope’s ass; and his officer John Florentinus was nicknamed Ferentinus for bearing away so much money from the English, of whom he received no less sums of curses than of coin, saith the chronicler. {a}

{a} Speed.

Ver. 8. But he forsook the counsel of the old men.] With whom he consulted only for fashion’s sake—as Xerxes did when he went against Greece, {a} -resolved beforehand to stand upon his pantofles, and not at all to stoop to the people. He had those about him, doubtless, that would tell him—as some court parasites did our king John, when he had yielded to the requests of his barons for the subjects’ liberty {b} -that now he was "a king without a kingdom, a lord without a dominion, and a subject to his subjects."

And consulted with the young men.] So did our king Richard II, to his utter ruin. So did Xerxes despise the grave counsel of his uncle Artabanus; and was wholly led by young Mardonius, to the loss of all. {c} The like is reported of Dionysius, king of Sicily; Croesus, king of Lydia; Nero, emperor of Rome; {d} James, that reigned in Scotland in Edward IV’s time; {e} and Lautrer, of whom it is reported that he lost the kingdom of Naples from the French king his master, and all that he had in Italy, because he would not ask nor follow the advice of them that were wiser than himself. {f}

{a} Val. Max.

{b} Daniel.

{c} Herodot., lib. vii.

{d} Sueton.

{e} Daniel.

{f} Sir R. Berk., Sum. Bon.

Ver. 9. Make the yoke.] He mentioneth not the people’s promise—"and we will serve thee" {#1Ki 12:4} -as not serving to his purpose.

Ver. 10. And the going men that were grown up with him.] And so knew how to humour him; as,

“ Agmen adulantum media procedit in aula.”

My little finger shall be thicker than my father’s loins, ] i.e., Multo fortior sum patre meo. {a} I have as much and more absolute power over your persons and goods than ever my father had; and can force you according to my will. He was a youth when he was crowned, and consented to anything: but I am forty years of age, and will not be made such a child of. The rashness, therefore, of your present demands, I will chastise with rigour, &c. Now, what was it but pride, boldness, and folly, that made this silly man thus to vaunt himself, and say, My little finger, &c.? How truly he spoke it, that one thing sufficiently showeth, that the golden shields used to be borne before his father, were taken away from Rehoboam, and brazen shields put in their places! Hic nimirum fuit vanae illius gloriationis exitus, saith one. This was the issue of these vain vauntings.

{a} Vatab.

Ver. 11. I will chastise you with scorpions] {a} That is, With briers and thorns; as Gideon taught the men of Penuel: or, With torturing whips that sting like a scorpion; such as the Spaniards brought great store of, as it is said, in 1588; not sparing to sing of Queen Elizabeth and her England,

“ Tu quae suevisti Romanas temnere leges,

Hispano disces subdere colla iugo.”

{a} Flagris aculeatis. -Vatab.

Ver. 12. Come to me again the third day.] See #1Ki 12:5.

Ver. 13. And the king answered the people roughly.] But to his great loss; for he lost those ten tribes with a churlish breath, whom he would, and might not, recover with blood: being so much more wilful than his father, as less wise; all head and no heart.

Ver. 14. And spake to them after the counsel of the young men.] This was egregious folly. Green wood is ever shrinking and warping: whereas the well seasoned holdeth a constant firmness.

But I will chastise you with scorpions.] Vox haec dignior est carnifice quam rege. See #1Ki 12:11.

Ver. 15. For the cause.] Heb., Circuit or turning about; for here was a "wheel within a wheel," as #Eze 1:16.

Was from the Lord.] Who useth to order the disorders of the world to his own purposes: as having an overruling providence, and a powerful hand in all occurrents.

Ver. 16. The people answered the king, saying] Here that proverb is exemplified, "Grievous words stir up wrath." {#Pr 15:1} Rehoboam found also that strife is far easier stirred than stinted: and that the people is a most dangerous and heady water when once it is out.

What portion have we in David?] So soon are all his good turns done for them, and their fathers afore them, forgotten. Perraro grati reperiuntur. This absurd language they had learned of Saul the castaway and Sheba the traitor.

To your tents, O Israel.] Away to your own homes and houses: for why should we enslave ourselves to such a tyrant?

Now see to thine own house, David.] See to thine own affairs, and we will see to ours: and provide us of a king that will better deport himself toward us than this fatuellus.

So Israel departed unto their tents.] To Ohalehem and to Elohehem, their tents and their gods, resolving never to subject themselves to Rehoboam, or any of his posterity. {a}

{a} Broughton on Daniel.

Ver. 17. But as for the children of Israel.] Not the men of Judah only, but the Simeonites that were mingled among them, the Benjamites that were joined unto them, the Levites and other convenae that set their hearts to seek the Lord in his holy temple. {#2Ch 11:16 15:9}

Ver. 18. Sent Adoram, who was over the tribute.] But the sight of such an officer, he might well think, would enrage them rather. Herein therefore Rehoboam was also ill-advised: he should have considered that the rebellious multitude more regard commotioners than commissioners, and are more guided by rage than by right: flocking together, as clouds cluster against a storm, whilst violence and obstinacy, like two untamed horses, draw their desires in a blindfold career.

To flee to Jerusalem.] Whither he returned lighter now by a crown than when he went forth: yet in better condition than was once our Henry VI, when deposed by Edward IV; he was not only bereft of all, but also sent again prisoner to the Tower the same day that he had a year before been carried through the city of London, as it were, in triumph, and had heard the shouts of the commons in every street crying, God save King Henry. {a}

{a} Speed.

Ver. 19. So Israel rebelled.] Rebellion it was in them, and no better: though nothing was therein done, but by the determinate counsel of God, and as he had foretold.

Against the house of David.] Ill accidents ever attend such princes, as being absolute in power, -so they will needs have it, -will be too resolute in will and dissolute in life.

Ver. 20. And made him king.] See #Ho 8:4. {See Trapp on "Ho 8:4"}

But the tribe of Judah only.] See on #1Ki 12:17. This tribe only followed the house of David ex animo, heartily and of free choice; the other ex occasione, occasionally, for religion’s sake, or otherwise.

Ver. 20. And made him king.] See #Ho 8:4. {See Trapp on "Ho 8:4"}

But the tribe of Judah only.] See on #1Ki 12:17. This tribe only followed the house of David ex animo, heartily and of free choice; the other ex occasione, occasionally, for religion’s sake, or otherwise.

Ver. 21. To fight against the house of Israel.] But this was not the way now; since the counsel of the Lord, that must stand. Rehoboam should rather have taken up such a motto, as afterwards Otho II. Emperor of Germany did, Pacem cum hominibus, cum vitiis bellum; Let us quarrel with our friends, {a} and not with our fellow creatures.

{a} Sic. (?) Faults.

Ver. 22. But the word of God came.] God is said to have come to Balaam, to Laban, and to other profane wretches; but his "word" came only to "his holy prophets, which have been since the world began."

Ver. 23. Speak unto Rehoboam.] Spare not to speak unto him, and lay my charge upon him to desist and disband his forces.

Ver. 24. They hearkened therefore.] This was much; but yet no more than hath been done here in Albion at the command of one of their Bardi, which were a kind of poets or priests among our heathen ancestors

Ver. 25. Then Jeroboam built Shechem.] Shechem had been ruined and sowed with salt, {#Jud 9:45} it had been rebuilt, {#1Ki 12:1} but now made a royal city, as being in meditullio regni, in the middle of the kingdom: as Constantinople, for its situation, is said to be a city fatally founded, to command a great part of the world. {a}

And built Penuel.] Beyond Jordan, to be a bulwark there.

{a} Turk. Hist.

Ver. 26. And Jeroboam said in his heart.] His kingdom was not without cares, his throne without thorns: for help in which case, he consulteth with carnal reason, and thereby "consulteth shame and ruin to his house, and sinneth against his own soul." {#Zep 2:10}

Ver. 27. If this people go up to do sacrifice in the house.] The temple, that proper place of God’s true, doth accidentally become an occasion, through men’s corruption, of setting up of false, worship: so doth, at this day, the holy eucharist, of disunion and dissension; Hinc bellum illud Sacramentarium.

Ver. 28. Whereupon the king took counsel, ] viz., Of his politicians, who are none of the best patriots, because they make religion serve policy, which is the way to ruin all, as is to be seen in the histories of Constantius, Heraclius, Michael Paleologus (who first made the Greek Church acknowledge the Pope’s supremacy), Caesar Borgia, our Richard III, Henry IV of France, and many others. Jeroboam graviorem duxit iacturam regionis quam religionis; atque si omnino religio violanda sit, existimat regni causa violandam.

And made two calves.] He had sojourned in Egypt, where he had seen calf worship, in honour of Apis, and haply joined in it to please Shishak, whose daughter he is also said by some to have married, as thinking to strengthen himself against Rehoboam by that affinity. {a}

It is too much for you.] Behold a more compendious way of worship: Colite Deum, ut par est; Religiosum oportet esse, sed non religentem: provide for your own ease and better accommodation.

{a} Ibique uxore accepta ex stirpe regia. -Sulp. Sever.

Ver. 29. And he set the one in Bethel.] At both ends of the land.

Ver. 30. For the people went to worship.] At both places. Jeroboam’s calves were no sooner up, than Israel is down on their knees. It is no marvel, saith one, if his subjects are brutish who hath made a calf his god.

Ver. 31. And he made a house.] A mock temple, a pantheon, a place to hold his mawmets and monuments of idolatry.

And made priests, &c.] Leaden priests are well fitted to golden deities: such are those greasy hedge priests among the Papists.

Which were not of the sons of Levi.] The Levites he had turned out of their places, and enriched himself with their spoils. {#2Ch 11:14}

Ver. 32. Like unto the feast, ] viz., The feast of tabernacles, but not in the same month. Satan Dei simia:

“ Simia quam similis turpissima bestia nobis!’’—Ennius.

Ver. 33. So he offered upon the altar.] As he usurped the kingdom, so now he invadeth the high priesthood: {a} as did likewise Uzziah. {#2Ch 26:16} Julius Caesar wrote to his mother, Hodie videbis me aut Pontificem aut exulem. Today you will see me as Pontiff or exileed. {b} Charles V also sought once to make himself Pope, that he might get both the swords into his own hand. Ambition rideth without reins.

Which he had devised of his own heart.] Hence this new day is called the day of the king, by the prophet Hosea, who doth often thunder against this idolatry. Sed surdo fabulam.

{a} Josephus.

{b} Sueton.

Chapter 13

Ver. 1. And, behold, there came a man of God.] A prophet, {#1Ki 13:18} but whether Shemaiah, as Tertullian saith, or Joel, or Theodoret, or Iddo, as Josephus, or some other, it is not known.

Out of Judah.] Who "yet ruled with God, and was faithful with the saints," {#Ho 11:12} though shortly after the faithful city became a harlot, a very Poneropolis. {#Isa 1:21}

By the word of the Lord.] Or, With the word of the Lord.

Unto Bethel.] Now become Bethaven: where at that mock feast of tabernacles {#1Ki 12:33} was a great assembly, and so the fitter opportunity for a prophet to warn this backslidden people: but they were revolted and gone. {#Jer 5:23} Once they quarrelled the erecting of but a new altar by the Reubenites, and were ready to kill and slay, {#Jos 22:10-34} but now it was far otherwise. Oh, where is our ancient fervour and forwardness? and why is our "silver become dross, our wine mixed with water" {#Isa 1:22}

Ver. 2. And he cried against the altar.] Directing his speech to it out of detestation of such an abomination: and as having no hope to prevail with Jeroboam, who stood by it, and was more insensible than that altar, or than the heap of stones that Bede once preached unto.

Behold, a child shall be born.] Above three hundred years hence. Future events—such as are contingent—are known to God only. For prophecies this rule is given; when the prophets foretold things ut futura in seipsis, then they always fell out; but when they foretold them only as in their causes, they might fall out, or not, as #Isa 38:1 1Ki 21:20 Joh 3:4.

And men’s bones shall be burnt upon thee.] Other men’s bones beside priests’. Jeroboam’s likely, who upon this prophecy should have made all "the stones of his altars as chalkstones that are beaten in sunder: this is all the fruit, to take away his sin, ."{ #Isa 27:9}

Ver. 3. Behold, the altar shall be rent.] To foreshow the downfall of that idolatry. So the veil of the temple rent at Christ’s death, {#Mt 27:51} to show that there was an end of the Levitical liturgy. And so, about the beginning of the Reformation by Luther, a great solid stone fell down upon a brass image of Peter in Rome, that had those words fairly embossed upon it, Tu es Petrus, &c., You are Peter &c., and so shattered it to pieces, that nothing was left legible, but only those words, Aedificabo Ecclesiam meam, I will build my Church. This might be a foretoken of Rome’s ruin: which God hath already begun, and will surely perfect.

Ver. 4. That he put forth his hand.] To apprehend the prophet, or for a sign to others to do it. "Hear and give ear," saith the prophet, "be not proud, for the Lord hath spoken it." {#Jer 13:15} But

“ Corde stat inflato pauper honore dato.”

Jeroboam—a poor widow’s son, {#1Ki 11:26} or, as the Septuagint hath it, a harlot’s son—being advanced by God to a kingdom, rebelleth, and becometh a ringleader of rebellion against him putting forth the same hand against the prophet, that he had lifted up before against his prince. {#1Ki 11:26} But what came of it?

And his hand which he put forth against him dried, &c.] A fearful stroke, had he well considered it: but his heart was as hard as his hand withered. Jeroboam had as great a miracle wrought before him herein, as St Paul had at his conversion; but without the Spirit’s concurrence neither miracle, nor ministry, nor misery, nor mercy, can in the least measure mollify the heart of an obdurate and obstinate sinner. Valens, the Arian emperor, would have signed a sentence of banishment against Basil, but could not, by reason of a sudden trembling of his right hand, so that he could not write one letter of his own name, but for anger tore the paper in pieces, and let Basil alone. {a} There is a story of one of our late innovators, who, turning with the times, and beginning to bow toward altars, never went upright more: and of another, who, hearing perjury condemned by a godly preacher, and how it never escaped unpunished, said in a bravery, "I have often forsworn myself, and yet my right hand is no shorter than my left." These words he had scarce uttered, when such an inflammation arose in that hand, that he was forced to go to the surgeon, and cut it off, lest it should have infected the whole body; and so it became shorter than the other {b} The Jews tell us, that when Jeroboam’s hand was dried up, the false prophets told him that this happened by chance, and so kept him from thinking of God who had smitten him. Let the saints learn to put their confidence in God: for if he deny concourse and influence, the arm of all adverse power shrinketh up presently.

{a} Nullum spicem complere potuit. -Hist. Tripart.

{b} Mr Clark’s Mirror, 204.

Ver. 5. The altar was rent.] But not till the violence intended against God’s prophet was revenged: so dear to him are such, and so tender is he of their safety.

According to the sign.] This might have convinced and reclaimed those idolaters, had not their necks been possessed with an iron sinew.

Ver. 6. Intreat now the face—seek the favour for me—of the Lord thy God.] He could not say, My God, for he had chosen other gods, forsaken his own mercies, and was miserable by his own election.

And the king’s hand was restored again.] Such is the power of prayer. {#Jas 5:16} A like example we find in Nicephorns and Cedrenus, of a certain profane painter in Constantinople, who, assaying to paint Christ in the form of Jupiter, had his hand in like sort dried up and withered. But upon humble confession of his fault, he was healed again, at the devout prayer of Gennadius, bishop of that city.

And became as it was before.] But his heart continued as hard and inflexible as ever. See on #1Ki 13:4.

Ver. 7. And I will give thee a reward.] He could do anything sooner than repent; {#Ro 2:5} his face he had made harder than any rock, he refused to return. {#Jer 5:3}

Ver. 8. If thou wilt give me half thine house.] We must not be bribed out of our innocency; but reject the devil’s offers, though never so large; as Luther did a cardinalship, and as Pellican did the bishop’s silver bowl, sent him for a token.

“ Hem! Germana illa bestia non curat aurum!”

Ver. 9. Eat no bread, nor drink water.] Figura haec erat Ecclesiasticae censurae et excommunicationis, say Cyprian and Rupert; this figured out the censure of the Church against heretics, and other foul offenders, {#1Co 5:11} "with such a one, no, not to eat" or consort, "that they may be ashamed." {#2Th 3:14}

Nor turn again by the same way.] God thought the worse of the way to that wicked place, where Satan’s throne was.

Ver. 10. So he went another way.] This was well done, though afterwards he failed and flinched; as did likewise Gropperus; who first refused a cardinal’s hat, and yet afterwards was a turncoat. So did Speiserus at Augsburg, in Germany, A.D. 1523, and Brissomettus at Meldas, in France, about the same time. Non praestitit constantiam, et ab incepto destitit, saith mine author, he stuck not to his principles. {a}

{a} Scultet., Annal.

Ver. 11. Now there dwelt an old prophet in Bethel.] A prophet of God, likely, but corrupt, resty, vicious. Prophecy doth not always presuppose sanctification. The Chaldee here calleth him Michal, the false prophet; Josephus, Rupertus, Cajetan, and others hold the same. See reasons to the contrary in Junius upon the text.

And his sons came and told him.] Had this old prophet been so good as he should, why dwelt he at Bethel? Why came he from Samaria to dwell there? {#2Ki 23:18} and what make his sons at Jeroboam’s idolatrous worship?

Ver. 12. For his sons had seen what way the man of God went.] As well they might, for he went away immediately after he had delivered his message, which also was such as they had reason to look after him; though better they had not, since by that means their father fell into so grievous a sin.

Ver. 13. So they saddled him the ass.] Children must cheerfully obey their parents; and not stick at any service within their power.

Ver. 14. Sitting under an oak.] Or, An elm, as some render it; Insignem arborem significat, saith Vatablus. He was hungry and weary, as was likewise Elias when he sat under the juniper. God oft holdeth his best children to strait allowance here, and causeth them to suffer hardship.

Ver. 15. Come home with me, and eat bread.] This was cruel courtesy, cut-throat kindness, such as the world is full of.

Ver. 16. Neither will I eat bread.] Though I have need enough, yet I must be resolute, because God’s charge was absolute.

Ver. 17. For it was said.] Heb., A word was. Tremellius rendereth it, Verbum edixit mihi ex verbo Iehovae, and expoundeth it of the essential Word of God, Jesus Christ, declaring here the will of his Father. And some other divines hold, that wherever in the Old Testament God is brought in speaking, we are to understand it of the second person in Trinity.

Ver. 18. I am a prophet also.] A prophet, and yet tell a lie! What a foul business is that! It was wont to be said, Sacerdos est, non fallet: Christianus est, non mentietur. But afterwards it became a proverb, ‘A friar a liar.’

And an angel spake unto me.] Lie and all; unless it were an angel of darkness, such as Pisanus {a} reporteth spake to John of Alvern, a friar, when in a rapture, indeed in a diabolical delusion, he was elevated above every creature; and his soul swallowed up in the abyss of the divinity.

By the word of the Lord.] This Bethelite boasting himself of a false gift, was like clouds and wind without rain, as the wise man hath it. {#Pr 25:14}

That he may eat bread.] This, to a hungry man, was a sore temptation, and soon yielded unto.

But he lied unto him.] And thereby cheated him into the lion’s mouth: so do sect masters simple men and silly women, into the devil’s danger. Nothing is so apt to deceive as the fairest semblances, as the sweetest words. We cannot be deceived, saith a reverend writer, if we believe not the speech for the person, but the person for the speech. A good man, saith another, may act for Satan, and not discern it. {#Mt 16:23} Mr Archer, a holy man, did hold and broach hellish opinions. The temptation lieth in this, when angels from heaven, men of singular parts and piety, preach other doctrines. {#Ga 1:8}

{a} Ex lib. conformitat.

Ver. 19. So he went back with him.] He was too light of belief, and too easily entreated; his male suada fames might prompt him thereunto. Gregory thinks he might be self-conceited at his precedent doings and good success: to humble him, therefore, he is thus suffered to fall. Or it may be, saith Martyr, God was offended with him because he stayed by the way, and made no more haste back again. If he had prayed for direction, and paused a while upon this pretended countermand, he had not, likely, so miscarried.

Ver. 20. And it came to pass, as they sat at the table.] Where this prophet was eating and drinking against God’s express charge, there doth he hear his doom denounced by the same mouth that had seduced him; Ut inde poenam veraciter sumeret unde culpam negligenter admisit, saith Gregory, that the punishment might answer to the sin.

That the word of the Lord came, ] sc., By some internal inspiration, or prophetic ecstasy.

Ver. 21. Forasmuch as thou hast disobeyed.] Thus this old impostor was forced to condemn himself for deceit, as well as the other prophet for disobedience.

Ver. 22. And hast eaten bread and drunk water in the place, &c.] There is in the "Acts and Monuments of the Church," a memorable story of Bishop Ridley, who offering to preach before the Lady Mary, and being repulsed, he was brought by Sir Thomas Warton, her servant, to the dining place, and desired to drink: which after he had done, he paused a while, looking very sadly, and suddenly broke out into these words, Surely I have done amiss! Why so, quoth the knight? For I have drunk, said he, in that place where God’s word offered hath been refused: whereas if I had remembered my duty, I had departed immediately, shaking off the dust of my shoes for a testimony against this house. These words were by the said bishop spoken with such a vehemency, that some of the hearers afterwards confessed the hairs to stand upright on their heads. {a}

Thy carcass shall not come.] Thou shalt die ere thou come home. This was a gracious warning, that he might repent of his sin before he died.

{a} Act. and Mon., fol. 1270.

Ver. 23. That he saddled for him the ass.] So courteous he was and officious now to him; whom before he had betrayed into the hands of divine justice: so thinking to make him some amends. But why did he not go back with him, whom he had fetched back? Surely for fear he should taste of the same whip with him. Thus the mischievous guides of wickedness leave a man when they have led him to his bane; as familiar devils forsake their witches, when they have brought them once into fetters. {a}

{a} Dr Hall.

Ver. 24. A lion met him by the way, and slew him.] Oh, the severity of God against sin in his very own! Neither can all their obedience bear out one disobedience, against a particular express command especially, as in our first parents, Moses, Jonas, &c., may be seen. Abhor therefore that which is evil, {#Ro 12:9} and fear Almighty God—as those mongrels did {#2Ki 17:33} -if but for his lions. The Bethelites might well see in this dreadful execution how much God abhorred them, and easily forsee what heavy judgments would be inflicted upon them for their abominable idolatries. See #1Pe 4:17 Eze 24:24.

And his carcass was cast in the way.] Not devoured by that ravenous beast, whose mouth was by God both opened to slay the prophet, and again shut, to show his power, dum praedae factus est praedae suae custos, while the lion becomes a guardian to the prophet whom he had slain, and a means to make the ass stay there in a readiness to bear his dead master to the burial. Who seeth not in all this an overruling command, and sweet providence of God, such as is still frequently seen in permitting and restraining the rage of unreasonable men?

The lion also stood by the carcass.] His not meddling with the carcass, as his nature inclined him, showed that God sent him. So when men can deny themselves in doing God service, &c.

Ver. 25. And they came and told it in the city, ] i.e., Bethel; the inhabitants whereof could not but hear this sad news with aching and quaking hearts, if they had any sense left. For they could not but hereby see that he was indeed a prophet of God—whose hand was so heavy upon him for not persevering to obey this command—and that therefore whatsoever he had foretold, should in due time be fulfilled, as the old prophet also herehence concluded. {#1Ki 13:32}

Ver. 26. Who was disobedient unto the word of the Lord.] Still his sin is styled disobedience, though he were tricked into it. It was no good excuse of our grandame Eve to say, The serpent deceived me, and I did eat.

Ver. 27. And they saddled him.] See #1Ki 13:13.

Ver. 28. And found his carcass.] See on #1Ki 13:24.

Nor torn the ass.] Heb., Broken; though lions love to devour asses. All creatures are at God’s beck and call. The ass stands untouched, the man of God is torn, or broken.

Ver. 29. And the prophet took up the carcass.] Which the lion, belike, left to him, and went away.

And laid it upon the ass.] Which was kept alive for such a purpose.

And the old prophet came to the city to mourn.] As good cause he had, not more for the man of God, who was Dei frumentum leonis dentibus commolitum, as Ignatius said of himself at his death, than for himself, who had seduced him to such an untimely end.

Ver. 30. In his own grave.] Which was ready made, it seems. See the like, #Mt 27:60. Charles V carried the materials of his tomb with him up and down in his warlike expeditions.

Ver. 31. Lay my bones beside his bones.] So David Pareus would be buried in the same sepulchre wherein were laid up the bones of his master Hier. Zanchius, A.D. 1591. {a}

{a} Parei vita operibus praefixa.

Ver. 32. Which are in the cities of Samaria.] So called here by anticipation. It seemeth of old to be called and belong to Shimronmeron. {#Jos 11:1,3 12:20}

Shall surely come to pass.] Heb., Being, shall be. Jehovah, the great essentiator, shall give being to his word assuredly. "Every morning doth he bring his judgments to light, he faileth not." {#Zep 3:5}

Ver. 33. After this thing Jeroboam returned not.] All these wonderful accidents, as God’s hammers, did but beat upon cold iron. Wicked men grow worse and worse, till they have filled up the measure of their sins, and so wrath come upon them to the utmost. See Popelings. {#Re 9:21 16:9,11}

Whosoever would, he consecrated him.] Heb., He filled his hand; that is, Jeroboam’s hand, as some sense it, they filled with money, to be made priests. Omnia Romae venalia. But it seemeth rather to allude to the custom of censecrating the Levitical priests, by filling their hands with sacrifices and gifts. {#Ex 29:9,10} Faciunt et vespae favos; simiae imitantur homines: wasps also have their honeycombs; and apes, that scorn of nature, do imitate men.

Ver. 34. And this thing became sin.] This his obstinacy and pertinacy in his abominable idolatries, became his utter ruin. Fugite ergo, reges, eiusmodi exitum, fugiendo huiusmodi flagitium, saith Ambrose, {a} "Be wise now, therefore, O ye kings," and overturn not your houses by "lifting up your horns on high" against God.

{a} De Naboth Jezrael, chap. xi.

Chapter 14

Ver. 1. At that time.] While Jeroboam did evil as he could, walking contrary to God, God also walked as contrary to him; for is it fit that he should lay down the bucklers first

Abijah the son of Jeroboam.] His son and heir, likely, as was also Rehoboam’s son Abijah, not Abiud, as Sulpitius Severus calleth him.

Ver. 2. And Jeroboam said to his wife.] To her, rather than to another messenger, for secrecy’s sake; for although he knew that his son’s sickness was sent of God, yet he was loath openly to seek help of him, lest people should think the worse of his idols, as not able to relieve him; or by his example, run to God’s true prophets in their distress. Whether Jeroboam’s wife was sister to the queen of Egypt, and called by the name of Ano, as the Septuagint say, or Anna, as some others, is not very material.

Behold, there is Abijah the prophet.] Either there he dwelt, or thither he had retired himself, as irked at the king’s idolatries.

Which told me that I should be king.] Therein he told truth; and therefore also he will in this case.

Ver. 3. And take with thee ten loaves.] A poor country present, that she might seem none other than a plain country woman, yet willing to show her thankfulness.

And cracknels.] Or, Plain cakes; Heb., Punctata, tenues placentulas punctis respersas.

And a cruse of honey.] Or, Bottle, a narrow mouthed vessel, that when it is emptied soundeth bakbuk, that is the Hebrew word here used. See the like in #Job 39:30, where the vultures are said to glut glut blood, by an onomatopoeia.

Ver. 4. And Jeroboam’s wife did so.] Putting off her royal attire, and putting on more demure apparel; like as many hypocrites do, conforming themselves to the company they come into, and walking in a disguise, till God detect them.

For his eyes were set by reason of his age.] These things, therefore, were done toward the end of Jeroboam’s reign.

Ver. 5. She shall feign herself to be another woman.] Ut ipsa agit extraneam. She would have deceived the prophet, if she could; so would hypocrites deceive God of heaven, if they knew how. But he is too wise to be cajoled or cheated.

Ver. 6. Come in, thou wife of Jeroboam.] How God laughs in heaven at the frivolous fetches of crafty politicians and double-minded dissemblers! Surely when they think themselves most sure, he shameth them with a defeat. What an idleness is it for foolish hypocrites to hope that they can dance: in a net unseen of Heaven!

For I am sent to thee with heavy tidings.] Heb., Hard. Jeroboam was hard-hearted and refractory: a hard and heavy message is therefore sent unto him, that a hard knot may have a hard wedge. Neither is the voice of God’s word ever any better to the guilty, if impenitent. It is as the knuckles of a man’s hand were to Belshazzar, to write them their destiny, or as Daniel was to him, to read it unto them.

Ver. 7. Forasmuch as I exalted thee.] God upbraideth not any unless it be in case of extreme ingratitude; as here, with #Jas 1:5. Qui exprobat reposcit.

And made thee prince.] Antecessorem, a leader to others, a loade-star upon whom all should fix their eyes, and shape their course.

Ver. 8. Who kept my commandments.] Did all my wills, {#Ac 13:22} in desire and endeavour at least; repenting heartily for his involuntary and unavoidable infirmities, which therefore were not imputed unto him.

To do that only which was right, ] viz., In mine account and acceptation.

Ver. 9. But hast done evil above all that were before thee.] Not Saul and Solomon only, but the kings of the heathens also, -as Tostatus maketh the sense, -because they knew no better: but he fell with eyes open.

And hast cast me behind thy back.] Hast laid me aside and set light by me, quasi non satis essem ad ulciscendas iniurias, as if I were nobody with thee, nor had power to punish thee. Thou hast both despised and despited me. See on #Ps 50:17 Ne 9:26.

Ver. 10. Him that pisseth against the, wall] Ne canibus quidem parcam; not so much as a dog of his shall escape.

And him that is shut up—in some garrison—and left, ] viz., To shift as they may, there being not room in the hold to receive them; as there is not for all the bees in a hive, but some are fain to hang on it at the hive’s mouth on heaps

As a man taketh away dung.] That the pavement may be pure. Delebo omnes reliquias et quisquilias tuae familiae, I will sweep thee with the besem of destruction; and make an utter riddance of thee. {a}

{a} Scopis everram, evertam.

Ver. 11. Shall the dogs eat.] A fearful judgment, such as befell Euripides the poet, and Lucian the atheist, eaten alive by dogs, as it is storied.

Ver. 12. The child shall die.] This heavy news could not but pierce through the mother’s soul as a sword. {#Lu 2:35} A child he is called, because dearly beloved of his parents; but he was of age enough to choose the good and refuse the evil. {#1Ki 14:13}

Ver. 13. And all Israel shall mourn for him.] As great Britain was all in black for the loss of that hopeful Prince Henry. As Cardan sang at Edward VI’s death,

“ Flete nefas magnum, sed tote flebitis orbe

Mortales, vester corruit omnis honos.

Dignus Apollineis lacrymis doctaque Minervae

Flosculus, heu misero, concidit ante diem.”

Briers, thorns, and thistles wither not so soon as lilies and roses. God’s darlings oft die betime: when worse men are preserved, or rather reserved, for further mischief to them.

Ver. 14. But what? even now, ]{ a} q.d., Why say I the Lord shall raise up Baasha for an executioner of his wrath? Is he not even now in doing of it? Is not Baasha busily laying his plots already for the kingdom?

{a} Quis vero si iam? -Tigur.

Ver. 15. As a reed is shaken in the water.] That never resteth, being in continual motion by wind and water, see #1Sa 25:29; the soul of a wicked man is "in a sling," violently tossed with infinite turmoils and restless.

Ver. 16. And he shall give Israel up because of the sins of Jeroboam.] Whereunto they consented, being "carried away unto those dumb idols, even as they were led." {#1Co 12:2}

Ver. 17. And came to Tirzah.] A pleasant cry, {#So 6:4} but to her at this time dismal and dolorous: the door also thereof, -whereto when she came, the child died, -like the porta Scelerata in Rome, whereof see Florus, lib. i. cap. 12.

Ver. 18. And all Israel mourned.] See #1Ki 14:13.

Ver. 19. Written in the book of the chronicles.] These were annals or public records, out of which, likely, were composed the Books of Chronicles, now part of the holy Scriptures.

Ver. 20. And he slept with his fathers.] Heb., He lay down. "This shall ye have of my hand, ye shall lie down in sorrow." {#Isa 50:11} "The Lord struck Jeroboam and he died." {#2Ch 13:20} He died not the common death of all men, but by some remarkable stroke: beside the loss of five hundred thousand of his men in one battle with Abijah king of Judah. {#2Ch 13:17}

Ver. 21. His mother’s name was Naamah an Ammonitess.] Mentioned here, and again, #1Ki 14:31, but for no good. Omne malum ex Gynaeceo. She had the breeding of him, and corrupted him likely. His wicked wife also, Maachah, helped after.

Ver. 22. And Judah did evil.] Qualis rex, talis plerunque grex. Howbeit there was a remnant among the twelve tribes, thus generally revolted, that "instantly served God day and night." {#Ac 26:7} See #1Ki 19:10,18.

Ver. 23. For they also built them high places.] They fell to foul idolatry and sodomy, which are called evil by a specialty, {#1Ki 14:22} like as war is called evil, that is, misery, antonomastice {#Isa 45:7}

Ver. 24. And there were also sodomites in the land.] Meritorii, male harlots, unnaturally filthy. The word here used signifieth holy ones: either by antiphrasis in a contrary meaning, or because such abomination was committed under a pretext of religion. These abandoned their bodies to suffer abominable lust. This is common in Turkey, and under the Papacy.

Ver. 25. Shishak king of Egypt.] Diodorus Siculus calleth him Sasokis; Justin, Susakis.

Came up.] Drawn by a desire of Solomon’s ivory throne, say some; like as the pearls usually cast out with the flood and gathered with the ebb, drew Caesar’s affection for the conquest of Britain. {a}

{a} Sueton.

Ver. 26. And he took away.] Without any great resistance; such was the pusillanimity and effeminacy of Rehoboam; which was also laid in his dish by Shishak setting up pillars and ugly pictures thereon, to the shame of the Jewish nation, as Diodorus {a} showeth.

{a} Lib. i.

Ver. 27. Brazen shields.] "The faithful city" was now "become a harlot"; no wonder therefore that her "silver was become dross," {#Isa 1:21,22} her gold brass.

Ver. 28. That the guard bare them.] Propter periculum insidiarum etiam in ipsa domo Domini metuendarum, to prevent danger.

Ver. 29. Now the rest.] See on #1Ki 14:19.

Ver. 30. All their days.] Skirmishes there were continually about the borders.

Ver. 31. And Rehoboam slept.] Jeroboam lived to see three successions in the throne of Judah. Thus the ivy liveth where the oak is dead.

Chapter 15

Ver. 1. Reigned Abijam.] Called also Abijah. {#2Ch 12:16} Abijah signifieth, The Lord is my father: so his father called him, likely, with respect to that promise made to David; {#2Sa 7:14} but because he walked not in the ways of David, therefore is Abijah called Abijam, which signifieth, My father is a sea. Indeed, Rehoboam was inconstant in good, wavering "like a wave of the sea driven by the wind and tossed." {#Jas 1:6}

Ver. 2. His mother’s name was Maachah.] Called also Micalah; {#2Ch 13:2} we read likewise of a woman called Abijah. {#2Ch 29:1}

The daughter of Abishalom.] Or, Absalom, whose daughter or niece by his daughter Tamar this Maachah may seem to have been: her husband’s name was Uriel of Gibeah. {#2Ch 13:2}

Ver. 3. And he walked in all the sins.] Though at first he seemed to be somewhat good, {#2Ch 13:12} yet soon after he showed himself in his colours.

Which he had done before him.] That is, In his sight, whereby he became an ill precedent to him.

Ver. 4. Did the Lord his God give him a lamp.] That is, A royal glory in a successor.

Ver. 5. And turned not aside from anything, ] i.e., Of set purpose, against conseience, with any allowance and approbation. He had his other faults and failings, as his lies to Jonathan, {#1Sa 20:6} to Ahimelech, {#1Sa 21:2} to Achish, {#1Sa 27:10} his unkindness to Mephibosheth, his polygamy, his fond sparing of his untoward sons, his numbering the people, &c. But as great virtues not sweetened with sincerity, are no ornament to men; so great infirmities not soured with hypocrisy, are no great deformities to them: those God acknowledgeth not; these he imputeth not.

Save only in the matter of Uriah.] There indeed he was false-hearted, and that kept him for a time from confessing it, and caused him to devise bad shifts to hide it; which doing one year, brought him many years of trouble.

Ver. 6. And there was war.] See #1Ki 14:30.

Ver. 7. And there was war.] Sharp wars, {#2Ch 13:3} by a just hand of God upon both those kingdoms for their idolatry. And for like cause the dissensions between England and Scotland consumed more Christian blood, wrought more spoil and destruction, and continued longer than ever quarrel we read of did between any two people of the world.

Ver. 8. And Asa his son reigned.] This was a good king. But it is wonder how he should be good, of the seed of Abijam, of the soil of Maachah, both wicked, both idolatrous. Thus we have seen, saith a reverend man, a fair flower spring out of dung, and a well-fruited tree rise out of a sour stock.

Ver. 9. And in the twentieth year.] See on #1Ki 14:31.

Ver. 10. And forty and one years reigned he.] His father Abijam was soon cut off for his wickedness: Asa, that he might reform a state so far out of order, had a long reign granted him. Think the same of Queen Mary and Queen Elizabeth. Asa reigned in Judah, in the times of the reigns of eight kings in Israel.

And his mother’s name was Maachah.] That is, His grandmother’s, who was a most wicked woman, nec tamen Asa mores eius retinuit, saith Vatablus, yet Asa kept himself uncorrupted by her, which was no small commendation. Pliny {a} praiseth young Quadratus, quod in deliciis aviae degens viveret tamen severisime, for that he lived strictly under the government of a loose grandmother.

{a} Epist., lib. vii.

Ver. 11. And Asa did that which was right.] Right, for the matter of his obedience; uprightly, for the manner.

Ver. 12. And he took away the sodomites.] See #1Ki 14:24. How far from this zeal of good Asa was Pope Sixtus Quartus, qui lupanar utriusque Veneris Romae condidit, et tribus mensibus anni calidioribus, Iunio, Iulio, et Augusto, toti familiae Cardinalis Sanctae Luciae masculam venerem permisit cum Apostilla, Fiat ut petitur. {a} The Papists themselves write {b} with detestation, that in Rome a Jewish maid might not be admitted into the stews of whoredom, unless she would be first baptized.

All the idols.] The dirty idols, the dunghill deities: {c} so called here, because of the stench wherewith they offend Almighty God.

{a} Corn. Agrippa.

{b} Espencaeus

{c} Deos stercores

Ver. 13. From being queen.] Queen regent, or queen mother at least. Ne Domina esset, so the Tigurine; ne princeps esset in sacris Priapi, so the Vulgate; ne esset Augusta, so Junius; ne esset sacerdotissa prima, so others.

Because she had made an idol.] Heb., A horrible ugly thing, which some say was the picture of Priapus, others of Pan; others hold it to have been Idolum turpissimum a matre ad cultum Veneris institutum, a most filthy idol, set up in honour of Venus.

And Asa destroyed her idol.] Heb., Cut off, deheaded it, as the expression is in #Ho 10:2.

Ver. 14. But the high places were not removed, ] sc., Such as were set up for the worship of God; for as for those that were set up in honour of idols, he removed them. But he should have done both, as did afterwards zealous Hezekiah and Josiah. It is with the saints as with Jonathan’s signal arrows—two fell short, and but one beyond the mark; so where one shooteth home to the mark of the high calling in Christ Jesus, many fall short.

Nevertheless Asa’s heart was perfect.] With one breath doth God report both these; such is his indulgency. He will not see weakness where he seeth truth. All Asa’s infirmities are covered with the mantle of sincerity. Contrarily in Jehu, the Holy Ghost, after a description of many excellent things done by him, doth at last as it were draw a cross line. {#2Ki 10:31}

Ver. 15. And he brought in the things which his father had dedicated, ] viz., After his great victory over Jeroboam, {#2Ch 13:15} though otherwise he were a wicked king.

Ver. 16. And there was war.] See on #1Ki 14:30.

Ver. 17. That he might not suffer any.] He sought to block him up, and so to keep his own people—who had a mind to the sincere service of God—from flying away to him.

Ver. 18. Then Asa took all the silver.] This was plain sacrilege, since no necessity urged him thereunto.

And the treasures of the king’s house.] Which were much augmented doubtless by the great spoils of the Ethiopians and Lubims, lately beaten by him.

The son of Hezion.] Alias Rezon, of whom see #1Ki 11:23.

Ver. 19. Come and break thy league.] Thus, through unbelief, he basely beggeth help of an idolater.

Ver. 20. So Benhadad hearkened unto king Asa.] Though against his oath. The Turks’ leagues, grounded upon the law of nations, be they with never so strong capitulations concluded, or solemnity of oath confirmed, have with them no longer force than standeth with their own profit. {a}

{a} Turk Hist., pref.

Ver. 21. And dwelt.] Seeking no further revenge against Asa.

Ver. 22 And Mizpah.] Where also he had made a great pit or trench, for fear of Baasha. {#Jer 41:9}

Ver. 23. He was diseased in his feet.] He that imprisoned the prophet is imprisoned in his bed; there being more pain in those fetters put by God upon Asa than in those put by Asa upon Hanani. This good man was the worse a while for whipping.

Ver. 24. And Jehoshaphat.] Sic uno avulso non deficit alter Aureus.

Ver. 25. And reigned over Israel two years.] Two years peaceably, and eight years in affliction, saith Vatablus; but the truth is, he reigned not two full years in all. {#1Ki 15:28}

Ver. 26. And he did evil.] See on #1Ki 14:23.

Ver. 27. Which belonged to the Philistines.] Sed quo iure? They had gotten it; but the right of it was in Israel. {#Jos 21:23}

Ver. 28. Did Baasha slay him.] Casting out his body to the dogs to be devoured, as Ahijah had forethreatened.

Ver. 29. According to the saying of the Lord.] The fulfilling whereof Baasha aimed not at; but the wise God effected it. The devil and his imps do God’s will, though oft against their own will.

Ver. 30. Because of the sins.] Sin is the mother of misery. Jeroboam by idolatry thought to have established his kingdom, but he ruined it.

Ver. 31. Now the rest.] See #1Ki 14:19.

Ver. 32. And there was war.] See #1Ki 15:16.

Ver. 33. Over all Israel.] Who soon submitted to the usurper.

Ver. 34. And he did evil.] See on #1Ki 14:23.

Chapter 16

Ver. 1. Came to Jehu the son of Hanani.] Who was also a prophet, and had, by good education, fitted him for the office.

Ver. 2. Forasmuch as I exalted thee.] See #1Ki 14:7. Ingentia beneficia, flagitia, supplicia, say the Centurists.

Ver. 3. Behold, I will take away.] It is a just presage and desert of ruin, not to be warned by others’ woes.

Ver. 4. Him that dieth of Baasha.] See #1Ki 14:10,11.

Ver. 5. Now the rest.] See on #1Ki 14:19.

Ver. 6. Slept with his fathers.] His posterity only were eaten by dogs and fowls.

Ver. 7. And because he killed him.] Him, that is, his lord Nadab, the son of Jeroboam; not Jehu the prophet, as the Latin translator doateth, and with him A. Lapide and others.

Ver. 8. Two years.] Current, but not fully complete. {#1Ki 16:15} So God paid Baasha in kind for his cruelty to Nadab. He loveth to retaliate.

Ver. 9. And his servant Zimri.] Perhaps he of Saul’s posterity. {#1Ch 8:36}

Drinking himself drunk.] Haply to put away the fear of death, like as Tacitus saith, Vitelius trepidus, dein temulentus.

Ver. 10. And Zimri went in and smote him, and killed him.] Even while he was drunk, and dreamt not of death. So Amnon, so Belshazzar, so not a few in all ages. And yet men will not be warned of this noonday devil, Drunkenness.

Ver. 11. As soon as he sat on his throne.] He laid about him lustily: for the seven days’ space only of his reign.

Neither of his kinsfolks nor of friends.] As resolving to leave never a rub to lie in the way that might binder the true running of his bowl.

Ver. 12. By (the hand of) Jehu, ] i.e., By his ministry.

Ver. 13. And by which they made others to sin.] Height of place ever addeth two wings to sin, example and scandal, whereby it soareth higher and flieth much further.

Ver. 14. Now the rest.] See #1Ki 14:19.

Ver. 15. Did Zimri reign seven days.] God quickly wore this rod of his wrath to the stumps, and then cast it into the fire.

Ver. 16. King over Israel that day.] For a matter of such consequence admitted not of any delays:—

“ Semper nocuit differre paratis.”

Ver. 17. And Omri went out from Gibethon.] Where now the second time the siege was raised. See #1Ki 15:27.

Ver. 18. The city was taken.] And so himself like to be unkinged. Of the Ruteni it is storied, that many times they have each day a new king, or more, as any of them are of power to make themselves so. This must needs be regnum Cuclopicum.

And burnt the king’s house over him.] The like did Sardanapalus, the last king of Assyria, not willing to fall into the hands of Arbacus his own general, by whom he was besieged at Nineveh. {a}

{a} Diodor. Justin. Strabo.

Ver. 19. In doing evil.] So active was this man in a quick despatch of the deeds of darkness.

Ver. 20. Are they not written?] See #1Ki 14:19.

Ver. 21. Half of the people followed Tibni, &c.] Both Tibni and Omri should have refused these offered honours: considering what had befallen the kings that had gone before them. Macro, captain of the guard, and Laco, knight of the watch, men that had been active in ruinating Sejanus, had great honours appointed them by the Senate. They refused them: and Dion attributeth the reason of their refusal to the terror of an example so fresh in their memories. {a}

{a} Dion, in Tiberio.

Ver. 22. So Tibni died, and Omri reigned.] An untimely death it was likely that Tibni came to: as did most of the emperors of Rome till Constantine the Great. Of sixty-three of them, six only died in their beds. Ad generum Cereris, &c. This made Erasmus cry out, O miseros principes, si intelligant sua mala: miseriores, si non intelligant! Oh, the misery of princes, if they know their own misery!

Ver. 23. Began Omri to reign.] Without a competitor.

Twelve years, ] viz., In all: reckoning the four full years before Tibni’s death.

Ver. 24. And built on the hill.] A city, with a palace royal: for Tirzah was burnt by Zimri. {#1Ki 16:18}

Ver. 25. And did worse than all.] Noluit solita peccare, as Seneca saith of some in his time: et puduit non esse impudentem, as Augustine of others in his: he sought to outsin his predecessors.

Ver. 26. For he walked in all the way.] In tota via Ieroboami et in singulis peccatis eius: yea, and herein he outdid Jeroboam, in that he "framed mischief by a law," {#Ps 94:20} for we read of "the statutes of Omri" {#Mic 6:16} binding people to idolatry.

Ver. 27. Are they not written?] See on #1Ki 14:19.

Ver. 28. And was buried in Samaria.] Herein he sped better than his betters. It is well observed by Augustine, {a} that God punisheth some wicked ones here, lest his providence—and not all, lest his patience and promise of judgment—should be called into question.

{a} In Ps. xxx.

Ver. 29. And Ahab reigned in Samaria.] Now the metropolis, and seat of the royal residency.

Ver. 30. Above all that were.] He proved an arrant non-such. {a}

{a} Bipedum nequissimus.

Ver. 31. He took to wife Jezebel the daughter of Ethbaal.] Whom Diodorus Siculus calleth Jeobalus. The very name of this king and his daughter ending in Bel and Baal, show how greatly they were addicted to that idolatry.

Ver. 32. And he reared up an altar.] For the sake, and by the instigation of his wicked wife, a qua totus possidebatur et regebatur, et ut ita dicam, regina erat Rex, Rex vero regina. {a}

{a} Bucholc.

Ver. 33. To provoke the Lord.] To defy him, and dare him do his worst.

Ver. 34. In his days did Hiel the Bethelite build Jericho.] Al despite di Die, as that blasphemous Pope once said. But this bold wretch paid dearly for his presumption. See on #Jos 6:26. He sought for a name, but hath left it for a curse, as #Isa 65:15. He might do it also to curry favour with Ahab, as his fellow condemner of God and his prophets.

Chapter 17

Ver. 1. And Elijah the Tishbite.] So he is called of his country. The Hebrews tell us {a} of another name that he had before that acclamation drawn by him from the people, "The Lord he is God, the Lord he is God." {#1Ki 18:39} Elijah signifieth, "My God, he is the Lord." This wonder working prophet—who comes to our knowledge as, another Melchizedek, "without father or mother, or descent" {#Heb 7:3 Ge 14:18} -observing Ahab’s and Hiel’s height of wickedness, and desperate obdurateness, denounceth with great boldness the ensuing judgment upon the whole land of drought and famine.

Said unto Ahab.] Who might sit in his ivory palace, having gold, and silver, and jewels in every place; but is here given to know that he was not out of the reach of God’s rod; and that since he had done what he ought not, done evil as he could, he should now hear what he would not, and share deeply in the common calamity.

Before whom I stand.] As a servant; as a suppliant; as one who will stand to and for the Lord, though I stand alone.

There shall not be dew nor rain.] The drought, it seems, was begun already, but lengthened out by Elijah’s prayer, as St James first telleth us. {#Jas 5:17}

But according to my word, ] i.e., According to my prediction, and my prayer; which seems to have been the same in effect with that of Luther, Fiat voluntas mea; mea, inquam, Domine, quia tua voluntas: Let my will herein be done; mine, I say, Lord, because the same with thy holy will.

{a} In Genesi, magn. cap. 37.

Ver. 2. And the word of the Lord came.] The Lord is said to have come to Balsam, Laban, and other profane wretches, but the word of the Lord to his prophets only, as was afore noted.

Ver. 3. Get thee hence.] It was a sweet providence, that wicked Ahab had not laid present hold on the prophet, whom afterwards he so sought for to no purpose in all countries. But he slighted him, likely, as an idle and empty headed fellow, no whit to be regarded.

That is before Jordan.] That by a direct line runneth into Jordan.

Ver. 4. Thou shalt drink of the brook.] Adam’s ale (water) he had, and food cooked by the angels, likely; though the Rabbis tell us—but who told them?—that the ravens pillaged it out of king Ahab’s kitchen.

And I have commanded the ravens, ] i.e., I have prepared them, and put this instinct into them. All creatures are ready to serve the saints. God hath taken the best of them, and bound them over to cater for his people. {#Ho 2:22,23} Peter Martyr observeth, that the ravens especially did owe the Lord this service, for the benefit which they singularly above other fowls enjoy by his providence when they are young; according to #Job 38:41 Ps 147:9. {See Trapp on "Job 38:41"} {See Trapp on "Ps 147:9"}

Ver. 5. For he went and dwelt by the brook Cherith.] In some cave, likely: as #1Ki 19:9, where Joh. Hierosolymitanus saith he was taught of God a form of solitary living, and had various good people directed to him by the angels: whom he taught and confirmed. But whether this were so or not, Elijah could not be alone, so long as he had God and himself to converse with. A good man is never less alone, than when alone.

Ver. 6. And the ravens brought him bread and flesh.] Which he knew could not be done but by a miracle. This was to Elijah a sensible demonstration of the divine care and providence: and therefore must every bit needs be more pleasing to him, than a whole tableful of Ahab’s best cheer. Angeli autem hos panes et carnes apparabant, saith one; the angels made ready this bread and flesh. Luther saith, that at the continual feast of a good conscience angels are cooks and butlers; and the three persons in Trinity joyful guests. Elijah was ever at this feast, over and besides his food for the day, in the day, duly brought him in by the ravens; which are naturally ravenous, unnatural, malignant, and inanspicate creatures Who hath not heard how Rochelle, in a strait siege and sore famine, was likewise miraculously relieved by God, who made the tide their purveyor to bring them in an ocean of shell-fish: the like whereof was never known before, nor since. The patrons of monkery tell us of Paul the Hermit, of St Benedict—as they call him—and some other such fed by ravens in like manner. But so did Mohammed boast, and David George—those notorious impostors—that they had communication with wild beasts and birds in all languages, and that they brought them meat for their sustenance.

Ver. 7. That the brook dried up.] So will all human helps and comforts fail, in time, those that confide in them. Only God is an inexhaustible and ever-springing fountain.

Ver. 8. And the word of the Lord.] See #1Ki 17:2.

Ver. 9. Arise, get thee to Zarephath.] Which was, say chorographere, a hundred miles from the brook Cherith. But the Popish friars stick not at a journey to China or Peru, if their superiors command them to go it.

Which belongeth to Zidon.] And was inhabited by Gentiles; to figure out the rejection of the Jews, and vocation of the Gentiles, as our Saviour showeth. {#Lu 4:25}

Ver. 10. Gathering of sticks.] {a} Which showeth her low condition. God chooseth "the poor in this world rich in faith." {#Jas 2:5}

A little water in a vessel.] Or, In this vessel, viz., that he had used at the brook Cherith, after his long journey; from whence he might well be thirsty, hungry, and weary.

{a} Ea nempe ligna quae prima obviam habebat. -Vat.

Ver. 11. And as she was going, &c.] He found her facile to the first motion, saw God in it, and maketh a second.

Bring me, I pray thee, a morsel of bread.] {a} He calleth not for cates, but bread; and a little of that shall serve him too. It doth ill become a servant of the Highest to be a slave to his palate.

{a} Buccellam, frustum.

Ver. 12. I have not a cake.] Not so much food ready as a cake. Half a cake, we say, is better than no bread: but here it was not to be had. It is God’s glory to help at a pinch. This poor widow was not alone distressed, but the rest of the Zidonians also, who as they had sent their idolatry to Israel, together with their daughter Jezebel, so do they partake of their punishment. Menander, a heathen historian, brought in by Josephus, telleth of a great drought and dearth in the time of Ithobaal, king of the Zidonians, and that when he had appointed supplications to be made, a great thunder followed, and much rain fell. Ita Diabolus operum Dei Momus et Mimus, per Menandrum hoc egit, ut divinum miraculum in Iudaea editum vilesceret, fidem et authoritatem amitteret, et tanti operis gloria ad turpissima dola rediret!

But a handful of meal in a barrel.] Happy was it for this widow, that she was no niggard of her last handful. Her barrel and cruse had thereby no bottom. The mercy of God crowneth our beneficence with abundance. Not getting, but giving, is the right way to wealth.

For me and my son.] The Greek version hath it, My sons, as if she had many: and then her goodness was the greater in parting with any to the prophet, as Eucherius observeth.

Ver. 13. But make me thereof a little cake first.] Here "the trial of" this poor widow’s "faith, being much more precious than that of gold which perisheth, though it be tried in the fire, is found to praise, and honour, and glory." {#1Pe 1:7}

Ver. 14. The barrel of meal shall not waste.] This was hard to believe: but true faith, when it is in heart, will eat its way over all alps of opposition. See #1Ki 17:12.

Ver. 15. And her house.] Which till now we read not of, more than of a son only. See on #1Ki 17:12.

Many days, ] viz., Till the Lord gave rain, and the earth returned to its former fertility. When means may be had and used, miracles are not to be expected.

Ver. 16. And the barrel of meal wasted not.] There is nothing lost by bounty to God’s prophets: yea, it is ars omnium quaestuossima, the most gainful of all arts or trades. {a} There is in Spain, they say, a great mountain of salt, de quo quantum demas, tanturn accrescit; from which take never so much, it grows out as much again.

{a} Chrysost.

Ver. 17. After these things.] When the woman had by experience tasted how good the Lord was: and she was thereby the better fitted to suffer.

That the son of the woman.] Whom the Hebrews hold to be Jonah the prophet; επεχω.

Fell sick.] Miscentur tristia laetis. This dashed all her comfort.

That there was no breath left in him.] He was downright dead. And therefore they do much elevate {a} this miracle who deny that this youth was really dead, but that he was in a swoon only, abusing hereunto that text in Daniel, Et anima non relicts fuit in me. This was the opinion of Rabbi Moses Cordubensis.

{a} Make light of; from levis.

Ver. 18. What have I to do with thee?] An unkind challenge of a perplexed, and therefore over passionate, woman, imputing the death of her son to the presence of the prophet. How ready are the best to mistake the grounds of their afflictions, and to cast them upon false causes! But what said the emperor? Let us quarrel with our faults, and not with our friends. Vatablus rendereth it, Qua in re te unquam laesi? what wrong have I ever done thee?

Art thou come unto me to call, &c.?] In the midst of her passion she retaineth her penitency for her sin, -which she acknowledged to be the mother of her misery, -and her good esteem of Elijah, whom she calleth "man of God"; and feareth that he had complained to God of some miscarriage of hers. Ever since the fall, we tremble before God, angels, and good men. See #Lu 5:8.

Ver. 19. And he said unto her.] So to clear himself.

Carried him up into a loft.] For privacy’s sake, which is a good help to fervency in prayer; therefore Isaac got forth into the fields, Peter up to the leads, Daniel to the river side, &c.

Ver. 20. Hast thou also brought evil?] Words of wonder, and all full of weight. Quot verba, tot argumenta: this humble expostulation flowed from faith, as appeareth in #1Ki 17:21.

Ver. 21. And he stretched himself.] As well to express the fervency of his prayer, as the desire he had to make him even partaker of his own life. See a like posture, #2Ki 4:34.

Three times] Alternis incubates et orans. Pray on still. He prayed thrice, saith one, to intimate his praying to the blessed Trinity. He prayed at first, saith another, but nothing came: he prayed therefore again more fervently, and yet a third time with greatest ardency, and had his request.

Ver. 22. And the Lord heard.] The effectual fervent prayer of the righteous man availed much. {#Jas 5:16}

Ver. 23. And delivered him unto his mother.] Of this the apostle seemeth to write, when he saith, "Women received their dead raised to life again." {#Heb 11:35}

Ver. 24. Now by this I know.] I am better assured of that which also I knew and believed before. So #Joh 6:69; "we believe and are sure."

Chapter 18

Ver. 1. After many days, ] i.e., After three years and six months’ time of famine: which to the distressed Israelites seemed a long while.

In the third year.] Of his abode at Zarephath.

And I will send rain.] Heb., I will give. Rain is a gracious gift of God. See on #Zec 10:1.

Ver. 2. And Elijah went to show himself unto Ahab.] Though a bloody persecutor of the prophets, and to Elijah a professed enemy. Faith quelleth and killeth distrustful fear.

Ver. 3. And Ahab called Obadiah.] Who was neither the prophet Odadiah, as some have thought, nor that good captain over fifty, who begged his life of Elijah, {#2Ki 1:13} but another, a good officer, under wicked Ahab; such as was also Jacob to Laban, Joseph to Pharaoh, Naaman to Benhadad, Mordecai to Ahashuerus, Nehemiah to Artaxerxes, some good people in Nero’s house, Trajan to Valens, Cromwell to Henry VIII, &c.

Now Obadiah feared God greatly.] And God bore with him, though he hazarded not his life and liberty for the legal ceremonies.

Ver. 4. When Jezebel cut off the prophets of the Lord.] Who declaimed against her idolatry, and proclaimed hell fire, &c. Who can stand still to have his eyes picked out

Obadiah took a hundred prophets.] This was a sure sign of the true fear of God in him, {see #Job 6:14} quitting his heart of carnal fears, and quickening it to help God’s persecuted prophets not without the hazard of his head, if once it had been noticed. But he was as secret as good; else he could not have done so much service to the Church. Policy and religion do as well together, as they do ill asunder; their match maketh themselves secure, and many happy.

With bread and water.] Which though but mean fare, yet—to them that had the continual feast of a good conscience within—it was as brown bread and water was to the martyrs in those Marian times, better than the fine bread and wine would have been at Jezebel’s table.

Ver. 5. And Ahab said unto Obadiah.] Goodness carrieth away trust, where it cannot have imitation.

Peradventure we may find grass.] Which groweth best in locis irriguis, in low and moist places that lie by water sides.

To save the horses and mules alive.] These were his delight and confidence; and for this more care is taken than for those "precious sons of Zion," the prophets, whom he suffered to be cut off by his wicked wife Jezebel.

That we lose not all the beasts.] The loss of their souls, meanwhile, is never thought on; though our Saviour—who only went to the price of souls—showeth that the loss of a soul is, (1.) incomparable, (2.) irreparable. {#Mt 16:26}

Ver. 6. And Obadiah went another way by himself.] Ahab had found him faithful; and therefore trusteth him in this weighty business, rather than any other. Of a man that truly feareth God it may better be said, than of Cato, that he never did well that he might appear to do so, but because he could not do otherwise.

Ver. 7. And he knew him.] They were of old acquaintance, doubtless, so good a man, and so great a prophet. Mr Fox, when a great lord, and wicked, met him in the streets, and asked him, How do you, Mr Fox? he said little. When the great lord said, Do you not know me? No, not I, said Mr Fox. I am such a one, said he. Sir, I desire, said Mr Fox, to know none but Christ and him crucified. At another time being asked whether he knew such a godly poor man, he answered, I remember him well: I tell you, I forget lords and ladies to remember such.

Ver. 8. Behold, Elijah is here.] Not ashamed to show my face; but of his mind who said, Malo miserandum quam erubescendum. Memorable was that speech of John Frith to the archbishop’s men that would have let him go and shift for himself; If you should both leave me here, and go to Croyden, declaring to the bishops that you had lost Frith, I would surely follow as fast after as I might, and bring them news that I had found and brought Frith again. Do you think that I am afraid to declare mine opinion to the bishops of England in a manifest truth? {a}

{a} Act. and Mon., 1927.

Ver. 9. Into the hand of Ahab, to slay me, ] sc., For not laying hands on thee, to bring thee unto him, for whom he had so long, so anxiously sought.

Ver. 10. There is no nation or kingdom.] And yet the prophet, by the widow’s industry, lay hid no farther off him than was Zarephath, a city of his father-in-law Ethbaal’s. This was God’s own doing; and the like was done for good Athanasius, who, for the space of forty-six years—so long his troubles lasted—is said to have found no friend but God and death: the one a defender of his innocency, the other the finisher of all his miseries. Some report of him, that he lived six years in a well, without the light of the sun, forsaken of friends, and everywhere hunted by enemies.

Ver. 11. Behold, Elijah is here.] Whereupon he shall slay me, as #1Ki 18:14 18:9.

Ver. 12. But I thy servant fear the Lord from my youth.] This he saith not of vain glory; but upon necessity for his own safety, and that the prophet might not be mistaken in him, thus making excuse.

Ver. 13. How I hid a hundred men of the Lord’s prophets.] So did Hulderic Hutten, Silvester de Schavenburg, and Franciscus a Sickingen, noble gentlemen of Germany, hide and feed Oecolampadins, Bucer, Luther, and other godly divines in those worst of times, when the Pope was in his greatest power. {a} Of Dr Chatterton {b} it is recorded, that if he heard of any godly minister that was in want, he would send them forty or fifty shillings at a time.

{a} Melch. Adam., in Vit. Schwebel.

{b} His Life by Mr Clark.

Ver. 14. And he shall slay me.] Everything would live. Man is ζωον φιλοζωον. See on #1Ki 18:9.

Ver. 15. I will surely show myself unto him today.] Though he be never so much incensed against me. The fear of God putteth out the fear of any mortal wight, as the sunbeams do the fire on the hearth. When Gardiner, bishop of Winchester, said to Dr Taylor, martyr, Art thou come, thou villain? how darest thou look me in the face for shame? knowest thou not who I am? Yes, quoth Taylor, I know who you are: you are Dr Gardiner, bishop of Winchester, and Lord Chancellor, yet but a mortal man, I think. But if I should be afraid of your lordly looks, why fear you not God the Lord of us all? How dare you, for shame, look any Christian man in the face, seeing ye have forsaken the truth, denied our Saviour Christ and his word, and done contrary to your own word and writing? &c. Thus that valiant martyr, like another Elias. {a}

{a} Act. and Mon.

Ver. 16. So Obadiah went.] Cured of his fear by the prophet’s oath; and confident that Deo armatus, he would encounter the king.

Ver. 17. Art thou he that troubleth Israel?] Alas, what had the righteous prophet done? he taxed their sin, he foretold the judgment: he deserved it not, he inflicted it not; yet he smarteth, and they are guilty. As if some fond people should accuse the herald or the trumpet, as the cause of their war. Or, as if some ignorant peasant, when he seeth his fowls bathing in his pond, should cry out of them as the causes of foul weather. {a}

{a} Bishop Hall.

Ver. 18. I have not troubled Israel; but thou, &c.] This was prophet-like plain dealing; such as was afterwards also used by Micaiah, Elisha, Jeremiah, John Baptist, Athenagoras, Athanasius Chrysostom, qui peccata tanta severitate arguebat ac si ipse etiam per iniuriam laesus esset: et omnium ordinum delicta magna dicendi libertate taxabat, who spared none for their greatness, but with all boldness reproved them for their faults; taking the same liberty to cry down sins, that men of all ranks took to commit them. {a}

{a} Osiand. Hist. Eccles., cent. 5, lib. i. cap. 6.

Ver. 19. And the prophets of the groves, which eat at Jezebel’s table.] These came not, as forbidden, haply, by Jezebel, who yet was at great charge with them. The Duke of Bavaria’s house is at this day so pestered with friars and Jesuits, that notwithstanding the greatness of his revenue, he is very poor, as spending all his estate on these Popish flesh flies.

Ver. 20. Unto mount Carmel.] Where the Papists say that Elias used to live a monastic retired life; and thereupon they call an order of their friars Carmelites. A mere fancy.

Ver. 21. How long halt ye between two opinions?] Being as soon of this, and as soon of that; uncertain of either, unconstant to either; flying, like birds, off one bough on to another, as the Hebrew word {a} here used properly signifieth, waving as top branches, and wavering "like a wave of the sea driven with the wind and tossed." {#Jas 1:6} Such "a double-minded man," saith that apostle, {#Jas 1:8} "is unstable in all his ways";—Ecebolius, for instance, the late archbishop of Spalato; Baldwin, of whom Beza saith that he had religionem ephemeram, for each day a new religion; {b} Henry IV of France, whom Ravilliac stabbed, as himself confessed, because he was of two religions; and sundry of our sectaries with their Dies diem doces, which was once one of the sceptical marks of the Arminians, but now of our new-lighted men: surely, saith one, such a generation of moon-calves {One born with undeveloped brain; a congenital idiot; a born fool.} hardly ever appeared in the world, utpote quos molendini instar quovis doctrinae vento, circumagitat diabolus, the devil wherrying and whirling them about, as a mill "with every wind of doctrine."

If the Lord be God, follow him.] Less hateful to God are they that serve him not at all, than they that serve him with a rival. If God be God, follow him, said Mr Bradford, martyr, in one of his letters: if the mass be God, let him that will see it, hear, and be present at it, and go to the devil with it. {c}

And the people answered him not a word.] Baal’s worshippers, self-condemned, could not plead for him: those that followed the Lord durst not speak for fear of Ahab and Jezebel. Many such cold friends religion hath now-a-days.

{a} םיפעסה.

{b} Hos Cyprianus appellat palpatores temporum, in levitate tantum constantes.

{c} Act. and Mon.

Ver. 22. I, even I, only remain.] So Paphnutius in the Nicene Council carried it for the truth. So before him, did Nicodemus, {#Joh 7:51,53} as after, Athanasius and Luther, qui totius orbis impetum soli sustinuerunt. God is the more seen in such cases.

Ver. 23. And cut it in pieces, and lay it on the wood.] After the manner of sacrifices. And thus should Abraham have done by Isaac, if he had not been hindered from heaven: a very great trial.

Ver. 24. And the God that answereth by fire.] He would have the controversy thus decided rather by a miracle than by the Scriptures because he had to do with those that were no better than infidels and miscreants.

Ver. 25. Choose you one bullock for yourselves, and dress it first.] All privileges and advantages are granted them, lest it should be pretended that their god was sullen, and therefore silent.

Ver. 26. And they leaped upon the altar.] Or, Leaped up and down at the altar, as if they had been in some prophetical ecstasy, or would have fetched fire from heaven. The heathen Corybantes, Luperci and Salii, those Roman priests, used many antic and strange gestures in their idol services.

Ver. 27. That Elijah mocked them.] All mocking therefore is not unlawful: not that which tendeth to the discountenancing of sin; but that which is to the unjust disgrace and just grief of another.

Or he is pursuing.] Heb., He hath a pursuit, viz., hostium vel ferarum: either he is chasing his enemies, or hunting some wild creatures for his recreation.

Or he is in a journey, &c.] Homer brings in the gods journeying, fighting, feasting, sleeping, &c. Lucian feigneth that there are certain chasms or chinks in heaven, through which only Jupiter, at certain times, heareth men’s prayers. Of Diana they say, that being busy at great Alexander’s birth, she could not be present at Ephesus to preserve her temple, which was, the same time, set on fire and burnt to ashes.

Ver. 28. And they cried aloud, and cut themselves.] To their vocis intentio, they added cutis incisio -and this they had learned of their heathen neighbours {#De 14:1} -but all would not do.

Till the blood gushed out upon them.] This they did by the instigation of that old manslayer, who delighteth in sucking man’s blood, the blood of souls especially. He it is that set awork the priests of Cybele to do the like, and still the Flagellatores among the Papists, who, the week before Easter, whip themselves till the blood followeth, as also the Turkish priests, whose custom is to wound and lance themselves, qua satisfactione existimant se praestare Deo culturm ex opere operato, saith mine author, wherein they think they do God singular good service.

Ver. 29. And they prophesied.] Did all their mad pranks, and haply sang the praises of their idol god.

Nor any to answer, nor any that regarded.] Jupiter Cretensis was pictured without ears, as well he might, for he had no use of them. But our God scorneth that any should seek to him in vain. {#Isa 45:19}

Ver. 30. And he repaired the altar of the Lord.] Defaced, likely, by idolaters, and haply by these Baalists now in their frantic fits, and to make work for Elijah, who had so taunted them, and would yet take them a link lower.

Ver. 31. According to the number of the tribes of the sons of Jacob.] To immind them that there ought to have been a common consent of the twelve tribes in the true service of God, and what a shame it was that it should be otherwise.

Ver. 32. In the name of the Lord, ] i.e., By his special warrant, and for his honour and service.

Ver. 33. Fill four barrels with water.] Which was got out of the sea, likely, which was nigh to mount Carmel, {#Jer 4:18} in this wonderful drought, whereby the brooks were dried up. This was done that the miracle might be the more manifest, and beyond all exception.

Ver. 34. Do it the third time.] The twelve barrels might also point to the same thing as the twelve stones. {#1Ki 18:31}

Ver. 35. And he filled the trench also with the water.] To the end that all being licked up, the miracle might be the more manifest.

Ver. 36. That thou art God in Israel.] The Baalites’ prayers were not more tedious than Elijah’s was short, and yet more pithy than short; charging God with the care of his covenant, of his truth, of his glory. It was Elijah that spake loud. Oh, the strong cries of faith!

Ver. 37. Hear me, O Lord, hear me.] God is distinguished from all false gods by his hearing of prayers. This the prophet well knew, and therefore crieth, "Hear me, Lord, hear me": the people also acknowledge it, {#1Ki 18:39} where seeing God’s answer by fire to the prophet’s prayer, they cry out, as fully convinced, "The Lord," and not Baal, "he is God; the Lord, he is God."

And that thou hast turned.] Or, Turn thou their hearts, &c.

Ver. 38. Then the fire of the Lord fell.] In answer to the prophet’s prayer, and for the conversion of the people. Plutarch giving a reason why the Cretans pictured Jupiter without ears, saith, Non convenit ab eo audiri quenquam qui omnium sit dominus atque princeps: It is not fit that he should hear any one, who is himself lord of all. But our God taketh no such state upon him; he prepareth his people’s hearts, and then causeth his ears to hear; {#Ps 10:17} he is near to his suppliants, and rich in mercy to those that call upon him.

Ver. 39. The Lord, he is the God.] This was to give God a testimonial; this was to "set to their seals that God was true." {#Joh 3:33}

Ver. 40. And they took them.] The recent miracle had made them submissive.

To the brook Kishon.] Haply, to testify that because of their idolatry God’s hand was upon the brooks and rivers.

Ver. 41. Get thee up, eat and drink.] One of the Hebrews saith that Ahab had long fasted, that he might obtain rain of God. The chief cause of God’s wrath was now removed; he might therefore rejoice and take his repast.

For there is a sound of abundance of rain.] We read of Wilfride, bishop of Chichester, that about the year of grace 700 he converted to the faith many pagans in those parts: and a day being appointed for their baptism, they had no sooner received the same, but immediately it rained plentifully, the want whereof had caused a dearth three years before; and that so great, as not only many died daily for hunger, but great numbers joining hand in hand, forty or fifty in a company, threw themselves headlong into the sea. {a}

{a} Godw., Catal, p. 465.

Ver. 42. And Elijah went up to the top of Carmel.] There, as in his ordinary oratory, to pray out the promise of rain, to put it in suit, and this he did lustily, {#Jas 5:17} straining, as it were, every vein in his heart: for,

He cast himself down upon the earth, ] sc, Upon his knees.

And he put his face between his knees.] To show his great humility and fervency. His knees he bowed to God, his face he bowed down to his knees: by this humble posture both acknowledging his humble respects to that Majesty which he implored; and in addition so hiding his eyes from all distracting objects, that he might the more wholly attend the work which he went about. Some do here observe that the babe in the womb lieth in this sort, with his head between his knees; thereby tacitly setting forth his own misery, and imploring God’s mercy, to bring him into the light. Quo in statu sese composuit ter maximus Elias abiectissimae suae conditionis memor, ut caelum votis ira conceptis aperiret: quae certe conditio in utero mirabili, superbos ab arrogantia revocare deberet, saith Bodine. {a} The great prophet Elias prayed in this posture, as expressing and increasing thereby his devotion. Let proud men remember their mean beginnings, and pull their crests.

{a} Theatr. Naturae p. 428.

Ver. 43. And said to his servant.] The widow of Sarepta’s son, saith Vatablus. Heb., To his young man.

Look toward the sea.] Whence great vapours arise, which breed clouds and rain.

There is nothing.] God seeth good to suspend his answer sometimes, and to hold his people in request, for the trial and exercise of their faith and patience, and that they may call in the help of others at a dead lift.

Go again seven times.] We must persevere in prayer, waiting patiently upon him who "waiteth to be gracious," {#Isa 30:18} and will not fail at his own time.

Ver. 44. Behold, there ariseth a little cloud.] This little cloud shall ere long overmask the whole heaven. Every former mercy is a pledge and forerunner of a future and greater, if it be well improved; only we must pray on, and not faint. {#Lu 18:1} Gregorius Turonensis relateth {a} the like to have fallen out once at Orleans, upon the prayer of Anianus, bishop there; at what time that city was almost taken by Attilus, king of Hunns, but seasonably rescued, and the siege raised by Aetius and Theodoricus, helped by abundance of rain at that time falling, after the sight of a little cloud, arising out of the earth.

{a} Lib. ii. cap. 7.

Ver. 45. And there was a great rain, ] sc., Upon the prayer of Elias. And the like was done for the thundering legion, as they called them, the Christians in M. Aurelius’ army.

Ver. 46. And the hand of the Lord was on Elijah.] He was filled with, and acted by a supernatural ability and agility, ut pedes regem equitantem anteiret, that he run before the king’s chariot, whereinto the king should have done well to have taken him.

Chapter 19

Ver. 1. And Ahab told Jezebel] As being in no small care how to satisfy this imperious whorish woman, how to stop the mouth of this hen that crowed so loud at court, and ruled all.

Ver. 2. So let the gods do to me, &c.] Detexit facinus fatua et non implevit, as Tacitus saith of another. There was a providence in it, that she should threaten; for praemonitus praemunitus, forewarned and half-armed; but still revenges are most dangerous.

Ver. 3. That he arose and went for his life.] But better he had stood to his task as a prophet, and answered as Chrysostom did when Eudoxia the Empress threatened him, Go tell her, said he, nil nisi peccatum timeo, I fear nothing but sin; or as Basil did when Valens, the Arian Emperor, sent him word he would be the death of him, I would he would, said he; {a} I shall but go to heaven the sooner. Sed non est omnium placide ferre offensiones et contemnere furores magnatum, saith one; -But it is not so easy a matter to bear the displeasure and slight the rage of great ones. Luther had his fits of fear, though ordinarily he could say, Contemptus est a me Romanus et favor et furor, I care neither for the Pope’s favour nor fury. Elijah, who so lately confronted Ahab, and cut off his Baalites, now trembleth at the threats of a wicked woman, factus seipso imbecillior. Gregory doubteth not to say, that because he began to be tickled with high conceits of himself for the great acts which he had done, he was suffered thus to fear, and to fall beneath himself, for his humiliation. The like we see in Peter, scared by a silly wench; to show us how weak even as water we are, when left never so little to ourselves.

And left his servant there.] Heb., His boy, as not willing to expose him to the wants of the wilderness, et ut ipse solus secretius fugeret et lateret, and for privacy’s sake.

{a} Ειθε γενοιτο μοι

Ver. 4. But he himself went a day’s journey in the wilderness.] As not holding himself sufficiently safe in the land of Judah, because of the great correspondency that was betwixt Ahab and Jehoshaphat. Kings have long hands, and can despatch at a distance.

Came and sat under a juniper tree.] The shadow whereof driveth away serpents, saith Pliny, so that he might the more safely sleep there. The berries of this tree are hot, strong, and effectual to warm the stomach, &c. Talis est zelosus, saith one. Such is the true zealot, of whom that proverb of the Arabians is verified, Praestat granum piperis (vel iuniperi) decem peponibus, One corn of pepper is far beyond ten melons.

And he requested for himself that he might die.] He who so much feared to die by the hand of a woman, lest she and her chimney chaplains should triumph over him and the cause he defended, beggeth now to die by the hand of God, as having no longer joy of this mortal and miserable life. This showed that "Elias was a man subject to like passions" with others. {#Jas 5:17} The holiest saint upon earth hath his qualms, his outbursts, as had Job, Jonah, Peter, Luther, &c. And how many such are there at this day that sit under Elias’s juniper, willing and wishing to lay down that heavy burden imposed upon them by the Almighty!

O Lord, take away my life.] Lest Jezebel take it from me. Little thought Elias now that he should one day be bodily translated into heaven. God of his goodness so provided for his servant, that neither Jezebel, nor death, which devoureth all men, should have power over him.

Ver. 5. And slept under a juniper tree.] See on #1Ki 19:4.

An angel touched him.] Holding himself happy in such an office. {#Heb 1:14}

Ver. 6. There was a cake baken on the coals.] Heb., A cake of coals; that is, hot out of the oven. The angel was not long in bringing of it.

Ver. 7. Because the journey is too great for thee.] Fill thee, therefore, that thou mayest the better hold out. Do we the like for our souls, when at the holy ordinances, where the Angel of the covenant seemeth to say to us, as in #So 5:1, "Eat, O friend: drink, yea, drink abundantly, O beloved!"

Ver. 8. And he arose, and did eat and drink.] Let us do the like at the Lord’s supper, where to be a holy glutton is a great virtue.

Forty days and forty nights.] So long fasted Moses, Elias, and Christ; which three great fathers met afterwards gloriously in mount Tabor.

Unto Horeb the mount of God.] To this mount from Beersheba is reckoned fourscore miles; so that the prophet needed not to have been so long in going thither; but for safety’s sake, he might haply make many turnings, and fetch many bouts, through pathless places, to shun the pursuers; and whether he at first intended to go to Horeb, who can tell?

Ver. 9. And he came thither unto a cave.] The same, saith R. Solomon, wherein was Moses when he first saw God’s backparts. {#Ex 34:6} Hence this cave was in no small esteem among the ancients, as Josephus testifieth. Certes, it could not but be a great confirmation of Elijah to renew the sight of those sensible monuments of God’s favour and protection to his faithful predecessor Moses.

What dost thou here, Elijah?] Accusatur hic obliquae nimiae timiditatis et trepidationis. Here he is secretly taxed for leaving his station out of too much fear of Jezebel, q.d., Is this a fit place for truth’s champion?

Ver. 10. And he said, I have been very jealous.] Or, Zealous. Zelando zelavi: vel crucior in honorem Dei quadam quasi zelotypia: it irketh me to see God’s spouse so play the harlot. Where it is well observed, {a} that the prophet—herein also too much a man—had rather say, I have been jealous for the Lord God of hosts, than I have been fearful of Jezebel; and here I hide my head from her malicious pursuit. We are all willing to make the best of our own case.

For the children of Israel have forsaken thy covenant.] Here, Elijah maketh "intercession to God against Israel." {#Ro 11:2} Woe be to that people that putteth a godly minister to this unpleasing task: and to sing as the poet, —

“ Eheu quam pingui macer est mihi taurus in arvo!”

{a} Bp. Hall.

Ver. 11. And a great and strong wind.] These first terrible apparitions might well be to humble the prophet, and to prepare him to hearken more heedfully to the still voice, and to whatsoever God should say unto him, who could have confounded him, but is content to deal more gently with him: accounting the execution of "judgment"—set forth here by these dreadful representations—"his work, his strange work." {#Isa 28:21}

Ver. 12. And after the fire a still small voice.] This was scintillatio Divinitatis, saith Tertullian, a small sparkle of the Deity, a sweet expression of God’s mind. And in this gentle and mild breath there was omnipotency; in the foregoing fierce representations there was but powerfulness. God’s saving revelation of himself, saith Mr Diodate here, is in the gospel only, which soundeth grace and comfort, and not in his terrible law. Hereby also is showed, saith another, that God hath sanctified a voice to be the ordinary mean of coming to his creature, mastering the strongholds of sin and Satan in us.

Ver. 13. He wrapped his face in his mantle.] As not able to behold God’s surpassing brightness, whereby the very angels might have their eyes put out, did they not cover their faces with their wings as with a double scarf.

What dost thou here, Elijah?] q.d., Speak out, man; let me have a more direct answer. But this his guiltiness would not let him do. He is at it, therefore, as before.

Ver. 14. I have been very zealous.] See on #1Ki 19:10.

And I, even I, am left alone.] Such was the paucity and obscurity of God’s people in these times, that the prophet miserably crieth out of his aloneness. Such was it in Basil’s time, {a} by reason of Arianism overspreading all, that he crieth out, Hath the Lord utterly forsaken his churches? Is it now the last hour? &c. The ship of the church was then almost overwhelmed, saith Jerome. The church was not then to be sought in palaces and outward pomp, saith Hilary, but rather in prisons and dens of the desert. Where was the church in Elias’s time, said Mr Bradford? Doth not he say, I only am left? And whereas God saith there were "seven thousand that had not bowed their knees to Baal," these were not known. And the text saith, Reliqui mihi, I have reserved to myself, to mine own knowledge, &c.

{a} Basil, Epist. 17.

Ver. 15. To the wilderness of Damascus.] Where it is probable that Elijah with his own hand anointed Hazael, and afterwards Jehu and Elisha, though these unctions might be reiterated at the time of their accomplishment.

Ver. 16. Of Abelmeholah.] Which was, say some, {a} in the tribe of Manasseh, on this side of Jordan, like as Elias was of the tribe of Gad. Isidor and Epiphanius tell us that at the birth of Elisha one of Jeroboam’s golden calves lowed so loud, that it was heard at Jerusalem, and that thereupon one of the priests pronounced that there was one born that day that should be the ruin of idolatry. Others, to set forth the transcendent zeal of Elijah, have legended of him, that when he drew his mother’s breasts he was seen to suck in fire.

{a} Jerome. Adrichom.

Ver. 17. Shall Elisha slay.] Elisha then hath his sword as well as Jehu and Hazael, though of another nature; viz., prayers, {a} threatenings, curses, which did all most certainly and infallibly come to pass. And whensoever Elisha unsheatheth and brandisheth his sword, it is a fair warning that the sword of Jehu and Hazael are at hand. See #Ho 6:5 Jer 1:10.

{a} They that can stand against or escape the power of two kings, shall yet fall by the hand of prayer.

Ver. 18. Yet I have left me seven thousand.] See on #1Ki 19:14. By this, as by a bookcase, saith one, doth the apostle prove that God had not cast off all the Israelites in his time. {#Ro 11:2-4} According to the fashion of the wealthy, saith another, God pleaseth himself in hidden treasures. It is enough that his own eyes behold his riches.

Which have not bowed their knees.] There are thought to be no fewer than twenty thousand Protestants in Seville itself, a chief city of Spain. Yea, even in Italy, the nest of Antichrist, there are full four thousand professed Protestants. {a}

And every mouth which hath not kissed him.] With a kiss of homage, as #Ps 2:12. Cicero telleth of the image of Hercules, whose chin was much worn with the kisses of those that adored him. So are many marble pictures and crosses in Popish churches, by the devouter sex especially.

{a} Sandys’s Relation.

Ver. 19. Ploughing with twelve yoke.] He was therefore a man of great wealth, likely. Paterna rura bobus exercens suis.

And cast his mantle upon him.] In token that God, who had called him to be his successor, would clothe him with his Spirit, and so fit him for the office. This is apishly imitated by Popish monks taking upon them the clothes of their order, whatever it is, at their first entrance thereinto.

Ver. 20. Go back again.] Heb. Go return, q.d., Go thou must; but see thou return speedily, and wait on thy office. "Neglect not the grace of God that is in thee," the powerful impression made by God upon thy spirit.

Ver. 21. And took a yoke of oxen.] The same likely wherewith he ploughed, to show that he was now of another vocation.

And gave unto the people.] Making them a farewell feast, as also to express his joy. St Matthew did the like when first called to the apostleship.

Chapter 20

Ver. 1. And there were thirty and two kings with him.] Reguli; petty kings, such as once were the kings of Canaan, thirty-two likewise in number; {#Jos 12:7, &c.} such as were once the kings of this land. Caesar telleth us of four kings of Kent in his time, viz., Cingentorix, Carvilius, Taximagulus, and Segonax, who shared that country amongst them.

And he went up and besieged Samaria.] Some towns of Israel Benhadad or his father had taken thirty years before, {#1Ki 15:17-20} and now he would have all; like as the Gauls, having once tasted of the sweet wines of Italy, would never be at rest till they had got that whole country. {a}

{a} Plutarch in Camillo.

Ver. 2. And he sent messengers.] As presuming they should find that favour with Ahab which himself denied to Ahab’s messengers, whom he commanded to be taken alive, whatsoever their errand was. This was against the law of arms. {#1Ki 20:18}

Ver. 3. Thy silver and thy gold is mine.] Non iure, sed imperio; not by any right that Benbadad had to it, but because he was at this time mightier than Ahab, and able, as he thought, to over power him. Thus a great dog worrieth a less, only because he is bigger and stronger.

“ Sic cedit viribus aequum.”

Ver. 4. I am thine, and all that I have.] This, say some, was responsum admodum muliebre, a very cowardly answer of Ahab. Others hold that he did well and wisely, whilst, as a reed in a tempest, he thus stoopeth to the violent charge of so potent an enemy. It is not for the overpowered to capitulate; weakness may not argue, but yield.

Ver. 5. And the messengers came again] Ita fere fit, ut veterem fereudo iniuriam invites novam. Insolency is unreasonable: "the unjust knoweth no shame." {#Zep 3:5}

Ver. 6. Whatsoever is pleasant in thine eyes.] Ahab, as bad as he was, had a name among these Syrians for a merciful man; {#1Ki 20:31} this is now not respected, because he is at such an under. How much better Mithridates, king of Pontus, of whom it is said that he hated such as trampled upon virtue forsaken of fortune.

Ver. 7. And I denied him not.] I refused not to be his vassal and tributary, acknowledging his sovereignty; but no reason will content him, nothing but the rifling of our houses, ravishing of our wives, spoiling us of all.

Ver. 8. Hearken not unto him.] Stand to the issue of a bloody war rather.

“ Victorem a victo superari saepe videmus.

A cane non magno saepe tenetur aper.”

Ver. 9. But this thing I may not do.] He saith not, This thing I will not do, which plainly discovereth his dastardliness and pusillanimity. {cowardliness} He had not "the spirit of power," because not "of a sound mind." {#2Ti 1:7}

Ver. 10. The gods do so to me, and more also.] Indictio belli plusquam Thrasonica. Such prodigious pride and presumption usually precedeth ruin. Thus Julian the apostate, going against the Persians, vowed at his return to sacrifice the blood of Christians. So the Constable of France vowed the destruction of Geneva, but God forbade it.

If the dust of Samaria.] We shall be able not only to reduce it to dust, but also to carry it away in our hands when we have so done; quanquam aurum quaerebant Syri, non arenam, although it was not dust they came for, but gold, silver, and all desirables. {#1Ki 20:5,6}

Ver. 11. Let not him that girdeth on his harness boast, &c.] Ne glorietur accinctus quasi discinctus. It is no wisdom to triumph before the victory, and to sell the hide before the beast is taken; as did Xerxes in his expedition against Greece; the Pompeians before the Pharsalian field was fought; the French at the battle of Agincourt; the Spaniards in 1588, with their invincible Armada, as they called it, but falsely and foolishly. It had been three years a-rigging; and triumphant poems were beforehand printed by Don Bernardine Mendoza, the Spanish ambassador in France, concerning the good success thereof. But what was the issue? the Armada was defeated and dispersed, God from heaven fighting against them, not a hundred English lacking, and but one small ship lost, {a} &c. Exitus belli incertus. When Francis I, king of France, was busily consulting with his captains how to lead his army over the Alps into Italy, whether this way or that way, Amaril, his fool, sprang out of a corner where he sat unseen, and bade them rather take care which way they should bring their army out of Italy back again.

{a} Camden’s Elisab.

Ver. 12. As he was drinking.] Even unto drunkenness, {#1Ki 20:16} which is none of the best counsellors. Drunkards are besotted and disabled: as a snuff of a candle in a socket drowned in the tallow yieldeth little or no light, but only a stench.

He and the kings.] Who were, likely, preferred by him to places of honour and trust in the army, according to their ability in drinking: like as Novellus surnamed. Tricongius—for that he could drink three bottles of wine together with one breath—was therefore made proconsul by Tiberius. Alexander, also inviting various of his lords to supper, provided a crown of one hundred and eighty pounds to be given to those that should drink most.

Ver. 13. And, behold, there came a prophet.] Michaiah, as some think; or one of those haply that were hid by Obadiah.

Behold, I will deliver it into thine hand.] Ahab was lewd, saith a reverend man, but Benhadad insolent. If therefore Ahab shall be scourged with the rod of Benhadad’s fear, Benhadad shall be smitten with the sword of Ahab’s revenge. Of all things God will not endure a presumptuous and self-confident vaunter. There is no cause to fear him that trusts in himself. {a}

{a} Bishop Hall.

Ver. 14. Even by the young men of the princes, &c.] By the noblemen’s sons, the young courtiers, and cavaliers. These were fresh water soldiers, likely, and unexperienced; carpet knights, fitter for a canopy than a camp, for language than a lance; but God had therefore the more glory by the victory gotten by them.

Who shall order the battle?] i.e., Set upon the Syrians, after that they are disordered by the young gallants. {a}

{a} Gens una Fabiorum.

Ver. 15. And they were two hundred and thirty.] These having God’s word for their warrant, had better success than those three hundred Roman gentlemen, who going out—for a name—to fight with some neighbouring enemies, perished by their own foolhardiness. {a}

{a} Flor., lib. i., cap. 12. Veientes.

Ver. 16. And Benhadad was drinking himself drunk.] Security is the certain usher of destruction. See #1Ki 20:12.

Ver. 17. And the young men…went out first.] As a forlorn hope to set first on the enemy: or as that Sacra cohors in the Theban army.

Ver. 18. Take them alive.] He bore himself so bold upon his great strength, that he thought there was no more to do but to take them alive. He considered not that they were Deo armati; and that himself was held fast "in the snare of the devil, being taken alive by him at his will," {#2Ti 2:26} as a beast is taken in a toil. {a}

{a} εζωγρημενοι.

Ver. 19. And the army which followed them, ] viz., Those seven thousand, {#1Ki 20:15} which Pellican saith were godly, confiding men; and Martyr thinketh they were the seven thousand that had not bowed their knees to Baal. Piety is the ground of all true valour.

Ver. 20. And the Syrians fled…and Benhadad escaped on a horse.] So that it might now have been well said unto him, as once Zebul said unto Gaal. {#Jud 9:38} Where is now thy mouth, wherewith thou boastest so great things. {#1Ki 20:10} Is not this the people that thou hast despised? Go out, I pray now, and fight with them. But it is well observed, that those who vaunt most, have oft the least courage: as those creatures who have the greatest hearts of flesh, are the most timorous; as the stag, panther, hare, &c.

Ver. 21. And slew the Syrians.] Whom God had smitten with fear, that cowardly passion, which betrayeth many, and exposeth them to more danger than those that stand it out to the utmost, the battle at Edgehill, for instance.

Ver. 22. And the prophet came to the king.] The same prophet as before, likely, {#1Ki 20:13} whether Michaiah or any other.

And mark and see what thou dost.] Make thy peace with God, and set thyself in a readiness for another encounter next year.

Ver. 23. And the servants of the king of Syria said unto him.] Nothing they said to him of his drunkenness, or their own dastardliness; but tell him a tale of their tutelary gods, that they were gods of the plains and valleys only, not of the mountains, as the Israelites’ gods were: and hence the miscarriage Augustine {a} telleth us of the Romans, that for the hill tops they had their deum Iugatinum; for their little hills, the goddess Collatina; and for the valleys, Valloma. Ovid also brings in those petty deities thus speaking,

“ Dii sumus agrestes, et qui dominantur in altis

Montibus; Imperium est in sua tecta Iovi.’’—Ovid, Fastor., lib. vi.

{a} De Civ. Dei, lib. iv, cap. 8.

Ver. 24. Take the kings away.] As being rather the knights of Venus, than of Bellona; and are better at tossing a pot than a pike.

Ver. 25. The army that thou hast lost.] Heb., That was fallen. They who are fallen in the field are looked upon as lost. And yet Miles Cobelitz, a Christian soldier, sore wounded and all bloody, rising out of a heap of slain men after a great fight, stabbed to death Amurath, the great Turk, as he took a view of the dead bodies, which without number lay on heaps in the field. {a} And in that memorable fight betwixt the Dauphin of France and the Helvetians near Basle, Burchard Monk, a noble and valiant commander, vaunting of his victory, and putting up his helmet, that he might see what a slaughter had been made there that day, had his death wound given him by a half-dead Helvetian, who, getting up upon his knees, threw a stone at him, and hit him in the forehead. {b}

And we will flght against them in the plain.] See on #1Ki 20:23.

{a} Turk. Hist, fol. 200.

{b} Lavat. in #Pr 27:1.

Ver. 26. And went up to Aphek.] Which was, saith Lyra, a strong city in Asher, taken from the Israelites by the Syrians, before which lay a great plain of the same name; famous for many great battles there fought. Benhadad chose to fight here, that if he were worsted, he might repair to it for refuge. But how reckless was Pompey, who, when to fight with Caesar, that great soldier and conqueror, never considered into what place he were best to retire if he lost the day, as indeed he did, and no wonder.

Ver. 27. And were all present.] All the last year’s army that had been so victorious, not a man of them was missing; and that was very much. Ahab had the same promise, and therefore maketh use of the same forces as before.

Ver. 28. And there came a man of God.] Or, There had come a man of God and had spoken unto the king of Israel.

Therefore I will deliver.] Here the Lord wrought for his own great name, as he doth oft. See #Eze 20:8,14,22,24. Our jealous God hateth to be robbed of his glory, even by ignorant pagans, whose tongues might seem no slander.

Ver. 29. And they pitched one over against the other.] So did the Turks and Christians, under Baldwin, king of Jerusalem: for three months’ space they lay facing one another, and then both armies rose; the Christians fearing the multitude of the Turks, and the Turks the valour of the Christians: wherefore they returned without any notable thing done. {a} But these Israelites neither stayed so long, nor did so little; for after seven days’ waiting for the enemy’s onset, they fell on, and made a huge slaughter.

{a} Turk. Hist., 27.

Ver. 30. But the rest fled to Aphek.] See on #1Ki 20:26. No place can secure a blasphemer from the divine vengeance.

And there a wall fell] By some earthquake, likely, or other immediate hand of God, for their insolency against him. The stones in the wall of Aphek shall sooner turn executioners, than a blasphemous Aramite shall escape unrevenged. At the coronation of Pope Clement V, John, duke of Brittany, with others, were in like sort slain by the fall of a wall at Lyons; Philip, king of France, was thereby also wounded; the Pope himself was struck off his horse, his crown struck off his head, and a carbuncle of very great price lost out of it. {a} A fair warning to that foul sinner who had upon his head the names of blasphemy. {#Re 13:1,5,6}

Into an inner chamber.] Into a chamber within a chamber, glad to hide himself in any hole. So Manasseh that faced the heavens in his prosperity, in trouble basely hides his head among the bushes. {#2Ch 33:12} Gidlimer overcome by Bellisarius, and besieged, sent to beg of him three things; (1.) A piece of bread to ease his hunger; (2.) A sponge to dry his eyes; (3.) A harp to cheer up his heart, well-nigh broke with grief.

{a} Jac. Revius.

Ver. 31. We have heard that the kings, &c.] Merciful to those that they have beaten in battle. Julius Caesar had got such a name; {a} and our Queen Elizabeth, who for her merciful returning home certain Italians taken here in the 1588 invasion, was termed St Elizabeth by some at Venice.

Let us, I pray thee, put sackcloth on our loins.] Let us address ourselves to king Ahab, Lugubri sontium habitu misericordiam implorantium, in the most submissive manner, begging mercy. Thus the Britons, in the time of Valentinian III, being oppressed by their northern enemies, sent their ambassadors in torn garments, with sand on their heads, to Aetius, the Roman Prefect of Gaul; who thereupon was moved to send them help. {b} So the inhabitants of Cremona, in Italy, sought pardon of their rebellion, with halters about their necks, at the hands of Henry VII, emperor of Germany, and got off for a great sum of money, {c} So when our King Edward III laid siege to Calais, the townsmen desired parley, and had this final sentence, that six of the chief of them should be sent to the king bareheaded, barefooted, in their shirts, with halters about their necks, the keys of the town and castle in their hands, and submit themselves to the king’s will. {d} So in King Henry VI’s days, the multitude that had followed Cade the rebel, came naked in their shirts to the king on Blackheath, humbly praying mercy, which they obtained. {e}

{a} Cic. pro Ligar, et pro M. Marcel.

{b} Daniel’s Chro.

{c} Paraei Medul.

{d} Daniel, 240.

{e} Speed.

Ver. 32. So they girded sackcloth.] See #1Ki 20:31.

Thy servant Benhadad saith.] Not long since it was, Thy lord Benhadad saith, All that thou hast is mine. Pride goeth before a fall. It was a great foretoken of Darius’s ruin, when in his proud embassy to Alexander he called himself king of kings, and cousin of the gods; but for Alexander, he called him his servant. Decent fortunas secundas superbiae, said he in Plautus, but without reason; Great men may well be proud. How much better Polybius, that grave historian, who by the example of M. Attilius Regulus, -haughty and merciless to the Carthaginians, of whom he was shortly after glad to crave mercy, -teacheth men to use their prosperity moderately; and not to look for any long continuance of it. {a}

I pray thee, let me live.] Life is a sweet mercy, {#Es 7:3 Jer 39:18 45:5} and man is a life loving creature, said Aesop.

He is my brother.] Haec non clementia fuit, sed dementia, saith one. This was not courtsey, but foolery. {b} Brother Benhadad will ere long fight against Ahab with that life which he had given him. {#1Ki 22:31}

{a} απιστειν τη τυχη και μαλιστα κατα τας ευπραγιαν.

{b} Chald. Paraph.

Ver. 33. Now the men did diligently observe.] Augurum more: vel pro omine acceperunt et festinarunt rapere ab eo: i.e., ex ore eius verbum. Those that earnestly desire anything, will be glad of any word to work upon, or any ground of hope to obtain in time. The Swiss assembled in a diet at Baden, heard the Pope’s nuncio inviting them to send their divines to the Council of Trent; and receiving the brief, one of the burgomasters of Zurie did kiss it. The Pope advertised hereof, could not choose but tell it to all the ambassadors residing with him, with much joy. {a}

And did hastily catch it.] Should not men hastily catch at any word of comfort that falleth from God’s sweet mouth, making their utmost best of it? {#Isa 66:11} I will hearken, with both ears earnestly, "what God the Lord will speak: for he will speak peace to his people, and to his saints; but let not them turn again to folly." {#Ps 85:8}

And he caused him to come up into the chariot.] This was more than he would do for the prophet Elijah, whom he suffered to run by his chariot. {#1Ki 18:46}

{a} Hist. of Counc. of Trent, 441.

Ver. 34. The cities which my father took from thy father.] That is, From thy predecessor Baasha. {#1Ki 15:20}

I will restore.] Which yet he did not; witness Ramothgilead. {#1Ki 22:4}

And thou shalt make streets for thee.] Fora rerum venalium constitues tibi, ex quibus vectigalia accipies quasi nundinas; markets out of which thou shalt have the toll and other dues.

I will send thee away.] This was too great facility; such as afterwards cost him his life.

And sent him away.] This preservation of Benhadad was but a reservation; for he was afterward murdered by cruel Hazael. {#2Ki 8:15}

Ver. 35. And a certain man of the sons of the prophets.] This was Michaiah, saith Josephus, and other Jewish doctors, whom Ahab therefore had cast into prison, and therefore so readily knew where to have him, {#1Ki 22:9} and whither to resend him. {#1Ki 22:26}

Smite me, I pray thee.] (1.) That hereby I may show Ahab how he hath wounded his own soul by sparing Benhadad; (2.) What a wound both he and his people shall hereafter receive hereby; (3.) That I may seem a wounded soldier, and so may have the easier access to Ahab.

Ver. 36. A lion found him, and slew him.] So dangerous a thing it is for a man to prefer his own reason before God’s command. There is not a more noble proof of our faith, than to captivate all the powers of our understanding and will to our Creator: and without all questioning to go blind folded whither he will lead us.

Ver. 37. And the man smote him.] See on #1Ki 20:36.

Ver. 38. And disguised himself.] He slurried his face with ashes cast upon blood, that he might not appear to be a prophet; for then guilty Ahab would not have heard him, especially being now puffed up by his great victory.

Ver. 39. Thy servant went ont.] Parabolically all, {as #1Sa 12:1,2, &c., See Trapp on "1Sa 12:1" &c} to bring Ahab to pass an impartial sentence against himself, in the person of another.

Ver. 40. So shall thy judgment be.] See on #1Ki 20:39.

Ver. 41. And the king of Israel discerned him.] He had known him before for a prophet, and was ill-affected unto him for his plain dealing. {#1Ki 22:8}

Ver. 42. A man whom I had appointed to utter destruction.] Heb., A man of mine accursing; such as was the king of Jericho, and his people, and afterwards Agag king of Amalek. {#1Sa 15:33} He had vilified and blasphemed the God of Israel, {#1Ki 20:28} and was therefore devoted to destruction. So was Julian the apostate, Chosroes king of Persia, Lucian the athiest, devoured by dogs, &c.

Therefore thy life shall go for his life.] Let princes and judges take heed by Ahab’s example, how they save the lives of such as by God’s law ought to die, of blasphemers especially. Ambrose, closing up the story of Ahab and Jezebel’s fearful end, saith, Fuge ergo, dives, eiusmodi exitum, &c. Shun Ahab’s sin, as thou desirest to shun Ahab’s end.

Ver. 43. Heavy and displeased.] Not with a "sorrow according to God," but such as arose from a slavish fear: this heavy message in the midst of his triumph, being worse than the whip and bell hung up usually in the chariot of the Roman triumpher, to show him what he might one day come to, viz., to be whipped as a slave, yea, to lose his head as an offender.

Chapter 21

Ver. 1. And it came to pass after these things.] After the two victories over the Syrians; not before, as Josephus will have it.

Naboth the Jezreelite had a vineyard.] But better he had not, as it proved; for it took away the life of the owner thereof. Many a man’s wealth is his undoing; as it befell the Templars, after whose possessions Philip king of France sorely longed, and wrought their extirpation.

Hard by the palace of Ahab.] And so in his eye: hence his covetousness—called by St John the lust of the eye {#1Jo 2:16} -concerning which Ambrose hath written an excellent Treatise, well worth the reading of all rich men. Into this palace it is probable that wounded Joram was carried to be cured, {#2Ki 8:29} and that through a window thereof Jezebel was cast down. {#2Ki 9:30}

Ver. 2. That I may have it for a garden of herbs.] He longed for a salad out of Naboth’s vineyard, saith one: he had taken an excess, saith another, of Naboth’s grapes, which marreth his appetite, and threateneth his life.

Because it is near unto my house.] Hence some make Naboth to have been Ahab’s uncle; but that is uncertain: the contiguity stirred up his concupiscence, which had no sooner "conceived, but it brought forth sin; and the sin when finished brought forth death." {#Jas 1:15} Principiis obsta. This coveting of other men’s possessions hath been noted as a great fault in our nation. Because holdeth, but falsely, that the English were called Angli, because they were good anglers, and had skill to lay various baits when they fished for other men’s livings.

And I will give thee for it a better vineyard.] Covetousness is always cloaked, as here with the pretext of a lawful contract, {#1Th 2:5} and is seldom without feigned words. {#2Pe 2:3}

I will give thee the worth of it in money.] Hence we may give an answer to that question, An omnia sint regum? and, An in facultates subditorum involare liceat Principibus? Whether the king hath right to all? and, May he pillage his subjects at his pleasure? As for that place, #1Sa 8:14. {See Trapp on "1Sa 8:14"}

Ver. 3. The Lord forbid it me.] The Lord had indeed forbidden it him. {#Le 25:23 Nu 36:7 Eze 46:18} And hence his loathness; for he feared God in that corrupt time, and this made him a martyr; and for this his blood cried the louder against Ahab and Jezebel.

Ver. 4. And Ahab came into his house heavy and displeased.] Abalienatus et indignabundus; off the hooks, as we say, and in a great discontent; his heart did more afflict and vex itself with greedy longing for that bit of earth, than the vast and spacious compass of a kingdom could counter comfort. So Haman could say, All this availeth me nothing, &c. And Alexander, the monarch of the world, was grievously troubled, because ivy would not grow in his gardens at Babylon. The devil of discontent, whomsoever it possesseth, it maketh his heart a little hell, {a} saith one.

And he laid him down upon his bed.] Sick of the sullens.

And turned away his face.] As not caring to see any, or to be seen of any one: he was totus in fermento.

And would eat no bread.] As if he would starve himself.

{a} ταραττειν, exinde ταρταρος.

Ver. 5. But Jezebel his wife came to him.] This was well enough. Woman was first given to man for a comforter; but if sometimes for a counsellor, yet not at all for a controller, as this wicked woman took upon her to be.

Ver. 6. And he answered, I will not give thee my vineyard.] It is more than probable that Naboth, so good a man, as he refused to satisfy the desire of his sovereign herein, so also he humbly presented him with the reasons why he durst not do it; and that Ahab doth not faithfully relate Naboth’s answer.

Ver. 7. Dost thou now govern the kingdom of Israel?] q.d., What a king of clouts art thou! It is not for a king to beg or buy, but to command and call for what he pleaseth, without control. And such afterwards was the speech of wicked Julia to her son-in-law Antonius Caracalla, soliciting him to incestuous marriage; when he answered, Vellem si liceret, I would if I might; she replied impudently, Si libet licet; thou mayest do whatsoever thou wilt: knowest thou not that thou art an emperor, and that it is thy part to give laws to others, and not to receive laws from any one living? So Caligula said to his grandmother Antonia, Memento omnia mihi licere, et in omnes. You must know that I may do whatsoever I wish. Jezebel would persuade Ahab here, that he is lawless, and that since he knew not how to improve his kingly power, she would do it for him.

Let thine heart be merry.] Sing care away for this matter.

I will give thee the vineyard.] Thus the hen crowed, the wife ruled; being impio marito impientior, avaro avarior, crudile crudelior, rapace rapacior, cupido cupidior, as one saith, {a} the worse of the twain, if worse might be. Ambrose {b} maketh her a type of covetousness, which promiseth her clients wealth without right. Another saith truly that she was fax malorum omnium, et quasi furia quaedam inferni, a firebrand of all mischief, a very hell-hag.

{a} A Lapide.

{b} Cap. 9.

Ver. 8. So she wrote letters in Ahab’s name, and sealed them with his seal.] She was king, and he queen, as was afore noted; she wrought upon his impotencies, and did what she listed. The he-viper putteth his head into the she-viper’s mouth, and she biteth it off: so the uxorious person parteth with his authority.

Unto the elders.] Who were her creatures likely, and therefore so morigerous.

Ver. 9. Proclaim a fast.] On fast days they were wont to execute heinous offenders, and thereby to get reconciliation with God. {#Nu 25:7,8 Ps 106:30} But what damnable dissimulation was it in this devilish creature to do her feats under pretext of a fast! This was like that Italian new device of a pocket stone bow which, held under a cloak, shooteth needles with such force to pierce a man’s body, yet leaveth a wound scarce discernible: or, rather, that other, more detestable, of a pocket church book with a pistol hid in the binding, which turning to such a page dischargeth, -a plot to entrap him you hate, whilst you are at your devotions together, when there is less suspicion. {a} If Jezebel proclaim a fast, let Naboth look to his life. If Herod, "that fox," pretend to worship Christ, there is mischief towards. The Jesuits enjoined a fast, and set forth a sevenfold psalmody for the good success of the gunpowder plot: wherein, Rabshakeh-like, they would persuade the world that they came not up against us without the Lord.

And set Naboth on high.] Bring him before the judges.

{a} Il. Merc. Italico, introduc.

Ver. 10. And set two men, sons of Belial.] Two such as she pointed out, and well knew to be for her purpose: knights of the post, as we call them, devils incarnate.

Thou didst blaspheme God and the king.] Heb., Thou didst bless: Euphemismus per antiphrasin. The Hebrews, saith Martyr, did so far abominate blasphemy, that they would not once name it, when the blaspheming of God was to be spoken of. See on #Job 2:9.

And then carry him out.] As a καθαρμα, or public pest; not fit to breathe out his spirit in the city.

Ver. 11. Did as Jezebel had sent unto them.] So wretched were those times, that whatsoever pleased the prince, pleased all. But, oh, how miserable is that people whose rulers, instead of punishing, plot and encourage wickedness! When a distillation of evil falleth from the head upon the lungs of any state, there must needs follow a deadly consumption.

Ver. 12. They proclaimed a fast.] See on #1Ki 21:9.

Ver. 13. And stoned him with stones.] Among many others—for treason was ever unicum crimea eorum qui crimine vacabant {a} -we read in the martyrologies of one John Cowper, who, like another Naboth, was hanged in Queen Mary’s days for a traitor, upon false accusation. But if Naboth had been guilty, what reason was there that his sons should also suffer death with him? as it appeareth they did, {#2Ki 9:26} against an express law. {#De 24:16} Was it because Jezebel would never suffer a rub to lie in the way, that might hinder the true running of her bowl?

{a} Tacit.

Ver. 14. Then they sent to Jezebel.] She is certified of by all these servile souls, whose lavishness was wrought upon by her imperiousness. It is likely that the news was no less welcome to her, than was the news of the bishops burnt at Oxford to Stephen Gardiner, who came out rejoicing to the Duke of Norfolk, and said, Now let us go to dinner; but ere he had dined, the sudden stroke of God’s terrible hand fell upon him, so that he was taken from the table, and soon after died in despair. {a}

{a} Act. and Mon., 1611.

Ver. 15. For Naboth is not alive, but dead.] He and all his heirs are dead, and the vineyard doth confiscate to thee.

Ver. 16. Ahab rose up to go down] But better sit still than rise and fall. Josephus saith that he leaped for joy of the good news, and forthwith went to take possession. And yet Ambrose, Sulpitius, and some Greek copies have it that Ahab, hearing it, rent his clothes and put on sackcloth. This is not so likely.

Ver. 17. And the word of the Lord came to Elijah.] The day after Naboth’s death came Elijah to Ahab with this sad message, as Tostatus noteth from #2Ki 9:26. "The triumphing of the wicked is short."

Ver. 18. Which is in Samaria.] There was Ahab when the message was given in charge to Elias; but in the vineyard at Jezreel when Elias met him.

Ver. 19. Hast thou killed, and also taken possession?] So Chrysostom thundered against Eudoxia the Empress for seeking after the vineyard of Callitrope, a widow; for the which she banished him, and punished him with hunger and thirst, and various other vexations, to the loss of his life: so that he may well be reckoned among the martyrs.

And thou shalt speak unto him.] Not secretly, and in his ear, but openly, and in the hearing of his servants and courtiers; which also he did. {#2Ki 9:25,26}

In the place where dogs licked, &c.] So Aristobulus, king of Jewry, vomited abundance of blood—and therewith soon after breathed his last—in the very place where he had slain his brother Antigonus, and acknowledged it to be the just hand of God upon himself. {a} So Selymus, the great Turk, struck with a most loathsome and incurable disease, ended his days at Chiurlus with an untimely and tormenting death, where he had joined battle with his own father Bajazet, A.D. 1511; God, as is to be thought, saith the historian, in the same place with revenging hand taking just punishment for his former disloyalty toward his aged father. {b} So the Lady Rochford—who, as it is said, had forged a letter against her own husband and Queen Anne Boleyn, his sister, accusing them of incest, for the which they were both beheaded—was afterwards herself also beheaded in the same place with Queen Katharine Howard, for her deserts, {c} So Babington’s confederates were executed in Lincoln’s-Inn-fields, even in the fields where they had often conferred for the execution of their treasons against Queen Elizabeth. {d} So Henry III, king of France, was stabbed to death by a Jacobin friar in that very chamber where he and his bloody brother, Charles IX, had, some few years before, plotted the Parisian massacre. Thus the Jews who had sold Christ for thirty pence—"a goodly price!" {#Zec 11:13} -were, at the sack of Jerusalem, sold for thirty a penny, ad illudendum, saith Hegesippus; {e} and in the place where they had cried out, "Crucify him, crucify him," they were miserably cut in pieces by the Roman soldiers. And thus, as one observeth, the Lord Hastings was beheaded at London that very selfsame day twelve months later, yea, the same hour, yea, the same minute, wherein he had conspired the death of the queen’s children, at Pomefret Castle. {f}

Shall dogs lick thy blood, even thine, ] sc., As it runneth in the veins of thy son Joram. {#2Ki 9:25}

“ Proiece tela manu sanguis meus…hoc est, O fill mi Iule.’’—Virg. Aeneid, lib. vi.

Or else we must hold that the pool of Samaria reached as far as Jezreel; so that Ahab’s blood, running out of his chariot, was carried down to Jezreel, and there licked by dogs. {g}

{a} Joseph., Antiq., lib. xiii. cap. 19.

{b} Turk. Hist.

{c} Act. and Mon., fol. 1104.

{d} Speed, 1181.

{e} De Excid. Hieros., p. 680.

{f} Sclat., on Judges v. 31.

{g} Piscat. in loco.

Ver. 20. Hast thou found me, O mine enemy?] And why an enemy, but because he told him the truth? See #Mic 2:7. {See Trapp in "Mic 2:7"} Truth breedeth hatred, as the fair nymphs are feigned to have done the foul fauni and satyrs.

“ An expectas ut Quintilianus ametur?’’—Juvenal.

Because thou hast sold thyself to work evil.] Though thou art sure to rue the bargain; as at length all those shall that abandon themselves to wicked practices, {see #2Ki 17:17} ut fiant pabulum morris et fomentum Gehennae. Such dustheaps are to be found in every corner—men that work "all uncleanness with greediness." {#Eph 4:19}

In the sight of the Lord.] And, as it were, in despite of him.

Ver. 21. Behold, I will bring evil.] Here the prophet resumeth and prosecuteth his interrupted speech to Ahab, telling him what to trust to. And the like boldness was used by Athanasius, Hilary, and Lucifer Calaritanus to Constantine, the Arian emperor, whom they spare not to call Herod, Nero, Antichrist, &c. John of Salisbury dealt as plainly also with the Pope, A.D. 1159. Thou hast made a match with mischief, and now thou shalt have thy bellyful of it. "The backslider in heart shall be filled with his own ways," saith Solomon.

And will take away thy posterity.] Which yet Ahab thought to prevent by his begetting seventy sons. {#2Ki 10:1}

Ver. 22. Like the house of Jeroboam, and of Baasha.] By whose utter ruin thou wouldst not be warned. He who will not take example shall be made an example.

Ver. 23. The dogs shall eat Jezebel.] So the Donatists that threw the sacramental bread to dogs were themselves afterwards devoured of dogs.

Ver. 24. Him that dieth.] See #1Ki 14:11.

Ver. 25. But there was none like unto Ahab.] A very non-such, as is before noted, bipedum nequissimus, non scelestus sed ipsum scelus.

Which did sell himself, &c., whom Jezebel, &c.] She held him in such slavery, that, for a quiet life with her, and to enjoy her love, he was wholly at her service, not daring to deny anything that she would have done. This γυναικοκρατεια is a great mischief.

Ver. 26. And he did very abominably.] All idolatries are abominable, {#1Pe 4:3} both pagan and papagan.

Ver. 27. When Ahab heard these words, ] viz., Concerning the utter excision of his wife and posterity, {a} this troubled him more than the loss of his own life forethreatened.

And fasted and lay in sackcloth.] So do the Turks still in their greatest fears and distresses. This wicked men do, not out of hatred of sin, as it is offensivum Dei, et aversivum a Deo, but for fear of punishment.

{a} Αυτος ακι παιδες, και παιδων ουκετι παιδες.

Ver. 28. And the word of the Lord.] Who had soon seen this—though but feigned and forced—humiliation, and sent words of comfort. O felix poenitentia, quae ad se Dei traxit oculos, saith Jerome. Surely if the leaves of repentance be so medicinal, much more the fruit; -if the shadow of it be so sovereign, what the substance!

Ver. 29. I will not bring the evil.] I will recompense his temporary repentance with a temporary deliverance. Thus noble captains have honoured their enemies that have fought valiantly, to put some spirits into their own soldiers. And thus parents reward their servants’ dutifulness, to provoke their own children.

Chapter 22

Ver. 1. And they continued three years.] No longer. Reconciliations are but fox-like friendships, and covenants with enemies hold not long:

“ Flamma redardescit, quae modo nulla fuit.”

Witness the wars betwixt Charles V, emperor, and Francis I king of France, whom being his prisoner, he had dismissed, as Ahab did Benhadad, upon a covenant made at Madrid; but it lasted not many months, for the French king quickly combined with the Pope and State of Venice against the emperor, &c.

Ver. 2. Jehoshaphat came down to the king of Israel.] With whom he warred at first with good success: {#2Ch 17:1-3} but afterwards, for some politic respect, as haply to withstand the growing greatness of the Syrian, an ill neighbour to them both, he contracted with Ahab affinity and amity, and here cometh down to give him a courtly visit, which had like to have cost him his life.

Ver. 3. Know ye that Ramoth in Gilead is ours?] A part of our promised inheritance, and one of our cities of refuge, {#Jos 20:8} besides Benhadad’s promise to restore it unto us, with the rest that were taken from us by his father, {#1Ki 20:24} but he never intendeth it.

Ver. 4. And he said unto Jehoshaphat.] After that he had royally entertained him, {#2Ch 18:2} and concluded a match with him, betwixt his daughter Athaliah and Jehoshaphat’s son Joram.

I am as thou art, my people as thy people.] Here that of Solomon is exemplified, "A righteous man falling down before the wicked, is as a troubled fountain and a corrupt spring, ."{ #Pr 25:26} Jehoshaphat was well chidden for this, as well he deserved. {#2Ch 19:2}

Ver. 5. Inquire, I pray thee.] Ahab never thought of this, belike. God was not in all his thoughts. {#Ps 10:4} And yet Scipio went first to the capitol, and then to the senate. {a} And the Romans called a sacrifice hostia ; because, when they went against the enemies, they offered it. {b}

At the word of the Lord.] Some think that Jehoshaphat, hearing of Ahab’s late humiliation, mistook him for a true convert, and therefore thus bespake him, and thought he might lawfully join with him in so just a war.

Today.] Josephus saith that this was done when the armies were now met, and were ready to march.

{a} Liv., lib. xxvi.

{b} Gel., lib. vii., chap. 1.

Ver. 6. About four hundred men.] Baal’s prophets all; perhaps those prophets of the groves, Jezebel’s trencher-flies, {#1Ki 18:19} who yet pretended the name of the Lord. Their number showeth that truth may not ever be measured by the poll: Non numeranda sed expendenda suffragia. A solid verity in one mouth is worthy to preponderate light falsehood in a thousand.

Go up.] Pithanologiae nunquam desunt pseudotheologis. The devil had deceived these prophets, and they deceive Ahab: quem in decipulam caedis quasi murem inducunt, who perished by his credulity and for his cruelty. {#1Ki 21:5-16}

For the Lord shall deliver it into the hand of the king.] Yea, but of which king, thou lying spirit? Of Ahab, or of Benhadad? The particle ‘it’ is not in the original; the word ‘thee’ may be as well supplied. This answer, therefore, was ambiguous, like that Aio te Aeacida Romanos vincere posse: or that Croesus Halyn penetrans magnam disperdet opum vim. Howbeit the devil here hath more ingenuousness than have the Jesuits; for he confesseth his equivocating oracle to be a lie. "I will go and be a lying spirit," saith he, "in the mouth of all his prophets." {#1Ki 22:22}

Ver. 7. Is there not here a prophet of the Lord besides?] Good Jehoshaphat suspecting these four hundred of base flattery, maketh further inquiry for a prophet of the Lord that was melioris monetae of a better stamp. But should such a king as Jehoshaphat be without some true prophet or priest in his retinue?

That we might inquire of him.] But did he inquire pro forma tantum, as resolved to go on howsoever? This can hardly be excused.

Ver. 8. There is yet one man.] Even king Ahab—as bad as he was—kept count of his prophets, and could give account of one that was missing.

But I hate him.] Evildoers hate the light, because it stands in the light of their wicked ways, as the angel did in Balaam’s way to his sin. But, Micaiah, could not you, to avoid Ahab’s hatred, meddle only with toothless truths, as Balak bid Balaam neither curse nor bless at all? Cannot you preach placentia? Know you not that truth breeds hatred?

For he doth not prophesy good concerning me.] Yes, once he did (if at least this were the same, as Pellican holdeth that he was), when he told you once and again that the Syrians should be given into your hands. Howsoever, it is very probable that Micaiah was that disguised prophet who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad, for which he was ever since fast in prison, deep in disgrace.

But evil.] Ahab was not, as Vespasian was said to be, patientissimus veri, { a} most willing to hear the truth.

And Jehoshaphat said, Let not the king say so.] This was a too cold reproof, which should ever be warm, but not scalding.

{a} Quintilian.

Ver. 9. Hasten hither Micaiah the son of Imlah.] This was not Micah, one of the small prophets, as we call them, but another, that lived a hundred and fifty years before him. Michajah, with "J" consonant, Drusius will have him called.

Ver. 10. Sat each on his throne.] This might have daunted the good prophet, but that he had lately seen the Lord sitting upon his throne with all the host of heaven standing by him, {#1Ki 22:19} and hence he so boldly looked in the face these two kings sitting in their majesty; for he beheld them as so many mice, Vel tanquam e palude sua repentes ranunculas. {a}

{a} Bernard.

Ver. 11. Made him horns of iron.] After the manner of the true prophets of God, who usually, to the word they spake, added such outward sensible signs.

With these shalt thou push the Syrians.] Thus this horned beast vapoured and vaunted. Augustine observed of Primianus and Maximianus, that they were jolly fellows in a faction. Else, said he, Primianus might have been Postremianus, and Maximianus Minimianus.

Ver. 12. And all the prophets prophesied so.] These were fit handles for such a hatchet as Ahab was; fit lettuce for such lips; dignum patella operculum. Itching ears shall have clawing preachers.

For the Lord shall deliver it.] See on #1Ki 22:6.

Ver. 13. The words of the prophets declare good.] Nihil assentatione suavius, nihil veritate gravius. See #2Th 2:10,11.

Let thy word, I pray thee, be like the word.] This he might counsel the prophet out of a carnal courtesy, as wishing well to him, as also out of a special desire that the war might go forward.

Ver. 14. As the Lord liveth, what the Lord saith unto me.] He was resolved to speak the naked truth, though he were sure to kiss the stocks for his stiffness.

Ver. 15. Go, and prosper.] Ironice pseudo prophetas fingit. And Ahab perceived that he spake it scoffingly, and in a tone of derision. See the like, #Ge 3:22 2Ch 25:8 Ec 11:9 La 4:21 Am 4:4,5 1Ki 18:27.

Ver. 16. How many times shall I adjure thee?] I charge thee again and again, as by solemn oath. Here he makes a great flaunt of love to the truth, which, when it was told him, he could by no means bear or brook. But how impudent was the devil, in adjuring our Saviour by God not to torment him! {#Mr 5:7}

Ver. 17. And he said.] Being thus adjured, he speaks out, as did likewise our Saviour. {#Mt 26:63,64}

I saw all Israel, &c.] This was plain enough, without a gloss; Ahab shall die, and his army be routed.

Ver. 18. Did I not tell thee? &c.] Hereby he would persuade Jehoshaphat—and perhaps did so persuade him—that Micaiah spake all out of ill-will, which never speaks well, and therefore was not much to be regarded.

Ver. 19. Hear thou therefore the word of the Lord.] Hear something more than yet thou hast heard. So when Jehoiakim had cut Jeremiah’s roll with a pen knife, and cast it into the fire, Baruch, by the prophet’s appointment, wrote a new copy, and added besides thereunto many like words. {#Jer 36:23}

I saw the Lord sitting on his throne.] See #1Ki 22:10. So when Moses had seen God at the burning bush, how little cared he for Pharaoh’s frowns and threats!

On his right hand, and on his left.] We should in this sort represent God to our minds in the entrance of our prayers; Omnino oportet nos orationis tempore curiam intrare caelestem, in qua Rex regum stellato sedet solio, circundante innumerabili, et ineffabili beatorum spirituum exercitu. Quanta ergo cum reverentia, quanto timore, &c. {a}

{a} Bernard.

Ver. 20. And one said on this manner, &c.] God cannot want a weapon to beat his rebels with; he hath store of plagues and treasures of wrath for the vessels of wrath; whom he can easily deliver up to strong delusions, vile affections, just damnation. "The deceiver and the deceived are both with him." {#Job 12:16} {See Trapp on "Job 12:16"}

Ver. 21. And there came forth a spirit.] An evil spirit, haply, from the left hand of God’s throne.

I will persuade him.] {See Trapp on "1Ki 22:6"}

Ver. 22. And I will be a lying spirit.] This therefore was not Naboth’s spirit, as R. Solomon vainly conceited; for that was gathered to the rest of the "spirits of just men made perfect"; {#Heb 12:23} but it was the devil who borrowed the mouths of these false prophets to vent his lies by.

Thou shalt persuade him, and prevail also.] Ahab’s death then was revealed to the devil, and he could foretell it. What can the most intelligent spirits know of future things, but what they see either in their causes or in the light of participation?

Ver. 23. Now, therefore, behold the Lord.] He hath not only a permissive but an active providence in the just punishment of wicked persons; turning the devil loose upon them, and leaving them to their own hearts’ lusts.

Ver. 24. And smote Micaiah on the cheek.] In a most disgraceful manner, and in such a presence.

“ Nihil est audaeius illis

Deprensis, iram atque animos a crimine sumunt.’’—Juvenal.

Here "the prophet was a fool, the spiritual man mad." {#Ho 9:7}

Which way went the Spirit of the Lord?] Or, At what hour went, &c. Zedekiah would be thought to have the monopoly or sole enjoyment of the Spirit, as now the Jesuits would of learning and divinity. Aurelius the Sorbonist, a doctor of their own religion, saith of them, that they are a kind of men which have nothing more than theological arrogancy, but possess nothing less than theological science. {a}

{a} Vindiciar., p. 629.

Ver. 25. When thou shalt go into an inner chamber to hide thyself, ] viz., From the Syrians’ invading; or rather from Ahab’s friends, who seeing him slain and the army routed, shall seek thee out to the slaughter for thy false prophecy.

Ver. 26. And the king of Israel said.] In the heating of the king of Judah, who sat mute, and, loath to displease Ahab, had not a word to say for the good prophet. Ill company deadens one, casts a damp at least; "for the abundance of iniquity, the love of many shall wax cold."

Take Micaiah, and carry him back.] To prison, whence he was fetched likely; and whereof he might say, as that martyr did to the bishop who reviled and threatened him, Send me back to my frogs and toads, where I may be free to pray for your lordship.

Ver. 27. Put this fellow in the prison.] So Savanarola was served for his plain dealing with the Pope; but Mancinell much worse; who, for reproving Pope Alexander VI in a sermon at Rome, had first his hands cut off and then his tongue cut out; of which wound he died. {a} Livy {b} boasteth of the ancient Romans, that no nation had more gentle punishments for offenders than they; and that for the first seventy years, till the reign of Ancus Martius, they were without a prison. But the modern Romists, as they are noted for their cruelty—witness the bloody inquisition—so it is said to be a like difficult thing amongst them to find a wicked man in their prisons, or a good man out of them.

And feed him with bread of affliction.] With prisoners’ pittance; such as may keep him alive only, for further punishment at my return. The martyrs in the Marian times were fed, many of them, with bread made most part with sawdust; this was bread of affliction, worse than that in #De 16:3. Bonner allowed William Hunter a half penny a day in bread and drink in prison. {c} Dr Martin bid the keeper give Elizabeth Young one day bread, and another day water. {d} The Bishop of Norwich kept Robert Samuel without meat and drink, whereby he was unmercifully vexed, saving that he had every day allowed two or three morsels of bread, and three spoonfuls of water. How oft would he have drunk his own water! but his body was so dried up with long emptiness, that he was not able to make one drop of water. {e}

{a} Jac. Revius.

{b} Lib. i.

{c} Act. and Mon., 1397.

{d} Ibid., 1872.

{e} Ibid., 1547.

Ver. 28. If thou return all in peace.] "The hope of unjust men perisheth": {#Pr 11:7} Etiam spes valentissima perit, as some render that text: Julian, for instance, when he went out to war against the Persians, breathing out threatenings against the Christians at his return, which was never. And that French king who promised to see with his eyes Anne du Bourg, martyr, burned, had, before that time, one of his eyes thrust out at the jousts, of which wound he died. {a}

{a} Ibid., 1914.

Ver. 29. And Jehoshaphat the king of Judah went up.] Strange, that being so fairly warned, he should yet go with Ahab: but he had passed his word to him, and was loath to shrink back. So the queen of Navarre, wanting a French wife for her son, would not hear such of her ministers as dissuaded it in regard of the diversity of religions; but went on with it, to the destruction of herself and three hundred thousand others in the Parisian massacre.

Ver. 30. I will disguise myself] This he did, saith Josephus, that he might the more easily and surely elude the prophecy of Micaiah concerning his death, wherewith he was scared doubtless, though he seemed to slight it.

Ver. 31. But the king of Syria commanded.] This Ahab might haply have some inkling of, and therefore go disguised. Benhadad also might hear—for kings have their corycaei, their spies, in all places—that Micaiah had foretold Ahab of his death in this expedition.

Fight neither with small nor great, save only with the king.] Thus doth the unthankful infidel repay the mercy of his recent victor. Ill was the snake saved that requiteth the favour of his life with a bite. But God had a holy hand in it.

Ver. 32. And Jehoshaphat cried out.] To God for help, {#2Ch 18:31} but in addition in such a manner, as the Syrians perceived it was not Ahab, perhaps because he cried out to Jehovah alone, contemnens minutulos illos deos, modo Iovam sibi propitium haberet. And now Jehoshaphat seeth to his sorrow the great inconvenience of being in bad company: and that green wood also, if bound up with dry, doth easily take fire, and is burned together.

Ver. 33. They turned back from pursuing him.] By a sweet providence of God, in whose sight the death of his saints is precious. {#Ps 116:15}

Ver. 34. Drew a bow at a venture.] Heb., In his simplicity, or with all his might; as did also that cursed cuirassier {heavily armed cavalry soldier}, that killed the late gallant king of Sweden, whom yet he knew but too well, saying when he shot him, This is the right bird.

For I am wounded.] Heb., Made sick. And now what joy could Ahab’s black soul, ready to depart, have of his ivory house? Who had not rather be a Micaiah in the jail than Ahab in the chariot? Wicked men have the advantage of the way, godly men of the end.

Ver. 35. And the battle increased that day.] Heb., Ascended. Josephus then is out sure, who saith that Ahab only was slain that day, and all the army escaped.

Ver. 36. Saying, Every man to his city.] This was foretold by Micaiah. {#1Ki 22:17} God will not suffer his faithfulness to fail, but will fulfil with his hand what he hath spoken with his mouth.

Ver. 37. So the king died.] And now God was even with him for his idolatry, persecution of the prophets, cruelty to Naboth, who now was in far better condition likely. The wicked, saith a reverend man, {a} are like hawks, of great esteem whilst living, but after, nothing worth. The godly are compared to tamer fowls, which are hushed forth and little heeded whilst living; but after death, are brought into the parlour. Then, there is as much difference as between the falcon and the capon, the hawk and the hen.

{a} Dr Harris.

Ver. 38. In the pool of Samaria.] So the pool in Jezreel might be called, for the reason above given, on #1Ki 21:19.

Ver. 39. And the ivory house which he had made.] For pomp and pleasure: as the emperors of Constantinople had a room made of porphyry, wherein their empresses were delivered, and their children were there hence called Porphyrogeniti.

Ver. 40. So Ahab slept with his fathers, ] i.e., Died, as his predecessors had done before him. The mortal scythe is master of the royal sceptre.

Ver. 41. Jehoshaphat the son of Asa.] The father was good, but the son better; he repented when he was reproved; but his father stormed, and put the prophet in prison.

Ver. 42. When he began to reign, ] i.e., When he was designed to reign in his father’s time. Compare #2Ch 22:2.

And his mother’s name was Azubah the daughter of Shilhi.] He had the happiness—as afterwards also Timothy had—to come of a good mother, and good grandmother.

Ver. 43. Nevertheless the high places were not taken away, ] viz., Those wherein the people served and worshipped the God of Israel. The people were much set upon them; and the king perhaps thought there was no great harm in them; hence they still stood, when there was otherwise a great reformation.

Ver. 44. And Jehoshaphat made peace with the king of Israel.] But better he had not, for God was deeply displeased with it. {#2Ch 19:2} Now a man had better be at odds with all the world, than with God and his own conscience. He purchaseth his outward peace at too dear a rate, that parteth with his inward for it. Numa’s temple of old is said to have had this inscription, πιστεως και ειρηνης ιερος, The temple of faith and peace; but first of faith.

Ver. 45. And how he warred.] See #2Ch 20:1-25.

Ver. 46. And the remnant of the sodomites.] Called Cedeshim by antiphrasis; and Meritorii quia mercentur et quaestum faciunt corpore: prostituendo illud vitio ad explendam libidinem. This is "filthy lucre," indeed.

Ver. 47. There was then no king in Edom.] Never since victorious David "cast out his shoe over it," {#Ps 60:8} till wicked Joram’s days.

Ver. 48. To go to Ophir for gold.] See #1Ki 9:28.

For his ships were broken.] This cross was in great mercy to Jehoshaphat. "Thou in very faithfulness hast afflicted me," saith David. This should be a patienting consideration; as it is said to have been to Philip, king of Spain, upon the defeating and scattering of his navy here in 1588. He gave and commanded to be given all over Spain, thanks to God, that the loss was no more grievous; and used singular mercy in relieving the distressed soldiers and sailors. {a}

{a} Camden’s Elisab., p. 371.

Ver. 49. But Jehoshaphat would not.] At first he would not, but afterwards he yielded. {#2Ch 20:35-37} Or, at first he did, and miscarried; and therefore would not hearken to a second motion. Vexatio dat intellectum.

Ver. 50. And Jehoram his son.] His most wicked son, for so he proved, {#2Ch 21:6, &c.} being the worse doubtless for his wife Athaliah, the daughter of Ahab; between whom and good Jehoshaphat there was so great a league, that they gave the same names to each other’s children: Jehoshaphat called his son Jehoram—marrying him to Ahab’s daughter; and Jehoram called his son Ahaziah; and Ahab called his sons Ahaziah and Jehoram. Jehoshaphat also, by Ahab’s example, made his son Jehoram Prorex: whence Jehoram the son of Ahab is said {#2Ki 1:17} to have begun to reign in the second year of Jehoram son of Jehoshaphat king of Judah.

Ver. 51. Began to reign.] His father Ahab yet living.

And reigned two years.] After his father’s death.

Ver. 52. And walked in the way of his father, and in the way of his mother.] So did Nero, of whom, while he was young, his father Domitius was wont to say, that no good child could be born of so bad parents as himself and his wife Agrippina were.

Ver. 53. According to all, &c.] An ill egg of an ill bird, as they said of one of the first Roman emperors.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22