Annotations Upon the Historical Books Part 2, 1 Kings · Chapter 1
CHAP. I.
NOw king David was old, and ſtricken in years, and they covered him, &c.] The ſcope of theſe two following books, is to declare the hiſtory of the Commonwealth of Iſrael, when it was divided into two ſeveral kingdomes, under the command of the ſeverall kings of Judah and Iſrael; and therefore it is that they are called, The books of the Kings. The hiſtory of Saul and David were related in the two foregoing books of Samuel, becauſe they reigned over the whole people of Iſrael united in one body; OnelyOnly Solomons reigne is here deſcribed (and the death of David, as making way thereto) becauſe in his reigne we are to ſee the firſt cauſe of that following ſchiſme, and rending of the kingdome of Iſrael into two ſeverall kingdomes, to wit, that of Judah, and that of Samaria. By whom theſe books were written we cannot ſay; that they were written by the inſpiration of the holy Ghoſt, is clear not onelyonly by the teſtimony of the Church of the Jews, who did alwayes acknowledge them as a part of the ſacred Canon of the Old Teſtament; but alſo by the teſtimony of the Apoſtle Paul, who in his Epiſtle to the Romanes cites a paſſage from hence, to wit, that in the 1. Kings 19.14. as a part of the holy Scripture, as we may ſee Rom. 11.2, 3, &c. Wot ye not, ſaith he, what the Scripture ſaith of Elias? how he maketh interceſsion to God againſt Iſrael, ſaying, Lord, they have killed thy Prophets, &c. But now who were the holy Ghoſts penmen in writing theſe books, we cannot determine; onelyonly that which ſome hold, ſeems the moſt probable, namely, that they were written piece-meals by ſeverall Prophets ſucceſſively in their ſeverall ages, and then afterward collected & compacted into one continued hiſtory, by ſome holy man of God, who was guided therein by the ſpirit of God; and that Firſt, becauſe it is manifeſt that many paſſages in theſe books were formerly recorded by Nathan, Ahijah, and Iddo, 2. Chron. 9.29. Secondly, becauſe it is alſo evident that the greateſt part of the 18, 19, and 20. chapters of the ſecond book of the Kings, was taken out of the prophecy of Iſaiah, as we may ſee Iſa. 36.1. &c. And thirdly, becauſe the ſtory of Zedekiah, which we have in the latter end of the ſecond book of the kings, ſeems to have been taken almoſt word for word out of the latter end of the prophecie of Jeremiah. As for the dependance of this hiſtory upon that which went before in the end of the ſecond book of Samuel, though the laſt thing there recorded be the ſtaying of the peſtilence, ſent for Davids ſinne in numbring the people, by his rearing of an altar in the threſhing floore of Araunah, and offering ſacrifices thereon as God had commanded; yet we muſt know that Adonijahs inſurrection, which is the next thing here recorded, did not follow immediately upon that, but many other things intervened between, which are recorded in the eight laſt chapters of the firſt book of Chronicles; for after the Lord had at that time it ſeems revealed to him that the Temple ſhould be built by his ſonne Solomon, in that very place where now he had reared an altar in the threſhing floore of Araunah, 1. He made great preparations of all materialls requiſite for that work, and ſet workmen at work about them, to make them ready for the building. 2. He ſet in order the courſes of the Prieſts and Levites for their attendance upon their ſeverall ſervices in the Temple. 3. He made known in a publick aſſembly of the Princes and Rulers of the people, what the Lords pleaſure was, for Solomons ſucceeding him in the throne, and encouraged Solomon to build the Temple, and perſwaded the Princes and people to aſſiſt him therein, giving Solomon withall a pattern in writing, how all things were to be made, according as God had revealed it to him. And 4. in another aſſembly he perſwaded the people to contribute willingly to the building of the Temple, which accordingly they did. It is evident, I ſay, that all theſe things recorded in the eight laſt chapters of the firſt of Chronicles were done whileſt David was able to go abroad (for it is ſaid, 1. Chron. 28.2. that he ſtood up upon his feet in the aſſembly of the Princes and Rulers, and ſpake unto them) and therefore they were done before this uſurpation of Adonijah, when David lay bedrid, and not able to ſtirre, as it is ſaid here, and that to ſhew that hereupon Adonijah took the advantage of making himſelf king; King David was old, and ſtricken in years; yea, ſo weak he was, that lying bedrid they covered him with clothes, but he gat no heat, and ſo thereupon verſ. 5, Adonijah the ſonne of Haggith exalted himſelf, ſaying, I will be king. It is much indeed that David ſhould be ſo farre ſpent with age before his death; for though this were a little before his death, he lived in all but threeſcore and ten years. 2. Sam. 5.4. David was thirty years old when he began to reigne, and he reigned fourty years; and we ſee in theſe dayes that many at theſe years are farre from this weakneſſe; but yet conſidering his many labours, warres, troubles, ſickneſſes and ſorrows, which do uſually much empair the ſtrength of man, A broken ſpirit, ſaith Solomon, drieth the bones, Prov. 17.22. it is no wonder though David in his old age ſunk apace, and was ſooner decrepite and bed-rid then other men.
Verſ. 2. Wherefore his ſervants ſaid unto him, Let there be ſought for my Lord the king a young virgin, &c.] David had at this time many wives & concubines, but theſe were all it ſeems well in years, and therefore his ſervants the Phyſitians adviſed that ſome well-complexioned young virgin ſhould be ſought out for him, to ſtand before him, to cheriſh him, and to lie in his boſome, as judging the heat of youth fitteſt to cauſe heat in his cold body, eſpecially where it had not been empaired by breeding and bearing of children, which made them adviſe that ſhe ſhould not onelyonly be young, but a virgin too. Now though there be no mention here made of Davids taking ſuch an one to be his wife or concubine, but onelyonly of his taking her to lie in his boſome in a medicinall way, yet that this was ſuppoſed and intended, ſeverall reaſons may induce us to think. 1. Becauſe it is no way probable that David would have yielded to ſuch a way of curing the coldneſſe of his body, had ſhe not been taken under the name of a wife or concubine, which was generally eſteemed lawfull in thoſe dayes; the other way would have been ſo ridiculous and ſcandalous, that it cannot be thought that David would ever have given his conſent to it. 2. Becauſe it is noted ver. 4. as an evidence of the great decay of his body, that though ſhe lay in his boſome, yet he knew her not: which doth clearly enough imply that ſhe was taken in ſuch a conjugall way, that he might lawfully have known her, had he not been diſabled by that extreme weakneſſe which lay now upon him: and thirdly, becauſe, had not Abiſhag been taken as Davids wife or concubine, Solomon would never have ſuſpected as he did, chap. 2.22, that Adonijah in ſeeking to take Abiſhag to wife after his fathers death, had a plot thereby to get away the kingdome from him: to have married the wife of the deceaſed king, might have advanced his purpoſe ſome way amongſt the people, but had Abiſhag been taken onelyonly to attend on the king in his weakneſſe, or to lie in his boſome onelyonly in a phyſicall way, there would have been no colour to think, that when he ſhould again lay claim to the crown, his marriage with ſuch an one would have added the leaſt ſtrength to his title; and therefore it was ſurely the meaning of Davids Phyſicians, that a young wife or concubine ſhould be provided for the king to lie in his boſome; which may be one reaſon too why they adviſed ſhe ſhould be a virgin, as having reſpect therein to the honour of the king: as for that which is alſo ſaid of her attendance upon him, And let her ſtand before the king, and let her cheriſh him, this I conceive the Phyſians added, partly becauſe they would ſhew that beſides the principall end they aimed at in this counſel they gave, ſuch a young wife might be a great comfort and help to him in his weakneſſe, by waiting on him, and miniſtring unto him ſuch things as he had need of; and partly becauſe the performance of theſe ſervices might mediately conduce to the end principally intended, in as much as they might gain upon the affections of David, and ſo his heart cleaving to her, he might take the more delight in her lying in his boſome, the means appointed for the cheriſhing of his cold body.
Verſ. 3. So they ſought for a fair damoſel throughout all the coaſts of Iſrael, and found Abiſhag a Shunammite.] That is, of Shunem, a city in the tribe of Iſſachar, Joſh. 19.18. where afterward dwelt that honourable matron, that made ſo much of the prophet Eliſha, 2. Kings 4.8.
Verſ. 4. But the king knew her not.] This is expreſſely noted: firſt, as a clear evidence of the kings continuing weakneſſe: and ſecondly, to ſhew the reaſon why Adonijah did after his fathers death deſire to have this Abiſhag to wife, to wit, becauſe his father had never known her, which made him think that he might lawfully marry her, though ſhe had been his fathers wife, or concubine.
Verſ. 5. Then Adonijah the ſonne of Haggith exalted himſelf, ſaying, I will be king.] It was now doubtleſſe generally known in the court, that David by Gods appointment, had given order that his ſonne Solomon ſhould ſucceed him in the throne of Iſrael; for we ſee, 1. Chron. 28.5, &c. before he was bedrid, in a ſolemn aſſembly of all the princes and captains of Iſrael, he did openly make known both Gods command and his purpoſe in this particular: now Adonijah, being the eldeſt of Davids ſonnes then living, grudging at this, reſolved to prevent it, and to make himſelf king before his fathers death; for beſides that Solomon was young and born of a mother formerly attainted with adultery, his father was now bedrid and near his end, which would be a great advantage, becauſe he would not be able to ſtirre to make head againſt him, and a fair pretence, becauſe his father could not live long, and in that weakneſſe he could not do the work of a king; and then beſides, Joab that invincible and feared captain, who was the chief cauſe of Abſaloms overthrow, was now diſcontented, and was eaſily drawn unto his party; in all which reſpects, however Abſalom had ſped ill in the like attempt, he made no queſtion but he ſhould carry the matter without reſiſtance, and therefore he exalted himſelf, ſaying, I will be king, that is, though he had no juſt title neither from God nor man, yet he reſolved that he would be king, and to that end he preſently made a conſpiracie to effect what he had reſolved; making no conſcience of cruſhing his fathers heart with ſorrow, even then when he lay already in ſuch a ſad & weak condition; but thus ſtill God made good that, 2. Sam. 12.11. Thus ſaith the Lord, Behold, I will raiſe up evil againſt thee out of thine own houſe, and I will take thy wives before thine eyes, and give them unto thy neighbour, & he ſhall lie with thy wives in the ſight of this ſunne.
And he prepared him chariots and horſemen, and fifty men to runne before him.] As Abſalom his brother had formerly done; concerning which, ſee the note, 2. Sam. 15.1.
Verſ. 6. And his father had not diſpleaſed him at any time, in ſaying, Why haſt thou done ſo?] This is noted; firſt, becauſe this was a great encouragement to Adonijah; he preſumed upon his fathers indulgence; this it was that had marred him formerly, and this it was that did now embolden him to do what he did: and ſecondly, becauſe this circumſtance did render this fact of his farre the more odious, that he could deal ſo lewdly with a father that had loved him ſo dearly, and had been ſo tender over him as David had been.
And he alſo was a very goodly man.] It is queſtionable what this word (alſo) hath relation to; ſome conceive that it hath reference onelyonly to that which went before, concerning Davids fondneſſe over Adonijah, to wit, that as that did embolden him to do what he did, ſo did this alſo, that he was a man of a goodly perſonage, and therefore, as himſelf judged, the fitter to ſway the ſceptre, and the more likely to find favour amongſt the people; and indeed that the goodlineſſe of his perſon is here mentioned as another advantage that was in probability likely to promote his deſigne, I make no queſtion: but yet this word (alſo) I conceive, hath reference to Abſalom too; for though there be no expreſſe mention of Abſalom in the foregoing words, yet there was an intimation of him in the fifth verſe, where the very ſame words are uſed concerning Adonijahs pomp, that were formerly uſed concerning Abſaloms, He prepared chariots and horſemen, and fifty men to runne before him, which was as much in effect, as if it had been ſaid, as Abſalom when he intended to get the kingdome from his father, put himſelf upon an extraordinary exceſſive way of pomp, and ſtate, and princely attendance, thereby to get himſelf the name of a gallant prince, and ſo to ingratiate himſelf amongſt the common people, ſo did Adonijah too: and ſo in relation to this it follows here, And he alſo was a very goodly man, that is, as Abſalom was a proper handſome goodly man, 2. Sam. 14.25. and this was one of the main things that raiſed his ambitious thoughts to look after the crown, ſo it was with Adonijah too, He alſo was a very goodly man; and this likewiſe had ſome influence into this attempt of his to make himſelf king; firſt, becauſe this puffed him up with an high conceit of himſelf, as thinking that God had made him to be above others, and fitted him to ſit in the throne and to ſway the ſceptre of Iſrael: ſecondly, becauſe this was one of thoſe things that had made his father ſo extremely fond of him, and now he hoped it would prevail with him too: and thirdly, becauſe for this, he expected to find the more favour amongſt the people; ſee the note, 2. Sam. 14.25.
And his mother bare him after Abſalom.] That is, the next ſonne that David had after Abſalom was this Adonijah, by his wife Haggith; and ſo Abſalom being dead, he was Davids eldeſt ſonne, and to him therefore as the next heir, the kingdome, he thought did of right belong.
Verſ. 8. And the mighty men which belonged to David, were not with Adonijah.] That is, the Cherethites and Pelethites, and others that were of Davids guard, and in their courſes attended upon him.
Verſ. 11. Wherefore Nathan ſpake unto Bathſheba, the mother of Solomon, ſaying.] By Nathan the Lord had made known to David his will concerning Solomons ſucceeding him in the throne, 1. Chr. 22.8, 9. 2. Sam. 7.13. and therefore Nathan knowing this which Adonijah had done to be againſt the will and purpoſe of the Lord, and againſt that which David had appointed, was the forwarder to ſtirre and oppoſe himſelf againſt it; and to that end he went preſently to Bathſheba, (before ſhe, though the mother of Solomon, had heard any thing of that which Adonijah had done) and acquainting her with what he had heard, and that by way of enquiry (to ſtartle her the more) Haſt thou not heard that Adonijah the ſonne of Haggith doth reigne? he ſets her on work to go to the king about it, as knowing that in regard of her affection to her ſonne, none would be more zealous in the buſineſſe then ſhe; and that in regard of Davids great affection to her, none was more like to prevail with him; onelyonly for her encouragement he addes thoſe words, And David our Lord knows it not, thereby intimating that ſhe need not fear, but David when he came to know what was done, would ſoon take a courſe to ſuppreſſe Adonijah.
Verſ. 12. Let me, I pray thee, give thee counſel, that thou mayeſt ſave thine own life, &c.] To make Bathſheba the more willing to hearken to him, Nathan here tells her how deeply the buſineſſe concerned her, and that becauſe if Adonijah prevailed, ſhe might be ſure that he would never let Solomon her ſonne live, that was his rivall for the crown; nor her neither, whoſe hatred he would alwayes fear, becauſe of the wrong he had done her.
Verſ. 18. Adonijah reigneth; and now my Lord the king, thou knowest it not.] This laſt clauſe Bathſheba addes, to let the king know that ſhe did not tell him of Adonijahs reigning, as blaming him for breaking his promiſe (for ſhe was fully aſſured that he knew nothing of it) but onelyonly to make known the inſufferable inſolency of Adonijah, who durſt attempt ſuch a thing without his privity, and that David might in time take ſome courſe to ſuppreſſe him.
Verſ. 20, And thou, my Lord, O king, the eyes of all Iſrael are upon thee, &c.] That David might not fear, leſt he ſhould not be able to oppoſe the faction of Adonijah; Bathſheba ſeeks to aſſure him, that the people were generally enclined to yield to that which he ſhould determine herein, and did wait to ſee which of his ſonnes he would appoint to ſit in the throne after him, or rather that he ſhould appear for Solomon, and make good what he had formerly declared concerning him, in a publick aſſembly of the Princes and Elders of the people.
Verſ. 21. I and my ſonne Solomon ſhall be counted offenders.] That is, I and my …onne ſhall be charged for endeavouring to have gotten the kingdome from Adonijah, to whom of right it did belong, and ſo for that ſhall ſuffer as offenders.
Verſ. 22. While ſhe yet talked with the king, Nathan the Prophet alſo came in.] And ſo Bathſheba went out; for though that be not expreſſed here, yet it is evidently implyed, verſ. 28. where it is ſaid, that when Nathan had ſpoken his mind, David commanded that Bathſheba ſhould be called in again.
Verſ. 24. My Lord, O king, haſt thou ſaid, Adonijah ſhall reigne after me? &c.] This he demands onelyonly to intimate, that he verily believed, that what Adonijah had done, he had done without his allowance: firſt, becauſe David was not wont to reſolve any thing in ſuch weighty affairs, without conſulting with him: and ſecondly, becauſe he himſelf had brought that meſſage to him from God, concerning Solomons ſucceeding him in the throne.
Verſ. 26, And thy ſervant Solomon, hath he not called.] Thus ſhe calls her ſonne, by way of endearing him to David, to wit, by intimating that he was willing to obey his father in all things, and ſought not to wreſt the kingdome away, before he was dead, as Adonijah did.
Verſ. 28. And ſhe came into the kings preſence, and stood before the king.] And ſo Nathan went out again, as is alſo clearly implyed, verſ. 32. where it is ſaid, that when David had ſpoken what he had to ſay to Bathſheba, he gave order that Nathan ſhould be called in again.
Verſ. 29. As the Lord liveth, that hath redeemed my ſoul out of all distreſſe, &c.] In renewing his oath to Bathſheba, David mentions the Lords delivering him out of all diſtreſſe, as an engagement whereby he was bound to be carefull of doing what in Gods preſence he had ſworn he would do.
Verſ. 31. Let my lord king David live for ever.] This may be meant thus, Long mayeſt thou live here, and for ever in the world to come; but becauſe this was an ordinary form of ſpeech which they uſed to Princes in thoſe times, not onelyonly amongſt the Iſraelites, but alſo amongſt other nations, as we may ſee Neh. 2.3. where Nehemiah ſpake thus to Artaxerxes, Let the king live for ever; and Dan. 2.4. Then ſpake the Chaldeans to the king in Syriack, O king, live for ever, and ſo in many other places of that Prophecy, therefore many hold with good probability, that the meaning of this phraſe of ſpeech, was onelyonly to imply, that they deſired the long life of their king, and could be glad, if it might be ſo, that they might never looſe him: and this too Bathſheba might at preſent ſay, the rather, to imply, that ſhe deſired not her ſonne Solomon ſhould be preſently king, but rather that king David might live to enjoy it himſelf, many, and many years, but onelyonly that after his deceaſe her ſonne might then ſucceed him in the throne.
Verſ. 33. Take with you the ſervants of your lord.] That is, my life-guard, to wit, the Cherethites and Pelethites, verſ. 38. and this David appointed, partly for their better ſafeguard, and partly by way of honouring Solomon, as their new anointed king.
And cauſe Solomon my ſonne to ride upon mine own mule, and bring him down to Gihon.] A river on the weſt or ſouthweſt of Jeruſalem, which Hezekiah brought ſtreight down to the weſt ſide of the citie of David, 2. Chron. 32.30. and it is thought to be the ſame that is elſewhere called Siloe. Thither David would have Solomon go to be anointed, either becauſe thence he might afterward enter the citie with the more pomp and ſolemnity; or elſe, becauſe it was not farre from En-rogel where Adonijah and his confederates were met, and ſo it ſerved the better for their aſtoniſhment, when they ſhould heare the noiſe made at Solomons anointing; or elſe, that all men might perceive, that David had now before his death appointed him to be anointed king, in oppoſition to Adonijah, who had exalted himſelf to be king over Iſrael.
Verſ. 38. And the Cherethites, and the Pelethites, &c.] See the note, 2. Sam. 8.18.
Verſ. 39. And Zadok the prieſt took an horn of oyl out of the tabernacle, and anointed Solomon.] Concerning this ceremony of anointing kings, ſee the notes, 1. Sam. 10.1. and 16.13. Doubtleſſe the tabernacle here ſpoken of, from whence Zadok took an horn of oyl for the anointing of Solomon, was not the tabernacle of Moſes, which was yet in Gibeon, 1. Chron. 16.39. but that which David had ſet up for the ark, 2. Sam. 6.17. and much leſſe can we ſay, that it was of that holy oyl which was at firſt provided for the anointing of the prieſts, for it is expreſſely ſaid that no other uſe was to be made of that oyl, Exod. 30.32. Upon mans fleſh ſhall it not be poured; or that the horn of oyl wherewith David was at firſt anointed, was for ever after kept in the tabernacle, that ſo the ſucceeding kings might be anointed therewith, as ſome conceive, for there is no juſt ground for this conjecture; all that can be ſaid is this, that there being oyl kept in the tabernacle for ſeverall holy uſes, Zadok the prieſt took an horn of this oyl to anoint the king; the rather happely, becauſe the office of the Magiſtrate is indeed holy, and accordingly we ſee the ſeat of Juſtice is called the holy place, Eccleſ. 8.10.
Verſ. 40. And the people piped with pipes, and rejoyced with great joy, &c.] This exceeding great joy of the people at the inauguration of Solomon was, firſt, becauſe the people hoped, that by ſettling him in the throne to whom by Gods own appointment it did belong, and that whilſt David was yet living to maintain what was done, thoſe civil warres would be prevented, which by the faction that Adonijah had made amongſt the great ones, were like to have been kindled in the land: ſecondly, to teſtifie their willing and chearfull ſubmiſſion to his government: but then thirdly, it was ſurely intended by the providence of God to ſhadow forth the great joy that ſhould accrew to Gods people by the kingdome of Chriſt, of whom Solomon was a notable type, when men ſhould come in willingly, and ſubmit to his government; whence is that of the Prophet, Zach. 9.9. Rejoyce greatly, O daughter of Zion; ſhout O daughter of Jeruſalem; behold, thy king cometh unto thee, &c.
Verſ. 42. And while he yet ſpake, behold, Jonathan the ſonne of Abiathar the prieſt came, &c.] This Jonathan was one of thoſe that lurked nigh to Jeruſalem as ſpies, when Abſalom rebelled againſt his father, that they might bring David word, upon every occaſion, of what was uſefull for him to know, 2. Sam. 16.36. but now it ſeems his father ſiding with Adonijah, he alſo took part with him, and ſo perhaps lay now as a ſpie at Jeruſalem, to bring Adonijah word of Davids proceedings. As for thoſe words of Adonijah to him, Thou art a valiant man, and bringeſt good tidings; ſee 2. Sam. 18.27.
Verſ. 43. And Jonathan anſwered and ſaid to Adonijah, Verily our Lord king David hath made Solomon king.] As if he ſhould have ſaid, the tidings I bring are farre from good tidings, for ſurely David hath made Solomon king: whether theſe be good tidings, or no, judge ye.
Verſ. 47. The kings ſervants came to bleſſe our Lord king David, &c,] That is, to congratulate with him the happie accompliſhment of that which God had appointed, and David greatly deſired, to wit, the ſettling of Solomon in the throne, with the generall approbation and applauſe of the people; and by way of thankfulneſſe for the care he had taken hereby to ſettle the peace of the land; to deſire the Lord to give him much comfort, and the land much benefit, by this ſonne of his, whom God had appointed to ſucceed him in the throne.
And the king bowed himſelf upon the bed.] By way of adoration and worſhiping of God: ſee the like, Gen. 47.31.
Verſ. 50. And caught hold on the horns of the altar.] Either that which David had built, or that in Gibeon, where the tabernacle now was, 1. Chron. 21.29. and this he did to ſecure himſelf from being put to death; for though we reade of no expreſſe Law that God ever gave to his people, that thoſe that fled to his altar ſhould thereby be ſecured; yet that it was of old a cuſtome for malefactours to fly to the altar for ſhelter, is evident Exod. 21.14. But if a man come preſumptuouſly upon his neighbour to ſlay him with guile, thou ſhalt take him from mine altar, that he may die, to wit, either becauſe it was held a kind of impiety to ſhed the bloud of a man in that holy place, whither none might enter that had touched any dead thing; or to draw them by violence, as it were from God, that were fled to him for ſuccour: or elſe, becauſe the altar being the place where God did ſhew forth the riches of his grace in accepting an atonement for ſinne, this hanging upon the altar was a kind of pleading that mercy ſhould be ſhewn to them even for Gods ſake, who had ſhewn ſuch mercy to man in the pardon of his ſinnes; and hence it was that Adonijah caught hold now on the horns of the altar: he that perhaps deſpiſed Gods altar formerly, was glad now to fly thither to ſave his life.
Verſ. 52. And Solomon ſaid, If he will ſhew himſelf a worthy man, there ſhall not an hair of him fall to the earth, &c.] That is, if for the time to come he will carry himſelf faithfully and fairly, as a ſubject ought to do, not the leaſt hurt ſhall be done him; but if wickedneſſe ſhall be found in him, that is, if he be found any way falſe and treacherous for the time to come, then he ſhall certainly, without any mercy, be put to death.
Verſ. 53. And Solomon ſaid unto him, Go to thine houſe.] That is, withdraw thy ſelf to thine houſe, and live there a private life, onelyonly taking care of thine own domeſtick buſineſſes and affairs; and take heed that you meddle no more with the matters of the kingdome.