Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Kings · Chapter 11

Commentary on the Old Testament Volume 2-4 · Biblical commentary 1 · 1 Kings · Chapter 11

p. 52CHAP. XI.

BVe King Solomon loved many strange women, the daughter of Pharaoh, and Moabites, V. 1.Ammonites, Edomites, &c.] After the excellencies of Solomon, here follow his vices, whereby God was provoked to anger against him, 2 Chron. 9. 27. 2 Chron. 9. 27.2 Chr 9:27All this is omitted, and we are referred for that which concerned him more to the words of Nathan the Prophet, of Ahijah and Iddo, which as Lyra saith, are not now extant either amongst us, or the Hebrewes, but, as Pellican saith, are lost by the injury of time and negligence of the Iewes. But I see no reason why we may not hold the Bookes of the Kings to have been written by these men, and then we shall not need here to speake of their bookes being lost, but that hereby the Bookes of the Kings are meant. Solomon enjoying all worldly felicitie above other kings of the earth, as hath been shewed, is here set forth as a patterne of humane weaknesse, that we may neither dote upon worldly things, which are so dangerous to corrupt us, nor be confident of our standing in grace, but with feare and trembling alwaies worke out our salvation, seeing Solomon that stood so long, fell so foulely in his old age, and that we may flie marrying with idolaters, in whom there is so great and so irresistible danger to the wifest that ever was. Now because the outlandish women here spoken of are said to be Pharaohs daughter, women of Moab and Ammon, &c. a question may be mooved, whether Pharaohs daughter was one of them which drew him to Idolatrie, because also, vers. 8. it is said, th… he did for all his wives that were strangers, which offered inceuse to their gods, But this hath been already discussed at large upon Ch. 3. 1. and with what heathens it was unlawfull to marry, and in what case lawfull, onelyonly because Pharaohs daughter is here mentioned amongst these women, in the loving of whom Solomon offended, it may justly be doubted whether she fell not to Idolatrie againe at the last, and were not one of them that drew him to it. Yet I thinke rather that she did not, because if so, some Idol of Egypt should no lesse have been mentioned then of Ammon and Moab in particular, seeing Egypt was a kingdome then superiour to any of them. For the number of his wives, they are said to have been 700. and V. 3.his concubines 300. And herein he sinned greatly, in that he multiplied his wives so exceedingly, contrary to the charge given to kings, Deut. 17. 17. where this is not onelyonly forbidden, but to fetch horses out of Egypt, and to multiply them, and like wise to multiply silver and gold, as tending all to the corrupting of the heart with pride and luxurie, and in all these he went beyond his charge, and now are set forth the evils that ensued hereupon. It is most probable as Expositours thinke, that this was the occasion of his stupendious multiplying of wives, he wallowing in wealth, and pampering his body, and living in all ease, after all his workes ended, and bookes written, grew in his elder years most libidinous, and when ever he saw any Princes or noblemans daughter that pleased his eye, he desired to have his carnall pleasure of her, but she not consenting unlesse he would take her for his wife, he did so, and others of inferiour ranke also after the same manner for his concubines, that is, wives of servile condition, and because his lust, to which he had given himselfe over was unsatiable, he sent abroad for more wives into other countries, being nothing deterred by the contrarietie of their religion, who yet happily to enjoy so honourable a marriage, made shew at the first of turning proselites, although they soone fell from it to their old Idolatry, and drew him together with them. And thus Solomon to his great shame and dishonour exceeded in the multiplicity of his wives all that ever lived before or after him. Whereas Cant. 6. sixty wives and eighty concubines are spoken of, some reconcile it with this number thus, he had so many, that were most beautifull, and some most beloved; and some that he had no more when he wrot that song. Iosepus thinking that it p. 53would be most incredible that he had so many wives, for 700 hath set down 70. And it is to be noted, that by all his wives he had the fewest children that we read of, of all other Kings of those times, viz. but one unhappy sonne Rehoboam by an Ammonitesse, and two daughters.

When Solomon was old, he followed Ashteroth the aborninations of the Ammonites, V. 5.and Milcome, &c.] The age of which Solomon now was, is thought by Tostatus Tostatus.and others to have been 54. the 34 of his reigne; and that he lived in this foule sin of idolatry 6 yeares; and some but 3, some two, and some one. But the building of so many Temples to idols, which cannot but be thought to have been done magnificently, could not but take up much time. He is said at 54 to be old, because he had wasted his body so much with divers women, so that it was wonderfull, that he lived so long; but that most probably according to that skill which he had, he took such things from time to time, as he knew were preservative.

But as much weakned as he was, it may justly be questioned whether he could Qu. be so weak in understanding as to worship idols any more then in shew to please his wives, he knowing still in his heart that there were no more Gods but one, that idols were but the work of mens hands.

To this Martyr answereth, that all Expositours think indeed that he committed P. Martyr.idolatry, as other idolatrous kings did after him, but this, he saith, seemeth to him not likely to be true, because if he had done so, he would have brought those idols into the Temple at Ierusalem; wherefore he thinketh that he did no other wise herein, then as Adam in eating of the forbidden fruit: in gratiam uxoris. But it is not without just ground that the whole stream of Expositours hold the contrary, because it is said v. 4. his wives inclined his heart after other gods, neither was his heart perfect with the Lord, and v. 9. his heart declined from the Lord God of Israel, so that his idolatry was not formall only and out ward, but in ward, and of the heart; even as of other idolatrous kings, who are spoken of in like manner; that their hearts were not perfect, that they set up abominations to idols, &c. so Iosephus saith also, waxing older he grew weak in understanding, and being forgetfull of his countrey religon, he neglected the worship of his God, and inured himselfe Josephus.to the rites of his wives. And Angustine saith, he fell into the depth of idolatry; when of Iedidiah, a lover of the Lord, he turned a lover of women. Prosp. Aquit. saith, that he fornicated both in body and soule, the Lord forsaking him. Basill Aug lib. 22. Contra Faust. c. 81. Solom. qui uxore habuit ad l bidinem magis, quamad propagiginem in probatus est, & inde ad profundum idololatriae lapsus atque demersus.saith, that he became sottish and fell into idolatry. Theoderet upon this place, hereby it is plain, that he worshipped idols. August. indeed and Tostatus grant, that he did not so at the first, but when as he to please his wives had made a shew hereof; God forsaking him, and giving him over to blindnesse of mind, he worshipped idols as they did; wherefore when August. lib. de Genes. ad lit. c. ult. saith, is it to be beleeved, that Solomon a man of so great wisdome thought, that there was any profit in the worshiping of idols, or that he could not resist the love of women drawing him to this evill: doing that which he knew was not to be done, lest he should greive them? he is to be understood as speaking of him, as the case was with him at the first, and like wise that lib. de civit. 14. 11. It is not credible that Solomon thought idols were to be served through errour, but that he was compelled Nec credibile est Solomon errore putasse idolis esse serviendum, sed blanditiis faeminels ad illa sacrilegia fuisse compulsum.to those sacriledges, by the flatteries of women. Again because Solomon is said to have set up an high place, Excelsum, to the idol, not an house, it may be questioned whether he built up a Temple to it. Sol. An high place indeed is commonly put for a pleasant place well set up with trees upon some mountanous place to the honour of some idol; in which men performed their idolatrous rites: but it may be gathered both from the word here used, signifying he built. And ch. 13. 32. where the houses of the high places were spoken of, when Ieroboam was threatned, that the high place here spoken of, comprehended both the g…ove and the idols temple and altars, about which the trees planted, must have a time to grow. But how many such houses he built, is diversly conjectured by divers, yet none exceed the number of six, and so many Tostatus thinketh that he built, but upon a weak ground; viz. because v. 1. He loved women of 6 idolatrous nations; for it is most probable, as was Tostatusshewed before, that he set up none to any Egyptian idoll, because it is not particularly p. 54mentioned, and yet the daughter of Egypt was the chiefe of his wives. Some, that hee built onelyonly one, wherein were divers altars for the worshipping of divers gods, as sometime one common Temple called Pantheon, was Scholast. hist.by the Gentiles built to all the Gods. Comestor, 3 to the 3 idols here mentioned; Astarte Chamos and Moloch, and this is most probable; for two are expressely named, v. 7. and v. 5. that he followed a third, and therefore doubtlesse set up a temple to that idoll. And this is further confirmed, v. 33. where he is charged only with 3 idols. Yet some think that more are implyed in that it is said, he did in like manner for all his strange wives that sacrificed to their gods; that is, not setting up a temple for every particular one, but according to the diversity of the gods which they served; happily not being above five or six amongst them all, according to the diversity of their nations; and if none were set up to any Egyptian idoll, the whole number was but five. But if there were so many idols to whom Altars were set up, or more then three; we know not by what names the rest were called. One of these was Astarte, that is, as most commonly is held, Iuno, whom the Sidonians worshipped P. Martyr.in the form of a sheep, and Iupiter in the form of a ramme. The next Malcom, signifying their King; whereby it is thought that Saturn is understood who was held to bee King above all the rest of the gods of the Ammonites. But as they set him forth by a glorious title, and offered their dearest children unto him, to shew in what esteem they had him; so God, to shew how base he was indeed, called him the abomination of the Ammonites. The third Chamos, an idoll, as it seemeth common to the Moabites and Ammonites, because Iudg. 11. 26. it is called the Ammonites God, here the abomination of the Moabites, but Malcom was the cheife God of the Ammonites, and Chamos another, whom they worshipped also, but the cheife of the Moabites. It is thought that he was Pluto, the God of hell, thus Martyr: but others take him for Bacchus, and Astarte for Venus, or Luna.

The place where these high places were built, or one for all, was the mount V. 7.over against Ierusalem, 2 Kings 23. 13. it is said more particularly to have been on the right side of the mountaine corrupting; that is saith Iunius, of mount Olivet; and the right side is put for the Sovth. Pagninus therefore and the Chaldees, for the mountain corrupting have the mount Olivet, being so called, for the idolatry there committed. Thus we read of Solomons foule falling into idolatry, whereupon it is thought, that his admirable wisdome before given him, whereby all were drawne to love and honour him, was by the just judgement of God taken from him, and he as an ignorant beast grevv contemptible; so Ambrose saith. Neither Apol. 2. David. c. 6.had Solomon vvisdome in the beginning, neither did he possesse it in the end, for turning from the vvorship of God he fell, not as a wise man, but as a foole, that he might offend: and he offended so much, that he lost what he had received. Chrysostome, Theodoret, and other Fathers say. He whose beginnings did burn with the desire of vvisdome, vvhichwhich vvith his spirituall love he got, he lost with his carnall love, Prosper Aquitan. saith, that vvhen in his old age he declined, he lost both his life and wisdome together. So likewise Isidor and Gregory.

And it is thought by some, that unto his idolatry he joyned the art magick also▪ so Franciscus. Georgius following the Rabbins saith, that not being content with the Fran. Georgius.wisdome given him by the most high, he would get him serpentine wisdome and subtilty by calling to him, Asmodeus, Astarte, Chamos, and Malchom, and other unclean formes, to which he erected statues; whence it came to passe, that God willing it, he was by them deceived. And out of one Zohar he saith, that Solomon was delivered to Satan for the destruction of the flesh, that the spirit might bee saved. Viz. To Asmodeus, who held him certain yeares, being cast out of his kingdome in the desert, as Nebuchadnezzar was driven from his; then Asmodeus putting upon him the likenesse and ornaments of the King reigned for him; and hence it was, that he said in Eccles. I was King in Ierusalem, for hee made that book in that time of his exile. Thus he; but to passe this over as a Rabbin invention, it is not improbable, but that Solomon was thus tainted, both because Iosephus saith, that be shewed a certain root by the force whereof being inclosed in a ring devils were p. 55cast out, and 2 King. 21. 6. Manasseh turning to idolatry turned to witchcraft also, and Gal. 5. 19. idolatry and witchcraft are joyned together, as if the one went not without the other. Yet seeing the holy Scripture layeth not this sinne to his charge, I think rather that he was not guilty of it: but onelyonly that such, as from him would countenance this wicked and divellish art, have devised this, and others to free him from it before his fall, have referred it to the time following after.

In Solomons example we may see the mutability of Princes, how he that is Note. most excellent at the first, may afterwards grow most corrupt and vile, so likewise Nero in the first five years of his Empire being excellent, proved afterwards a most beastly and cruell tyrant. Tiberius the successour of Augustus, who made all men at the first to hope well of him, proved most impure and tyrannicall. Alexander the great, at the first valiant and temperate, being afterwards mollified with the Persian delights proved intemperate, libidinous and cruell, so as that his Macedonians could hardly endure him. Constantine the great who was so famous for piety, by the means of his sister Constantia, in his latter time was a friend to Arrius, and banisht Athanasius. Theodosius the younger, at the first a godly Emperour, afterwards by the means of Eudocia his wife, became a favourer of the Eutichian heresie and countenanced that infamous Councell of Ephesus called foreign, from robbers. And Mauritius governed at the first godlily and happily, but afterwards grew covetous and cruell, and so was hated of his subjects, and slain by his Captain Phocas. Wherefore let him, that standeth, take heed lest he fall, and let subjects pray for their prince continually, that he may be kept upright unto the end. But whether Solomon thus falling did ever rise again by repentance, is a great question, and much controverted among divines, some affirming and some denying it. The Hebrews and Ierom following them affirm, that he repented, and wrot the book called Coheleth or Ecclesiastes, to shew his repentance; and Irenaus likewise alledgeth the testimony of a certain Presbyter before him, affirming, that he repented, though not here, yet in another world, which is a dangerous assertion; In the Hebrews greater Chronology ch. 15. it is said, that Solomon repented in his old age and received the holy Ghost, whereby he dictated the Proverbs, Ecclesiastes, and the Song of Songs. And Ierom alledgeth the Septuagint. when comparing Solomons Hieron. in Ezech. 24.Ezek 24temple with Ezekiels he saith, the very builder of the temple Solomon sinned, although afterwards he repented writing the Proverbes, wherein hee saith, novissimè ego egi paenitentiam, &c. lastly I repented, and had respect to chuse discipline, but these words are not in the Proverbs in the Hebrew, but in the Sept. edit. Sixti c. 24. 30. But there are other words, which imply penitency, if this were written after his fall. I went by the field of the sluggard, and by the vine-yard of the foolish man, and behold it was over-grown with nettles, &c. which I seeing, applyed my minde and reaped instruction. The Hebrews also have a tradition, that Solomon was drawn 5. times through the streets of Ierusalem, after the manner of penitents, unto the temple, and five rods bound unto him, wherewith he desired the Priests to beat him for his sinnes, but they refusing to do it to him the Lords anointed, he beat himself. **Ambros. apol. David. c. 3. Si David infirm…n, tu forti…? Si Sol…mon lapsus est tu immobi…i…es? Si Petrus primus fuit peccatorum, tu potes primus esse sanctorum? &c. Si j…sti paenae atrocioris exceperunt sententiam, tu quemadmodum tibi spem impunitatis proponis.Ambrose is also brought by Sallianus for his repentance, because he saith, David said, have mercy upon me for I am weak; If David were weak, art thou strong? If Solomon fell, shalt thou stand unmoveable? If Paul be the first of sinners, canst thou be first of Saints? Therefore if the just have erred, they have erred as men, but confessed it as just men, and if the just have received the sentence of most grievous punishment, how do'st thou propound unto thy selfe the hope of impunity? In that he speaketh of him together with others that repented as just, he inferreth, that he also was for his repenting. But P. Martyr contrariwise citeth Ambrose, saying, Christ had native wisdome, but Solomon not, only he asked wisdome and obtained it at the first, but at the last he possessed it not.

Hilary in Ps. 126. calleth him a Saint, and numbreth him with Moses and Peter, who having sinned, repented and obtained pardon. Cyrill after the manner of In Ps. 52.Ps 52Ierom speaketh of his repentance also out of the Septuagint. Irenaeus also lib 4. c. 45. and Gregor. Thanmaturgus, and Neocaesariensis, Th. Aquinas, Bonaventura, Vincentius p. 56in speculo, Albinus, Dionysius, Genebrardus, &c. and their reasons are strong. First, from Prov. 24. 30. which place is expounded by many, of a man overgrown Reason. 1 and defaced by sinne, and Solomon applying it thus to himself, turned by repentance to the cleansing away of these noisome weeds, thus Gregory and Ierom, Cyril and Isidor or Beda. Secondly, from Gods promises, I will be to him a father, 2and he shall be to me a sonne, &c. for which cause he sent to call him Jedidiah, the 2 Sam. 7. 14.2 Sam 7:14beloved of the Lord and promised, that if he sinned, hee would correct him, but not take his mercy for ever from him, as from Saul. Thirdly, because when he died, 3he was buried in the Sepulchre of the kings of Israel, and it is said that he slept with his fathers, as it is not of any that died wicked. Fourthly, because Rehoboam 4is said for 3. years to have walked in the wayes of David and Solomon, whereas if Solomon had not repented, he should never have been set forth, as an example of walking in the right way. Fifthly, Bonaventure argueth from this, that he was a 5pen-man of holy Scripture, and there is no president of any one such that is damned. Sixthly, because he was a type of Christ, and so zealously often prayed for by David 6his father.

Contrariwise, some hold that Solomon most probably repented not after this foul falling, as Chrysostom, who comparing David and him together saith, Solomon Cbrysost. in 2 Cor. hom. 24.received a deadly wound; David indeed fell and rose again by repentance, he sought and received the crown: but his son did no such thing. Augustine also upon that August.Ps. which beginneth thus, except the Lord build the city, in his prologue saith, that Solomon was rejected of God. What Ambrose saith, see before. Gregory numbreth Lib. 2. moral. c. 2 Theodoret.him with Iudas, Dives, and the Sodomites, who were damned. Theodoret with Saul and the unbelieving Iews, who for their ingratitude were deprived of grace, and that finally. Prosper Aquitan. Solomon being puft up in his old age fornicated Prosper.both in body and minde, and the Lord forsaking him made an evill end, so likewise Eucherius, Rabanus and Angelomus, and Tostatus, &c.

Their reasons are; First, because it is no where recorded, that he repented, Reason 1 but of all others, that fell and rose again by repentance, so much is recorded of them, as of David, Manasseh, Peter, Paul, &c. Secondly, because as Eucherius 2and some others reason, he destroyed not again the idolatrous houses, which he had set up, as appeared in that they continued to the time of Iosiah, who demolished 2 King. 23. 13.2 Kgs 23:13them. Thirdly; because he was the first author of idolatry amongst the kings 3of Israel, and so an occasion of ruine to many, as an arch idolater, therefore it is to doubted, that he was rejected, as Ieroboam that made Israel to sinne. Fourthly, 4although God sometime promised David not to take his mercy from his son for ever, if he should sin, but to correct him, yet David understanding well without doubt, that his meaning was not certainly to give him grace to repent, that hee might be eternally saved, but onelyonly as is expressed, that he would not take his mercy from him, as from Saul (as he did not indeed, for his posterity reigned still generation after generation) threatned him, that if he should forsake the Lord, 1 Chron. 28. 9.1 Chr 28:9he would take his mercy from him for ever. Fiftly, because in Ecclesiasticus 5where all the laudable and discommendable things in Solomon are spoken of, no Eccles. 47. 14, 15, 16, &c.Sir 47:14Sir 47:15Sir 47:16word is spoken of his repentance, and whereas Gedeon and Sampson, that fell and their rising again is passed over in silence, yet that wee might not doubt of their being again received to mercy an honourable mention is made of them, Heb. 11. amongst other most faithfull persons, but no where of Solomon. And for the reasons brought to prove the contrary, that taken from Gods promise made to David touching his son, hath been answered already, and is further answered by St. Augustine, expounding it of Christ and the faithfull, for although he were without sinne in himself, yet as is said, Esa. 53. He bare the sinnes of all. Likewise his calling him Iedidiah is to be referred to Christ chiefly, and to Solomon in respect of the temporall good things vouchsafed unto him. Neither can an argument be drawn from this, that he wrote some books of holy Scripture: for as Augustine saith, Balaam likewise being evill, uttered good and salutiferous oracles; we beleeve not those writings of Solomon and esteem highly of them, because they came from him, but because from God through him. Therefore whatsoever good he wrot, p. 57let it be ascribed to God, and sinne left to the man, neither doth it prove any thing that there is none example like it to be found, for the thief upon the crosse repenting at the last and being saved, is without another parallel. Whereas his being a type of Christ is insisted upon, that is nothing to prove his repentance, for God hath made other things which were not capable of salvation types of Christ, as the brazen serpent, the tock, manna, and divers beasts offered in sacrifice, and if every type of Christ must needs be saved, then every high Priest, which I think none will affirm. For the earnest praying of David for him, it is not to be doubted, but that he did the like for Absalom, and Abraham for Ishmael, but prevailed not. Lastly, for the traditions alledged, they savour of the Rabbins invention, and it is uncertain, whether he wrot any thing after his fall, or all before, which last is most probable, because so many proverbs, songs and writings, are before ascribed unto him, 1 King. 4. 32. For my part, all the premises considered, I think it most probable that he repented not, but because nothing certainly is revealed pro or contra, I leave the certain judging of this to the Iudge of all. And for one thing before alledged on Solomons behalf, I have passed it over as not worth the answering, viz. that he is said to have slept with his fathers, and to have been buried in the Sepulchers of Kings: for the like is said of Rehoboam, 1 King. 14. 31.

Therefore the Lord was angry with Solomon because his heart was turned away V. 9.from the Lord, who had appeared to him twice.] The Lord is said to be angry after the manner of man being offended, because he determined not to let the injury done him by Solomon to goe unrevenged. He had appeared to him twice; that is, once in Gibeon, and after that when he had built the Temple, and that in great mercy, thus most strongly obliging him unto him, which aggravated his sin the more. And his word came unro him another time also, 1 Kings 6. 11, 12. to encourage him in building the Temple, but because that was by a Propher or Angell sent to speak so unto him, it is not reckoned amongst his appearances. Now because the Lord having used him so familiarly, he yet ungratefully went from him after Idols, being so seriously warned of this also before, hee threatneth to take away his kingdome from him, yet not all because of his father David, but all the tribes except one; viz. Iudah, with which the tribe of Benjamin was so joyned, that they were but as one tribe together, and therefore as Martyr noteth, it was called by the name P. Martyr.of that tribe only the kingdome of Iudah, who also observeth the justice of Gods dealing in punishing him, as he had divided between God and idols, so God divides his kingdome. But according to some others, when he saith, he would leave him one tribe, he meant one besides … of which he was. How the Lord spake thus unto Solomon is not expressed, but generally by most it is held, that it was by a Prophet, either Nathan or Ahijah, who also was sent to Ieroboam. Yet some think, because no mention is made of any messenger from God unto him, and it would not have been safe for any man to have done this message, that God said thus unto him immediately. But contrariwise it is more probable, that he did not, because it is a great favour for God to appear to a man, and therefore, except in Cains time, when there was no prophet to speak by, we do not read, that he ever spake immediately to any sinner, but by his messenger. How this wrought upon Solomon is not related, some think, that he was so stricken, that he repented: but the contrary seemeth rather to be true, because he sought to slay Ieroboam, to prevent 1 King. 11. 40.1 Kgs 11:40the renting away of his kingdome threatned, as Saul did to slay David. Insteed of being moved with penitency, then he was afflicted onelyonly with worldly sorrow and indignation, and when he could not come by Ieroboam, he was oppressed the more with grief, and thus his death wss the sooner hastened. Whereas some Hebrews invent another cause of renting away part of the kingdom from Solomon's posterity, and of this division, viz. Davids dividing unjustly sometime of Mephibosheths land betwixt him and Ziba, being hereby followed by Ierom, Lyra, and Hugo, it is most improbable, because the Lord himself declares the cause to be Solomons apostasie, and that some part of the kingdeme was still reserved because of his singular love to David.

Therefore the Lord stirred up an adversary to Solomon Hadad an Edomite, &c.] p. 58V. 14.Although the great punishment of renting a great part of the kingdome away was deferred, till after Solomons death, yet Gods anger against him for his sins began to work immediately. He stirred up three enemies against him to vexe and molest him, the first Hadad of Edom, the second Rezon, v. 23. who joyned with Hadad against him, the third Ieroboam one of his own subjects, v. 26. Now these men out of an old grudge against the house of David, exercised hostility against him in his old dayes, but because God made them herein to serve his providence for the punishment of Solomon, he is said to have stirred them up, not that he infused this malice into them, but because he used it to punish his wickednesse by them, even as a workman worketh by tools that another made. In describing Hadad the sacred history is large, shewing whereby he was first provoked, viz. because V. 15, 16.David and his captain Ioab sometime attempted the rooting out of all the males in Edom, he then being a little one, was carried away by his fathers servants into Egypt, taking more men with them, as they went by Paran for more safeties sake, and that he might be the more honourably attended. And in Egypt he found favour with Pharaoh, who harboured him, and when he was grown up to mans estate, gave him his wives sister to wife, who bare him a sonne, &c. Touching the occasion of Davids severity against the Edomites, nothing else is here said, but that Ioab went up to bury the slain, and then he continued in Edom six moneths, and slew every male in Edom. But some Expositours say, that the Edomites slew the garison, which David had placed there, and these Ioab, went up to bury, and in revenge he with all Israel made this destruction amongst them, conceiving certainly, that if the children had been spared, an in-bred hatred against Israel for this would have stirred them up in time to come, to seek revenge upon Israel. But Lyra saith, that he permitted the Edomites to bury their dead, by which kindnesse he got him a name. The king of Egypt out of a consideration of the mutability of worldly estates, and consequently of his own, takes pity upon this royall orphan and dealeth most kindly with him, as some others are noted by Martyr to P. Martyr.have done upon the like consideration, as Sesostris sometime king of Egypt, who having four kings in his power, made them draw his chariot at the first, but when he espyed one of them look often back to the wheels of the chariot, he asked him why he did so? he answered, to note, how those parts of the wheels, which were now up, by and by went down; This when he had heard, considering this to be the case of men also in highest dignity, he presently dismissed them all four, and set them at liberty again. Likewise Charles the 5. received and nourished T… netanus a king, being expelled out of his kingdome by his son. This Hadad, whom V. 21.the king of Egypt shewed such kindnesse to, when he heard that David and Ioab were dead, for fear of whose puissance, whilest they lived, he contained himself in Egypt, returned with Pharaoh's leave, and together with Rezon, went to Damascus, as it seemeth, and having taken it, they together reigned there, and as is to be conceived, annoyed by their excursions the kingdome of Solomon, for it is said, they went to Damascus and dwelt there, and they reigned there.

This Rezon is said to have been the Prince of an army, when David smote Hadadezer, V. 24.King of Zobah, of which, and of the Sirians comming from Damascus to help him, see 2 Sam. 8. But of Ioabs cutting off of every male in Edom, and going up to bury the dead; nothing is said before. Lyra saith that this Rezon having in those Lyra.dayes offended his master, the King of Zobah, fled from him and became a captain of robbers, and thus annoyed him, as he might well doe, that King being then so weakened by David. And now because Hadad was unable of himselfe to get the kingdom of Edom, he first joyned with Rezon and holp him to be King of Damascus, the head city of Syria, that he might afterwards help him to recover the kingdom of Edom; both which kingdomes were tributaries to Solomon, and therefore in thus joyning together to take them, they were enemies to Solomon, yet it is not to be thought that Hadad did this immediately after Davids death, for till Solomon fell to idolatry, he raigned over all his dominions in peace, but now hee becomming contemptible for his basenesse, they thus lifted up their hands against him. Whereas then v. 25. Hadad is said to have been an enemy to Solomon all his dayes; it is to p. 59be understood not from the beginning of his reigne, but from the time that he was stirred up against him. Iosephus saith, that Hadad comming up from Egypt towards the end of Solomons reigne, and attempting Idumaea, could not prevaile with his countrymen for that kingdome, because Solomon had there so many strong holds; wherefore he went into Syria, and by the help of Rezon who had depopulated that country much by robberies he obtained that kingdom, and by many irruptions from thence filled the Israelites land with rapines, whilst Solomon lived. Thus he; but the Sept. contrary to the originall, conclude this history thus, and he reigned in the land of Edom, v. 25. whereas in the Hebrew original it is, in Syria, justifying that of Iosephus. This history through the brevity thereof is so obscure, that this hath been the occasion of difference amongst Expositours, some holding that Hadad reigned in Syria, and some Rezon. For having spoken of Hadad, and how he asked leave of Pharoah to depart, it is not said whether he departed or not; or what hee did against Solomon, but onelyonly the prosecution of the story touching him being left, v. 23. God also stirred him up an adversary, Rezon who fled from Hadadezer, and gathered men unto him, and was the Prince of an army when David slew them, and they went to Damascus and dwelt and reigned there. And he was an enemy to Israel, &c. and that besides the evill which Hadad did, and he defied Israel and reigned in Syria.] From whence we may gather certainly only that Hadad did evill to Solomon and his people, but whether he reigned in Edom or in Syria cannot be gathered, but only by the Septuagint, in whose translation he is affirmed to bee King of Edom. For these words, and he reigned in Syria, have reference rather to Rezon before spoken of, and of whom it is said that he with his men went and reigned in Damascus, the cheife city of Syria. It is to be held then with Lyra, that Rezon attained the kingdome of Syria, and because Hadad could not otherwise so much annoy the Israelites, that he got the kingdome of Edom, which the Sept. thought necessary to expresse, leaving out those words of reigning in Syria, as being a thing sufficiently set forth before of Rezon with his men; where it is said, they reigned in Damascus. And if we understand it thus, the case of Solomon and his countrey was now greivous, he being invaded on the South by the Edomites, and on the North by the Syrians. It was long that these two enemies had waited for this opportunity to get these two kingdomes, and they must needs now bee both of them very aged. Rezon, who was a Captain at the least 20 yeares before David dyed, and at least 20 when he was first Captain; and Hadad, who was at his death 25. for adde unto the one the yeares of Solomons reigne 36. and hee must now be aged 76. and to the other 36. and he must be 61. But Solomons exactions most probably being now more greivous, these nations who before might have been sollicited in vain, were easily drawn to rebell and to admit of these for their Princes, and under them and at their direction to make excursious upon his kingdome of Israel.

Neither had Solomon these two enemies onelyonly, but also another in his own kingdome; V. 26.viz, Ieroboam the sonne of Nebat, of the tribe of Ephraim, who had been formerly advanced by Solomon for his valour to bee over the whole house of Ioseph, but now by Ahijah a Prophet, he was stirred up by telling him that God would make him King over 10 tribes of Israel, leaving unto Solomons sonne one onelyonly, &c. This Nebat saith Lyra, the father of Ieroboam was Shimei, whom Solomon Lyra.flew, according to the opinion of some; and he being by his mother nourished up after his death was often by her put in mind of Solomons severity towards his father, thus stirring up an hatred in his mind against him: but how frivolous this is, appeareth, because his name differs, and Shimei was not of Ephraim, but of Benjamin. It is therefore more probable, which followeth in Lyra following Iosephus, that Solomon first employed Ieroboam about the work of Millo, and hereupon observing Iosephus.his industry, preferred him to bee Ruler over the whole house of Ioseph; that is, Ephraim of which he was, and Manasseh; now he having attained this great dignity, as he went out of Ierusalem to take this principality upon him, Ahejah was sent by the Lord unto him to appoint him unto a farre greater dignity; viz. to be a King over 10 tribes, a way to which was made by that praefectureship, over p. 60the most populous and potent family in Israel already conferred upon him. He being by this animated, began to speak privatly against Solomon, that thus he might draw the hearts of the people from him to himself; for which Solomon hearing it sought to slay him. For to this effect the sacred history saith.

This was the thing, for which he lifted up his hand against Solomon, he built Millo, V. 27.and filled up the breach of the city of David his father. Then Ieroboam being a mighty man, and Solomon seeing him to be industrious set him over the whole house of Ioseph, and at that time Ahijah found him going out of Ierusalem having a new garment, &c.] In which words no cause can be found why Ieroboam rebelled against Solomon, or why Solomons building of Millo is mentioned, unlesse a supply be made, which is partly implied in the words, viz. to shew, by what meanes Ieroboam began first to rise, it was upon his employment in Millo, and for his lifting up of his hand against him, there was no cause in that, or in his being set over the house of Ioseph, but onelyonly in the message of the Prophet unto him, this his advancement by the King being spoken of only as a preparative and means, the better to attain the kingdome, to which God would raise him for Solomons punishment. Wherefore they both vent their own inventions, of whom Lyra speaketh, as R. Solomon, who saith, that he reproved Solomon for filling up and stopping the passage, which David had left open for men to come to the house of the Lord, which he did by repairing Millo, and for this Solomon being angry expelled him the city; and others, who say, that he being first set over the house of Ioseph, was removed down to a lower office to be over the work of Millo, at which he took indignation and rebelled. But this last is plainly contradicted in the text, for the work of Millo was the occasion of his rise, and the first is meerly imaginary. Yet, as Martyr hath it, Kimhi Kimhi.also findeth a cause in the building of Millo of discontent, both to Ieroboam and to the people; for that in times past it was so built that a postern door was left, and passage for the kings of Israel in case of danger to flee away, which Solomon now also stopt up, and because hereby he shewed a contempt of the citizens, as though he feared no danger from that which they could do at any time, through which he should have any need to flee. And some also, he saith, hold this to be a caused of Ieroboams and the peoples discontent, that by setting buildings upon Millo, all passage to the court was stopt up, that men could not so easily come to the king with any sute, as in times past, and against these things Ieroboam was most ready to speak, and upon these occasions to stir up the people to rebell against him. And to these or some of these he seemeth to assent. But if there had been any preparatives in Ieroboam to rebell against his master before the Prophets comming to him, the sacred history would not have spared certainly to relate it, no more then Absaloms practises, when he aspired to his fathers kingdome. Seeing therefore here is no cause set down, but onelyonly the prophesying of Ahijah unto him, I conclude, that this was the only thing that first gave him occasion to attempt any thing against Solomon, as we may gather certainly, that he did, because it is said, that he lifted up his hand against him, and yet he had no reason to do so upon that prophesie, in Solomons life-time, seeing he was told, that no part of the kingdome should be taken from him whilhst he lived, but in his sonnes time. The reason then, why the building of Millo and Ieroboams industry about that work are first mentioned, was because here was the beginning of Ieroboams rising to dignity, making him the more capable of a kingdome afterwards, as in speaking before of Hadad, his history is set forth from the beginning, and likewise of Rezon: neither doth Iosephus speak of Josephus. Tostatus.any other occasion of his rebelling, but this prophesie. Yet Tostatus, as Lyra, will have an occasion in the building of Millo, viz. it being a work of great cost, a tribute was raised to maintain the charge, and Ieroboam being appointed over this, finding the people hereat discontented, took this opportunity to speak against the king also: but how then came he after this to a greater dignity by the kings favour?

At that time when Jeroboam went out of Ierusalem, Ahijah the Shilonite found him, and he was clad with a new garment, &c.] It is most probable, that by his going V. 29.out of Ierusalem, is meant his going out towards Ephraim to execute his office, p. 61till now thinking nothing lesse then of a kingdome, but apt enough, as God knew, upon just occasion offered, to aspire after it. For the tribe of Ephraim, of which he was, in times past affronted Iephtah, and slew the 70. sonnes of Gedeon, and Micah of Ephraim was a ringleader to idolatry in Israel, and Sheba the sonne of Bikri an Ephraimite, lifted up his hand against David next after Absalom, and so did Ieroboam now against Solomon. Him, being come out, Ahijah the Prophet found in the field, and they two are said to have been there alone, which may seeme strange, that he being a man so highly promoted, should travell without any attendants; but it is most likely, that the Prophet called him aside in secret to do his errand unto him, as Samuel in times past … Saul, to avoid the danger of Solomons knowing of it. Touching the new garm…, it is so spoken of, as that it is uncertain, whether Ahijah or Ieroboam were clad with it, but it is most commonly taken, and that most rightly, that this garment was the Prophets, because it is likely that Ieroboam would not have suffered him to take and rend his garment, before hee knew the reason, and it had been a strange thing in the Prophet to offer it, and it had not beeen so fit a signe to give him part of his own, to signifie the rending away, and giving to him that which was another mans, but the garment being the Prophets, who came as a messenger from God, and giving part unto him, did most aptly signifie the thing intended. The cause, why the Prophet did not onelyonly foretell, but by a figure and signe fore-shew the taking away of ten tribes from Solomons posterity, to give them to Ieroboam, by rending his garment into 12. parts and giving ten of them to Ieroboam, was both to stir him up to be more intent to the thing prophesied, and to make the deeper impression in his minde by the sense, not onelyonly of hearing, but also of seeing, as other Prophets also were directed afterwards to do, both Esay, Ieremiah, and Ezekiel. For when Ieroboam saw him to take his own new garment and to tear it in pieces, he could not but conceive, that this was not done for nothing, but upon some serious and weighty consideration. And it is worth the noting, that as ten tribes were rent from Solomons house and Rupertus.given to Ieroboam, set forth by ten pieces given to him, so the kings of the ten tribes were changed according to this number ten times, till that as a garment rent in pieces they were quite consumed. The kingdome of Israel was new, as a new and whole garment under Solomon, and therefore most aptly set forth by a new garment, but after this rending, it soon began to decay. First, under Ieroboam by 1 King. 14. 30.1 Kgs 14:30warres with Rehoboam, and by his idolatry, for which God began to loath Israel, and he and all his were soon consumed, the kingdome continuing but two yeares in his family after his death. Secondly, under Baasha, who slew Nadab the sonne 1 King. 15. 27.1 Kgs 15:27of Ieroboam, and reigned in his stead; by warres also with Asa, and idolatry, for which he and his also were destroyed, in the second year of his sonne Elah, who 1 King. 16. 10.1 Kgs 16:10reigned after him. Thirdly, under Zimri, who was the executioner of Gods wrath against the family of Baasha but stood not above seven dayes. Fourthly, 1 King. 16. 15.1 Kgs 16:15under Omri, who was set up against Zimri, after whom his son Ahab succeeded, 1 King. 16. 23.1 Kgs 16:23and after him Ahaziah, and lastly Iehoram of the same family. Fiftly, VnderUnder Iehu who slew Iehoram and all Ahabs posterity, and in his house the kingdome remained 2 King. 10.2 Kgs 10to the fourth generation. Sixtly, under Shallum, by whom the posterity of 2 King. 15. 13.2 Kgs 15:13Iehu was cut off in Zechariah, but he continued onelyonly one monethmonth. Seventhly, under Menahem who slew Shallum, and his sonne Pekaiah after him, but in Menahems V. 14.dayes that kingdome began to be pilled by Pal, the king of Assyria, to avert whose invasion it was dreined of 1000. talents of silver. Eightly, under Pekah the sonne of Remaliah, who slew Pekahiah, in his dayes came Tiglathpileser king of V. 25.Assyria, and subdued and carried away many of this kingdome into Assyria. Ninthly, under Hosheah the sonne of Elah, who slew Pekah, in whose dayes Salmanasar V. 30.the king of Assyria came against Israel, and Hosheah became his servant, and so he 2 K…n…. 17. 3.reigned in another condition, viz. of a tributary a while, and so may be counted for a tenth king. But then treason being found in him, hee was taken and imprisoned, and the whole kingdome destroyed. But to return to the Prophet Ahijah, he gave to Ieroboam ten pieces of the twelve, into which he had rent his garment, V. 36.fore telling him, that he should reign over ten tribes, but for Davids sake, p. 62one tribe should be left still to Solomons sonne: by one tribe understanding, as hath been noted before, Iudah together with Benjamin lying mixed with it, to expresse which the Sept. have it, foreign, he shall have two tribes, because that 10 peices being given away, there remained two still. But he telleth him that this should not be done in Solomons dayes; but in his sons dayes, to whom (though un worthy for Solomons great wickednesse, two tribes should remain) that David might not want a light in Israel, that is, a Kingly posterity comming of David, set up as a light by Kingly glory shining in that land; and it is said a light, saith Martyr, because David himselfe reigning over all was as the Sun; but henceforth the P. Martyr.Kings comming of him should be but as …ght, the beames of their Kingly glory extending nothing so faire. The cause w… God would rend away so much of the kingdome, is set down v. 33. Because they have for saken me and worshipped Astarte, &c. It is said not he, but they in the plurall number, to intimate that Solomons V. 33.wickednesse spread it selfe amongst his people, who were drawne by his example to commit the same idolatry: his sin being thus aggravated, and made the more provocative.

But I will not take away any part of the Kingdome out of his hand, &c. 35. but out of his sonnes hands, &c.] Here Ieroboam is expresly directed not to attempt any V. 34.thing in Solomons life time, as David being held by the feare of God without any expression restrained himselfe from attempting any thing against Saul during his life, although he were by Samuel annointed king in his stead. Yet Iosephus saith, that he being by this prophesie lifted up to great hopes, began so soone as he came Josephus.amongst his contribules, over whom he was set, to move them to sedition, and helpe him to this kingdome. Comestor and Tostatus thinke, that he sought to sline them up before. That of Iosephus seemeth not to disagree from the sacred history, Scholast. hist. Tostatus.in which it is said, that he lifted up his hand against him, v. 26. for what is this else but to rebell? and for his seeking the kingdome before, it seemeth to be intimated in this speech of the Prophet unto him, Thou shalt reigne according to all that thy heart desireth] for hence some gather that he desired before to attaine the kingdome. But this is a weake ground, seeing the meaning of that saying might be nothing else, but that when he should be made king over the ten tribes according to this prophesie, as he should desire after the manner of all kings, so he should continue Lord and King over all those parts, none being able to put him downe againe. I conclude then, that most probably Ieroboam thought of nothing lesse before, then of a kingdome, but when he had heard the Prophet, he began to shew the wickednesse of his heart presently in assaying to get the kingdome in Solomons life time, which was expressely denied unto him, and yet the providence of God wrought also herein to afflict Solomon the more for his sinnes, who knoweth how to use wicked men as instruments to punish the wicked, although that which they doe against them proceedeth meerely from their owne evill disposition.

And I will afflict the seed of David for this, but not for ever] Because these V. 39.words are added after these, v. 38. I will build thee a firme house, &c. some to make them to cohere with them, understand them, as if that were the afflicting of Davids house meant, when they should not see the ten tribes to returne any more unto them, but to continue separated, as a contrary kingdome. But this pleaseth not P. Martyr.Martyr, who thinketh rather and that rightly, that they have reference to that which was said before, viz. the renting away of the ten tribes for their sinnes, seeing if it had been meant of the continuing of this rent, it should have been said, I will afflict them in this, and not for this. Touching the last words but not for ever, some understand them, as if it were meant, that the kingdome of Israel now to be divided from the kingdome of Iudah should not stand alwaies, but returne at length and be under the house of David againe, which they thinke was fulfilled, when Israel was carryed away captive by Salmanasar, and Iosiah some time after possessed Samaria, and the countries pertaining to the ten tribes, and when after the captivity of Iudah into Babylon and returne againe in the dayes of the Assamo-nei, the Iewes obtained the whole kingdome. But this saith Martyr cannot stand, because although they possessed the land againe, yet the ten tribes never returned p. 63to be reduced under the obedience of the house of David. It is better therefore saith he, to understand it of the Messiah, in whom the kingdome of David is much more inlarged, then ever before, in that all the ends of the earth are given unto him. And this is acknowledged by R Solomon, but he erreth miserably in that he holdeth the kingdome of the Messiah to be a kingdome in this world, under the obedience whereof the other ten tribes shall one day be brought againe. Pellican.Pellican agreeth with Martyr, who saith, that the glory was restored to Davids house in the Messiah, as never was to any mortall king; and Lyra, Tostatus, and Dionysius likewise. They were not say they, afflicted any more by the kingdome of Israel consisting of ten tribes after 250. yeares, because that kingdome then ceased, by reason whereof the kingdome of Iudah could never be quiet long together before: but their affliction was wholly at an end, when the Messiah came and reduced all nations under his obedience by his Gospell.

Whereas the Lord spake so kindly to Ieroboam by his Prophet v. 38. If thou wilt V. 38.walke in my wayes, &c. I will be with thee, &c. when as he knew that he would be a most grosse Idolatour, and did by him punish Solomon, when as he knew that he would be much worse, he did it out of his generall goodnesse, that diffuseth it self to all alike, to the good and the bad, to the just and unjust, that when he should Matth. 5. 45.Matt 5:45prove so bad, he might the more justly be most severely punished, as indeed he was in his posterity, none being spared, but all cut off, thus also was Saul before advanced, and Iebu, and Hazael after. And he spake thus, and set him up to punish idolatry, that whatsoever he should prove after wards, it might yet bee manifest hereby, that God was not the authour of it, but that it sprung from his own corruption most violently carrying him on against the most effectuall premonitions and promises that the Lord could make unto him, and that we might learn hereby not to charge God with out sinnes, as some doe, saying; I am such, because God hath made me such.

But Solomon sought to slay Ieroboam, wherefore he sled into Egypt to Seshack, V. 40.&c.] Hitherto hath been shewed what promises were made to Ieroboam, neither is it expressely said, that he attempted any thing against Solomon hereupon, but because this is said before, that he lifted up his hand against him; whereof the Prophets comming to him is said to be the cause, and here that Solomon sought to stay him (which he would not doubtlesse have done meerly for that prediction; for both it was secret, and he might as well and rather have sought to kill the Prophet for that: neither is it to be thought that Solomon was so farre gone in wickednesse as to oppose the knowne will of God in any thing) it is to be held that he began now as was touched before, like a proud and ungratefull man, to seek to get away part of his masters kingdome, and therefore he sought to cut him off. But if by any meanes the prophesy came to Solomons eare, and hereupon hee were moved the more against him, that Gods purpose might be prevented; he sinned greatly herein, and it argueth his finall impenitency, as Sauls; and his seeking to stay him was but a kicking against the pricks, and fighting against God; all whose decrees shall stand unalterable against the machinations of the greatest Potentates in the world. Seshack the King of Egypt, to whom Ieroboam fled, was most probably the sonne of Pharoah, the father in law of Solomon; who now his father being dead, reigned there: but it seemeth that although hee were neare unto Solomon by his marriage with his sister, yet the freindship continued not, as before; for then hee would not have harboured his rebellious subject, but delivered him to him to bee punished. And this is a thing common to other Kings, the band of affinity proveth ofttimes no tye unto them, but that the brother in law will be against the brother in law, for his owne ends.

The rest of Solomons acts, &c. are written in the book of the acts of Solomon.] That V. 41.is, saith Martyr in a Chronicle, in which all notable things were set downe from time to time, that happened in any Kings reigne; as in the Chronicles of other kingdomes: but because many things were therein set down, which it concerneth P. Martyr.not the Church in generall to know, for instruction and edification in matters pertaining to God; such onelyonly were excerpted, and set forth in the two books of Chronicles p. 64here following, and those former writings being none of the canonicall Scripture, perish; Lyra saith, that these writings of the acts of these Kings, were burnt Lyra. Bibliotheca patrum.by Nebuzaredan steward to the King of Babylon; so likewise Sixtus Senensis, 2 Chron. 9. 27. Solomons other acts are said to be written by Ahijah the Shilonite, Nathan and Iddo, who it seemeth were writers successively of Solomons acts, as others were in their times before and after of other Kings of Iudah and Israel.

The time that Solomon reigned over all Israel was 40 yeares, but at what age he V. 42.began, it is not said; but of this what may be most probably conjectured, see before ch. 1. 38, 39. and it may be, that he reigned sometime whilest David yet lived, which commeth not into this account, in which time he begat Rehoboam, who is said to have been 40 when he dyed, and then he began to reign in his steed. And it is to be noted that Solomon fell so fouly in his old age, that no word is spoken in his V. 43. Ch. 14. 21.commendation at his death, as of David; as that he dyed in a good old age, full of Note. riches and glory, that all men may be warned by him not to fall from the feare and love of God, but to persevere herein to the last gaspe, least they fall from that which is the greatest comfort in the world in their death, the praise of God.