Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. I.

NOw king David was old, and stricken in years, and they co∣vered 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 com∣mand of the severall kings of Judah and Israel; and there∣fore 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; Onely 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 se∣verall 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 onely by the testimony of the Church of the Jews, who did alwayes acknowledge them as a part of the sacred Canon of the Old Te∣stament; but also by the testimony of the Apostle Paul, who in his Epistle to the Ro∣manes 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 Scri∣pture 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 pen∣men in writing these books, we cannot determine; onely 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 num∣bring 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 Adoni∣jahs 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 Arau∣nah, 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 or∣der the courses of the Priests and Levites for their attendance upon their severall ser∣vices 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 an∣other 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 record∣ed 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 as∣sembly 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 advan∣tage 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, sick∣nesses 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 Da∣vid 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 onely 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 onely 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 ta∣ken 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 can∣not 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 ta∣ken 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 pur∣pose some way amongst the people, but had Abishag been taken onely to attend on the king in his weaknesse, or to lie in his bosome onely 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 ti∣tle; 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 Physi∣ans added, partly because they would shew that besides the principall end they aim∣ed 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 mediate∣ly 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 Issa∣char, 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, be∣cause his father had never known her, which made him think that he might lawful∣ly 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 Ado∣nijah; he presumed upon his fathers indulgence; this it was that had marred him for∣merly, and this it was that did now embolden him to do what he did: and second∣ly, 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 onely to that which went be∣fore, 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 forego∣ing 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 A∣donijah too: and so in relation to this it follows here, And he also was a very good∣ly 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 like∣wise 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 king∣dome, he thought did of right belong.

Vers. 8. And the mighty men which belonged to David, were not with Adoni∣jah.] 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, say∣ing.] By Nathan the Lord had made known to David his will concerning Solo∣mons 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 enqui∣ry (to startle her the more) Hast thou not heard that Adonijah the sonne of Hag∣gith 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 busi∣nesse then she; and that in regard of Davids great affection to her, none was more like to prevail with him; onely 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 A∣donijah.

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 as∣sured that he knew nothing of it) but onely to make known the insufferable inso∣lency of Adonijah, who durst attempt such a thing without his privity, and that Da∣vid 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 Ado∣nijah; 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 ap∣pear 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 Adoni∣jah, 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 onely to intimate, that he verily believed, that what Ado∣nijah 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 onely a∣mongst 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 onely 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 onely 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 an∣ointed 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 astonish∣ment, 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 Za∣dok 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, be∣cause 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 appoint∣ment 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: second∣ly, 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 Solo∣mon was a notable type, when men should come in willingly, and submit to his go∣vernment; 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 ti∣dings; 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 ap∣pointed, 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 thankful∣nesse 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 worship∣ing 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 ex∣presse 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 Adoni∣jah 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, onely taking care of thine own domestick businesses and affairs; and take heed that you meddle no more with the matters of the kingdome.