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. VIII.

Vers. 1. THen Solomon assembled the Elders of Israel, &c.] To wit, to attend upon the ark, when it was removed out of the City of David, which is Zion, (where it had been ever since David brought it thither, 2 Sam. 6.12, of which, see the note there) unto the Temple which Solomon had now built in mount Moriah; for by this personall attendance both of Princes and people upon the ark, they did acknowledge the Lord, of whose presente the ark was a type, to be the God and Lord of Israel, and themselves his servants. A great question, indeed it is, how it can be said here, that the ark was carried out of Sion, that it might be placed in the Temple, seeing ordinarily in the Scripture, Sion is spoken of as the place where God dwelt in his Temple amongst his people, as Psal. 78.68.69. where it is said, that God chose the tribe of Judah, the mount Zion which he loved, and he built his Sanctuary like high places, &c. and Esa. 8.18. where God is called the Lord of hosts, that dwelleth in mount Zion, and so in many other places. But for this

we must know that to speak properly and in a strict sence, the Temple was not built in mount Sion but in mount Moriah, 2. Chron. 3.1. therefore it is said here, that the ark was carried out of the citie of David, which is Zion, into the Temple; but because the whole citie of Jerusalem is usually called Sion, and mount Sion, from that mount which was a chief part of it, thence it is that the Temple Gods dwelling place, is so usually said to have been in Sion.

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

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

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

Vers. 5. Sacrificing sheep and oxen that could not be told, nor numbred for mul∣titude.] To wit, when they were going in a solemn manner before the ark, to re∣move it from the citie of David into the Temple, and therefore perhaps in the same manner too that was observed by David, when he removed the ark from the house

of Obed Edom, 2. Sam. 6.13. And it was so, that when they that bare the ark of the Lord, had gone six paces, he sacrificed oxen and fatlings.

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

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

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

Vers. 12. Then spake Solomon, The Lord said that he would dwell in the thick darknesse.] Solomon standing where he saw how on a sudden the house was filled

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

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

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

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

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

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

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

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

And when thou hearest, forgive.] This clause is added, first, because pardon of sin is the chief thing to be begged of God in all our prayers, for hereby a way is made

for the obtaining of other blessings, and besides, there is no true comfort in obtain∣ing any blessing, if our sins should still remain unforgiven: and secondly, because the best are subject to so many failings in prayer, that should not the Lord pardon the sin of their prayers, there would be no hope that any prayer of theirs should do them good.

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

Vers. 33. When thy people Israel be smitten, and shall turn again to thee, and con∣fesse thy name, &c.] To wit, thy Justice, by laying all the blame upon themselves, ac∣knowledging that they have deservedly suffered; and thy mercy and power, by seek∣ing to thee for pardon and succour.

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

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

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

Vers. 38. What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, &c.] By the plague of the heart, here is meant both the sinnes for which they are punish∣ed, which proceed all from the wickednesse of the heart, and must be acknowledged and bewailed, or else men will never seek seriously to God that the punishment may be removed; and also, the punishment it self, because it is inflicted for sinne, which is rooted in the heart, and doth alwayes oppresse and wound, especially when we apprehend it to be an effect of Gods wrath.

Vers. 41. Moreover, concerning a stranger that is not of thy people Israel.] Either this is meant of such strangers as were converted to the Jewish Religion, cal∣led therefore Proselytes, such as was that Ethiopian Eunuch, Acts 8.27. who had been at Jerusalem to worship; or else, of such strangers as were also unbelievers,

(for whom the Jews say there was a court without, that, where the people of Israel met together) Indeed there is no question, but strangers of another religion, by the victories of the Jews, and other discoveries of Gods speciall love to them, might be brought to have a reverent opinion of the God of the Hebrews (for this was u∣suall with the heathens as we may see in that example of the Philistines, 1. Sam. 4.7, 8. and 6.2, 3.) and thereupon might come with their gifts and prayers to the temple; but then doubtlesse Solomon hoped not that their persons and prayers should be accepted with God for any such devotion in them (for there was never any way of obtaining favour with God, but onely in and through the Messias) but desired onely that God would make his power known by doing what they should so desire of him, that so his name might be rendred the more glorious. Thus this place may be understood of infidell strangers; yet I think it is rather meant of Pro∣selytes.

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

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

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

Vers. 54. And it was so, that when Solomon had made an end of praying, &c.] In 2 Chron. 6.41. some particulars are added which here are omitted, to wit, that having ended his prayer, he added these words, Now therefore arise, O Lord God, into thy resting place, thou and the ark of thy strength, &c. which is a clause of the 132. Psalme vers. 8.9, 10. and therefore doubtlesse that Psalme was made, either by his father David, at his removing of the ark, or else by Solomon at this time; and that hereupon fire came down from heaven, and consumed the burnt offerings, and the sacrifices, which the Priests had then laid upon the altar, whereupon the people bowed themselves and worshiped the Lord, 2 Chron. 7.1, 3. Now therefore when the Lord had thus testified his presence and assent to Solomons prayers, the King rose up and blessed the people, as in the following words is expressed.

Vers. 59. That he maintain the cause of his servant.) That is, of me his ser∣vant, or of the king of Israel indefinitely.

Vers. 64. The same day did the king hallow the middle of the court, &c.] That is, the middle part of the pavement of the inner Court, to wit, either by offering sacrifices thereon, or by building many and severall altars there for the present occa∣sion, because one altar could not suffice for such a multitude of sacrifices.

Vers. 65. Solomon held a feast seven dayes, even fourteen dayes.] That is, seven dayes for the dedication of the Temple, which began with the beginning of the se∣venth day of the seventh moneth, and ended with the end of the fourteenth day, (if the tenth day be accepted, as being the day of their publick fast, as is above noted,

vers. 2. and then seven days for the feast of Tabernacles, which began with the be∣ginning of the fifteenth day, and ended with the ending of the one and twentieth day.

Vers. 66. On the eighth day he sent the people away, &c.] To wit, the day fol∣lowing the last seven of the feast of Tabernacles, which was the two and twentieth day of the moneth; for that eighth day was an holy day, added as it were to the se∣ven dayes of the feast of tabernacles, Levit. 23.36. at the end of this day he dis∣missed the people; yet because they went not away till the twenty third day of the moneth, therefore it is said, 2 Chron. 7.10. that, on the three and twentieth day of the seventh moneth, he sent the people away unto their tents, glad and merry in heart for the goodnesse that the Lord had shewed unto David, and to Solomon, and to Israel his people: where Solomon is also mentioned, though it be not so here.