1 Kings 11

in his days, and that they came out of Ethiopia. So that if Tarshish was in Spain, they that sailed thither trafficked in Afric also before they came home, (Sec Bochartus, in his Hierozoicon, par. ii. lib. iii. cap. 31.) And peacocks.’] Tho LXX. do not adventure to translate the Hebrew word thxiccijim: but the Chaldee, Syriac, Arabic, and Latin, translate it as we do, peacocks: and so do tho most learned among the Jews, as Bochartus shews in a long dissertation; where he probably guesses this creature had its name by a small transposition of letters from Cathajim; as much as to say a bird of Cuth, or a Persian bird. Which transpositions are so usual, that we have an instance of it in this chapter: the trees hero called alinugim, being called in the Chronicles algumim. See Hierozoicon, par. i. lib. ii. cap. 23. where he shews how beautiful a creature this is: which might well be brought from foreign countries to Judea, where there were none of them. Vcr. 23. So king Solomon exceeded all the kings of the earth for riches and for wisdom.] The latter of which he begged of God; who graciously promised to add the former; which he did to admiration. Vcr. 1. xjlND king Solomon loved many strange women’ (together with the daughter of Pharaoh).] It was iior/a M+fM CHAP ■xi;] THE FIRST BOOK OF THE KINGS. fault in him that he married Pharaoh’s daughter; she being a proselyte, as is generally supposed, to the Jewish religion. But in marrying so many other women besides, he committed two sins against the law; one in multiplying wives, and another in marrying those of strange nations, who still retained their idolatrous religion; which was expressly against their law, as the next verse declares it. The Jewish doctors, indeed, are so very desirous to excuse Solomon, that they say these strange women were proselyted: bttt Mr. Selden well observes, that then it had been no sin to have married with some of them; and yet Nehemiah says it was a sin, xiii. 26. (lib. v. de Jure Nat. et Gent. cap. 15. p. G25, 626. and Buxtorf. de Sponsal. et Divortp. 40,41.). Women of the Moahites, Ammonites, Edomites, Zidonians, and Hittites.] Some think Solomon would not have taken wives out of these nations, had it not been out of some political principle: which some think was, that he might by their means gain intelligence of the state of those countries: others, that he might extinguish the old enmity which was between the Israelites and those nations; to which he might probably hope to put an end, by contracting these marriages with them. But good intentions will not justify the doing unlawful things. him, that he might want nothing; but moreover gave him land, that out of its revenues he might provide himself an equipage suitable to his quality. • their murmurings, and increasing them, this cannot properly be called lifting up the hand, that is, rebelling against Solomon: but was a preparation for it, and disposed tho people to the revolt which afterward followed. And he might have added, that few returned out of their captivity but the house of Judah, who were delivered in a wonderful manner from Babylon.

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JjlND Rehobtitfnt went to Sliechetn. A multUudJ of children was accounted a great blessing among the Israelites: but if Sol6inon had any more besides this son and two daughters, mentioned iv. 11.15. this holy writer would not do him the honour to mention them, but passes them by in silence: nor doth he vouchsafe to acquaint us (as i$ usual) in the beginning of his story, from whom Rehoboam was descended by themother’s side; but in the conclusion mentions it twice (xiv. 21. 31.) that she was an Ammoriitess, one of an infamous nation. Howsoever, though he was not entirely an Israelite, he pretended to the kingdom; being the eldest, if not the only son of Solomon, to whom it belonged by the law then Established; which ever after continued in Judah. That which follows shews this was the opinion of all the people. For all Israel were come to Shecheinto make him king.] To acknowledge him for their sovereign, as rightful sue-’" cessor to Solomon. They met for this purpose at Sliechem, because it was the most convenient place, being m the middle of the kingdotn: or, a^ others think, bfecaiise’ it was in the tribe of Ephraim; where they could speak their minds more freely than they durst at Jerusalem, which? was in the tribe of Judah. Arid this hath sorhe colour in’ it, from what follows; that they sent for Jeroboam to" meet them there, who would riot venture to come to Jerusalem'/

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Of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods.] This relates particularly to the Hittitcs and the Zidonians beforementioned; and consequently the rest of the seven nations of Canaan, with whom they wero forbidden to make any marriage, (Exod. xxxiv. 16. Deut. vii. 3.) for the weighty reason here men r tioned. For though they might marry wives of other nations, if they embraced the Jewish. religion; yet of the seven nations of Canaan they might not, though they were Converted to their religion: lest the venom might lurk and lie hid; and at last break out, and infect them. Great was the foresight of Moses (wherewith God endowed him) in giving this precept (as Grotius notes); for the not observing it undid the Israelites, and was the foundation of their utter ruin. Solomon clave unto these in love."] He not only married them, but had a great affection to them; whereby his heart was easily alienated from God. “Ver. 3. And he had seven hundred wives, princesses, and three hundred concubines.] Of these princesses, few or none had the name of queens, as Abarbincl observes; but they only who were of. the highest esteem with him, or who wero of royal extraction. He thinks Solomon enjoyed every one of these once, and then shut them up, that nobody might touch them afterward. (See Buxtorf. de Sponsal. et Divert, p. 48, 49. and Hackspan’s Miscellanies, lib. i. cap. 6.) But it seems to me more probable, that he kept so many wives merely for state and pomp; after the manner of the eastern princes; burnever used many of them. Just as they do now in China, where tho emperor hath a gTeat multitude of wives, chosen out of the prime beauties of the country: many of which he never saw in his life; as Father la Compto tells us in his history of China, par. i; p. 62. The same is said of the Great Mogul, that he hath as many women as will make up a full thousand (which is Solomon’s number), as the author of the Voyage to the Indies tells us, in the end of P. le Valle’s History, sect. 20. p. 469. It must be considered, also, that Solomon had not brought them to this number in the beginning of his reign, but towards the latter end; when his riches increasing, he made vast expenses*, and studied to outdo all other kings, in magnificence of all kinds. And his wives turned away his heart.] He was so delighted in their company, that they turned away his thoughts from serious business; yea, from God himself., And it came to pass, when Jeroboam the son of Nebat, who was’ yet in Egypt, heard of it.] The words of it are not in the original, but only that he heard: either of this meeting, or of the death of Solomon, or both: for he could not hear of this meeting without hearing of his’ death. (For he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt).] As hath been related in the foregoing chapter.

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Tlutt they sent and called him. At the same* time that he heard of this meeting, and the occasion of it/ a message came to him from the assembly, to desire his’ assistance.. And Jeroboam and alt the congregation of Israel came, and spake unto Rehoboam, saying.] By all the congregation] is meant all their elders, arid heads of their tribes; who chose Jeroboam to be their speaker.

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For it came to pass; when Solomon was old, that his wives turned away his heart after other gods. For, indulging himself too much in pleasure, he weakened both his body and his mind: and growing old betime, began to’ doat upon other gods; which he suffered his wives to worship privately, and at last openly to exercise the religious rites of their own country. And his heart was not perfect with the Lord his God, as was the heart of David his father.] He did not forsake the Lord, but joined other gods with him. “Which a man of his sense could never have done, (who had solemnly acknowledged in his prayer, that there was no god like to the Lord, yea, that there was no god else, viii. 23. 60.) if his mind had not been enervated,, and his understanding darkened by sensual pleasures.’ Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his] heavy yoke which he put upon us, lighter, and we tvill serve thee!] They begin with a complaint against the former go-. vernment; but promise to submit to Rehoboam as their king, and be his faithful subjects, if he would promise to ease them of those burdens which his father had imposed 42S A COMMENTARY UPON [chap. Xll. on thern. Which were not so heavy as they represented them; considering the peace and plenty they enjoyed, (iv. 25.) and the vast riches he brought into the kingdom: so that silver was nothing accounted of in his days, (x. 21.) But people are more sensible of the smallest pressures, than of all their enjoyments: and most sensible of the least burden, when they are at perfect ease. Such were the tributes he exacted for his buildings, the expenses of his family, and maintenance of chariots and horsemen, which wero all for the honour of the nation, and employed great numbers of them, Abarbinel thinks it is possible, when war was raised by Hadad and by Rezon against him, in his latter days, the tribute might be increased, and occasion their grumbling. But howsoever that be, it is observable that they make no complaints at all of Solomon’s idolatry, and the strange worship he introduced; about w T hich they were not concerned, but rather complied with him. (See xi. 33.)

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And Solomon went after Ashtoreth the goddess of the Zidonians. He worshipped Astarte, of which see in the book of Judges, ii. 13. and 1 Sam. vii. 3, 4. And after Milcom the abomination of the Ammonites.] This god was the same with Moloch; whom he calls an abomination, because highly detested by God: who had given them a particular caution against worshipping the host of heaven, (Deut. iv. 10.) Now Moloch signifies the prince of that host, as I may call it, the sun; the king of heaven, as the moon was called the queen: in this all agree, that Moloch comes from melech, which in the Hebrew language signifies a king, and is of the same import with Baal and Adonis (which signify lord), which were worshipped by many nations, as Moloch was: who was not the peculiar god of the Ammonites; but the god whom they principally worshipped. And he said unto them, Depart yet for three days, then come again to me. And the people departed.’] He desired time to consider, in so weighty a business; pretending, I suppose, he would examine the truth of their allegations: otherwise it had been dangerous to send them away ^without any answer, when it was evident they were disgusted.. Ver. (>. And king Rehoboam.] By this it is plain he had a title to the kingdom; though they had not yet made a recognition, as we speak, of his authority.. Conmltedwith the old men that stood before Solomon his father, tvhile he yet lived.’] Solomon was so wise, as in his best days not to depend solely on his own wisdom; but had other wise men, with whom he advised, as his counsellors, in all matters of moment. And said, How do ye advise, that I may anstver this people?] Being men of great experience, who had learned, no doubt, much wisdom under so wise a king as Solomon, he had reason both to consult such sages, and to depend upon/ their advice, as likely to be most prudent and safe,. Ver. 7 f And they spake unto him, saying, If thou wilt be a servant unto this people to-day, and wilt, serve them, and answer them, and speak good words to them, then they will be thy servants for ever.] This was most solid advice, to get possession of the kingdom, and then he might govern as his father had done..And he might easily be possessed of it, by condescending to them for once, and giving them such an answer as they desired; which would oblige them to him for ever. For to be their servant one day, signified no more than to court them with good words, and kind promises, to be an easy governor of them: which would win their hearts, and make them submit cheerfully to him; and give him the same power which his father had.

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And Solomon did evil in the sight of the Lord> and went not fully after the Lord, as David his father did. And yet Abarbinel thinks he did not commit idolatry by offering sacrifices to these false gods; but was only persuaded by his wives so far as to learn the manner after which they worshipped their gods, by being present at the rites of their religion. Which was a dangerous piece of learning; which he might have known without being present at their sacrifices.

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Tlien did Solomon build a high place for CJiemosh the abomination ofMoab. Concerning Chemosh I have said enough elsewhere. (See Numb. xxi. 29.) In the hill that is before Jerusalem.] He set up an altar upon the Mount of Olives; where all the city of Jerusalem might see what they did. This contradicts Abarbinel, and shews he was more than a spectator of their worship: which he encouraged by building an altar for it. And indeed that author is much to blame in abusing his excellent parts, to* find excuses for such a foul crime. And for Moloch the abomination of the children ofAmmon.] In” the same place, I suppose, Moloch was worshipped: for he would not adventure to permit strange A COMMENTARY UPON [OHA?. ift worship to be exercised in Jerusalem itself; though his. posterity did. And so from little beginnings followed great mischiefs.

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And likewise did he for all his strange tuives, which burnt incense, and sacrificed unto their gods. For what was granted to one, the rest would be apt to claim; or else complain of unkindness to them. It is an astonishing thing that a man of his wisdom should not rather have converted them all to his religion, than be seduced by them so much as to favour theirs. But he took no pains with them, having given up himself wholly to his pleasures; and growing conceited perhaps of his great wisdom, thought he could reconcile his religion with theirs; and find a good meaning in all their superstitions. Abarbinel observes, in several places, that it is never said Pharaoh’s daughter turned away his heart from the Lord, or that he set up an altar for her: which is an argument she was proselyted to the true religion, and continued in it. As the rest might have been, if he had made it his business, and had not grown indifferent, and thought all religions alike. Which hath been the disease of some great wits. But he forsook the counsel of the old men, which they gave him.] He was proud and vain, I suppose, and scorned to court his people; expecting obedience unto him, as an absolute monarch. And consulted with young men that were grown up with him, and stood before him.] He had made some of his familiars, who had been bred up with him and attended him, to be now of his privy-council: men inexperienced, and who understood not the humour of the people; which is a frequent fault of new kings, who, to shew their power, presently change their counsellors, and put in new officers; to gratify all their dependants; not considering who > arc wisest, but who have been their companions.

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And the Lord was angry with Solomon, because his heart ivas turned from the Lord God of Israel, which Imd appeared to him twice. First at Gibeon, in the beginning of his -reign, iii. 5. anil then at Jerusalem, after the building of the temple, ix. 2. There was another time when a message came to him, by the wdrd of the Lord, vi. 12. But we do not read that God appeared to him more than twice; which was enough to establish him in his faith, fear, and love. And he said unto them, Wlxat counsel give ye, that xve may answer this people who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?] It is likely he told them what the old counsellors had said; who, they thought, w r cre too timorous, and therefore give more bold and fierce advice.

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And had commanded him concerning this. thing, that he should not go after other gods. For in both those visions the happiness God promised him was declared to depend upon his observation of God’s statutes, as David his father did. (See iii. 14. ix. 4, 5.) And when he had begun to build the temple, he admonished him, that he had better desist than go on’in that work, unless he intended to keep all his commandments, vii. 12, 13. But lie kept not that which the Lord commanded.] Which was the greater crime, because he had so oft admonished him of Jiis duty, and done such great things for him. And the young men that were grown up-with him spake unto him, saying.] They were not so young but they might have had more wit (if they had not been men of pleasure); for Rehoboam being one-and-forty years old when he began to reign, (xiv. 21.) and these men growing up with him, were about the same ageJ Tims shalt thou speak unto the people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter to us; thus shalt thou say unto them, My little finger shall be thicker than my fathers loi7is.] They advise him to threaten to lay burdens upon them as much heavier than his father’s, as the loins are thicker than the little finger: words of infamy, madness, stupidity, and full of lies, as Abarbinel here glosses: for he magnifies himself, as if his power excelled his father’s, unto whom he was nothing comparable. And if it had been true, it did not become him to boast on this fashion; but he ought rather to have highly magnified the glory and majesty of his father.

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Wherefore the Lord said urito Solomon. 1 Either by some prophet, or by a vision: wherein he appeared to him as terribly as before he had done kindly, and pronounced this doom upon him. The former I think is most probable, that God would hot vouchsafe to appear to him any more; but sent this message by Ahijah, or some other prophet. Forasmuch as thou hast done this, and thou hast not kept my covenant, and my statutes, which I commanded thee, I will surely rend the kingdom from thee, and give it unto thy servant.] Tear it in pieces, and give the greater part of it to.one of his own subjects, viz. Jeroboam. -This was enough to astonish any man, to hear that all his splendour sliould be so soon eclipsed, if he were not perfectly stupified:’ and it is likely it did make him reflect upon his folly; and, as many think, moved him to write the book of Ecclesiastcs. And now whereas my father did lade you with a heavy yoke, I will add to your yoke.] What a senseless stupidity was this (as the same author proceeds) to grant the accusation to be true which they brought against his father, and not rather to have excused and defended so excellent a prince, from whom they could not but acknowledge they had received exceeding great benefits? My father hath chastised you with whips, but I will cliastise yon with scorpions.] This is still worse, to accuse his father of such severity (which the people did not), that he treated the Israelites like beasts: for a whip is for a horse, as Solomon observes, Prov. xxvi. 3. And who could endure to hear him say, that he would treat them far more severely, and tear, their very flesh in pieces? For that is meant by scorpions, whips withrowelsin them (as Ave speak), which Abarbinel calls iron thorns. (See Bochartus, in his Hierozoicon, par. ii. lib. iv, cap. 32.) Ralbag simply calls them thorns tied to a w T hip, which grievously pricked and tore the flesh, (Sec Carpzovius upon Schickard s Jus Regium, cap, 2. Theor, 7. p. 143.) What people could bear this with patience, or endure to come under the yoke of such a furious prince? Ver. J 2. So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come again the third day.] In which time wiser thoughts, one Avould have expected, should have taken place: but Solomon had observed, that " there is no counsel, nor understanding, nor wisdom, against the Lord,” (Prov. xxi. 3Q.) whose doing this was, as it follows, ver. 15.

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NotwitJistanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son. Though this was some mitigation of the punishment, that in his days the kingdom should continue entire; yet he humbled him by letting him know this favour was not granted for his sake, but for his father’s, who had served him faithfully. ~ i

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Jlowbeit J will not rend away all the kingdom) bat will give one tribe to thy son for thy servant David’s sake. In memory also of David’s faithful service he adds another mitigation of the punishment: that the whole kingdom should not be torn from his son, but he would leave him one tribe, over which he should reign: which was that of Judah, unto which Benjamin was an appendix, being much mixed with it. And for Jerusalem f s sake, which I have chosen.] To be the place of his habitation, in the temple built there by Solomon, which he would suffer to remain to his posterity. And the king answered the people roughly, and forsook the counsel of the old men which they gave him.] He answered them like a tyrant, not like a king.,

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And the Lord stirred tip an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom. Though Ged did not execute the forementioned threatening till after his death, yet he began to afflict Solomon by raising up three adversaries against him; who disturbed his repose, in his old age, when he most desired to be quiet. The first of them is here mentioned, who had a mortal hatred to Solomon, ever since the death of David, who had endeavoured to destroy him with every male in the country. But God restrained his wrath from attempting any thing against Solomon, as long as he observed God’s commands. And spake to them after the counsel of the young men.] Which was most suitable to a prince pf a high and violent spirit.

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For it came to -pass, when David was in Edom. To conquer the country: which he did entirely, and put garrisons into it, (2 Sara. viii. 14. 1 Chron. xviii. 12, 13.) And Joab the captain of the host was gone up to bury the slain.] It is not to be supposed that the Edomites slew none of the Israelites in the defence of their country: and those are they, it is probable, unto whom Joab, after he had done his business, went up to give an honourable interment. After he had smitten every male in Edom.] That is, all he could find; for some fled, as Hadad did. Ver. 1G. (For six montlis did Joab remain there with all Israel.] That is, with all his army; \ Until he had cut off every male in Edom).] Intending to extirpate the nation.;

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That Hadad fled, he, and certain Edomites of his father’s servants with him, to go into Egypt; Hadad being yet a little child. He being very young, some of his father’s servants took him and hid him, and themselves with him, in some secret place; and when Joab was busy, in giving a solemn burial to the Israelites, they took that opportunity to carry Hadad into Egypt.'

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And they arose out ofMidian. But first they went into Midian, that they might send from thence to know if Pharaoh would give. them entertainment and protection. And came to Paran.] Which was in the way to Egypt. < For the wilderness of Paran lay between Edom and Egypt, i And they took men ivith them.] To attend Hadad; that he might appear like a young prince. And they came to Egypt, unto Pharaoh king of Egypt.] He invited him not only to come into his country, but to his own palace. Which gave him a house, and appointed him a table, and gave him land.] According to the manner of generous * princes, who pity noble persons that are in distress; Pharaoh not only assigned him a house, and kept a table for

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And Hadad found great favour in the eyes of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen. This argues a high esteem of him, for the princely qualities which it is likely appeared in him. Though sometimes the affections of kings are unaccountable, and they prefer those who do not deserve it.

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And the sister of Tahpenes bare him Genubath Ms son, whom Tahpenes weaned in Pharaoh’s house. The queen had as great a fondness for the child, as the king had for his father; and would have him nursed and weaned in Pharaoh’s palace. And Genubath was in Pharaoh’s household among the sons of Pharaoh.] He was educated among the king’s children, as if he had been of them; which gave Hadad, no doubt, great reputation.

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And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead. Whom he dreaded more than David; having done that terrible execution upon his country, of destroying their onales for six months together. Hadad said to Pharaoh, Let me depart, that I may go to tny own country.] Which he hoped to recover, now that the great enemies of it were dead, and Solomon young.

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Then Plwraoh said unto him, But wliat hast thou lacked with me, that thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise. Nothing would satisfy him, but to go and attempt the regaining the dominion of Edom. Which some fancy he did, by.the intercession of Pharaoh, who persuaded Solomon to.let him reign in Edom, paying him a tribute; which now in the end of Solomon’s reign he denied to pay, and rebelled against him. But this proceeds upon a supposition, that when David died Solomon was married, which is not true.. Nor is it certain that he was.the same Pharaoh whose daughter Solomon married, that had been so kind as to educate Hadad. It seems to me more likely, that though Hadad ventured to his own country, he durst not attempt any thing till Solomon began to decline in the favour of God, and of his people too. For if Hadad had moved any change of government, Solomon had forces enough to suppress him; and in his vigorous age, no doubt, would have done it; he being so great a prince, and having so many chariots and horsemen always ready, that I am apt to think Hadad did not so much as enter into his Own country, but lived somewhere near it; watching an opportunity to get possession of it; which he found in the conclusion of Solomon’s reign.

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And, God stirred him up another adversary, Rezon the son of Eli&dah, which fled from, his lord Hadadezer king of Zobah. When he saw his army beaten by king David, 2 Sam. viii. 3.

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And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart. That is, the great men of the neighbouring countries came, as the queen of Sheba did, to be acquainted with his wisdom; which they heard was a Divine gift. And he gathered men unto him, and became captain over a band,- when David sleio them of Zobah.] Some of those that fled, when David defeated Hadadezcr, enlisted themselves under.Rezon; who became their commander. And it is probable, he. lived after the manner of the Arabians, by plunder and robbery, all the days of David, aud the best part of Solomon’s reign. And they went to Damascus, and dwelt therein, and reigned in Damascus.] Not in the days of David, who had put a garrison into Damascus, and brought the people under tribute, (2 Sam. viii. 5, 6.) And so they continued subject unto Solomon; till he, doating upon strange women, minded not the defence of his conquests. Which RezoTi took the advantage of, and invaded and got possession of Damascus, and reigned there, as Hadad did in Edom.

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And they brought every man hispresent, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses, and mules. This shews that he speaks, in the former verse, of the great men of the earth; who made these presents to him, when they came into his country. A rate year by year.] This seems to signify that they so highly prized his wisdom, that they courted his friendship; and voluntarily sent him a certain present every year, as a token of the continuance of it. And he was an adversary to Israel all the days" of Solomon.] This is not to be understood of the whole reign of Solomon, which for the most part was peaceable, (as was observed before, iv. 20. 25.) but of all the days which remained of his life, from the time that his “wives publicly exercised their idolatry, unto the day of his death. Beside the mischief that Hadad did.] This signifies, as Abarbinel thinks, that Hadad durst not have rebelled against Solomon, if Hadad had not led him the way; but seeing what success he had in Edom, he and his men seized on Damascus. And he abhorred Israel, and reigned over Syria.] In combination with Hadad he defied Israel, and made himself king, not only of Damascus, but over all the country, thereabout.

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And Solomon gathered together chariots, and horsemen. In a time of profound peace, he thought it a piece of wisdom to be ready for war, as a means to preserve the peace. Though the surest way to enjoy the happiness wherein he lived, had been to observe strictly the commands of God. And he had a thousand and four hundred, chariots, and twelve thousand horsemen.] Four hundred of these chariots, Josephus saith, were presented from the kings and princes beforementioned: and he had a thousand of his own before. But what need was there for so many stables for his horses as seem to be mentioned, iv. 2G. viz. forty thousand? The word is not stables, but stalls; every horse having a stall, not a stable to himself: and some chariots had two, some, four horses belonging to them. And yet even thus there were too many: therefore we must suppose they did not. always stand in one place; but sometimes in one country, sometimes in another. Where it was necessary there should be stalls for them, when he removed from city to city. JVJioni he bestowed in the cities for chariots, and with the king at Jerusalem.] The former part of these words relates to the chariots, which were kept in tho country, in the cities Solomon built for them, (ix. 19.) and tho latter to the horsemen, which were always with the king in Jerusalem; as Abarbinel understands these words. Thus Solomon took care they should not bo burdersome to his people, by keeping them all in one place: but they were distributed through tho country, only a great body of horse in the royal city. And Jeroboam the son ofNebat, an Ephrathite ofZereda, Solomon’s servant.] In a public employment. ( Wliose mother’s name was Zeruah, a widow-woman), even he lifted up his hand against the king.] Not against king So-” Iomon, that we read of, but against his son; to whom he. gave great disturbance, as soon as Solomon was dead.

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And the king made silver to be in Jerusalem at stones. As common as pebbles. And cedars made he to be as the sycamore-trees which are in thevale, in abundance.] Ordinary things, like willows, that among us grow numerously in low grounds. And this was tlie cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.] This was.the occasion of Jeroboam’s advancement, as it follows in the next, verse. For Solomon being engaged in many, buildings^ chose fitting persons to overseo his works; among which. Jeroboam was one. Who took this opportunity to work in the people a disiaflection to Solomon and his government, as Abarbinel and other of the Jews imagine. For he represented, say they, the building of Millo as a work of vanity, only to gratify Pharaoh’s daughter: and the breaches of the city of David they take to have been only open places, at which people might enter and come easily’many ways to the king’s palace; whereas, being stopped up by Solomon, access was not so easy,, but they were forced to go about. This was represented as a grievance, especially since such heavy burdens were laid upon the people to maintain these expenses. But the te;xt suggests nothing of this.

1 Kings 11:28

And king Solomon had horses brought out of Egypt. Here he again openly transgressed the law of God (as Grotius observes), presuming he had no need of those cautions, which were given against this by Moses in the book of Deuteronomy, (xvii. 1G.) And linen yarn.] Most think byssus, fine linen, is hereby meant; which was a great commodity in Egypt. The king’s merchants received the linen yarn at a price.] It is acknowledged by all interpreters that these, and tlm following words in the next verse r are very obscure. And the man Jeroboam was a mighty man of valour.] Of great courage and strength of body. And Solomon seeing the young man that he was industrious.] Very diligent in the business wherein he had employed him, of looking over his works. He made him ruler over all the charge of the house of Jo*; seph.] Gave him greater preferment, which was to. look after the revenue of a whole province — the tribe of Ephraim, and, as some think, Manasseh also. This was q, high obligation upon him; but it made him, the Hebrew doctors think, only more presumptuous to instil discontent into the people, who were unnecessarily burdened to support Solomon’s vanity in such vast buildings as he undertook. If Jeroboam was guilty of joining with the people in

1 Kings 11:29

And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty: and so for all the kings of the Hittites, and the. kings of Syria, did they bring them out by their means.] These words Bochartus seems to me to have cleared with tho greatest perspicuity, by taking the Hebrew word mikveh, not for linen yarn, or fine linen; but for the toll or custom that was taken for the horses that were brought out of Egypt. And thus he translates the whole; Horses were brought up to Solomon out of Egypt; and as for the toll or custom, the merchants of king Solomon hired it at a price (that is, redeemed it of the king of Egypt for so much constantly); and a chariot coming out of Egypt went out for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of tlie Hittites, and for the kings of Syria, did they bring by their hands. The sense of which words is plainly this, that noble horses being found in those times in few countries but Egypt, Pharaoh would not suffer them to be. carried from thence without a great tribute, which he exacted from them; which was six hundred shekels for a chariot, and a hundred and fifty for a horse. This must not be understood to bo the price at which they were bought, but the custom paid foT them; otherwise every horse would have been of the same value, which is absurd. Solomon, therefore, bringing many thousand horses out of Egypt, prevailed with’his; father-in-law to free him from this grievous tribute, and to accept of a certain sum. of money to be paid him every year instead of it. Thus being freed from the custom, which was demanded of all others; all the kings of the Hittites and Syrians bought their chariots and horses of Solomon’s merchants, who could afford to sell them cheaper than they could have them in Egypt. (See Hierozoicon, par. ii. lib. ii. cap. 9.) By the kings of the Hittites are meant the rulers of some of that nation, who were driven out by the Israelites; and lived in the north-east of the land of Canaan, or in* some part of Arabia. (Sec Judg. i. 26.) And it came to pass at that time, when Jeroboam went out of Jerusalem.] Where he had been, it is likely, to give up his accounts, and was returning to his charge. Tliat the prophet Ahij ah the Shilonite found him in the way.’] Met with him as he was going along. Some of the Jewish doctors will have this prophet to be one of those who came out of Egypt with Moses, and therefore must be five hundred years old. (See Selden, lib. ii. dc Synedr. p. 668.) Which, if it could be believed, made him the fitter person to reprove Jeroboam afterward for the sin of the golden calves, and also for the rebellion which he had seen punished in Korah, Dathan, and Abiram. And he had clad himself with a new garment.] That he might make the better appearance at court, when he waited on the king. And they two were alone in the field.’] The prophet, I suppose, took Jeroboam aside to speak with him privately: for it cannot be thought that Jeroboam had no servants to attend him; but they were bid to stay where they were, until the prophet and he went to confer about some private business.’ * •

1 Kings 11:30

AndAhijah caught the new garment thattvas on him, and rent it in twelve pieces. An emblem of what followed, or rather a prediction of it: for there were two ways in thoso ancient days of foretelling things; one in express wordsj the other in signs and resemblances; according’ to the manner of the eastern people in the eldest times. Many instances we have of it, after this of Ahijah. As Zedekiah made himself a pair of iron horns, and said to Ahab, " With these shalt thou push the Syrians/’ &c. (xxii. 11.) Elisha also foretold the victories of Joash, by shooting arrows and stamping on the ground so.many times, (2 Kings xiii. 18, &c.) Jeremiah foretold the fulling down ©f Jerusalem’s pride, by the rotting of his girdle, where it was buried by Euphrates; and a great many more in the Old Testament, which continued in the New; Agabus foretelling the bonds of St. Paul, by binding his own hands and feet with St. Paul’s girdle.

1 Kings 11:31

And he said to Jeroboam, Take thee* ten pieces; for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and tvill give ten tribes to thee.] Whence it is called frequently the kingdom of the ten tribes.

1 Kings 11:32

(But he shall have one tribe. Besides his own. Or Benjamin and Judah may be looked upon but as one tribe; both of them having a share in the city of Jerusalem, and lying near one to the other. For my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel).] See above, ver. 13.

1 Kings 11:33

Because they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, and Chemosh the god of the Moabites, and Milcom the god of the children of Ammon. It seems by this, that some of the people, at least of Solomon’s court, followed his bad example.’ And have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.]‘Hris was a great aggravation of his sin, that he had so good a father; who had given him an excellent education under Nathan the prophet, (as I observed, 2 Sam. xii. 25.) and a most pious example; having never gone after other gods, but celebrated the praises of the Lord with the highest strains of love and devotion.

1 Kings 11:34

Howbeit I will not take the whole kingdom out of his hand. No, not the kingdom of the ten tribes; which Solomon held as long as he lived. These and the following words explain the threatening, (ver. 32.) of rending the kingdom out of the hand of Solomon, not to be meant of taking any part of it from him, during his life. But will make him a prince all the days of his life for David my servant’s sake, because he kept my commandments and my statutes.] This was an admonition to Jeroboam not to molest Solomon in his lifetime, by raising rebellion against him; and also to walk in God’s ways as David did, and not fall into idolatry; for which sin God resolved to punish Solomon so severely, as to rend the greatest part of his kingdom from his posterity. •

1 Kings 11:35

But I will take the kingdom out of his son’s hand and will give it unto thee, even ten tribes.* He bids him not doubt of what he promised; but he must stay for it till Solomon was dead.

1 Kings 11:36

And unto his son tvill I give one tribe. He saith one tribe, though there were two; because (as Abarbinel observes) they had their portion and possession together in Jerusalem; and, though two tribes, were both called by the name of Judah; because of the eminence and glory of that tribe; which was so great, that, before the division of the kingdom, Judah is often mentioned as distinct from the rest of Israel. (See 1 Sam." xi. 8. 2 Sam. v. 5.) Tliat David my servant may Jiave a light alway before me in Jerusalem, the city which I have chosen to put my name there.] By a light is meant a succession of kings, who are called the light of the people, (as David is, 2 Sam. xxi. 17.) because they cheer them by their comfortable influence, when they govern well. And these are said to be before God in Jerusalem; because there he dwelt where they reigned.

1 Kings 11:37

And I will take thee. From that condition wherein he was, and place him on a throne, as here follows.. And thou shalt reign according to all that thy soul desireth.] Have a very flourishing kingdom. And shalt be king over Israel.] Bnt not reign in Jerusalem.

1 Kings 11:38

And it shalt be, if thou wilt hearken unto all that I commanded thee, and wilt walk in my ways, and do that which is right in my sight, to keep my statutes and my commandments, as David my servant did, that I will be with thee, and build thee a’ sure house, as I built for David.] The same promise that he made to David, 2 Sam. vii. 16. only he doth not say he would establish Ma kingdom for ever. And will give Israel itnto thee.] Make them his obedient subjects.

1 Kings 11:39

And I will for this. For their sin, mentioned ver. 33. Afflict the house of David.] By this rending the greatest part of the kingdom from them. But not for ever.] For in the days of the Messiah, saith Rasi, the kingdom shall be restored to the house of David.

1 Kings 11:40

Solomon sought therefore to kill Jeroboam. A sign of his dotage; that he could entertain a thought of endeavouring to defeat the purpose of God! But how he came to know what was secretly transacted between Ahijah and Jeroboam alone, is a great question. Perhaps the prophet made no scruple’to report what he had delivered in the name of the tord. Or, Jeroboam himself, being puffed’up with *his assurance, could not contain, but told it to some of his confidants, who spread it abroad. Or, his servants, though they heard! not a word spoken, yet seeing the rending of his garment into twelve parts, and the giving ten to him, might speak of it: the meaning of which Solomon easily understood; being told (by the same prophet, perhaps) that the kingdom should be rent from him, and given to his servant, ver. 11. And Jeroboam arose, and fled into Egypt."] This was a common refuge fot discontented people. And it may seem strange that the king of Egypt, being nearly allied to Solomon, either his father-in-law, or brothcr-in-law(formany think the father of Solomon’s wife was dead), should give such persons entertainment. But it is to be considered that kingdoms are never married; and prineds commonly regard only their own interest. Unto Shisliak king of Egypt.] All the kings of Egypt had the title of Pharaoh, even from the time of Abraham: but we never find any of them, till now, called by his proper name, to distinguish from other Pharaoh’s; unless Remesis (Gen. xlvii. 11.) be the name of a king, not of a country. Now all agree that this is the great king who is Called by the Greeks Sesostris: who having subdued Ethiopia, extended his conquests into Asia, as far as the Assyrians and Medes, as Joscphus tells us, who calls him Scthosis, lib. i. contra Apion. And was in Egypt until the death of Solomon.] Being protected by Shishak: who, it is likely, was now projecting the great conquests he made afterward.

1 Kings 11:41

And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?. All the kings of Israel, as Abarbinel thinks, maintained some wise men, who wrote all that passed in their reign. Perhaps this was begun by Solomon (for we read not of any book of the acts of David), and out of these annals, the sacred writer of this book took what he thought most useful, and omitted the rest, which he did not judge so necessary and instructive.

1 Kings 11:42

And the time that Solomon reigned in Jerusalem over all Israel. There seems to have been no need to say he reigned in Jerusalem, since he reigned over all Israel; if it had not been to shew the great tranquillity of his reign. Which was such, that he did not go out to war as other kings, but lived quietly in his royal city. Was forty years.] He lost the great privilege of long life, which God promised if he performed such sincere obedience as David did; unto whose age he did not attain.

1 Kings 11:43

And Solomon slept with his fathers, and teas buried in the city of David his father; and Kehoboam his son reigned in his stead. Thus concludes the history of this great man; without any the least mention of his repentance; though he saw terrible punishments coming upon his family. “Which should have moved him (one would think) to pull down the high places he had built for idolatrous worship, and abandon all his strange wives; and done some remarkable honour to the Lord God of Israel. Which if he did, the Divine writer did not think fit to record it, but to leave all ill uncertainty, and leave a blot upon his memory; that all posterity might have a frightful example of human weakness, and learn thereby to watch and pray, lest they enter into temptation. chAf*, xij.