18. But will God in very deed dwell with men on the earth? &c.] This most awful and important question seems to have almost overwhelmed the vast and capacious mind of Solomon himself. Certainly that which is without bounds cannot be comprehended within that which has bounds, whether large or small; and therefore, in a strict and proper sense, "the Most High dwelleth not in temples made with hands;" see Acts vii. 48. But it is no less certain, that there is a sense, agreeably to which it may be truly said, that the Most High does dwell in temples made with hands. So Solomon asserts in this same prayer at the dedication of the temple, ver. 1, 2: and God Himself is introduced as saying the same in the 132d Psalm, ver. 13, 14. Accordingly we read, that "when the priests were come out of the holy place, the house of the Lord was filled with a cloud, so that the priests could not stand to minister, &c." see chap. v. 11—14. The Master took possession of His house, and for a time dispossessed even His own servants, to show that He did so. As if He had said, "The house, which you have designed for My worship, I have designed for your blessing: what you have dedicated, I have accepted: what you have consecrated, I have allowed: I have taken it for the purpose you intended." Or, to use the far more emphatical words of the sacred penman, "I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually." Thus, notwithstanding the iniquities of mankind, and His own purity, as well as incomprehensible majesty, has God been pleased to "dwell indeed on earth," and to vouchsafe an especial manifestation of His presence in holy places, dedicated to His name, and set apart for His worship. An house designed for that end is therefore styled "the house of God," or place of His residence. And let us not think that He is less present with us, than He was with Israel. Is the Christian church less favoured than the Jewish church was? Have we lost any thing by the incarnation of His Son? Surely not. It may be said indeed, we do not see Him as the Israelites did. But "the glory," or body of light or fire, which the Israelites saw, was only a sign or token of 20. That thine eyes may be open upon this house &c.] In these words the use of the temple is signified. This house was the place where God would give audience, and have respect to the petition, out of regard to the place in which it was offered. They, who expect to be heard when they address a king, go into his court, and present themselves in the proper place for an audience. The temple was the court of the great King; and, though He can hear the voice of men in every place, yet it was expedient that one place should be honoured above all others to stir up reverence in men, and give them a reasonable ground of hope when they should offer their petitions. It seems by the expression, that the people were encouraged, not only to pray within the temple, but to have respect to it, and to turn themselves toward it in their devotions, even when they prayed to the God of Israel in distant places: "Hearken unto the supplications of Thy people Israel, which they shall make toward this place." And the practice was duly observed by Daniel in his captivity at Babylon: it was his manner "to open his window toward Jerusalem, and to kneel and pray three times a day," Dan. vi. 10. His respect was to the temple; and he held to the practice, though then the ruins of it only were remaining. In fact, the tabernacle and temple were the places where the devotion of the people, and the favour of God, met together: the house of God was the common assembly of heaven and earth; there God was to be found, and there the people sought Him: there Hannah, in the bitterness of her soul, offered up her devotions, and her petition was granted. Yea, and Christ Himself allows, Matt. xxii. 17, that "the temple sanctified the gold" which was offered in it: and, if it could sanctify the gold, it would rather sanctify the more valuable offerings of prayer and thanksgiving. This was known to that godly woman Anna the prophetess, who, having devoted herself to God, departed not from the temple, but served Him there with fastings and prayers night and day. There the prayers of Simeon were granted, and the promise of God fulfilled to him, when he took up the child Jesus in his arms, and blessed God, who in the temple had indulged him with a sight of what his eyes most desired to behold. Jones of Nayland. Solomon's prayer at the consecration Before CHRIST 1004. supplications of thy servant, and of thy people Israel, which they shall from thy dwelling place, even from heaven; and when thou hearest, forgive. he require an oath of him. 28. — or caterpillers;] The Hebrew word here means some small destructive insects. That they are liable to the ravages of such animals in the East, appears from Sir J. Chardin, who says, that Persia is subject to have its harvest spoiled by locusts and small insects, which they call Sam; these are small white lice, which fix 38. — and pray toward their land,] Thus both prince and people were to pray in this house, while they possessed the land of Judea and the city where it stood; Before CHRIST 1004. h 1 Chron. 28. 9. days which. the face of the land. 41. Now therefore arise, O Lord God, &c.] These words form part of Psalm cxxxii. 8, 9, with very little variation. In them he beseeches God to take up His habitation here, with "the ark of His strength," so as to stir from hence no more; and also so to defend His priests who ministered to Him, that they might obtain His blessings for others, and that all the people might rejoice in His great bounty. Bp. Patrick. Chap. VII. ver. 1.—the fire came down from heaven.] God had already given one gracious token of His acceptance of the temple for the place of His holy residence and worship, by the cloud of glory coming into it, chap. v. 13, 14: and now, as a further confirmation of it, the king's foregoing prayer was no sooner ended, than the sacrifices were immediately burnt and consumed by a flame, from the same cloud, upon the altar; in the same manner as it was at the consecration of the tabernacle, Lev. ix. 24. Pyle. The cloud, which denoted the presence of God, had already filled the house, so that the priest could not stand to minister: and in the ages after, as well as before, the Divine presence was manifested about the ark, and between the cherubim which overshadowed it. On special occasions, it appeared in a visible manner, under the symbol of a cloud, with a light or glory attending it: and, when the cloud was not seen, the place was always understood as being inhabited in a particular manner by the glory of the Godhead. Jones of Nayland. This kind of answer by fire was of the most satisfactory kind. By this answer God determined the controversies between Elijah and Baal's priests: by the like effects of fire from heaven, the calling of Aaron to the priesthood was proved to be not by man, but by God's immediate appointment. And so was the consecration of the Son of God to His everlasting priesthood confirmed by the visible appearance of the Holy Ghost in tongues of fire, which was the accomplishment of both the former miraculous appearances from heaven, the one Solomon dismisseth the people. God's second appearance to him. Before CHRIST 1004. d Josh. 13. 3. restraint. e I Kings 9. 1, &c. f Deut. 12. 5. whom my name is called. g Chap. 6. 40. prayer of this place. h Chap. 6. 6. kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt. turn &c.] Solomon is here instructed, that the only way, by which God can be reconciled to a sinful people, is, by their prosecuting their fasting and humiliation to the actual reformation and amendment of their lives; that it is ever the proper fruit of repentance, to forsake our sins and become better for the future, more pious and devout towards God, more sober and chaste with regard to ourselves, more just and charitable, meek and humble towards all men. Without this, humiliation Before CHRIST 1004. shall not be cut off to thee. k Lev. 26. 14. Deut. 28. 13. Jer. 22. 8. 9. 13. If I shut up heaven &c.] God here again declares to Solomon, that His dispensations of mercies or judgments would always be in proportion to the virtuous or disobedient behaviour of the people; that their conscientious regard to the laws of their religion would never fail to draw down upon them continued blessings; and their true repentance and reformation of life, to stop the miseries that at any time befell them: but that, whenever they degenerated into obstinate idolatry and irreligion, neither promises made to David, nor the name of Israel, nor the splendour of the temple, would screen them from the Divine vengeance; they should become wretched even to a proverb, ver. 21, and be walked, and do according to all that I have commanded thee, and shalt observe my statutes and my judgments; restored &c.] Here is a short relation of what is told more largely at 1 Kings ix. 12, 13: only we are further informed in this place, that Solomon rebuilt the cities, after they were restored to him by Huram, so that his own subjects became the inhabitants. Bp. Patrick. Chap. IX. ver. 8. Blessed be the Lord thy God.] In these words she says much more than is related at 3. — went to Hamath-zobah.] Probably the country lying between the Euphrates and Damascus. Bocharf. Perhaps the country is so called, as being a part of the kingdom of Hamath, seized on by the king of Zobah. Dr. Wells. See notes at Numb. xiii. 21; xxxiv. 2; 11. — My wife shall not dwell in the house of David] "The ark of the Lord" had dwelt for a considerable time in the house of David, where a tabernacle had been made on purpose for it. On this account, Solomon thought that especial regard should be paid to a place, which had been employed for so sacred an end, and would not suffer his wife, who was a stranger, though a proselyte to the Jewish religion, to keep her court there: for she and her servants might in many ways have defiled a place, which had been made sacred by the symbol of the Divine presence dwelling there. Bp. Patrick. 14. — David the man of God] It is observable that David is here called "the man of God," as Moses had been; because, after Moses, there was none like him divinely inspired, to raise the publick worship to a higher pitch by his heavenly hymns; and to direct the manner of its performance in proper order. Solomon was a very wise man in natural knowledge, and in political affairs, and in moral and Divine things; but he was much inferiour to David both in true piety, and in the gift of prophecy. Bp. Patrick. The queen of Sheba admireth the wisdom of Solomon. Before CHRIST 992. Solomon to Ophir, and took thence four hundred and fifty talents of gold, and brought them to king Solomon. # CHAP. IX. Chap. XI. ver. 6. He built even Beth-lehem, &c.] By "building" it is meant, here as in other passages, that he repaired and fortified places which were built before. 24.—and raiment.] Presents of raiment are still frequently made in these countries to the great. Thevenot tells us it was the custom in Egypt, in his time, for the consuls of the European nations to send to the basha and his officers valuable presents of vestments, whenever a new basha arrived, or a new consul entered on his office. Harmer. 29.—in the book of Nathan the prophet, &c.] See note at 1 Kings xi. 41. It is there stated only generally, that his acts were written in "the book of the acts of Solomon." We are here told the particular books in which they were recorded. The last of these # CHAP. X. 13. And the priests and the Levites &c.] The wicked changes which Jeroboam had made in matters of religion, became a further addition of strength to Reho- boam; for the priests and Levites were either expelled from their habitations among the ten tribes, or voluntarily deserted their habitations, and came to Jerusalem; Jeroboam having set up the worship of the golden calves, and made priests out of the laity for the service of his idols. Pyle. Chap. XII. ver. 1. — he forsook the law of the Lord.] As Rehoboam's mother was an Ammonitees, it is probable that he received an education which naturally led to idolatry, or to an indifference to true religion. Bp. Wilson. 15. — and for the devils.] The Hebrew word here signifies "goats" literally, and was a term commonly used for demons or false gods of all denominations; who, according to the notions prevailing in those times, were supposed to appear under this shape. Pyle. As we no where read of Jeroboam having set up or allowed any other false worship than that of the golden calves, we may reasonably conclude that by the word "devils" are meant these idols:—perhaps it should be translated, "for devils, even for the calves which he had made." Dr. Wells. See note at Lev. xvii. 7. 17. — in the way of David and Solomon.] Although the number of people which came to him out of all the tribes added great strength to Rehoboam's kingdom, yet his power was chiefly owing to God, who protected and assisted him as long as he and his people continued in the way of his predecessors, David and Solomon. It is observable, that in these words Solomon is mentioned as an example of true piety, as well as David: this is probably said with reference to the greater part of his reign, before the period of his old age, when he forsook the law of Moses. Bp. Patrick. 21. — for he took eighteen wives.] When we read of the many instances which occur of the kings of Israel disobeying the law of God, which commanded them not to multiply wives, we should always bear in mind that, in those days, the desire of having abundance of children was extremely great, and that barrenness, or the want of children, was esteemed the greatest possible unhappiness. Bp. Patrick. 23. — And he dealt wisely, and dispersed &c.] It seems Vol. I. 2. — in the fifth year] Their apostasy took place in the fourth year of Rehoboam's reign, (after they had been three years obedient, chap. xi. 17;) therefore God speedily corrected them, that He might reduce them to His service, before they were settled in their impiety. Bp. Patrick. 3. — the Lubims, the Sukkims, and the Ethiopians.] The Lubims were, no doubt, the people of Libya, a famous country in Africa, bordering on Egypt. The Sukkims are thought to have lived near the Red sea, and to have been so named from their living in caves and dens of the earth, the word from which the name is derived signifying a cave or den; hence they are thought to have been the same with a people called Troglodites, inhabiting those parts, whose habits of life were of this description. The people called Cush, 4. — and said, Hear me, &c.] Of course it is not meant that he addressed the whole army of Jeroboam, but that he entered on a parley with Jeroboam and his principal officers, to see if matters could be accommodated without bloodshed. Bp. Patrick. 5. — a covenant of salt? See notes on Lev. ii. 13; Numb. xviii. 19. 7. — when Rehoboam was young and tenderhearted,] Not young in years, but in the conduct of government, (for Rehoboam was forty years old when he began to reign, chap. xii. 13.) the meaning is, that Rehoboam acted at first as young and inexperienced princes are wont to do. Pyle. 8. — that they may know my service, &c.] That they may feel the difference between being under My protection, and being abandoned by Me; between the blessings which attend a true course of piety, and the wretched effects of irreligion and lewdness. Pyle. 11. And they burn unto the Lord every morning &c.] Abijah, in his address to the Israelite army, is thus particular in detailing these matters, in order to put them in mind with what regularity and solemnity the worship of God was kept up in Judah, which they had not seen for some years, and perhaps had forgotten. Bp. Patrick. 12. — and also in Judah things went well.] Affairs began again to prosper. But the words in the Hebrew are, "there were good things in Judah," which may be understood of the reformation made in the whole kingdom; many good things being found amongst them in the midst of their corruption. It is probable that the altogether: || and also in Judah things went well. 13. But Jeroboam caused an ambushment &c.] Jeroboam, it appears, made no reply to this address of Abijah; but he seems to have been so struck with the effect it might produce, that he would not trust to his superior numbers, but had recourse to artifice for the purpose of conquering his enemy. Bp. Patrick. 14. — he did evil, because he prepared not &c.] He did evil again, because he set not his heart sincerely to seek or follow the Lord. Dr. Wells. Chap. XIII. ver. 2. — His mother's name — Michaiah the daughter of Uriel] It was stated at chap. xi. 20, 21, that his mother was named Maschah, the daughter of Absalom, (or Abishalom, 1 Kings xv. 2.) It seems her name was both Michaiah and Maschah, and her father's name Uriel as well as Absalom. Bp. Patrick, Dr. Wells. Before CHRIST 971. Or, and yet in Judah there were good things. 15. — and as the men of Judah shouted, &c.] They gave a shout for the purpose of terrifying their enemies with this mark of their confidence in the victory: and "God smote Jeroboam and all Israel before Abijah and Judah;" that is, they were struck with such terror that they fled without striking a blow, and suffered a vast slaughter, such as is scarcely paralleled in history. Pyle. Chap. XV. ver. 2.—The Lord is with you, &c.] God hath been pleased to bless you with a glorious victory over an enemy far superior to you in number and strength, in reward for the justice and piety you have hitherto exercised; and you may expect continual successes, upon your cheerful perseverance in the ways of virtue and religion. Pyle. This is a prophecy which is well worthy of serious notice at all times and by all nations and people. Bp. Wilson. — the heart of Asa was perfect all his days.] By comparing these words with chap. xvi. 7. to the end, it plainly appears that their meaning is nothing more than that Asa kept himself from idolatry to the last; though in other instances, in the latter end of his life, he was not so religious as he ought to have been. Pyle. 3. Now for a long season &c.] From the time when the kingdom of Israel separated from their brethren of Judah in the days of Jeroboam, Israel has been "without the true God, and without a teaching priest," for they have not worshipped the true God, but the golden calves, and all the true priests have gone into the land of Judah. Bp. Patrick. 3. There is a league between me and thee.] Here was another instance of false policy, to send to an infidel king, when God had so lately rescued him from a much greater army. And, what added to the sin, he gave him the treasure which he had devoted to God. Bp. Wilson. These words may be translated, "Let there be a league between me and thee." Houbigant. 4. But when they in their trouble did turn] If we follow the common interpretation, which respects the present and future state of Israel, these words should rather be translated, "If in their trouble they had turned, &c. they should have found Him." Bp. Patrick. These expressions in the 4th, 5th, and 6th verses, seem to be applicable either to past or future times. Thus the general sense may be, Take warning from the dealings of Providence with the Israelites, either in ancient times, or in their present apostasy from God's worship; or with respect to what is threatened against them, if they for the future should persist in their disobedience to the Divine laws. You never saw, nor ever will see them given up to idolatry and impiety, but you always did, and always will find them embroiled in wars and confusion, and wretched beyond expression; as, on the other hand, you will find the mercies of Heaven extended towards them upon their repentance and reformation. Pyle. 7. — at that time Hanani the seer] Here follows a remarkable history added to what we read in the book of Kings, (1 Kings xv.) which relates the great weakness of Asa in his declining years, and God's displeasure at it. Bp. Patrick. 8.—the prophecy of Oded] Probably a short expression for "the prophecy of the son of Oded," although some think that the father may have prophesied as well as the son, and foretold the same calamities. Bp. Patrick. 9. For the eyes of the Lord &c.] The Prophet Hanani teaches us, in these beautiful expressions, that God grants and continues His favours only to those who serve Him with an upright and sincere heart. The Before CHRIST 940. were his. 941. b Chap. 14. 9. abundance. 17.—the high places were not taken away out of Israel:] It had been said twice in the preceding chapter, that Asa did take away the high places, ver. 3, 5, but that related Asa diverteth Baasha from building of Ramah. Before CHRIST 941. less the heart of Asa was perfect all his days. 19. — there was no more war] That is, as some interpret, there was no more war with the Ethiopians, or other such people, though with Baasha king of Israel he had perpetual war, 1 Kings xv. 16. Bp. Patrick. Chap. XVI. ver. 1. In the six and thirtieth year of the reign of Asa] A considerable difficulty arises from comparing this passage with 1 Kings xv. 33; for there it is said, that "in the third year of Asa began Baasha to reign," and that he reigned "twenty-four years;" so that the last year of Baasha's reign must answer to about the twenty-sixth year of Asa, and consequently Baasha must have been dead about nine or ten years before the thirty-sixth year of Asa's reign. Of this difficulty, which has been much discussed by learned men, two principal solutions have been proposed. According to the one, which is supported by the authority of Josephus, it is supposed that the transcribers of the thy league with Baasha king of Israel, that he may depart from me. — Herein thou hast done foolishly: ] He was defective in his inward trust and confidence in God, and "foolish" in relying rather on the arm of man than on the Divine protection. Bp. Patrick. 12. — Asa—was diseased in his feet.] The diseases mentioned in Scripture are described by so few symptoms, that physicians hardly know how to determine them. Such is the case in this instance of Asa. Script. illust. Expos. Ind. — he sought not to the Lord, but to the physicians.] It is not meant that he committed a fault in desiring the help of the physicians; but in trusting to their skill more than to the goodness and power of God, to whom he did not address his prayers, but continued in his former fault of putting confidence in man. Bp. Patrick. 13. And Asa slept with his fathers.] Such was the dark end of a reign, which had begun and continued for a series of years with so many bright virtues and excellencies. He died a melancholy instance of the weakness and depravity of human nature. However, the princes to teach Judah. 10 His enemies being terrified by God, some of them bring him presents and tribute. 12 His greatness, captains, and armies. Before CHRIST 914. AND * Jehoshaphat his son reign- a 1 Kings 15. ed in his stead, and strengthened himself against Israel. 14. — and divers kinds of spices] The embalming of bodies had been a very ancient custom, as it was adopted in the burial of Jacob. Some think that the circumstance of his ordering his body to be embalmed, and buried after the manner of the Gentiles, is here mentioned as a blamable piece of vanity, in addition to his other offences. Bp. Patrick. — they made a very great burning for him.] The burning seems to have been not of his body, but of odours and spices at his funeral. Dr. Wall. Chap. XVII. ver. 7. — he sent to his princes, &c.] To attain more effectually his good end of establishing true religion, and rooting out idolatry, he made it his early care to have a number of priests and Levites (ver. 8.) in all his chief towns, to read and teach the law of God to the people, as it was laid down in the original Scriptures; and he appointed some of his "princes," that is magistrates, to see it regularly done. Pyle. When princes thus take care of religion and the service of God they may expect the favour and protection of God, as this prince experienced so signally. Bp. Wilson. Chap. XIX. ver. 4. — He went out again through the people &c.] Resolving to make the utmost amends for his miscarriage, by promoting a further reformation in his kingdom, he made a progress in person through all the principal towns, and settled the magistracy with such care and exactness, that all irregularities, both in sacred and civil matters, might be either prevented or duly punished; giving a severe charge to them to execute the laws with perfect courage and impartiality, as they would answer it to God, whose vicegerents they were. Pyle. 8. — for the judgment of the Lord, and for controversies.] These words are variously expounded, some understanding by the "judgment of the Lord," causes about sacred matters; and by "controversies," some understanding civil causes, others criminal and capital. It is sufficient to say, that they tried all sorts of causes. Bp. Patrick. 10. And what cause soever shall come to you] It is meant, whatsoever cause shall come to you by way of appeal from the other cities, in which it was the custom of the judges to refer matters of great difficulty to this supreme court at Jerusalem. — between blood and blood] Probably meaning, in a question of bloodshed, whether it was voluntary or accidental. — ye shall even warn them that they trespass not] This seems to be a command that they should not only pronounce a righteous sentence in every cause that came before them; but that they should admonish him who was in the wrong, and all other persons in the like case, to beware of injuring their neighbours in the time to come. Bp. Patrick. 11. — all matters of the Lord; &c.] Some understand by the "matters of the Lord," all sacred things; and by "the king's matters," all civil and political b Deut. 10. 17. Job 34. 19. Acts 10. 34. Rom. 2. 11. Gal. 2. 6. good.] Administer justice impartially, and as persons who fear not man in the discharge of their duty to God; and the Lord will bless and defend you, as long as you act like good and upright judges. Dr. Wells. Chap. XX. ver. 2. — from beyond the sea on this side Syria;] From the Dead Sea, which is on this (or the western) side of Syria; the Dead sea being the western boundary of that country. It seems that Jehoshaphat did not hear of the enemies' approach till they were actually in En-gedi, a place in the tribe of Judah. By comparing Gen. xiv. 7, with this passage, it appears that Hazazon-tamar was an ancient name for En-gedi. Bp. Patrick. 3. — and proclaimed a fast] In important and perilous circumstances, the kings used to proclaim fasts in particular towns, or through the whole kingdom, according as the case required. Thus Jezebel proclaimed a fast in Jezreel, to procure the condemnation of Naboth, 1 Kings xxi. 9. So the king of Nineveh ordained a fast in his capital, when he was threatened with apdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee? 6. — O Lord God of our fathers, &c.] This is the most admirable prayer that we have recorded, as made by any of the kings. Jehoshaphat begins with an acknowledgment of God's supreme and irresistible power, which extends over every creature in heaven and in earth. He then represents to his Maker, ver. 7, the peculiar relation which the people of Israel had to Him, and the promise of possession of their land, which they inherited from Him, and the circumstance of their having built a sanctuary for His peculiar worship, ver. 8. He proceeds to represent, ver. 10, the foul ingratitude and injustice of their enemies in invading their country, when the Israelites had formerly gone out of the way on purpose to avoid giving them disturbance; appeals to the justice of God, ver. 12, who helps those to right who suffer wrong; and, lastly, describes the weak condition of His people, whose only hope was in their God. Bp. Patrick. 9. — as the sword, judgment.] Some translate "the sword of judgment." Bp. Patrick. Otherwise "the sword, or any other judgment, even pestilence and famine, &c." Dr. Wells.