Resultados para: "ZADOK"

<p>Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it. Eli&#039;s family was now nearer to God than all the families of the earth, and therefore he will punish them, Amo 3:2. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him. The message this prophet delivers from God is very close.
I. He reminds him of the great things God had done for the house of his fathers and for his family. He appeared to Aaron in Egypt (Exo 4:27), in the house of bondage, as a token of further favour which he designed for him, Sa1 2:27. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He entrusted him with honourable work, to offer on God&#039;s altar, to burn incense, and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of all the offerings made by fire, Sa1 2:28. What could he have done more for them, to engage them to be faithful to him? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, Deu 32:6; Sa2 12:7, Sa2 12:8.
II. He exhibits a high charge against him and his family. His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all, Sa1 2:29. 1. His sons had impiously profaned the holy things of God: &quot;You kick at my sacrifice which I have commanded; not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to.&quot; They did the utmost despite imaginable to the offerings of the Lord when they committed all that outrage and rapine about them that we read of, and violently plundered the pots on which, in effect, Holiness to the Lord was written (Zac 14:20), and took that fat to themselves which God had appointed to be burnt on his altar. 2. Eli had bolstered them up in it, by not punishing their insolence and impiety: &quot;Thou for thy part honourest thy sons above me,&quot; that is, &quot;thou hadst rather see my offerings disgraced by their profanation of them than see thy sons disgraced by a legal censure upon them for so doing, which ought to have been inflicted, even to suspension and deprivation ab officio et beneficio - of their office and its emoluments.&quot; Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect honour them more than God, being more tender of their reputation than of his glory and more desirous to humour them than to honour him. 3. They had all shared in the gains of the sacrilege. It is to be feared that Eli himself, though he disliked and reproved the abuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got, Sa1 2:15. He was a fat heavy man (Sa1 4:18), and therefore it is charged upon the whole family (though Hophni and Phinehas were principally guilty), You make yourselves fat with the chief of all the offerings. God gave them sufficient to feed them, but that would not suffice; they made themselves fat, and served their lusts with that which God was to be served with. See Hos 4:8.
III. He declares the cutting off of the entail of the high priesthood from his family (Sa1 2:30): &quot;The Lord God of Israel, who is jealous for his own honour and Israel&#039;s, says, and lets thee know it, that thy commission is revoked and superseded.&quot; I said, indeed, that thy house, and the house of thy father Ithamar (for from that younger son of Aaron Eli descended), should walk before me for ever. Upon what occasion the dignity of the high priesthood was transferred from the family of Eleazar to that of Ithamar does not appear; but it seems this had been done, and Eli stood fair to have that honour perpetuated to his posterity. But observe, the promise carried its own condition along with it: They shall walk before me forever, that is, &quot;they shall have the honour, provided they faithfully do the service.&quot; Walking before God is the great condition of the covenant, Gen 17:1. Let them set me before their face, and I will set them before my face continually (Psa 41:12), otherwise not. But now the Lord says, Be it far from me. &quot;Now that you cast me off you can expect no other than that I should cast you off; you will not walk before me as you should, and therefore you shall not.&quot; Such wicked and abusive servants God will discard, and turn out of his service. Some think there is a further reach in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar&#039;s room, but it was to have its complete accomplishment at length in the total abolition of the Levitical priesthood by the priesthood of Christ.
IV. He gives a good reason for this revocation, taken from a settled and standing rule of God&#039;s government, according to which all must expect to be dealt with (like that by which Cain was tried, Gen 4:7): Those that honour me I will honour, and those that despise me shall be lightly esteemed.
1. Observe in general, (1.) That God is the fountain of honour and dishonour; he can exalt the meanest and put contempt upon the greatest. (2.) As we deal with God we must expect to be dealt with by him, and yet more favourably than we deserve. See Psa 18:25, Psa 18:26.
2. Particularly, (1.) Be it spoken, to the everlasting reputation of religion or of serious godliness, that it gives honour to God and puts honour upon men. By it we seek and serve the glory of God, and he will be behind-hand with none that do so, but here and hereafter will secure their glory. The way to be truly great is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, he will put the best honour upon us. See Joh 12:26. (2.) Be it spoken, to the everlasting reproach of impiety or profaneness, that this does dishonour to God (despises the greatest and best of beings, whom angels adore) and will bring dishonour upon men, for those that do so shall be lightly esteemed; not only God will lightly esteem them (that perhaps they will not regard, as those that honour him value his honour, of whom therefore it is said, I will honour them), but they shall be lightly esteemed by all the world; the very honour they are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their names a reproach; when they are gone, their memory shall rot, and, when they rise again, it shall be to everlasting shame and contempt. The dishonour which their impotent malice puts upon God and his omnipotent justice will return upon their own heads, Psa 79:12.
V. He foretels the particular judgments which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is, and shows how jealous God is in the matters of his worship and how ill he takes it when those who are bound by their character and profession to preserve and advance the interests of his glory are false to their trust, and betray them. If God&#039;s ministers be vicious and profane, of how much sorer punishment will they be thought worthy, here and for ever, than other sinners! Let such read the doom here passed on Eli&#039;s house, and tremble. It is threatened,
1. That their power should be broken (Sa1 2:31): I will cut off thy arm, and the arm of thy father&#039;s house. They should be stripped of all their authority, should be deposed, and have no influence upon the people as they had had. God would make them contemptible and base. See Mal 2:8, Mal 2:9. The sons had abused their power to oppress the people and encroach upon their rights, and the father had not used his power, as he ought to have done, to restrain and punish them, and therefore it was justly threatened that the arm should be cut off which was not stretched out as it should have been.
2. That their lives should be shortened. He was himself an old man; but instead of using the wisdom, gravity, experience, and authority of his age, for the service of God and the support of religion, he had suffered the infirmities of age to make him more cool and remiss in his duty, and therefore it is here threatened that none of his posterity should live to be old, Sa1 2:31, Sa1 2:32. It is twice spoken: &quot;There shall not be an old man in thy house for ever;&quot; and again (Sa1 2:33), &quot;All the increase of thy house, from generation to generation, shall die in the flower of their age, when they are in the midst of the years of their service,&quot; so that though the family should not be extinct, yet it should never be considerable, nor should any member of it come to be eminent in his day. Bishop Patrick relates, out of some of the Jewish writers, that long after this, there being a family in Jerusalem none of which commonly lived above eighteen years, upon search it was found that they descended from the house of Eli, on which this sentence was passed.
3. That all their comforts should be embittered. (1.) The comfort they had in the sanctuary, in its wealth and prosperity: Thou shalt see an enemy in my habitation. This was fulfilled in the Philistines&#039; invasions and the mischiefs they did to Israel, by which the country was impoverished (Sa1 13:19), and no doubt the priests&#039; incomes were thereby very much impaired. The captivity of the ark was such an act of hostility committed upon God&#039;s habitation as broke Eli&#039;s heart. As it is a blessing to a family to see peace upon Israel (Psa 128:5, Psa 128:6), so the contrary is a sore judgment upon a family, especially a family of priests. (2.) The comfort of their children: &quot;The man of thine whom I shall not cut off by an untimely death shall live to be a blot and burden to the family, a scandal and vexation to his relations; he shall be to consume thy eyes and grieve thy heart, for his foolishness or his sickliness, his wickedness or his poverty.&quot; Grief for a dead child is great, but for a bad child often greater.
4. That their substance should be wasted and they should be reduced to extreme poverty (Sa1 2:36): &quot;He that is left alive in thy house shall have little joy of his life, for want of a livelihood; he shall come and crouch to the succeeding family for a subsistence.&quot; (1.) He shall beg for the smallest alms - a piece of silver (and the word signifies the least piece) and a morsel of bread. See how this answered the sin. Eli&#039;s sons must have the best pieces of flesh, but their sons will be glad of a morsel of bread. Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties are brought, they or theirs, to want necessaries, and the Lord is righteous in thus visiting them. (2.) He shall beg for the meanest office: Put me into somewhat belonging to the priesthood (as it is in the original); make me as one of the hired servants, the fittest place for a prodigal. Plenty and power are forfeited when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages ever so small, so they might but get bread. This, it is probable, was fully accomplished when Abiathar, who was of Eli&#039;s race, was deposed by Solomon for treason, and he and his turned out of office in the temple (Kg1 2:26, Kg1 2:27), by which it is easy to think his posterity were reduced to the extremities here described.
5. That God would shortly begin to execute these judgments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear: This shall be a sign to thee, Sa1 2:34. When thou hearest it, say, &quot;Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order.&quot; Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. This was fulfilled, Sa1 4:11.
VI. In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel (v. 35): I will raise me up a faithful priest. 1. This was fulfilled in Zadoc, of the family of Eleazar, who came into Abiathar&#039;s place in the beginning of Solomon&#039;s reign, and was faithful to his trust; and the high priests were of his posterity as long as the Levitical priesthood continued. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the officers are, the office shall continue always to the end of the world. If some betray their trust, yet others shall be raised up that will be true to it. God&#039;s work shall never fall to the ground for want of hands to carry it on. The high priest is here said to walk before God&#039;s anointed (that is, David and his seed) because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. Note, Notwithstanding the degeneracy we see and lament in many families, God will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better. 2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful high priest whom God raised up when the Levitical priesthood was thrown off, who in all things did his father&#039;s mind, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it.</p>

<p>Here is, 1. The escape of Abiathar, the son of Ahimelech, out of the desolations of the priests&#039; city. Probably when his father went to appear, upon Saul&#039;s summons, he was left at home to attend the altar, by which means he escaped the first execution, and, before Doeg and his bloodhounds came to Nob, he had intelligence of the danger, and had time to shift for his own safety. And whither should he go but to David? Sa1 22:20. Let those that suffer for the Son of David commit the keeping of their souls to him, Pe1 4:19. 2. David&#039;s resentment of the melancholy tidings he brought. He gave David an account of the bloody work Saul had made among the priests of the Lord (Sa1 22:21), as the disciples of John, when their master was beheaded, went and told Jesus, Mat 14:12. And David greatly lamented the calamity itself, but especially his being accessory to it: I have occasioned the death of all the persons of thy father&#039;s house, Sa1 22:22. Note, It is a great trouble to a good man to find himself in any way an occasion of the calamities of the church and ministry. David knew Doeg&#039;s character so well that he feared he would do some such mischief as this when he saw him at the sanctuary: I knew he would tell Saul. He calls him Doeg the Edomite, because he retained the heart of an Edomite, though, by embracing the profession of the Jewish religion, he had put on the mask of an Israelite. 3. The protection he granted to Abiathar. He perceived him to be terrified, as he had reason to be, and therefore bade him not to fear, he would be as careful for him as for himself: With me thou shalt be in safeguard, Sa1 22:23. David, having now time to recollect himself, speaks with assurance of his own safety, and promises that Abiathar shall have the full benefit of his protection. It is promised to the Son of David that God will hide him in the shadow of his hand (Isa 49:2), and, with him, all that are his may be sure that they shall be in safeguard, Psa 91:1. David had now not only a prophet, but a priest, a high-priest, with him, to whom he was a blessing and they to him, and both a happy omen of his success. Yet it appears (by Psa 28:6) that Saul had a high priest too, for he had a urim to consult: it is supposed that he preferred Ahitub the father of Zadok, of the family of Eleazar (Ch1 6:8), for even those that hate the power of godliness yet will not be without the form. It must not be forgotten here that David at this time penned Psa 52:1-9, as appears by the title of that psalm, wherein he represents Doeg not only as malicious and spiteful, but as false and deceitful, because though what he said was, for the substance of it, true, yet he put false colours upon it, with a design to do mischief. Yet even then, when the priesthood had become as a withered branch, he looks upon himself as a green olive-tree in the house of God, Psa 52:8. In this great hurry and distraction that David was continually in, yet he found both time and a heart for communion with God, and found comfort in it.</p>

<p>David was not so engaged in his wars abroad as to neglect the administration of the government at home.
I. His care extended itself to all the parts of his dominion: He reigned over all Israel (Sa2 8:15); not only he had a right to reign over all the tribes, but he did so; they were all safe under his protection, and shared in the fruits of his good government.
II. He did justice with an unbiased unshaken hand: He executed judgment unto all his people, neither did wrong nor denied or delayed right to any. This intimates, 1. His industry and close application to business, his easiness of access and readiness to admit all addresses and appeals made to him. All his people, even the meanest, and those too of the meanest tribes, were welcome to his council-board. 2. His impartiality and the equity of his proceedings, in administering justice. He never perverted justice through favour or affection, nor had respect of persons in judgment. Herein he was a type of Christ, who was faithful and true, and who doth in righteousness both judge and make war, Rev 19:11. See Psa 72:1, Psa 72:2.
III. He kept good order and good officers in his court. David being the first king that had an established government (for Saul&#039;s reign was short and unsettled) he had the modelling of the administration. In Saul&#039;s time we read of no other great officer than Abner, that was captain of the host. But David appointed more officers: Joab that was general of the forces in the field, and Banaiah that was over the Cherethites and Pelethites, who were either the city train-bands (archers and slingers, so the Chaldee), or rather the life-guards, or standing force, that attended the king&#039;s person, the pretorian band, the militia. They were ready to do service at home, to assist in the administering of justice, and to preserve the public peace. We find them employed in proclaiming Solomon, Kg1 1:38. 2. Two ecclesiastical officers: Zadok and Ahimelech were priests, that is, they were most employed in the priests&#039; work under Abiathar, the high priest. 3. Two civil officers: one that was recorder, or remembrancer, to put the king in mind of business in its season (he was prime minister of state, yet not entrusted with the custody of the king&#039;s conscience, as they say of our lord chancellor, but only of the king&#039;s memory; let the king be put in mind of business and he would do it himself); another that was scribe, or secretary of state, that drew up public orders and despatches, and recorded judgments given. 4. David&#039;s sons, as they grew up to be fit for business, were made chief rulers; they had places of honour and trust assigned them, in the household, or in the camp, or in the courts of justice, according as their genius led them. They were chief about the king (so it is explained, Ch1 18:17), employed near him, that they might be under his eye. Our Lord Jesus has appointed officers in his kingdom, for his honour and the good of the community; when he ascended on high he gave these gifts (Eph 4:8-11), to every man his work, Mar 13:34. David made his sons chief rulers; but all believers, Christ&#039;s spiritual seed, are better preferred, for they are made to our God kings and priests, Rev 1:6.</p>

<p>Zadok . . . and Ahimelech . . . were the priests--On the massacre of the priests at Nob, [Sa1 22:19], Saul conferred the priesthood on Zadok, of the family of Eleazar (Ch1 6:50), while David acknowledged Ahimelech, of Ithamar&#039;s family, who fled to him. The two high priests exercised their office under the respective princes to whom they were attached. But, on David&#039;s obtaining the kingdom over all Israel, they both retained their dignity; Ahimelech officiating at Jerusalem, and Zadok at Gibeon (Ch1 16:39).</p>

<p>Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David&#039;s great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people&#039;s affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, Sa2 15:24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest.
II. David&#039;s dismission of them back into the city, Sa2 15:25, Sa2 15:26. Abiathar was high priest (Kg1 2:35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, Sa2 15:24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: &quot;By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm.&quot; David&#039;s heart, like Eli&#039;s trembles for the ark of God. Note, It argues a good principle to be more concerned for the church&#039;s prosperity than for our own, to prefer Jerusalem before our chief joy (Psa 137:6), the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard. 2. He is very desirous to return to the enjoyment of the privileges of God&#039;s house. He will reckon it the greatest instance of God&#039;s favour to him if he may but once more be brought back to see it and his habitation. This will be more his joy than to be brought back to his own palace and throne again. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa 38:22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (Sa2 15:25), and hopes for it from the favour of God, which he looks upon to be the fountain of all good: &quot;If God favour me so far, I shall be settled again as formerly.&quot; But he provides for the worst: &quot;If he deny me this favour - if he thus say, I have no delight in thee - I know I deserve the continuance of his displeasure; his holy will be done.&quot; See him here patiently awaiting the event: &quot;Behold, here am I, as a servant expecting orders;&quot; and see him willing to commit himself to God concerning it: &quot;Let him do to me as seemeth good to him. I have nothing to object. All is well that God does.&quot; Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, &quot;He can do what he will,&quot; subscribing to his power (Job 9:12), or, &quot;He has a right to do what he will,&quot; subscribing to his sovereignty (Job 33:13), or, &quot;He will do what he will,&quot; subscribing to his unchangeableness (Job 23:13, Job 23:15), but, &quot;Let him to what he will,&quot; subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God&#039;s hand in all events; and, that we may not be afraid of what shall be, let us see all events in God&#039;s hand.
III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (Sa2 15:27), that is, a wise man, a man that can see into business and discern time and judgment: &quot;Thou hast thy eyes in thy head (Ecc 2:14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy&#039;s motions and resolutions.&quot; One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him - their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (Sa2 15:28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other.
IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, Sa2 15:30.
1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Psa 95:10) and even broken with their whorish heart, Eze 6:9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, Lam 3:19. His sin was ever before him (Psa 51:3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Psa 38:4.
2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, Ch2 32:26. To prevent suffering with sinners, let us sorrow with them.</p>

<p>Zadok also, and all the Levites . . ., bearing the ark--Knowing the strong religious feelings of the aged king, they brought it to accompany him in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it--not only that they might not be exposed to the perils of uncertain wandering, for he seems to place more confidence in the symbol of the divine presence than in God Himself--but that, by remaining in Jerusalem, they might render him greater service by watching the enemy&#039;s movements.</p>

<p>Nothing, it seems, appeared to David more threatening in Absalom&#039;s plot than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous because he had been all along acquainted with David&#039;s counsels and affairs; if therefore he can be baffled, Absalom is as good as routed and the head of the conspiracy cut off. This David endeavours to do.
I. By prayer. When he heard that Ahithophel was in the plot he lifted up his heart to God in this short prayer: Lord, turn the counsel of Ahithophel into foolishness, Sa2 15:31. He had not opportunity for a long prayer, but he was not one of those that thought he should be heard for his much speaking. It was a fervent prayer: &quot;Lord, I pray thee, do this.&quot; God is well pleased with the importunity of those that come to him with their petitions. David is particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavily upon us. David prayed not against Ahithophel&#039;s person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or, if it were followed, that by some providence or other it might be defeated, and not attain the end. David prayed this in a firm belief that God has all hearts in his hand, and tongues too, that, when he pleases, he can take away the understanding of the aged and make the judges fools, (Job 12:17; Isa 3:2, Isa 3:3), and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness which is taken against his people.
II. By policy. We must second our prayer with our endeavours, else we tempt God. It is good service to countermine the policy of the church&#039;s enemies. When David came to the top of the mount, he worshipped God, Sa2 15:32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the third Psalm, as appears by the title; and some think that his singing this was the worship he now paid to God. Just now Providence brought Hushai to him. While he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to condole with David on his present trouble, with his coat rent and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him as a spy upon Absalom. He would not take him with him (Sa2 15:33), for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom&#039;s arrival, as a deserter from David, and to offer him his service, Sa2 15:34. Thus he might insinuate himself into his counsels, and defeat Ahithophel, either by dissuading Absalom from following his advice or by discovering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified, as a stratagem in war, I do not see. The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived. David recommended Hushai to Zadok and Abiathar, as persons proper to be consulted with (Sa2 15:35), and to their two sons, as trusty men to be sent on errands to David, Sa2 15:36. Hushai, thus instructed, came to Jerusalem (Sa2 15:37), whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken and in the possession of which we cannot be disturbed.</p>

<p>We must now leave David&#039;s enemies pleasing themselves with the thoughts of a sure victory by following Hushai&#039;s counsel, and sending a summons, no doubt, to all the tribes of Israel, to come to the general rendezvous at a place appointed, pursuant to that counsel; and we next find David&#039;s friends consulting how to get him notice of all this, that he might steer his course accordingly. Hushai tells the priests what had passed in council, Sa2 17:15. But, it should seem, he was not sure but that yet Ahithophel&#039;s counsel might be followed, and was therefore jealous lest, if he made not the best of his way, the king would be swallowed up, and all the people that were with him, Sa2 17:16. Perhaps, as he was called in to give advice (Sa2 17:5), so he was dismissed before they came to that resolve (Sa2 17:14) in favour of his advice, or he feared they might afterwards change their mind. However, it was good to provide against the worst, and therefore to hasten those valuable lives out of the reach of these destroyers. Such strict guards did Absalom set upon all the avenues to Jerusalem that they had much ado to get this necessary intelligence to David. 1. The young priests that were to be the messengers were forced to retire secretly out of the city, by En-rogel, which signifies, as some say, the fountain of a spy. Surely it went ill with Jerusalem when two such faithful priests as they were might not be seen to come into the city. 2. Instructions were sent to them by a poor simple young woman, who probably went to that well under pretence of fetching water, Sa2 17:17. If she carried the message by word of mouth, there was danger of her making some mistake or blunder in it; but Providence can make an ignorant girl a trusty messenger, and serve its wise counsels by the foolish things of the world. 3. Yet, by the vigilance of Absalom&#039;s spies, they were discovered, and information was brought to Absalom of their motions: A lad saw them and told him, Sa2 17:18. 4. They, being aware that they were discovered, sheltered themselves in a friend&#039;s house in Bahurim, where David had refreshed himself but just before, Sa2 16:14. There they were happily hidden in a well, which now, in summer time, perhaps was dry, Sa2 17:18. The woman of the house very ingeniously covered the mouth of the well with a cloth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they would have searched it, Sa2 17:19. Thus far the woman did well; but we know not how to justify her further concealing them with a lie, Sa2 17:20. We must not do evil that good may come of it. However, hereby the messengers were protected, and the pursuers were defeated and returned to Absalom without their prey. It was well that Absalom did not hereupon fall upon their two fathers, Zadok and Abiathar, as Saul on Ahimelech for his kindness to David: but God restrained him. Being thus preserved, they brought their intelligence very faithfully to David (Sa2 17:21), with this advice of his friends, that he should not delay to pass over Jordan, near to which, it seems, he now was. There, as some think, he penned the 42nd and 43rd Psalms, looking back upon Jerusalem from the land of Jordan, Psa 42:6.</p>

<p>It is strange that David did not immediately upon the defeat and dispersion of Absalom&#039;s forces march with all expedition back to Jerusalem, to regain the possession of his capital city, while the rebels were in confusion and before they could rally again. What occasion was there to bring him back? Could not he himself go back with the victorious army he had with him in Gilead? He could, no doubt; but, 1. He would go back as a prince, with the consent and unanimous approbation of the people, and not as a conqueror forcing his way: he would restore their liberties, and not take occasion to seize them, or encroach upon them. 2. He would go back in peace and safety, and be sure that he should meet with no difficulty or opposition in his return, and therefore would be satisfied that the people were well-affected to have him before he would stir. 3. He would go back in honour, and like himself, and therefore would go back, not at the head of his forces, but in the arms of his subjects; for the prince that has wisdom and goodness enough to make himself his people&#039;s darling, without doubt, looks greater and makes a much better figure than the prince that has strength enough to make himself his people&#039;s terror. It is resolved therefore that David must be brought back to Jerusalem his own city, and his own house there, with some ceremony, and here we have that matter concerted.
I. The men of Israel (that is, the ten tribes) were the first that talked of it, Sa2 19:9, Sa2 19:10. The people were at strife about it; it was the great subject of discourse and dispute throughout all the country. Some perhaps opposed it: &quot;Let him either come back himself or stay where he is;&quot; others appeared zealous for it, and reasoned as follows here, to further the design, 1. That David had formerly helped them, had fought their battles, subdued their enemies, and done them much service, and therefore it was a shame that he should continue banished from their country who had been so great a benefactor to it. Note, Good services done to the public, though they may be forgotten for a while, yet will be remembered again when men come to their right minds. 2. That Absalom had now disappointed them. &quot;We were foolishly sick of the cedar, and chose the branch to reign over us; but we have had enough of him: he is consumed, and we narrowly escaped being consumed with him. Let us therefore return to our allegiance, and think of bringing the king back.&quot; Perhaps this was all the strife among them, not a dispute whether the king should be brought back or no (all agreed it was to be done), but whose fault is was that it was not done. As is usual in such cases, every one justified himself and blamed his neighbour. The people laid the fault on the elders, and the elders on the people, and one tribe upon another. Mutual excitements to the doing of a good work are laudable, but not mutual accusations for the not doing of it; for usually when public services are neglected all sides must share in the blame; every one might do more than he does, in the reformation of manners, the healing of divisions, and the like.
II. The men of Judah, by David&#039;s contrivance, were the first that did it. It is strange that they, being David&#039;s own tribe, were not so forward as the rest. David had intelligence of the good disposition of all the rest towards him, but nothing from Judah, though he had always been particularly careful of them. But we do not always find the most kindness from those from whom we have most reason to expect it. Yet David would not return till he knew the sense of his own tribe. Judah was his lawgiver, Psa 60:7. That his way home might be the more clear, 1. He employed Zadok and Abiathar, the two chief priests, to treat with the elders of Judah, and to excite them to give the king an invitation back to his house, even to his house, which was the glory of their tribe, Sa2 19:11, Sa2 19:12. No men more proper to negociate this affair than the two priests, who were firm to David&#039;s interest, were prudent men, and had great influence with the people. Perhaps the men of Judah were remiss and careless, and did it not, because nobody put them on to do it, and then it was proper to stir them up to it. Many will follow in a good work who will not lead: it is a pity that they should continue idle for want of being spoken to. Or perhaps they were so sensible of the greatness of the provocation they had given to David, by joining with Absalom, that they were afraid to bring him back, despairing of his favour; he therefore warrants his agents to assure them of it, with this reason: &quot;You are my brethren, my bone and my flesh, and therefore I cannot be severe with you.&quot; The Son of David has been pleased to call us brethren, his bone and his flesh, which encourages us to hope that we shall find favour with him. Or perhaps they were willing to see what the rest of the tribes would do before they stirred, with which they are here upbraided: &quot;The speech of all Israel has come to the king to invite him back, and shall Judah be the last, that should have been the first? Where is now the celebrated bravery of that royal tribe? Where is its loyalty?&quot; Note, We should be stirred up to that which is great and good by the examples both of our ancestors and of our neighbours, and by the consideration of our rank. Let not the first in dignity be last in duty. 2. He particularly courted into his interest Amasa, who had been Absalom&#039;s general, but was his own nephew as well as Joab, Sa2 19:13. He owns him for his kinsman, and promises him that, if he will appear for him now, he will make him captain-general of all his forces in the room of Joab, will not only pardon him (which, it may be, Amasa questioned), but prefer him. Sometimes there is nothing lost in purchasing the friendship of one that has been an enemy. Amasa&#039;s interest might do David good service at this juncture. But, if David did wisely for himself in designating Amasa for this post (Joab having now grown intolerably haughty), he did not do kindly by Amasa in letting his design be known, for it occasioned his death by Joab&#039;s hand, Sa2 20:10. 3. The point was hereby gained. He bowed the heart of the men of Judah to pass a vote, nemine contradicente - unanimously, for the recall of the king, Sa2 19:14. God&#039;s providence, by the priests&#039; persuasions and Amasa&#039;s interest, brought them to this resolve. David stirred not till he received this invitation, and then he came as far back as Jordan, at which river they were to meet him, Sa2 19:15. Our Lord Jesus will rule in those that invite him to the throne in their hearts and not till he be invited. He first bows the heart and makes it willing in the day of his power, and then rules in the midst of his enemies, Psa 110:2, Psa 110:3.</p>

<p>David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, Sa2 3:2, Sa2 3:3. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah (Sa2 3:4); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, Kg1 1:6. And, further, that in his father&#039;s eyes he had been a jewel, but was now a thorn.
I. His father had made a fondling of him, Kg1 1:6. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before God. But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son&#039;s fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father&#039;s fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. Those who honour their sons more than God, as those do who keep them not under good discipline, thereby forfeit the honour they might expect from their sons.
II. He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore exalted himself, and said, I will be king, Kg1 1:5. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people. The way to keep them humble is to keep them under. Observe Adonijah&#039;s insolence. 1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, though he knew that by the designation both of God and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of God&#039;s appointment, Ch1 22:9; Ch1 23:1. This entail Adonijah attempted by force to cut off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, &quot;We will not have him to reign over us.&quot; 2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father&#039;s head be laid low, but it must now be said, Adonijah reigns (Kg1 1:18), and, God save king Adonijah, Kg1 1:25. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age. 3. In pursuance of this ambitious project, (1.) He got a great retinue (Kg1 1:5), chariots and horsemen, both for state and strength, to wait on him, and to fight for him. (2.) He made great interest with no less than Joab, the general of the army, and Abiathar the high priest, Kg1 1:7. That he should make his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But God, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told (Kg1 1:8) who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them - Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good shall not be asked to do a bad thing. (3.) He prepared a great entertainment (Kg1 1:9) at En-rogel, not far from Jerusalem; his guests were the king&#039;s sons, and the king&#039;s servants, whom he feasted and caressed to bring them over to his party; but Solomon was not invited, either because he despised him or because he despaired of him, Kg1 1:10. Such as serve their own belly, and will be in the interest of those that will feast them what side soever they are of, are an easy prey to seducers, Rom 16:18. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the colour of a vow (Sa2 15:7), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, In nomine Domini incipit omne malam - In the name of the Lord begins all evil, and that all religious exercises should be made to patronise all religious practices.</p>

<p>But Zadok the priest--He had been high priest in the tabernacle at Gibeon under Saul (Ch1 16:39). David, on his accession, had conjoined him and Abiathar equal in the exercise of their high functions (Sa2 8:17; Sa2 15:24, Sa2 15:29, Sa2 15:35). But it is extremely probable that some cause of jealousy or discord between them had arisen, and hence each lent his countenance and support to opposite parties.

Benaiah--Distinguished for his bravery (Sa1 23:20), he had been appointed captain of the king&#039;s bodyguard (Sa2 8:18; Sa2 20:23; Ch1 18:17), and was regarded by Joab as a rival.

Nathan the prophet--He was held in high estimation by David, and stood on the most intimate relations with the royal family (Sa2 12:25).

Shimei--probably the person of this name who was afterwards enrolled among Solomon&#039;s great officers (Kg1 4:18).

Rei--supposed to be the same as Ira (Sa2 20:26).

and the mighty men--the select band of worthies.</p>

<p>We have here the effectual care David took both to secure Solomon&#039;s right and to preserve the public peace, by crushing Adonijah&#039;s project in the bud. Observe,
I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, Kg1 1:10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (Kg1 1:33 and Kg1 1:34, Kg1 1:35), and what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God&#039;s name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb 1:9, Psa 89:20. And all Christians, being heirs of the kingdom (Jam 2:5), do from him receive the anointing, Jo1 2:27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: &quot;Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;&quot; so it had been promised concerning him. Psa 72:15, He shall live. 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.
II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, &quot;Solomon shall reign for me, and reign after me.&quot; &quot;Amen&quot; (says Benaiah heartily); &quot;as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente - unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too!&quot; Kg1 1:36. This is the language of his faith in that promise of God on which Solomon&#039;s government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (Kg1 1:37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children&#039;s greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.
III. The immediate execution of these orders, Kg1 1:38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan, or second priest) anointed him by the direction of Nathan the prophet and David the king, Kg1 1:39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Psa 2:6, Psa 2:7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, Jo1 2:20. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, Kg1 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David.</p>

<p>Here is, I. The preferment of Benaiah and Zadok, two faithful friends to Solomon and his government, Kg1 2:35. Joab being put to death, Benaiah was advanced to be general of the forces in his room, and, Abiathar being deposed, Zadok was made high priest in his room, and therein was fulfilled the word of God, when he threatened to cut off the house of Eli (Sa1 2:35), I will raise me up a faithful priest, and will build him a sure house. Though sacred offices may be disgraced, they shall not be destroyed, by the mal-administration of those that are entrusted with them, nor shall God&#039;s work ever stand still for want of hands to carry it on. No wonder that he who was a king so immediately of God&#039;s making was empowered to make whom he though fit high priest; and he exercised this power with equity, for the ancient right was in Zadok, he being of the family of Eleazar, whereas Eli and his house were of Ithamar.
II. The course that was taken with Shimei. He is sent for, by a messenger, from his house at Bahurim, expecting perhaps no better than Adonijah&#039;s doom, being conscious of his enmity to the house of David; but Solomon knows how to make a difference of crimes and criminals. David had promised Shimei his life for his time. Solomon is not bound by that promise, yet he will not go directly contrary to it. 1. He confines him to Jerusalem, and forbids him, upon any pretence whatsoever, to go out of the city any further than the brook Kidron, Kg1 2:36, Kg1 2:37. He would suffer him to continue at his country seat lest he should make mischief among his neighbours, but took him to Jerusalem, where he kept him prisoner at large. This might make Shimei&#039;s confinement easy to himself, for Jerusalem was beautiful for situation, the joy of the whole earth, the royal city, the holy city (he had no reason to complain of being shut up in such a paradise); it would also make it the more safe for Solomon, for there he would have him under his eye and be able to watch his motions; and he plainly tells him that if he ever go out of the rules he shall certainly die for it. This was a fair trial of his obedience, and such a test of his loyalty as he had no reason to complain of. He has his life upon easy terms: he shall live if he will but be content to live at Jerusalem. 2. Shimei submits to the confinement, and thankfully takes his life upon those terms. He enters into recognizance (Kg1 2:38), under the penalty of death, not to stir out of Jerusalem, and owns that the saying is good. Even those that perish cannot but own the conditions of pardon and life unexceptionable, so that their blood, like Shimei&#039;s, must rest upon their own heads. Shimei promised, with an oath, to keep within his bounds, Kg1 2:42. 3. Shimei forfeits his recognizance, which was the thing Solomon expected; and God was righteous in suffering him to do it, that he might now suffer for his old sins. Two of his servants (it seems, though he was a prisoner, he lived like himself, well attended) ran from him to the land of the Philistines, Kg1 2:39. Thither he pursued them, and thence brought them back to Jerusalem, Kg1 2:40. For the keeping of it private he saddled his ass himself, probably went in the night, and came home he thought undiscovered. &quot;Seeking his servants,&quot; says bishop Hall, &quot;he lost himself; those earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God&#039;s law, to hunt after them, till their souls incur a fearful judgment!&quot; 4. Solomon takes the forfeiture. Information is given him that Shimei has transgressed, Kg1 2:41. The king sends for him, and, (1.) charges him with the present crime (Kg1 2:42, Kg1 2:43), that he had put a great contempt upon the authority and wrath both of God and the king, that he had broken the oath of the Lord and disobeyed the commandment of his prince, and by this it appeared what manner of spirit he was of, that he would not be held by the bonds of gratitude or conscience. Had he represented to Solomon the urgency of the occasion, and begged leave to go, perhaps Solomon might have given him leave; but to presume either upon his ignorance or his connivance was to affront him in the highest degree. (2.) He condemns him for his former crime, cursing David, and throwing stones at him in the day of his affliction: The wickedness which thy heart is privy to, Kg1 2:44. There was no need to examine witnesses for the proof of the fact, his own conscience was instead of a thousand witnesses. That wickedness which men&#039;s own hearts alone are privy to is enough, if duly considered, to fill them with confusion, in expectation of its return upon their own heads; for if the heart be privy to it, God is greater than the heart and knoweth all things. Others knew of Shimei&#039;s cursing David, but Shimei himself knew of the wicked principles of hatred and malice against David which he displayed in cursing him and that his submission was but feigned and forced. (3.) He blessed himself and his government (Kg1 2:45.): King Solomon shall be blessed, notwithstanding Shimei&#039;s impotent curses, which perhaps, in fury and despair, he now vented freely: Let them curse, but bless thou. And the throne of David shall be established, by taking away those that would undermine it. It is a comfort, in reference to the enmity of the church&#039;s enemies, that, how much soever they rage, it is a vain thing they imagine. Christ&#039;s throne is established, and they cannot shake it. (4.) He gives orders for the execution of Shimei immediately, Kg1 2:46. All judgment is committed to the Lord Jesus, and, though he be King of peace, he will be found a King of righteousness; and this will shortly be his word of command concerning all his enemies, that would not have him to reign over them: Bring them forth, and slay them before me; the reproaches of those that blasphemed him will fall on themselves, to their eternal condemnation.</p>

<p>Here we have,
I. Solomon upon his throne (Kg1 4:1): So king Solomon was king, that is, he was confirmed and established king over all Israel, and not, as his successors, only over two tribes. He was a king, that is, he did the work and duty of a king, with the wisdom God had given him. Those preserve the name and honour of their place that mind the business of it and make conscience of it.
II. The great officers of his court, in the choice of whom, no doubt, his wisdom much appeared. It is observable, 1. That several of them are the same that were in his father&#039;s time. Zadok and Abiathar were then priests (Sa2 20:25), so they were now; only then Abiathar had the precedency, now Zadok. Jehoshaphat was then recorder, or keeper of the great seal, so he was now. Benaiah, in his father&#039;s time, was a principal man in military affairs, and so he was now. Shisha was his father&#039;s scribe, and his sons were his, Kg1 4:3. Solomon, though a wise man, would not affect to be wiser than his father in this matter. When sons come to inherit their father&#039;s wealth, honour, and power, it is a piece of respect to their memory, caeteris paribus - where it can properly be done, to employ those whom they employed, and trust those whom they trusted. Many pride themselves in being the reverse of their good parents. 2. The rest were priests&#039; sons. His prime-minister of state was Azariah the son of Zadok the priest. Two others of the first rank were the sons of Nathan the prophet, Kg1 4:5. In preferring them he testified the grateful respect he had for their good father, whom he loved in the name of a prophet.
III. The purveyors for his household, whose business it was to send in provisions from several parts of the country, for the king&#039;s tables and cellars (Kg1 4:7) and for his stables (Kg1 4:27, Kg1 4:28), that thus, 1. His house might always be well furnished at the best hand. Let great men learn hence good house-keeping, to be generous in spending according to their ability, but prudent in providing. It is the character of the virtuous woman that she bringeth her food from afar (Pro 31:14), not far-fetched and dear-bought, but the contrary, every thing bought where it is cheapest. 2. That thus he himself, and those who immediately attended him, might be eased of a great deal of care, and the more closely apply themselves to the business of the state, not troubled about much serving, provision for that being got ready to their hand. 3. That thus all the parts of the kingdom might be equally benefited by the taking off of the commodities that were the productions of their country and the circulating of the coin. Industry would hereby be encouraged, and consequently wealth increased, even in those tribes that lay most remote from the court. The providence of God extends itself to all places of his dominions (Psa 103:22); so should the prudence and care of princes. 4. The dividing of this trust into so many hands was prudent, that no man might be continually burdened with the care of it nor grow exorbitantly rich with the profit of it, but that Solomon might have those, in every district, who, having a dependence upon the court, would be serviceable to him and his interest as there was occasion. These commissioners of the victualling-office, not for the army or navy (Solomon was engaged in no war), but for the household, are here named, several of them only by their surnames, as great men commonly call their servants: Ben-hur, Ben-dekar, etc., though several of them have also their proper names prefixed. Two of them married Solomon&#039;s daughters, Ben-Abinadab (Kg1 4:11) and Ahimaaz (Kg1 4:15), and no disparagement to them to marry men of business. Better match with the officers of their father&#039;s court that were Israelites than with the sons of princes that were strangers to the covenant of promise. The son of Geber was in Ramoth-Gilead (Kg1 4:19), and Geber himself was in the country of Sihon and Og, which included that and Mahanaim, Kg1 4:14. He is therefore said to be the only officer in that land, because the other two, mentioned Kg1 4:13, Kg1 4:14, depended on him, and were subordinate to him.</p>

<p>these were the princes--or chief officers, as is evident from two of them marrying Solomon&#039;s daughters.

Azariah the son of Zadok the priest--rather, &quot;the prince,&quot; as the Hebrew word frequently signifies (Gen 41:45; Exo 2:16; Sa2 8:18); so that from the precedency given to his person in the list, he seems to have been prime minister, the highest in office next the king.</p>

<p>Benaiah . . . was over the host--formerly captain of the guard. He had succeeded Joab as commander of the forces.

Zadok and Abiathar were the priests--Only the first discharged the sacred functions; the latter had been banished to his country seat and retained nothing more than the name of high priest.</p>

<p>The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holy things, Ezr 2:62, Ezr 2:63. It is but very little that is here recorded of the genealogies of this sacred tribe. I. The first fathers of it are here named twice, Ch1 6:1, Ch1 6:16. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel&#039;s deliverance and settlement and figures of him that was to come, Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him. 2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, Ch1 6:4-15. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the bringing in of a better hope. All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said (v. 10), He it is that executed the priest&#039;s office in the temple that Solomon built. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest&#039;s office (Ch2 26:17, Ch2 26:18), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest&#039;s office, and made good its barriers against such a daring insult, might well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name (Ch1 6:9), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon&#039;s temple. 3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, Ch1 6:29, Ch1 6:30.</p>

<p>Azariah begat Seraiah--He filled the supreme pontifical office at the destruction of Jerusalem, and, along with his deputy and others, he was executed by Nebuchadnezzar&#039;s orders at Riblah (Kg2 25:18, Kg2 25:21). The line of high priests, under the first temple, which from Zadok amounted to twelve, terminated with him.</p>

<p>David assembled the children of Aaron, and the Levites--The children of Aaron were the two priests (Ch1 15:11), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood (Sa2 20:25). The Levites were the chiefs of their father&#039;s house (Ch1 15:12); four belonging to the Kohathite branch, on whose shoulders the ark was to be borne; namely, Uriel, Shemaiah--descended from Elizaphan or Elzaphan-- (Exo 6:22), Hebron (Exo 6:18; Ch1 6:2), and Amminadab from Uzziel (Exo 6:22).</p>

<p>The worship of God is not only to be the work of a solemn day now and then, brought in to grace a triumph; but it ought to be the work of every day. David therefore settles it here for a constancy, puts it into a method, which he obliged those that officiated to observe in their respective posts. In the tabernacle of Moses, and afterwards in the temple of Solomon, the ark and the altar were together; but, ever since Eli&#039;s time, they had been separated, and still continued so till the temple was built. I cannot conceive what reason there was why David, who knew the law and was zealous for it, did not either bring the ark to Gibeon, where the tabernacle and the altar were, or bring them to Mount Zion, where the ark was. Perhaps the curtains and hangings of Moses&#039;s tabernacle were so worn with time and weather that they were not fit to be removed, nor fit to be a shelter for the ark; and yet he would not make all new, but only a tent for the ark, because the time was at hand when the temple should be built. Whatever was the reason, all David&#039;s time they were asunder, but he took care that neither of them should be neglected. 1. At Jerusalem, where the ark was, Asaph and his brethren were appointed to attend, to minister before the ark continually, with songs of praise, as every day&#039;s work required, Ch1 16:37. No sacrifices were offered there, nor incense burnt, because the altars were not there: but David&#039;s prayers were directed as incense, and the lifting up of his hands as the evening sacrifice (Psa 141:2), so early did spiritual worship take place of ceremonial. 2. Yet the ceremonial worship, being of divine institution, must by no means be omitted; and therefore at Gibeon were the altars where the priests attended, for their work was to sacrifice and burn incense, which they did continually, morning and evening, according to the law of Moses, Ch1 16:39, Ch1 16:40. These must be kept up because, however in their own nature they were inferior to the moral services of prayer and praise, yet, as they were types of the mediation of Christ, they had a great deal of honour put upon them, and the observance of them was of great consequence. Here Zadok attended, to preside in the service of the altar; as (it is probable) Abiathar settled at Jerusalem, to attend the ark, because he had the breast-plate of judgment, which must be consulted before the ark: this is the reason why we read in David&#039;s time both Zadok and Abiathar were the priests (Sa2 8:17; Sa2 20:25), one where the altar was and the other where the ark was. At Gibeon, where the altars were, David also appointed singers to give thanks to the Lord, and the burden of all their songs must be, For his mercy endureth for ever, Ch1 16:41. They did it with musical instruments of God, such instruments as were appointed and appropriated to this service, not such as they used on other occasions. Between common mirth and holy joy there is a vast difference, and the limits and distances between them must be carefully observed and kept up. Matters being thus settled, and the affairs of religion put into a happy channel, (1.) The people were satisfied, and went home pleased. (2.) David returned to bless his house, resolving to keep up family worship still, which public worship must not supersede.</p>

<p>And Zadok . . . before the tabernacle . . . at Gibeon--While the above-mentioned officers under the superintendence of Abiathar, were appointed to officiate in Jerusalem, whither the ark had been brought, Zadok and the priests subordinate to him were stationed at Gibeon to perform the sacred service before the ancient tabernacle which still remained there.</p>

<p>continually morning and evening--as the law enjoined (Exo 29:38; Num 28:3, Num 28:6).

and do according to all that is written in the law--(See Num. 28:1-31). Thus, in the time of David, the worship was performed at two places, where the sacred things that had been transmitted from the age of Moses were preserved. Before the Ark in Jerusalem, Asaph and his brethren officiated as singers, Obed-edom and Hosah served as doorkeepers, and Benaiah and Jahaziel blew the trumpets. While at the tabernacle and burnt offering in Gibeon, Heman and Jeduthun presided over the sacred music, the sons of Jeduthun were door keepers, and Zadok, with his suite of attendant priests, offered the sacrifices.




Next: 1 Chronicles Chapter 17</p>

<p>Zadok . . . and Ahimelech of the sons of Ithamar--This statement, taken in connection with Ch1 24:6, is not a little perplexing, since (Sa2 15:24, Sa2 15:35; Sa2 20:25) Abiathar is mentioned as the person conjoined in David&#039;s time with Zadok, in the collegiate exercise of the high priesthood. Some think that the words have been transposed, reading Abiathar, the son of Ahimelech. But there is no ground for regarding the text as faulty. The high priests of the line of Ithamar were the following: Ahiah or Ahimelech, his son Abiathar, his son Ahimelech. We frequently find the grandfather and grandson called by the same name (see list of high priests of the line of Eleazar, Ch1 6:30-41). Hence the author of the Chronicles was acquainted with Ahimelech, son of Abiathar, who, for some reason, discharged the duties of high priest in David&#039;s reign, and during the lifetime of his father (for Abiathar was living in the time of Solomon, Kg1 2:27) [KEIL].</p>

<p>We have here,
I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (Ch1 29:10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (Ch1 29:9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David&#039;s psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,
1. He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord&#039;s prayer ends with a doxology much like this which David here begins with - for thine is the kingdom, the power, and the glory. This is properly praising God - with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, Ch1 29:11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: &quot;All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all.&quot; (3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God&#039;s hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, Ch1 29:10. Psa 68:35.
2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (Ch1 29:13, Ch1 29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luk 17:9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note, (1.) It is a great instance of the power of God&#039;s grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Psa 110:3. (2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.
3. He speaks very humbly of himself, and his people, and the offerings they had now presented to God. (1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (Ch1 29:14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (Ch1 29:15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David&#039;s days had as much of substance in them as most men&#039;s; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of thy own have we given thee (Ch1 29:14), and again (Ch1 29:16), It cometh of thy hand, and is all thy own. &quot;We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own.&quot; &quot;In like manner&quot; (says bishop Patrick) &quot;we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it.&quot; Let him that glories therefore glory in the Lord.
4. He appeals to God concerning his own sincerity in what he did, Ch1 29:17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David&#039;s comfort that God knew with what pleasure he both offered his own and saw the people&#039;s offering. He was neither proud of his own good work nor envious of the good works of others.
5. He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays (Ch1 29:18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: &quot;Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;&quot; establish their hearts, so the margin. &quot;Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever.&quot; (2.) For Solomon he prays (Ch1 29:19), Give him a perfect heart. He had charged him (Ch1 28:9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, &quot;Lord, make him a rich man, a great man, a learned man;&quot; but, &quot;Lord, make him an honest man;&quot; for that is better than all. &quot;Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye.&quot; Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God&#039;s commandments. It is not helping to build churches that will save us if we live in disobedience to God&#039;s law.
II. The cheerful concurrence of this great assembly in this great solemnity. 1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (Now bless the Lord your God, Ch1 29:20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul. 2. They paid their respects to the king, looking upon him as an instrument in God&#039;s hand of much good to them; and, in honouring him, they honoured God. 3. The next day they offered abundance of sacrifices to God (Ch1 29:21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth. 4. They feasted and rejoiced before God, Ch1 29:22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it. 5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah&#039;s rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.</p>

<p>before the Lord--either in the immediate vicinity of the ark, or, perhaps, rather in a religious and devout spirit, as partaking of a sacrificial meal.

made Solomon . . . king the second time--in reference to the first time, which was done precipitately on Adonijah&#039;s conspiracy (Kg1 1:35).

they . . . anointed . . . Zadok--The statement implies that his appointment met the popular approval. His elevation as sole high priest was on the disgrace of Abiathar, one of Adonijah&#039;s accomplices.</p>