“Now the days of David drew nigh that he should die; and he charged Solomon his son, saying,”
And. The Roman Septuagint and Josephus place this war after the account of Naboth, chap. xxi. But the Alexandrian copy follows the order of the Hebrew. (Haydock) — They style Benadad, “the son of Ader.” He succeeded (ver. 34.) the king who attacked Baasa, chap. xv. 18. We know not the time nor the occasion of this war. (Calmet) — Probably Achab had refused to pay tribute, and God had a mind to try if his obstinacy would yield to kindness, ver. 13., and 28. (Salien, the year before Christ 919.) — Kings. Almost every city had one.
“I go the way of all the earth: be thou strong therefore, and shew thyself a man;”
Holy. This is frequently a title of God, the holy one of Israel, Isaias i. 4., and v. 19. He is essentially holy. — Strong. Hebrew, “no rock like,” &c. The rocks of Palestine were the common fortresses of the nation, having caverns to which the people fled for refuge. Hence God is often called a rock, (Calmet) as none can afford such protection. (Haydock) (Psalm xvii. 2., and Deuteronomy xxxii. 15.)
“And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: prosper: or, do wisely”
Mine. He had a desire to dispose of them, as he thought proper. Achab was willing to pay tribute, to remove the impending danger. (Calmet)
“That the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. fail: Heb. be cut off from thee from the throne”
Have. Achab is not in earnest, but strives to pacify the barbarian. (Menochius)
“Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. shed: Heb. put”
Many. Hebrew, “seven,” which is often used in the same sense. Anna had never more than six children; (Calmet) whereas Phenenna had perhaps ten, chap. i. 8., and iii. 21. (Haydock) — The Rabbins pretend that she lost one every time that Anna brought forth. But the text says nothing of the kind. It only insinuates at most, that she had no more. This admirably represents the state of the Synagogue, compared to the Christian Church. (St. Augustine, sup.) (Calmet; Worthington) — The blessed Virgin conveys the same idea in other words, Luke i. (Menochius)
“Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.”
Servants, or subjects. The king of Israel has thus a plea to interest all his people, as the danger was common. (Salien) — He assumes the character of disinterestedness, as if he had been willing to abandon all his private property; knowing that Benadad would not accede even to that hard proposal. (Haydock) — Thus “Nero consulted the first men of the city, whether they would prefer a doubtful war or a disgraceful peace.” (Tacitus, An. xv.)
“But shew kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother.”
Exalteth. The same instances of God’s power and providence are related, Psalm cxii. 7., and Luke i. 52. (Menochius) — Hesiod (op.) says, “Jupiter easily gives or takes away power,” &c.
“And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword. grievous: Heb. strong”
World. The Hebrews represented the earth as resting on a firm basis, or on pillars, or turning on poles, Psalm ciii. 5., and Proverbs viii. 25., &c. The magistrates of the earth may be also thus designated, as the world is entrusted to their care. God compares Jeremias to an iron pillar, Jeremias i. 18., and Apocalypse iii. 12. (Calmet) — The last sentence is omitted in the Septuagint.
“Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.”
Saints. Hebrew, “kind, merciful, pious ones;” (Calmet) those to whom he shews mercy, and who comply with his will in assisting others. Septuagint, “Granting their petition to those who ask him, and he has blessed the years of the just, because man is not strong by his own strength.” (Haydock) — Silent: condemned to death. Mox etiam Lemures animas dixere silentes. (Ovid, Fast. v.) Loca nocte silentia late. (Virgil, [Æneid?] vi.) Unable to act as they had done, and ashamed of themselves, (Calmet) they seek for the most obscure retreat, where they may not behold the glory of those whom they have despised. They will pray that the hills would fall upon them, and hide them from the indignation of the Lamb. (Haydock)
“So David slept with his fathers, and was buried in the city of David.”
Handfuls. Hebrew shohal. The Septuagint, read “shuhal” and render it, “suffice for the foxes, for all the people, (even for) my infantry;” (Haydock) as if his forces were so numerous as to cover the whole land, and leave no room for even foxes to occupy. The hyperbole is equally great, supposing that his soldiers could by each taking a handful, or what might stick to his feet, (Chaldean) carry off all Samaria. Josephus intimates, that Benadad speaks of erecting terraces of equal height with the walls; others, that he would level the city with the ground, Ezechiel xxvi. 4. (Sanctius)
“And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.”
Let not the girded, &c. Let him not boast before the victory: it will then be time to glory when he putteth off his armour, having overcome his adversary. (Challoner) — “Let not him who goes to battle, though well armed, boast; but the man who returns victorious.” (Chaldean) “Enough: let not the man with a crooked back boast, as one that is upright.” (Septuagint) “Let not him that girdeth, (Haydock) or is bound,” (Hebrew) or rather “shutteth up, boast, as he that openeth.” (Syriac) It is easy to besiege: but the city does not always fall. Neither people in arms, nor the unarmed, have reason to boast; as the former are often made prisoners, as soon as the latter. (Calmet) — A despised enemy sometimes proves most dangerous. (Haydock) — Those who distrust in themselves, and place their confidence in God, prevail: a necessary lesson both in temporal and spiritual warfare. (Worthington) — The fortune of war is very doubtful. (Tirinus)
“Then sat Solomon upon the throne of David his father; and his kingdom was established greatly.”
Pavilions, (umbraculis) or even under “the shade” of the trees, in full security. (Menochius) — Beset. Hebrew, “set, and they set against the city.” Chaldean, “hold yourselves in readiness, and they laid ambushes round the city.” The siege had not been yet commenced in form, as it was never expected that Achab would dare to make any resistance.
“And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably.”
Prophet. It does not appear who this and the other prophets were who address Achab so boldly during these wars; if indeed they were different persons: Elias is never mentioned. Did Jezabel leave the rest alone? or did these wars break out before she began to persecute them? (Calmet) — Many suppose that the prophet, who spoke on this occasion, was Micheas. (Menochius) — But Achab complains that he always brought him evil tidings, chap. xxii. 8. (Salien)
“He said moreover, I have somewhat to say unto thee. And she said, Say on.”
Servants. Literally, “footmen.” (Haydock) — Hebrew means either “sons or servants.” The pages of honour, or the menial servants of the lords, were not likely to gain the victory. (Calmet) — There were 232 in number, ver. 15. Achab followed them, (ver. 19.) with 7000; and this army defeated the Syrians. — Thou, not in person; but thy men must begin the attack.
“And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the LORD.”
Raw. Here are two other abuses. The fat ought first to have been burnt, in honour of the Lord; and the meat should have been boiled, in order that the priest might not be taken off from his sacred functions; as custom, it seems, had determined, though the law be silent on this head.
“And now I ask one petition of thee, deny me not. And she said unto him, Say on. deny: Heb. turn not away my face”
Desireth. The Laic gives an example of moderation and zeal, to which the priest might well have paid some deference. The former is willing to abandon his goods, provided the honour of God be not neglected. (Haydock)
“And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife.”
Lord. People, seeing that the law was not observed, refrained from presenting victims. (Menochius) — They are but too apt to follow the bad example of their teachers. (Haydock) — Hence God punishes the smallest faults of his ministers, with great severity, since they withdraw people from his service, by their scandalous behaviour, and are guilty of a more horrid sacrilege than those who laid violent hands on the Lord of majesty. (St. Bernard, ser. i.) Nothing brings a greater discredit on religion. (Calmet)
“And Bathsheba said, Well; I will speak for thee unto the king.”
Alive. This he said out of contempt, and too great confidence; (Menochius) and this gave occasion to his defeat. For, while his men were endeavouring to execute his orders punctually, the Israelites cut many in pieces, and routed the rest. (Salien)
“Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand.”
Coat. Hebrew mehil, the outer garment. Hence it appears that the parents of the people consecrated to the Lord, furnished them with clothes, till they were able to serve the tabernacle, otherwise they would have been a burden to it. (Calmet)
“Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay.”
Lent. This was in reply to what Anna had said, chap. i. 28. (Haydock) — God always gives back with interest. (Menochius)
“And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.”
Lord. He behaved well in the tabernacle, (Calmet) notwithstanding the ill example of Heli’s own sons. (Haydock)
“And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.”
Waited, like an army of guards, Exodus xxxviii. 8. The Rabbins pretend that these priests only sent away these women who came to be purified, and allowed them to return to their husbands before the appointed time, and thus caused the latter to offend. These authors are generally very fertile in discoveries. (Calmet) — The virgins or widows gave themselves up to work for the tabernacle. (Menochius) — The sons of Heli found an opportunity in the sacred practices of religion to gratify their passions. Perhaps some false pastors in the Church of Christ may have imitated their perversity. A man of the character of Mr. Crowley, a late deserter of the Catholic faith, judging of others by the corruption of his own heart, would hence insinuate that they all take these liberties, or at least that it is “a miracle,” if they can admit females to confession, without yielding to such base temptations. If this be a miracle, we may confidently hope that wonders have not ceased, otherwise among his other malicious remarks, he would surely have adduced some proofs of his assertion, from the records of past ages. But in reality he seems to be little acquainted (though he pretends to have been converted by it, &c., and falsely asserts it is kept from laymen) either with history or with the Bible, having read perhaps little more than what his Catechism set before him; and this he boldly contradicts, as if he supposed that his “Thoughts” would have more weight than the decisions of the Fathers and of the whole Church. If he can find a professor of Maynooth, and another or two Irish priests, disposed to follow his example, (which we need not believe on his assertion) what would this prove? Yet Mr. Slack lays great stress on this man’s authority, in his late defence of Wesley. (Letters to R. Campion, Esq. Whitby, 1811.) So ready are the enemies of the Catholic faith to scrape together every idle remark that may tend to defame the mother Church! So eager are infidels to reject the faith, on account of the misconduct of some of its degenerate professors! (Haydock) — The best of fathers have often very profligate children, as the latter take pride in the honours of their family, and expect to obtain the same without trouble. (Grotius)
“Then king Solomon sware by the LORD, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life.”
Hills. All the high places of Israel were covered with idols. Samaria, Bethel, Dan, &c., were built on eminences. (Menochius) — Altars had also been erected to the true God on the most famous mountains. The law had been given at Sinai, and promulgated at Garizim. The late miracle at Carmel was known to all. Hence the pagans, (Calmet) conformably to their notions of assigning different parts of the creation to different gods, suspected that the god of Israel might preside only over the mountains. (Haydock) — People are always ready to blame any but themselves. (Calmet) — They lay the fault on fortune, &c. (Tirinus) — The pride of Benadad could not bear to be told that his own temerity had brought on the defeat. (Haydock)
“Now therefore, as the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me an house, as he promised, Adonijah shall be put to death this day.”
Stead, who may obey thy orders more implicitly. Rex unius esto. (Calmet) — Captains, who have been inured to warfare, would not so easily run away. (Menochius) — Thus, in the late French republic, commanders were chosen from the common ranks, while the nobles were neglected. (Haydock)
“And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.”
Who shall pray for him. By these words Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because as they were the chief priests, whose business it was to intercede for all others, they had no other to offer sacrifice and make atonement for them. (Challoner) — We need not, however, consider the words of Heli as an oracle of God. (Sanchez) — In human transactions, a person would find more difficulty in obtaining pardon, when the judge himself had received the injury. Septuagint, instead of appeased, have “and they shall pray for him.” (Menochius) — Some may be found to plead his cause, but if he have offended the judge, who will undertake to be his advocate? What medicines shall be used, when those, which God has appointed, are trodden under foot? (Haydock) — By persevering in such wickedness, no redress can be expected: and indeed, the infinite distance between God and man, would place an insuperable obstacle to a reconciliation, if Jesus Christ had not undertaken the cause even of the most desperate sinner. (Calmet) — Because the Lord would slay them. In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them. (Challoner) — They had filled up the measure of their crimes; and, though God wills not the death of a sinner, they had treasured up to themselves wrath, which he will now display. We might also translate ci, “therefore,” (Noldius; Osee ix. 15, &c.) or “that.” They would not be convinced that the threat of their father would be executed. (Schmid) (Calmet) — Sins directly against God, and which hinder his service, are remitted with greater difficulty, though to all true penitents pardon is promised, Ezechiel xxxiii. God did not take away the free will of Ophni and Phinees, but left them to their own obstinacy, and justly punished them. See St. Augustine, contra Jul. v. 3. (Worthington) — They had already rendered themselves unworthy of extraordinary graces. (Tirinus) (St. Thomas Aquinas, 1 p. q. 23, n. 3.)
“And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou art worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted. worthy: Heb. a man of death”
Aphec, belonging to the tribe of Aser, though it does not appear that they ever obtained possession of it, Josue xix. 30. A subterraneous fire and earthquake have caused the city to sink; and a lake, nine miles in circumference, now occupies its place. The ruins may still be discerned in its waters. It is about two hours walk from the plains of Balbec, (Paul Lucas. Levant i. 20.) at the foot of Libanus. The waters must be very thick and bituminous, if what is related by the ancients be true; namely, that the presents, offered to the Aphacite goddess, were tried by them, and deemed agreeable to her, if they sunk; as wool would do, while tiles, and often metals, would swim. (Calmet) — Adrichomius places this Aphec on the great plain of Esdrelon, not far from Jezrahel. (Menochius)
“So Solomon thrust out Abiathar from being priest unto the LORD; that he might fulfil the word of the LORD, which he spake concerning the house of Eli in Shiloh.”
Victuals. Hebrew also, “they were all present.” Chaldean, “ready.” Syriac, “in battle array.” — Goats. They were comparatively so contemptible, ver. 15. (Haydock) — At the same time, Josaphat could muster above a million warriors; for piety makes kingdoms prosper. (Salien)
“Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.”
Lord. Many favours were bestowed on Achab, but he died impenitent. (Worthington)
“And it was told king Solomon that Joab was fled unto the tabernacle of the LORD; and, behold, he is by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him.”
Days. The Syrians durst not begin the attack. (Haydock)
“And Benaiah came to the tabernacle of the LORD, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me.”
Went, or had gone before, and commanded his men to defend the walls of Aphec. (Haydock) — But the slaughter of these 27,000 is joined to the preceding. (Menochius) — God caused the walls to fall, as he had done those of Jericho; or the Israelites beat them down with battering rams, and the defendants perished in the ruins. — Chamber. Josephus observes that it was under ground. Micheas told Benadad that he would have thus to hide himself again, chap. xxii. 25. (Calmet)
“And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father.”
Heads, or necks, to indicate that hey deserved to die. (Haydock) — The Syrians acted thus, when they came as supplicants. (Josephus, [Antiquities?] viii. 14.) — The son of Psammetichus, king of Egypt, was led in this manner to execution, with 2000 others. (Herodotus iii. 14.) — Bessus was conducted to Alexander with a chain round his neck. (Curt. vii.) (Calmet) — What a reverse of fortune do we here behold! (Salien)
“And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing thereof, to wit, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah.”
Thy rival. A priest of another race. This was partly filled when Abiathar, of the race of Heli, was removed from the priesthood, and Sadoc, who was of another line, was substituted in his place. But it was more fully accomplished in the New Testament, when the priesthood of Aaron gave place to that of Christ. (Challoner) — Some suppose that this rival was Samuel, in whom this prediction was partly fulfilled, though more completely in Christ. (Ven. Bede, q.) (Menochius) — Heli saw not in person the exaltation of Eleazar’s family. Hebrew and other version are very much embarrassed here. (Calmet) — Protestants, “and thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel.” (Haydock)
“Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD.”
Men. Protestants, “Now the men did diligently observe whether any thing would come from him, and did hastily catch it, and they said.” They heard him mention the title of brother with joy, concluding that he was not so much irritated, as they might have expected. Allied kings style each other brother; those who are tributary, call themselves servants, (like Achaz, 4 Kings xvi. 7.; Calmet) as well as those who seek for favour; as Benadad does at present, ver. 32. (Haydock) — Luck. The pagans were accustomed to make vain observations. (Menochius)
“So Benaiah the son of Jehoiada went up, and fell upon him, and slew him: and he was buried in his own house in the wilderness.”
Thy father. Benadad did not know the changes which had taken place in the royal family of Israel. He speaks of the cities which his predecessor had wrested from Baasa, chap. xv. 20. — Streets, for merchants, of whom he would receive tribute: or military stations, as David had done, (2 Kings viii. 6.) to prevent any inroads. Benadad does not appear to have complied with these conditions, as the king of Israel had to take Ramath by force, chap. xxii. 2. — And having. These words seem to be the conclusion of Benadad’s proposition: but, according to the Hebrew, they contain Achab’s reply. (Calmet) — Protestants, “Then said Achab: I will send thee away with this covenant.” (Haydock) — How generous does the conduct of Achab appear to the world! Yet it displeased God. (Salien) — He severely punished this foolish pity towards a dangerous foe. (Worthington)
“And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar.”
In the word, or by the authority. The person who refused to comply, out of a false compassion, displeased God. The wound of the prophet was a symbol of what would happen to Achab. It was a prophetic action, chap. xi. 30. (Calmet)
“And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.”
Bread; like the poorest sort of people. (Menochius) — Being degraded, they shall ask the other priests to offer sacrifice for them. Hebrew, “shall bend before him for a piece of silver, and for a morsel of bread.” He shall humbly intreat to be employed as a priest, in order to get a livelihood. — The piece of silver. Hebrew agorath, probably denotes the gerah, the smallest coin, or what was given for a day’s wages. Agor means to hire, in Chaldean, Syriac, &c. Hence the Greek, agorazo, “I purchase.” — Office. The priests served in their turns; (1 Paralipomenon xxiv.) so that the descendants of Heli must have been entitled to a subsistence. But whether God punished them, by requiring that they should ask the high priest for this, as for a favour, or this was required of all the inferior priests before they could be employed, or whether, in fine, the descendants of Abiathar were reduced to the condition of Levites, or wholly degraded, we know not. See 4 Kings xxiii. 9., and Ezechiel xliv. 10. (Calmet) — They may petition for a part of the victims which fell to the share of the priests, (Menochius) and might be eaten by any that was not defiled. (Haydock)
“And Shimei said unto the king, The saying is good: as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days.”
Dust. Chaldean and Septuagint, “he tied a veil,” &c. Apher has both meanings.
“And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath. And they told Shimei, saying, Behold, thy servants be in Gath.”
One. Thus God delivered the proud and blasphemous Benadad to Achab. (Haydock)
“And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath.”
Decreed. Thou must either die or pay the money. (Menochius) — Thus the king pronounced sentence against himself, as David had done, 2 Kings xii. 1., and xiv. 4. The Rabbins assert, that Achab had received an express order from God to destroy and subjugate all the Syrians. He ought, at least, to have been consulted, as he had given the enemy into the hands of the Israelites; (Calmet) and thus insinuated, that he would have them punished, (ver. 28.; Rupert v. 13.) for restricting his power to the hills. (Tirinus)
“And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good.”
Worthy. Hebrew, “of my anathema;” or, “the man who has fallen into my snares.” (Vatable) Cherem is taken in this sense, Micheas vii. 2., &c. He was my prey, and you ought not to have disposed of him without my leave. (Calmet) — People. This was verified (chap. xxii.; Menochius) within three years. (Salien)
“Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?”
Raging, (furibundus) full of indignation. Hebrew, “went to his house, heavy and displeased.” Septuagint, “confounded and fainting,” through rage; eklelumenos. (Haydock) — “Vexed at the prophet, he ordered him to be kept in prison; and confounded at what Micheas had said, he went to his own house.” (Josephus, [Antiquities?] viii. 14.)