kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet
therefore he must suffer for it yea the father must deliver his own sonne to death this they demanded peremptorily and nothing else would serve their turn wherein we see how God tryed the faith of Gideon in this first act of his obedience to Gods command Vers 31. And Joash said unto all that stood against him Will ye plead for Baal c. It seems that Joash had hitherto himself been a worshiper of Baal either therefore God did now extraordinarily change his mind and move him thus to plead against Baal or else Gideon had acquainted his father with the vision he had seen and so wonne him to approve of his fact and to desire the suppressing of that idol-worship which formerly himself had practised or else being a man indifferent for matters of Religion he sayes this to save his sonne not being very zealous for his idol-god as pretending it a wrong to plead for Baal as if he could not plead for himself Vers 32. Therefore on that day he called him Jerubbaal saying Let Baal plead against him c. As it were in memorie of this fact and to testifie his resolution to defend him in it For Jerubbaal is by interpretation Let Baal plead for himself In 2. Sam. 11.21 he is called Jerubbesheth Vers 33. Then all the Midianites and the Amalekites and the children of the East were gathered together and went over and pitched in the valley of Jezreel That is they came over Jordan for they came out of the east and pitched in the valley of Jezreel which was in the tribe of Manasseh Josh 17.16 And the children of Joseph said The hill is not enough for us and all the Canaanites that dwell in the land of the valley have chariots of iron both they which are of Bethshean and her towns and they who are of the valley of Jezreel and borders upon Issachar Josh 19.18 and not farre therefore from Ophrah where Gideon was there was another Jezreel in the tribe of Judah Josh 15.56 But the city which gave the name to this valley was in the tribe of Manasseh where the kings of Israel had a stately pallace 1. Kings 21.1 And it came to passe after these things that Naboth the Jezreelite had a vineyard which was in Jezreel hard by the pallace of Ahab king of Samaria Vers 34. But the Spirit of the Lord came upon Gideon That is God by his Spirit did work upon him in an unusuall manner by stirring up in him a zealous desire to go against the Midianites and furnished him with all gifts requisite for the service he had called him to and because happely his carriage of himself in the businesse was such that every one might plainly see that it was a Spirit above that of mans that carried him on in this work therefore is it that in the Hebrew the word is clothed But the Spirit of the Lord clothed Gideon And he blew a trumpet and Abiezer was gathered after him That is his own family the Abiezrites who now saw their folly in opposing him in Baals behalf or if not so were at least in their necessity glad to cleave to him Vers 35. And he sent messengers throughout all Manasseh c. That is both those within and those without Jordan And he sent messengers unto Asher and unto Zebulun and unto Naphtali and they came up to meet them The meaning is that he sent messengers to all the neighbouring tribes except Ephraim which occasioned that quarrell related afterwards in the eight chapter and so from all these tribes there came many in to Gideon for that is the meaning of the last clause And they came up to meet them that is from these tribes there came many to meet and to joyn themselves with those forces he had already gathered Vers 37. Behold I will put a fleece of wooll on the floore c. See the former note vers 13. No doubt Gideon had respect in these two following signes which he desired onely to be assured of Gods will concerning the event of his fighting with the Midianites and happely thereby to encourage his followers and souldiers whom he gathered together yet herein also we have a sweet resemblance of Gods dealing with the Jews first and afterward with the Gentiles the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew distilling down from heaven Deut. 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grasse Hos 14.5 I will be as the dew unto Israel he shall grow as the lillie and cast forth his roots as Lebanon A long time the Jews were filled with this dew whilst all the nations of the earth besides were dry and barren Psal 147.19 20. He sheweth his word unto Jacob his Statutes and judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them But now since Christs coming this fleece the people of the Jews are become dry whilst all nations of the earth about them are continually watered with this dew of grace Psal 107.33 34 25. He turneth rivers into a wildernesse and the water springs into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein He turneth the wildernesse into a standing water and dry ground into water springs Esa 35.6 7. Then shall the lame man leap as an hart and the tongue of the dumbe sing for in the wildernesse shall waters break out and streams in the desert Esa 43.19 20. Behold I will do a new thing now it shall spring forth Shall ye not know it I will even make a way in the wildernesse and rivers in the desert The beasts of the field shall honour me the Dragons and the Owls because I give waters in the wildernesse and rivers in the desert to give drink to my peopleâ— my chosen CHAP. VII Vers 1. THen Jerubbaal who is Gideon and all the people that were with him rose up early and pitched beside the well of Harod Which signifieth fear probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren Vers 2. The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves c. The whole army that Gideon had gathered when they were all together was but two and thirty thousand and the Midianites on the other side were at least a hundred thirty and five thousand for there were an hundred and twenty thousand of them slain in the first overthrow and the remainder that were left with Zebah and Zalmunna were fifteen thousand chap. 8.10 So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together Now considering first this great disproportion that was already betwixt the forces of
way of comparing of Jehoshaphat to Ahab we may see by that which follows vers 4. But sought to the Lord God of his father and walked in his commandments and not after the doings of Israel Vers 6. And his heart was lifted up in the wayes of the Lord. That is he became zealous and very couragious in Gods cause and went forward with an high and magnanimous spirit without any basenesse fear or carnall respects Moreover he took away the high places and groves out of Judah The high places whereon the God of Israel was worshipped though contrary to his Law were not by Jehoshaphat taken away chap. 20.33 and therefore this must be meant of such high places and groves wherein they worshipped idol-gods These indeed Asa his father had taken away chap. 14.3 but it seems in the latter and declining dayes of Asa when he lay sick some of the people that lingred still after their former idolatry made use of the advantage of these times and did secretly set up their high places and groves again and these they were that Jehoshaphat after search made did now take away Vers 7. And in the third yeare of his reigne he sent to his princes c. to teach in the cities of Judah To see that they were taught We may not think that at other times the people of God did now live in the kingdome of Judah without any ordinary teaching but because he found that the people were in many places so inclined to idolatry as having set up their high places which his father Asa had pulled down these choice priests and Levites mentioned vers 8. were sent as visitours into the severall parts of his kingdome to see whether they were truely taught and by their own personall teaching both to confirm those that were rightly instructed and to convince those that were corrupt and to shew them how expressely the Law did forbid and threaten all idolatry whatsoever And with them these princes were sent to countenance and incourage them and happely to punish those that should oppose them or that should be found obstinate in their errours Vers 13. And the men of warre mighty men of valour were in Jerusalem That is his Generalls and captains and some companies of their souldiers still attended with them Vers 14. Adnah the chief and with him mighty men of valour three hundred thousand That is under his command Vers 16. Amasiah the sonne of Zichri who willingly offered himself unto the Lord. To wit to fight his battels some say as a Nazarite Vers 19. These waited on the king besides those whom the king put in the fenced cities throughout all Judah That is these captains before mentioned and some of their bands by course for it is not likely that so many hundred thousand did at one time attend on the kings person at Jerusalem Yea because the totall number of the souldiers here mentioned amounts to eleven hundred and threescore thousand and it seems not probable that Jehoshaphat would have been so affrighted with the multitude of the Moabites and Ammonites that came against him chap. 20.12 if he had had eleven hundred and threescore thousand trained men in his kingdome besides those wherewith his strong cities were manned Therefore some conceive it more likely that he had not all these at one time but successively the trained band of Judah being first under the command of Adnah and then Adnah being dead under the command of Jehohanan and so likewise the trained band of Benjamin under the command of Amasiah first then Eliada and then Jehozabad and were in the severall times of these Generalls sometimes more and sometimes lesse CHAP. XVIII Vers 1. NOw Jehoshaphat had riches and honour in abundance and joyned affinity with Ahab To wit by marrying his eldest sonne Joram to Athaliah Ahabs daughter chap. 21.6 and 2. Kings 8.18 Vers 2. And after certain years he went down to Ahab to Samaria To wit about the seventeenth yeare of his reigne See the notes for this chapter 1. Kings 22.1 c. CHAP. XIX Vers 2. ANd Jehu the sonne of Hanani the seer went out to meet him Who reproved Asa Jehoshaphats father see chap. 16.7 And said to king Jehoshaphat Shouldest thou help the ungodly and love them that hate the Lord That is oughtest thou thus to joyn thy self in such strict wayes of love and friendship with such a wicked idolatrous wretch such an enemy to God and all goodnesse as Ahab is In some cases to joyn in league with infidels and idolaters is not unlawfull Gen. 14.13 when it is done onely to uphold peace to maintain mutuall traffick or for the common defence of their countreys but otherwise unnecessarily as out of love and friendship to joyn with them and help them is doubtlesse unlawfull and so it had been now with Jehoshaphat Therefore is wrath upon thee from before the Lord. That is God is highly displeased with thee and hath determined to poure forth his displeasure upon thee and this might have respect to that invasion of the Moabites and Ammonites which followed not long after chap. 20.1 or happely to some dissension that began at present betwixt his sonnes the seeds of that horrid slaughter which his eldest sonne did afterwards make amongst them chap. 21.4 Vers 3. Neverthelesse there are good things found in thee c. This is added to intimate that because of this the Lord would deal gently with him and even in judgement remember mercy Vers 4. And he went out again c. and brought them back unto the Lord God of their fathers That is where he found any idolatry or any corruptions amongst the people he reduced them to the true worship of God and reformed what was out of order amongst them Vers 5. And he set judges in the land c. To wit where he found any wanting Vers 6. Ye judge not for man but for the Lord who is with you in the judgement That is whose person ye represent and who is present seeing all you do and accordingly ready to stand by you and defend you if you judge aright and to punish you if you deal unjustly Vers 8. In Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Jerusalem c. See above vers 5. This is meant of the high senate or councel of the Sanhedrim in Jerusalem to which all appeals were made from inferiour courts and to which all causes of difficulty were referred both for ecclesiasticall and civill affairs and therefore it is said here that they were for the judgement of the Lord that is for ecclesiasticall causes concerning which God had determined in his law what should be done and for controversies to wit in causes merely civill See Deut. 17.8 9 10. Vers 10. And what cause soever shall come to you of your brethren that dwell in their cities between bloud and bloud between law and commandment c. That is where each party
their superstition became a means to perpetuate the memorie of this wonderfull work of God in the confusion of their idol which otherwise within some short time might have been forgotten Vers 6. But the hand of the Lord was heavy upon them of Ashdod and he destroyed them and smote them with emerods Because that the Lord had so clearly discovered to the men of Ashdod that their Dagon was a vain idol and that the God of Israel whose ark they had boldly surprized was the onely true almighty God to wit by casting down their idol before the Ark and at last breaking it in pieces and yet notwithstanding they continued still as superstitiously devoted to their idol as they were before and were not afraid still to detain the ark of God in captivity as at the first therefore now the Lord began to take vengeance on the men of Ashdod the hand of the Lord was heavy upon the men of Ashdod c. Many Expositours understand the next words and he destroyed them of the plague of mice wherewith also that this time he destroyed and wasted their land chap. 6.5 and others of some other mortall disease which God sent amongst them besides the emerods but I rather conceive that all the following words are meant of the plague of the emerods wherewith God smote them and he destroyed them and smote them with emerods onely these words and he destroyed them are prefixed to make known that this disease of the emerods was amongst them not onely painfull and disgracefull Psal 78.66 And he smote his enemies in the hinder parts he put them to a perpetuall shame but mortall also so that many died of them and therefore the Ekronites cried out vers 10. They have brought about the Ark of the God of Israel to us to slay us and our people Vers 8. And they answered Let the Ark of the God of Israel be carried about unto Gath. This the Lords of the Philistines resolved upon to try hereby whether it were the presence of the ark that had caused those plagues or whether they came by chance with which conceit as yet they chuckered themselves else the Princes of Gath who were in this counsell amongst the other Lords of the Philistines would never have consented to the removing of the Ark to their city Vers 11. Send away the Ark of the God of Israel c. The men of Ekron being fully now convinced that it was because of the Ark that so much misery was fallen on them desire plainly that it might be sent back to the land of Israel but it seems their Princes loth yet to part with such a glorious trophee of their victory desired to try yet a little further for that after this it was sent both to Gaza and Ashkelon is evident chap. 6. vers 4. Then said they What shall be the trespasse-offering which we shall return to him They answered Five golden emerods and five golden mice according to the number of the lords of the Philistines for one plague was on you all and on your Lords and again vers 17. And these are the golden emerods which the Philistines returned for a trespasse-offering unto the Lord for Ashdod one for Gaza one for Ashkelon one c. Vers 12. And the men that died not were smitten with the emerods The meaning of this may be that there were many smitten with the emerods besides those that died of them or else we must hold that there was some other deadly disease which God sent amongst them besides the emerods which is called in the foregoing verse a deadly destruction CHAP. VI. Vers 2. ANd the Philistines called for the priests and the diviners saying What shall we do to the Ark of the Lord c. Thus was God the more glorified when their very priests the most zealous maintainers of their idol-gods were brought to give this following advice which tended so much to the honour of the Lord and the shame of their idols The question they propounded to their priests was not What shall we do with the Ark but What shall we do to the Ark of the Lord Tell us wherewith we shall send it to his place that is in what manner and with what gifts shall we send back the Ark Being convinced by the heavy hand of God that lay upon them that they had trespassed some way against the Ark it seems their reason led them to think that some satisfaction or other was to be made and thereupon being resolved to send it away they consulted wherewith they should send back the Ark Vers 3. Then ye shall be healed and it shall be known to you why his hand is not removed from you That is if they were healed as they confidently assured themselves it would prove then hereby they should know why hetherto his hand had not been removed from them Vers 4. They answered Five golden emerods and five golden mice according to the number of the lords of the Philistines These were the trespasse-offerings which their priests and diviners advised them to send back with the Ark to wit as by way of acknowledgement that the God of Israel had brought upon them those plagues of the emerods and mice for their holding of the Ark of God captive amongst them and therefore the reason given in the following verse why they would have these presents sent back with the Ark is that they might hereby give glory to the God of Israel namely by an acknowledgement and confession of their sinne and the just hand of God that had been upon them for their sinne vers 5. Ye shall make images of your emerods and images of your mice that marre the land and ye shall give glory unto the God of Israel the very same expression which Joshua used when he advised Achan to confesse his fault Josh 7.19 My sonne saith he give I pray thee glory to the Lord God of Israel It may well be indeed which some conceive that the sending of such absurd and ridiculous gifts with the Ark as emerods and mice was suggested by Sathan to their diviners in contempt of God but if it were so whilst Sathan intended hereby to dishonour God the Lord by his alruling providence intended hereby to cast the shame upon them and to bring great glory to his own name whilst the Philistines themselves were made to send into the land of Israel such things as might there remain perpetuall monuments and memorialls of those shamefull punishments wherewith God had humbled them It cannot well be conceived how they could make images of their emerods without making images of their secret parts where they were smitten with those ulcers which we call piles or emerods Now what a shame must it needs be to the Philistines to send to the Israelites the images of their secret parts thus tortured with an ignominious disease Doubtlesse they must needs judge it a great reproch to their nation but when men are under the wrath of the
mentioned because hereby the widdow perceived that her sonne was dead for that he was indeed dead and was not onely fallen into a swoun is evident in many following passages as vers 18. and 20. where the widow and the Prophet bemoan that God had slain her sonne and vers 21. where it is said that Eliah prayed My God I pray thee let this childs soul come into him again and then again ver 22. And the soul of the child came into him again and he revived which may also be confirmed by that of the Apostle Heb. 10.35 which many think was written partly with reference to this story Women received their dead raised to life again this being the first we reade of in the Scriptures that being dead was restored again to life Vers 18. And she said unto Elijah What have I to do with thee O thou man of God c. That is wherein have I offended thee or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee thus to punish me for my sinnes wherefore art thou come to me art thou come to call my sinnes to Gods remembrance and so to move him to kill my sonne to what end were our lives saved when we were in danger to perish for want of food if now my sonne must die with sicknesse when God punisheth those for their sinnes whom a while he did forbear he is said in the Scripture to remember their sinnes 1. Sam. 15.2 Now the conscience of this poore widow telling her that the death of her sonne was for her sinnes and therefore apprehending that his dwelling with her had been accidentally through her not profiting by his presence as she ought to have done the occasion of her sonnes death or rather that he had besought God thus to punish her as by his prayer he had brought the drought and famine upon the land or that he was sent as the minister of Gods wrath to take away her sonne from her hence it was that she break forth into this impatient bewailing her losse and her sinnes that had been the cause of it the expression she useth is much like that of Peter when the ship began to sink Luke 5.8 Depart from me for I am a sinfull man O Lord. Vers 20. O Lord my God hast thou also brought evil upon the widow with whom I sojourn by slaying her sonne Herein the Prophet pleads first his own interest in God O Lord my God secondly the condition of the woman a widdow and that because women in that estate are least able to endure the losse of those that should be a stay and support to them and God is wont to be very compassionately tender over them and thirdly the interest she had in him because he sojourned with her as grieving that the woman that had harboured him so long and for whose preservation God had wrought so great a miracle should now have all her joy dashed with such a sad losse or that it should be said by any that it had been well for her if the Prophet had never come into her house Vers 21. And he stretched himself upon the child three times and cried unto the Lord c. The meaning of this is either that he stretched himself upon the child and so in that posture of body prayed and then left off again doing this three severall times or else rather that he stretched himself upon the child and then went and prayed unto the Lord and so did by turns three severall times however doubtlesse his stretching himself upon the child was partly that feeling the coldnesse of the childs body he might be stirred up thereby to pray the more earnestly for him and partly that he might perceive when heat and life begun to come into the child and partly also thereby to expresse his exceeding grief for the death of the child and his earnest desire that God would be pleased to restore him to life there being an intimation in this gesture of his that he could have been glad to infuse of his own life into the child and that to move the Lord the rather to heare his prayer and grant his request the like we reade of Elisha 2. Kings 4.34 and of Paul to Eutichus Acts 20.10 Vers 24. And the woman said to Elijah Now by this I know thou art a man of God c. That is now her faith was strengthened concerning this she had called him a man of God vers 18. yet perhaps her faith was shaken with the death of her child and now with this miracle it was strengthened again CHAP. XVIII Vers 1. THe word of the Lord came to Elijah in the third yeare Elijah was sent to Ahab not long before the Lord sent rain again upon the earth so that from the first begining of the drought unto this time when the Prophet was sent to Ahab it was well nigh three yeares and six moneths complete for so long rain was with-held Luk. 4.25 either therefore the third yeare here spoken of must be the third yeare from his first hiding of himself chap. 17.3 or the third yeare since he went to sojourne with the widdow of Zarephath chap. 17.6 or else the third complete yeare since the time they began to want rain the six odd moneths not being reckoned as indeed it is usuall in the Scripture in noting times to set down onely the full complete yeares and not to mention the odd moneths or dayes Go shew thy self unto Ahab and I will send rain upon the earth Though the Israelites continued in their idolatry still yet the Lord determined to take off that judgement of want of rain that now for three years and a half had been upon them and this he did partly for his righteous servants sake that were still in the land who could not but suffer much in this common calamitie and partly because the Lord intended by Elijah to bring Baals prophets to be slain by the people and so thereupon to remove the judgement he had brought upon the kingdome and so now Elijah was sent to give notice they should have rain and so that which he said to Ahab might be made good to wit that there should be no rain but according to his word yea and withall doubtlesse God gave him now in charge though it be not here exprest what he afterwards did concerning the challenge he made to Baals prophets as is evident by that which he saith vers 36. Lord God of Abraham Isaac and Israel let it be known this day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word Vers 3. Obadiah feared the Lord greatly But how could this be if he went not up to Jerusalem to sacrifice I answer so long as he did sincerely feare God and yielded him that spirituall service which was required of him and kept himself pure from the idolatry of the place
and times wherein he lived and could not be suffered to go to Jerusalem without the losse of his life God was pleased to dispence with the omission of that legall ceremoniall service or at least to beare with his children that did truly feare him and daily serve him in spirit and truth though they did not hazard both libertie and lives for the legall ceremonies the like may be said of those other faithfull servants of God that lived at this time in the kingdome of Israel chap. 19.18 Vers 4 Obadiah took an hundred prophets and hid them by fifty in a cave and fed them with bread and water By this may be meant any necessary food but indeed in this time of famine it was much to provide them even bread and water Vers 5. Peradventure we may find grasse to save the horses c. Hereby it is evident that their chiefest want was of pastures and water for their cattell some small pittance of food for themselves the neighbouring countreys might afford for money but grasse for the cattell could not be had but in their own land Vers 10. There is no nation or kingdome whither my lord hath not sent to seek thee c. Some Expositours by the severall nations and kingdomes whither Ahab had sent to search for Elijah understand the severall tribes of Israel that were under his government of which say they he speaks as of divers kingdomes and nations because of old that land was the seat of divers kings and people But rather I conceive it to be an hyperbolicall speech as when we use to tell those whom with great diligence we have sought for in many severall places that we have looked for them all the world over and that the drift of this expression was to imply that Ahab had sought for him not onely in the land of Israel but also in all the neighbouring countreys and amongst all the nations that were in league with him for though it follows that upon deniall that they knew not where he was he took an oath of the kingdome and nation that they found thee not the meaning of that may be that he pressed them so farre that he rested not till by an oath they confirmed it that they knew nothing of him his own people he might constrain to swear others that were not his subjects he could not yet by importuning them to deale truly with him he might draw them to it and therefore speaking of both joyntly together he useth the same phrase of both he took an oath c. and indeed for the neighbouring nations where there was no rain that might make them as earnest against Elijah as Ahab was how he could be concealed in Zarephath when so strict a course was taken we need not question considering that being informed of his danger the widow might use many wayes to hide him Vers 12. The spirit of the Lord shall carry thee whither I know not That is some Angel or wind from the Lord shall take thee up and carry thee to some other place and then the king will slay me either because I did not apprehend thee when I saw thee or because I shall seem to have deluded him by telling him that which he shall not find to be true usually it seems in those times Elijah was thus miraculously caught up and so perhaps other prophets too and carried from one place to an other whence it was that when Elijah was at last taken up into heaven the young prophets would needs send out to seek him 2. Kings 2.16 and the like we read also concerning Philip when he had baptized the Ethiopian Eunuch Act. 8.39 Now this is still said to have been done by the spirit of the Lord either because it was done by the ministery of the Angels or by some mighty extraordinary wind as indeed concerning Elijahs last rapture it is said 2. King 2.11 That Elijah went up by a whirle-wind into heaven or rather because what was done by any secret supernaturall working of God they used to say it was done by the spirit of the Lord. Vers 15. As the Lord of hosts liveth before whom I stand c. See the note chap. 17.1 Vers 17. Art thou he that troubles Israel This Ahab said to Elijah partly because he had alwayes opposed that way of religion and worship which he had established in the land and disswaded the people from submitting to it but principally because by his meanes he conceived the drought and famine was sent which had sorely distressed the land Vers 19. Now therefore send and gather to me all Israel unto mount Carmel and the prophets of Baal c. There is no likelyhood that Elijah immediately upon that reproofe in the former verse enjoyned Ahab to gather the prophets of Baal together never acquainting him to what end and purpose they should be assembled and that the king without any more words did presently what Elijah required and therefore doubtlesse though it be not here expressed because it may be easily gathered from the following relation of that which was afterward done after some vehement concertations betwixt the prophet and the king concerning the idolatry of Baal the king defending what he had done Elijah did now propound to him that way of tryall to find out the truth which afterward again he propounded to the people vers 22 23 24. which the king approving accepted the challenge and assembled both the prophets of Baal and the people also that is the heads of the people to see what was done as Elijah had required The foure hundred and fifty prophets of Baal here mentioned were it seems such as were dispersed over the villages and towns of Israel the foure hundred distinguished from the other by this title the prophets of the groves were such as attended the court and performed their idolatrous service in the groves planted by Ahab near Baals temple in Samaria chap. 16.32 33. and are therefore said to have been such as did eat at Jezebels table why Carmel was chose to be the place where this great triall was to be made we cannot say onely it is like he purposely declined Samaria that Jezebel might not hinder the work for as for that conceit of the papists that in Carmel Elijah used to live a retired monasticall life whence an order of their Friers are called Carmelites it is a mere phancie and groundlesse conceit Vers 20. So Ahab sent unto all the children of Israel and gathered the prophets together c. We need not wonder that Ahab should herein do as Elijah had required if we consider first That doubtlesse Elijah had desired that triall might be made whether the sacrifice of the Baalites or his sacrifice should be consumed with fire from heaven to discover thereby whether Baal were a god or no and to see this tried by such a miraculous work the very naturall desire that is in men to see strange things might winne him beside the confidence he
in hiding any fire secretly under the wood and partly that the burning of the sacrifice with fire from heaven might be the more wonderfull in the eyes of all that beheld it why there were three times foure barrels of water poured upon the altar which was twelve barrels we may judge by that which is said in the foregoing notes concerning the twelve stones where of the altar was built Vers 37. Heare me that this people may know that thou art the Lord God and that thou hast turned their heart back again That is that by thy appointment these things have been done to the end their hearts might be turned from their idols to thee Vers 40. And Elijah brought them down to the brook Kishon and slew them there That is he caused the people to bring them down and to slay them there so wonderfully were the people affected at present with seeing fire come down from heaven to consume Elijahs sacrifice and such a dread it brought upon them of the infinite power of that God who by this miracle did testifie against their idolatry that without any feare of the king they were ready to do what ever Elijah would advise them to and therefore when he apprehending the opportunity of their present condition appointed them to put all the prophets to death they yielded streight and the carrying them away to the brook Kishon that execution might be done upon them there was either to testifie that it was because of their idolatry that the brooks and rivers were in a great part even dryed up or that the place where they had sacrificed to the Lord might not be defiled with their blood Vers 41. And Elijah said unto Ahab Get thee up eat and drink for there is a sound of aboundance of rain Because he had spent all that day fasting in an eager expectation of the event of this great businesse and to shew how acceptable a sacrifice the slaying of Baals prophets was unto the Lord he adviseth him to eat and drink for the refreshing of himself assuring him that they should now have rain and to expresse how certain that was which he foretold he speaks as if already he heard the very sound of the thunder and pouring rain that was now coming for there is saith he a sound of aboundance of rain Vers 42. And Elijah went up to the top of Carmel c. He went up to the top of Carmel that there he might pray for rain and stand as it were upon a watch tower waiting and looking for the rising of those clouds that should bring those glad showres that he prayed for and whereas it follows that he cast himself down upon the earth and put his face between his knees thereby is meant that he kneeled down upon the ground and then bowed his face down to his knees by this humble posture to expresse his awfull respect to the majestie of that God whose aid he implored and withall so to hide his eyes from all distracting objects that he might the more wholly attend the work which he went about to wit the opening of the heavens by praying to the Lord for rain for though God had assured him there should be rain vers 1. I will send rain upon the earth and thereupon he did assure Ahab that it should be so yet he knew withall that prayer must accomplish that which God had promised Vers 43. And said to his servant Go up now look toward the sea c. Elijah desired to have notice of the first rising of the clouds that he might presently go to the king and hast him away that so still it might be the more manifest that he had procured the rain from God but because he would not himself be taken off from his prayers whilest he was praying he sent his servant to observe the rising of the cloudâ— and appointed him to look toward the sea because thence the vapours do usually arise which breed clouds and rain and because there he might have the fairest prospect to discover the first rising of a cloud in the skie and seven severall times he did this purposely to teach us that we must not be discouraged but with patience must be content to wait upon God though we have not presently that which we pray for Vers 46. And the hand of the Lord was on Elijah and he girded up his loines and ran before Ahab c. The reasons why Elijah did thus as a lacquey run before Ahabs chariot to the very entrance of Jezreel may be first to manifest the Prophets humilitie and how farre he was from being puffed up with that wonderfull work that he had done Secondly to shew the king how ready both God and his prophets would be to honour him if he would proceed on to remove idolatry out of the land the work that was now so happily begun by the slaughter made of the prophets of Baal Thirdly to signifie hereby that it was he that brought them this rain that did now begin to poure down from the clouds upon them Fourthly to avow hereby what he had done in the slaughter of the Baalites and as it were to triumph in the victory of their idolatrous prophets whom he had left dead behind him Fifthly that being in the eye of the king all the way he returned home this might make him the more seriously to ponder in his mind the great things the Prophet had done that so they might make the deeper impression upon him It may seem strange indeed that the king should not take up the Prophet into his chariot but therefore it is said that the hand of the Lord was upon Elijah and he girded up his loines that is he was extraordinarily moved of God and enabled by God thus to run before the chariot of Ahab CHAP. XIX Vers 1. ANd Ahab told Jezebel all that Elijah had done and withall how he had slain c. That is he told her the successe of that conflict betwixt Elijah and the prophets of Baal and all the miraculous passages that Elijah had done and that to clear himself from being blamed by that his imperious wife for that unavoidable execution of the Baalites which followed hereupon yet withall he would have her know that the putting of them to the sword was rather Elijahs fact then his he had slain all the prophets with the sword as fearing that all which could be said would hardly satisfie her but that the foure hundred prophets of the groves are not included amongst those that were slain by Elijah we may the rather think because chap. 22.6 we reade again of foure hundred prophets that were called together by Ahab Vers 2. Then Jezebel sent a messenger unto Elijah saying So let the gods do to me c. Either she assured her self that he who had alwayes shewen himself so stout and bold and might now be encouraged with the favour of the people would not fly or else she was merely carried away with
the impotencie or her rage and passion which God by his all-ruling providence did now make use of for the preservation of his Prophet for else she would never have sent him word what she meant to do thereby giving him warning as it were to be gone Concerning this form of swearing So let the gods do to me and more also c. See the note Ruth 1.17 Vers 3. And when he saw that he arose and went for his life and came to Beersheba c. That he might not be exalted in mind because of those great wonders that had been wrought by him the Lord suffered him to be over-born with fears that he might see his own weaknesse insomuch that he who erewhile feared not Ahab and all his Baalites did now at the threats of a woman not onely flie into another kingdome the kingdome of Judah where good Jehoshaphat then reigned yea to the uttermost parts of that kingdome to Beersheba that was southward in the farthest part of all that land but also from thence withdrew himself into the wildernesse not as suspecting any evil from good Jehoshaphat the king of Judah but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there and happely the rather because there was too great correspondence betwixt Jehoshaphat and them and therefore when he went from Beersheba because he would not expose him to the wants of the wildernesse and because being alone he might the better hide himself he left his servant there Vers 4. And he requested for himself that he might die c. The misery that at present he underwent made him now as desirous to be rid of his life as before he was solicitous by flight to preserve it especially considering that dying here in an ordinary way Jezebel and her Baalites could not triumph over him It is enough saith he that is I have lived long enough I know I must die for I am no better then my fathers that have all dyed before me and therefore since my life is full of nothing but troubles and misery I desire to end my dayes presently Vers 6. And he looked and behold there was a cake c. This word behold intimates how wonderfull it was to him he not knowing from whence it came Vers 7. Arise and eat because the journey is too great for thee c. Though Elijah happely had not pitched upon the place whither he meant to go yet the Lord gives him notice that so farre and long he should still wander that it was fit he should well refresh himself with that provision which by his angels he had now sent to him Vers 8. And he went in the strength of that meat fourty dayes and fourty nights unto Horeb the mount of God So called because there the Lord appeared to Moses in a burning bush and there afterwards he gave the law to the Israelites How the strength of this meat could sustain Elijah so long it is needlesse to enquire since it was done miraculously by the command of God as he was pleased to sustain Moses as long without food so he was pleased by the strength of one meal thus to sustain Elijah thereby to shew with how little he can uphold the life and strength of his servants if they be brought into straits However observable it is that both Christ Moses and Elijah who appeared together when Christ was transfigured did each of them fast in their severall times fourty dayes and fourty nights without any sustenance Vers 9. What doest thou here Elijah As if he should have said why art thou not amongst my people executing the office of a prophet amongst them to which I have called thee Vers 10. And he said I have been very jealous for the Lord God of hosts c. That is I have been zealous for thy glory and worship and grieved in thy behalf to see thy people forsake thee and go a whoring after strange gods yea and I have opposed what in me lay the horrible apostacie of the times and hereby I have incensed the adversaries against me so that they seek to slay me as they have done the rest of the prophets and this is the reason I am here forced to hide my self but howsoever observable it is that the prophet makes not a direct answer to the question propounded but chooseth rather to imply the cause of his fear and flight then plainly to confesse that he fled thither which was his fault for fear of Jezebel For the children of Israel have forsaken thy covenant thrown down thine altars c. That is the altars in the high places whereon the people had formerly sacrificed before the temple was built by Solomon for though it was a sinne to offer sacrifice upon any altar but that at the temple in Jerusalem and therefore those kings that pulled down these altars and took away these high places are highly commended for it yet the Israelites not doing it for this reason but onely out of their zeal for Baal that his worship might be promoted and that there might not be any memoriall left of the true God in the land of Israel it is reckoned as a sinne in them and a manifest proof of their bitter hatred of the true religion from which they were revolted Thus these words are usually understood by Expositours yet there may be another probable sense given of them they have thrown down thine altars that is they have destroyed thy worship to wit by restraining men from Gods altar at Jerusalem I even I onely am left and they seek my life to take it away That is there is none left but my self that do openly plead thy cause against thine enemies all the rest being either slain or hiding themselves chap. 18.13 Vers 11. And behold the Lord passed by c. That is the glory of the Lord wherewith he was pleased to manifest himself at present to his servant Elijah Thus in the first words the generall summe of the whole vision is expressed and then in the following words we are told more particularly how this was done first there was a great and strong wind that rent the mountains and brake the rocks in pieces before the lord then after that there was an earthquake and after that a fire but the Lord was in none of these that is the Lord did not in these appear to Elijah speak and make known his will to him as he did afterward these were but glorious forerunners of Gods presence but then at last there came after the fire a still small voice and then the Lord appeared to him and instructed him what he should do Now the end of this vision or apparition I conceive was first to humble Elijah with those terrible foregoing signes of Gods Maiestie and power that so he might with the more awfulnesse and sear and readinesse to obey hearken unto that which God should say to him and withall acknowledge Gods mercy in that he
Mark I pray you and see how this man seeketh mischief That is by this second message he hath sent if you well observe it you may plainly see that though he pretends a treaty and would seem upon conditions willing to raise this siege yet in truth he intends nothing but mischief and ruine to us or else he would never propound such conditions to us either we must yield up the whole citie to be pillaged by his souldiers and our selves our wives and children to be their slaves or else nothing will content him Vers 9. Tell my lord the king All that thou didst send for to thy servant at the first I will do but this thing I may not do Thus though Ahab refused to submit to what Benhadad had the second time required of him yet his denyall came from him so poorely that it plainly discovered how fearfull he was and loth to provoke Benhadad For first he still cals Benhadad his lord and himself his servant Secondly whilest he denyes the second motion he is carefull to let him know that he was still willing to yield to the first And thirdly it was not This thing I will not do but this thing I may not do It was easie to discern that it was the peremptory indignation of the people that had made him reject the propositions of Benhadad rather then any courage that was in himself Vers 10. The gods do so unto me and more also if the dust of Samaria shall suffice for handfuls c. In a bragging manner he threatens the utter ruinating of their city and withall to terrifie Ahab and the people the more vaunts that such was the multitude of his souldiers that the dust of Samaria should not suffice for handfuls for them so speaking of Samaria notwithstanding the strength of her walls and bulwarks as if it were but a heap of dust which should be levelled to the ground with as much ease as if every souldier were to carry away but a handfull or rather after an hyperbolicall manner menacing them that they would make nothing to carry away the very ground whereon the city stood or at least the bulwarks of the city though each of his followers took but a handfull the like expression we see 2 Sam. 17.13 Vers 12. He said unto his servants Set your selves in array c. This may be translated also as it is in the margin of our bibles place the engines to wit for the battering of the city it seems that during the parly or treaty there was a cessation of arms on both sides and therefore when Benhadad saw that Ahab would not yield to what he had propounded he commanded his captains again to prepare for an assault upon the citie Vers 13. And behold there came a prophet unto Ahab king of Israel c. God foretels what he means to do by a prophet that the victory might not be ascribed to chance and withall to discover the exceeding riches of his grace in affording so much mercy to this vile wretch even by one of those prophets whom he sought to destroy Vers 14. Even by the young men of the princes of the provinces That is not by thy experienced captains or old trained souldiers shalt thou prevail over the Syrians but by the young men that wait and attend upon the princes of the provinces Then he said Who shall order the battel This question propounded by Ahab to the prophet may be understood two severall wayes to wit either that he required who should go out with his forces as Commander in chief to order the battell as he should see cause or else that he desired to know whether he should stay till the king of Syria came out and set themselves in battell array against them or whether he should go out first and set the battell in array against the Syrians And he answered Thou That is Ahab himself to wit that the young men might the more readily undertake the service Vers 15. Then he numbred the young men of the princes of the provinces and they were two hundred and thirty two c. And these it seems were to be captains and leaders to the seven thousand afterwards mentioned and or else rather these were to go before as a forlorn hope to set first on the enemy and then the body of the army was to follow and second them and so much indeed the following words vers 17. seem to imply And the young men of the princes of the provinces went out first c. Vers 18. Whether they be come out for peace take them alive or whether they be come out for warre take them alive That is though they should now come out to sue for conditions of peace yet take them prisoners and bring them to me which was against the law of arms as thinking scorn to fight with them he commands his men to take them alive and as presumptuously puft up with his great strength he thinks enough to say Take them alive as if the Israelites had not courage enough to lift up a hand against them Vers 22. Go strengthen thy self and mark and see what thou doest That is take heed that through security or any other way thou doest not give any advantage to these Syrians when they shall again invade the land the next yeare and herein doubtlesse the prophet did intend to imply not onely that he should prepare all outward means for the withstanding of the Syrians but also that he should be carefull by faith and repentance and prayer to make his peace with God lest God should be provoked at last to deliver him up into the hands of his enemies and if this were the same prophet that foretold the former victory as the vvords seem here to import And the prophet came to the king of Israel the king had the more reason now to give credit to what he said Vers 23. Their gods are gods of the hils therefore they were stronger then we This speech of the servants of the king of Syria was grounded on that sottish conceit of the heathen that their gods bare rule some in one place and some in another and because the former battell was fought in a hilly countrey therefore they concluded that the gods of the Israelites were gods of the hils the rather also inclining to this conceit say some Expositours partly because the land of Israel was in a great part of it full of mountains and hils and partly because they had heard that the Israelites used constantly to offer up their sacrifices in hils and high places But however observable it is how herein also they flattered both their king and themselves too there is not a word spoken of their own cowardise or the sensuality and security of their king who was drinking himself drunk when the Israelites came upon them but all their losse is ascribed to this that their gods were gods of the valleys and the gods of the Israelites gods of the
hils Vers 24. Take the kings away every man out of his place and put captains in their rooms This they adde as implying that their former losse might be by their means rather then the cowardise of his own people to wit by their unfaithfulnesse or want of skill in martiall affairs or by their delicacy and the evil example they had given in being feasting and drinking when they should have been preparing for the battell Vers 26. Ben-hadad numbred the Syrians and went up to Aphek to fight against Israel Which was in the tribe of Asher Josh 19.30 31. and here Ben-hadad now chose to fight with Israel not onely because it was a plain countrey vers 23. Let us fight against them in the plain and surely we shall be stronger then they but also because this was one of those cities which his father had formerly taken from the Israelites vers 34. and so hither they might retire to shelter themselves if the battell should go against them as we see they did vers 30. But the rest fled to Aphek into the citie Vers 27. And the children of Israel pitched before them like two little flocks of kids hereby it appears that the Israelites had divided their forces into two bodies and were but weakly provided for warre in comparison of the Syrians Vers 28. Thus saith the Lord Because the Syrians have said The Lord is God of the hils but he is not God of the valleys c. As if he should have said however you deserve not the least help from heaven because of your wickednesse and the little good done amongst you by the former victory I gave you yet to confute this blasphemy of the Syrians even in the valleys I will again deliver all this great multitude into thine hand Vers 30. And there was a wall fell upon twenty and five thousand of the men that were left Either by some warlike stratagem of the Israelites when they were battering the walls of the city or rather by some earthquake or other immediate hand of God overturning the walls upon them perhaps when they were busied to raise them higher or to make them stronger that under the covert thereof they might the better shelter themselves against the Israelites or whilest they were standing behind the wall to defend the city against the Israelites that sought to storm it Vers 31. We have heard that the kings of the house of Israel are mercifull kings It seems their mercifull dealing with those they overcame in battell had got the kings of Israel this report amongst other nations Vers 34. And Ben-hadad said unto him The cities which my father took from thy father I will restore This may be meant of those cities which Ben-hadad his father took from Baasha king of Israel chap. 15.20 who is here called the father of Ahab onely because Ahab succeeded him in the throne yet rather I believe that as now so formerly in the dayes of Omâ—i the father of Ahab the Syrians had made some inrodes into the land of Israel though it be not expressed in the sacred story and taken some cities in that invasion which now he promiseth to restore but how he kept this his promise we may see in the warre which Ahab afterward made against him for the recovery of Ramoth Gilead chapter 22.3 And thou shalt make streets for thee in Damascus as my father made in Samaria That is thou shalt appoint thee in Damascus places of free trading for thy people as I had in Samaria for the Syrians or else the streets here mentioned are meant of places of trading for the Syrians out of which the tribute now yeilded to Ahab should be raised yearely So he made a covenant with him and sent him away Thus sleightly did Ahab passe over the great dammage the people of God had undergone by his invading the land of Israel two yeares together and that horrible blasphemy of him and his Syrians in saying that the Lord was God in the hils and not in the valleys but in the mean season he that was thus ready to pity Ben-hadad could persecute the poore prophets of God and not shew them the least mercy at all Vers 35. And a certain man of the sonnes of the prophets said unto his neighbour in the word of the Lord Smite me I pray thee That is one of those young prophets that were trained up in the Schools or Colledges of the prophets under their aged fathers did in the name of the Lord require one of his fellow prophets to smite him to wit with a sword so as to wound him as appeares vers 37. and this he required First that being wounded he might the better resemble a souldier that had been in the battell to whose custodie a prisoner was committed verse 39. And secondly that being wounded and bloudy he might the better in that his condition shew Ahab what he was to expect from the revenging hand of God to wit that the Lord should smite him and that his bloud and life too should be required for sparing Ben-hadad for thus it was usuall with the prophets to foreshew in themselves a shadow of that calamity which they foretold should come upon others Esay 20.2 3 4 Jerem. 27.2 and Acts 21.10 11. see also Ezek. 12.3.12 Vers 36. Because thou hast not obeyed the voyce of the Lord behold assoon as thou art departed from me a lion shall slay thee It is most probable that this his neighbour that refused to strike him was one of his fellow-prophets and so was conscious to himself that what the Prophet required was indeed of God and yet preferred his own reason before Gods command and was therefore for his disobedience slain by a lion However herein the Lord as in a figure discovered the justice of his punishing Ahab who under a shew and pretence of clemencie spared Ben-hadad whom God had appointed to utter destruction Vers 41. And the king of Israel discerned him that he was of the prophets It seems he was one that was known to the king and so when the bloud and ashes were wiped from his face he discerned who he was or else he might know him by his attire which when he addressed himself to speak to the king having wiped his face the king then observed and not before Vers 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction Happely Ahab had been expressely charged not to spare Benhadad but however the Prophet had expressely told him vers 28. that because he and his Syrians had blasphemed the Lord saying The Lord is God of the hils but not of the valleys therefore the Lord would deliver them into his hands neither could he therefore spare that blasphemous wretch without contempt of Gods known will who had delivered him as it were into his power that he might by him be slain for his blasphemy CHAP. XXI Vers 3. THe Lord forbid it me that I should give the inheritance
Ahabs pallace others that it was a custome or statute at this time amongst the Israelites that the goods and lands of them that were put to death for any capitall offence against the king were escheated to the crown or at least that in this particular the judges had so determined and indeed why might they not in this disregard the direction of Gods law as well as in putting his sonnes to death however if they would enter upon the vineyard who durst now oppose it which might be the onely ground why with such confidence she appoints her husband to go and take possession of Naboths vineyard Vers 18. Arise go down to meet Ahab king of Israel which is in Samaria c. That is who reignes in Samaria for in the next words it is said that he was now in Naboths vineyard which was in Jezreel vers 1. or secondly though indeed he was at present in Naboths vineyard when God spake to Elijah yet he might be appointed to meet him in Samaria because he was presently to return thither or rather thirdly this clause which is in Samaria hath reference to the word Israel because the subjects of the kings of Judah were also Israelites therefore by way of distinction Ahab is called king of Israel which is in Samaria that is in the kingdome of Samaria Veas 19. Thus saith the Lord Hast thou killed and also taken possession Much evil is charged upon Ahab in these few words namely First his unjust seising upon the goods of his subjects Secondly his desperate accomplishing his desires herein by the bloudshed and murther of the owner And thirdly that after he had taken away his life he was so farre from relenting for what he had done that as rejoycing in the successe of his project he had gone and taken possession of the vineyard of Naboth nor need it seem strange that what was plotted and acted by Jezebel should be laid to Ahabs charge First because the originall of all was from his coveting of the vineyard And secondly because where the wife doth any evil with the allowance or connivance of her husband the husband is there guilty as well as the wife In the place where dogs licked the bloud of Naboth shall dogs lick thy blood even thine This was partly accomplished in that as in the high way in Jezreel where Naboth was stoned the dogs licked Naboths bloud so also the dogs licked Ahabs bloud in the poole of Samaria Chap. 22.38 And one washed his chariot in the poole of Samaria and the dogs licked up his bloud c. And indeed the words seem principally to intend the licking of Ahabs bloud in particular thine even thine But secondly it was partly also accomplished in the dogs licking of the bloud of Joram Ahabs sonne whose dead body was cast out in that very plat of ground where Naboth was stoned and that to fulfill this prophesie 2. Kings 9.25 26. Then said Jehu to Bidkar his captain Take up and cast him in the portion of the field of Naboth the Jezreelite for remember how that when I and thou rode together after Ahab his father the Lord laid this burden upon him Surely I have seen the bloud of Naboth and the bloud of his sonnes said the Lord and I will requite thee in this plaâ—â— where also we may see that Elijah did openly deliver this message to Ahab which now God gave him in charge his servants and courtiers being about him Vers 20. And Ahab said to Elijah Hast thou found me O mine enemie The last time Elijah had been with Ahab he ranne before Ahabs chariot and all seemed then to be peace betwixt them but now hearing Elijah threaten him so he brake out Hast thou found me O mine enemy that is can I never be quiet for thee but thou must audaciously hunt me out It was a wonder that I have been so long ridde of thy threatnings but thy hatred of me will not suffer thee to let me be in peace long for now again thou art come after the old manner denouncing judgements against me Thou hast sold thy self to work evil in the sight of the Lord. That is thou hast wholly yielded up thy self to the devil to do onely that which is evil in his sight notwithstanding thou canst not but know that all thou doest is done in the sight of the Lord for as bondslaves that sell themselves do voluntarily give up themselves to be wholly in the power of their masters that buy them so those that yield themselves to be slaves to sinne and under the bondage of the devil all their counsel words and endeavours are voluntarily still for sinne neither can they ridde themselves of this slavery though sometimes they feel the inconvenience of it and indeed herein lies the chief difference between the bondage of the righteous under sinne and the bondage of the wicked the righteous are sold under sinne as Paul saith of them Rom. 7.14 I am sold under sinne they are tyrannically overruled by sinne though they strive against it but now wicked men do sell themselves to do evil and this doubtlesse is the principall thing for which Ahab is here said to be sold to work evil as the like phrase is in the same sence used concerning the Israelites 2. kings 17.17 to wit that they sold themselves to work evil in the sight of the Lord to provoke him to anger but yet withall it may be meant of the slavery he was kept in by his wife Jezebel that to injoy her love and favour and to keep her in peace with him he had given up himself as a servant to be at her command not daring to refuse the doing of any evil which she would have done and therefore these two are joyned together vers 25. Ahab did sell himself to work wickednesse whom Jezebel his wife stirred up Vers 21. And will cut off from Ahab him that pisseth against the wall c. See chap. 14.10 Vers 27. He rent his clothes and put sackcloth upon his flesh and fasted and lay in sackcloth and went foftly That is slowly and heavily as sorrowfull men and mourners use to do thus wicked Ahab humbled himself but it was merely for fear of the vengeance threatned not because he truely repented of the sinnes he had committed whence it was also that this humiliation of his was not available for the pardon of his sinne but onely procured a proroging of the chief evils threatned to the dayes of his sonne Joram vers 29. a temporary reward of a temporary penitence and that chiefly to let us see how assuredly true penitents may expect much more from God since the slavish humiliation of Ahab was thus farre regarded CHAP. XXII Vers 2. JEhoshaphat the king of Judah came down to the king of Israel Since the first revolt of the ten tribes under Jeroboam from the kingdome of Judah there had been continuall warres betwixt the kings of Judah and Israel but when Jehoshaphat
came to the crown of Judah and had a while continued the wars against Ahab with good successe 2. Chron. 17.1 2 3. And Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel And he placed forceâ— in all the fenced cities of Judah c. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David fearing it seems lest their divisions might expose them both to the prevailing power of the Syrians who began in in these times to encroach upon them he judged it the best policie to put an end to these warres betwixt them and the kings of Israel and so made a firm league with Ahab and made also a match betwixt his sonne Joram and Athaliah the daughter of Ahab 2. Chron. 18.1 and 21.6 and hereupon it was that Jehoshaphat went down to visit Ahab who with great cost and state entertained and feasted both him and his followers 2. Chron. 18.2 Ahab killed sheep and oxen in abundance for Jehoshapat and for the people that were with him Vers 3. And the king of Israel said unto his servants Know ye that Ramoth in Gilead is ours c. One article in the league which three years since Ahab had made with Ben-hadad was that he should restore all the cities of Israel which were in his possession chap. 20.34 And Ben-hadad said unto him The cities which my father took from thy father I will restore But Ramoth Gilead it seems he was loth to part with and therefore now Ahab enters into consultation to recover it by forte since he would not by fair means yield it up to him It was a goodly citie and besides it belonged to the Levites and was a citie of refuge Josh 21.38 and therefore no wonder though he were unwilling that it should be any longer in the hands of the Syrians Vers 6. Then the king of Israel gathered the prophets together about foure hundred men c. To wit his Baalitish false prophets who were the great supporters of that linsey woolsey religion that was now in fashion amongst the Israelites pretending themselves the prophets of the Lord Jehovah the God of Israel and yet withall the priests of Baal as by the number we may guesse perhaps they were those foure hundred prophets of the groves which were reserved from appearing to Elijahs chalenge chap. 18.19 20. however they were doubtlesse of Baals false prophets for such Jehoshaphat knew them to be and therefore could not rest in their predictions vers 7. and Jehoshaphat said is there not here a prophet of the Lord besides that we might enquire of him Vers 8. And the king of Israel said unto Jehoshaphat There is yet one man c. To wit in Samaria whom I could presently send for this word yet may have reference either to those prophets that had prophecyed good successe to Ahab to wit that besides those there was one man a prophet of the Lords or else to the true prophets of the Lord to wit that though they were all in a manner slain or fled there was yet one man left namely Micaiah the sonne of Imlah c. And Jehoshaphat said Let not the king say so As if he should have said we must not say we hate the prophets of the Lord because they speak that which pleaseth us not if he be a faithfull prophet of the Lords he must speak the truth what ever it be and God forbid the king should say that for that he hates him Vers 11. And Zedekiah the sonne of Chenaaenah made him horns of Iron c. whereby was signified the power of these two kings that were now to go against the Syrians for the recovery of Ramoth Gilead Vers 13. Let thy word I pray thee be like the word of one of them c. This the messenger that came for Micaiah might say first out of a kind of carnall curtesie as wishing well to the prophet and secondly out of some speciall desire he had that the warre should go forward Vers 15. And he answered him Go and prosper c. This Micaiah spake ironically not to deceive Ahab for we see he spake these words after such a manner that Ahab himself perceived he meant not what he said but by way of deriding the false prophets who had all returned this pleasing answer to Ahab and to intimate that he knew well enough that the king would not be pleased unlesse he said the same that they did and therefore Micaiah said not Thus saith the Lord Go and prosper c. but in a tone of derision Go and prosper for the Lord shall deliver it into the hand of the king as if he should have said you had best go as your prophets advise you they all tell you that your expedition against Ramoth Gilead shall be prosperous and that the Lord shall deliver it into your hands and can you question the truth of such oracles Indeed I know well that Iâ— shall not be so but if I tell you the truth I know you will not believe me and therefore since you desire to be deceived be deceived Go and prosper c. this was that which Micaiah intended and the like ironicall expressions we have in other places as that Gen. 3.22 concerning our first parents when they by sinne were fallen from that blessed estate wherein God had created them Behold the man is become like one of us to know good and evil and that of Elijah to Baals priests 1. Kings 18.27 Crie aloud for he is a God either he is talking or he is pursuing or he is in a journey or peradventure he sleepeth and must be awaked and that of Solomon Eccles 11.9 Rejoyce O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the wayes of thine heart and in the sight of thine eyes Vers 17. And he said I saw all Israel scattered upon the hills as sheep that have not a shepherd c. Hereby was intimated that Ahab should be slain and his army routed this expression of being scattered upon the hills is used because in that countrey when they sought to escape the enemy that pursued them they used to fly to the hills and mountains there to hide themselves whence is that Matth. 24.16 Then let them which be in Judea flee into the mountains Vers 18. Did I not tell thee that he would prophesie no good concerning me but evil By these words Ahab sought to intimate to Jehoshaphat that he should not be troubled with these words of Micaiah but conceive of them as spoken as he had beforehand said he would do out of hatred and malice against him And indeed happely hereby it was that Jehoshaphat was deceived and so went with Ahab though Micaiah had foretold the death of Ahab and dispersion of his army Vers 19. And he said Heare thou therefore the word of the Lord. This word therefore hath relation to that which Ahab said to
Jehoshaphat Did I not tell thee that he would prophecie no good concerning me but evil as if the Prophet had said seeing thou art displeased at what I have said and wilt not believe but that I have spoken it out of ill will I will now largely shew you the whole vision that I saw I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left That is the Angels who are the ministers of the God of heaven at whose command they are continually imployed and if in this host the evil spirits are also included they are called the host of heaven onely because they also are under the overruling power of God and are ministers to execute his vengeance on the wicked and were happely such as stood now on his left hand Vers 20. And one said on this manner and another said on that manner This is added onely to imply that God hath divers wayes and means whereby he can accomplish that which he hath purposed in himself Vers 25. Thou shalt see in that day when thou shalt go into an inner chamber to hide thy self To wit lest he should be slain for incouraging the king to go against Ramoth Gilead by his false prophecy Vers 26. Take Micaiah and carry him back unto Amon the governour of the city and to Joash the kings sonne This Joash was it seems either the sonne of Ahab or rather the sonne of Omri the father of Ahab and called usually amongst the people the kings sonne and being in some place of authority in the citie the Prophet was sent to him together with Amon the governour of the citie As for these words of Ahabs Take Micaiah and carry him back from hence it may be probably gathered that when at first they fetched Michaiah they fetched him out of prison whither he is now sent back again and because of this many Expositours incline to think that this Micaiah was that Prophet that formerly threatned that his life should go for the life of Ben-hadad whom he had sent away in peace chap. 20.42 and that for this he had been ever since kept in prison Vers 27. Put this fellow in prison and feed him with bread of affliction c. That is with a diet course and scanty a poore pittance enough to hold life and soul together such as is usually allowed to poore captives and slaves and will onely serve to prolong their affliction and misery See Deut. 16.3 Vers 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead It was much that good Jehoshaphat should cause Micaiah to be sent for and then suffer a proud Baalitish priest to smite him on the cheek before his face and heare the king with such a severe charge send him back to prison and never open his mouth to speak a word for the poore Prophet but that he should go up to Ramoth Gilead with Ahab after the Prophet had foretold the dangerous event of this expedition is farre more strange and indeed all that can be said herein is this that either he was so farre overborn with the confidence of those foure hundred Prophets that promised victory that he began to think however at first he suspected them that their words might prove true rather then Micaiahs the rather because he knew that they should fight in a just cause which God usually favours or else that having engaged his word already to Ahab with whom he had lately joyned himself in affinitie he was loth to shrink now upon the words of Micaiah but chose rather to hazard the successe and to make triall what the event would be Vers 30. And the king of Israel said unto Jehoshaphat I will disguise my self c. Great personages are usually most laid at in battels and besides the prophesie of Micaiah had scared Ahab doubtlesse though he seemed to slight it yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him to avoid therefore this danger and so if it might be to elude Micaiahs threat he resolves to disguise himself and to enter the battel in the habit of an ordinary captain But yet happely Ahab pretended that he did this onely that the Syrians might not know there were two kings in the battel lest they should thereby be rendred the more cautelous and wary in their fight And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes because he would not put upon him the disguising of himself in the attire of a common souldier or captain Vers 31. Fight neither with small nor great save onely against the king of Israel This the king of Syria commanded his two and thirty captains 1. Kings 22.31 first because he might well hope that the death or taking of the king would be the readiest means to rout the whole army or secondly because he desired to wipe off the dishonour that fell upon him in the last battel by bringing Ahab under his mercie as he was then exposed to the mercy of Ahab So well doth he repay the mercie which the king of Israel had then shown him and that no doubt by the speciall hand of Gods providence to convince him of his folly in sparing him whom God would have had destroyed Vers 32. Jehoshaphat cried out That is he cried out for help to wit both by calling upon Ahab to help him whereby it may be the Syrian captains perceived that he was not the king of Israel and by calling upon God for succour who thereupon helped him as it is said 2. Chron. 18.31 and moved the Syrians to depart from him onely the Lord was pleased by bringing him into this danger to let him see his folly in going out with Ahab notwithstanding the Prophet Micaiah had given him so fair a warning Vers 34. Turn thine hand and carrie me out of the host for I am wounded That is out of the battel for he left not the camp lest his souldiers should fly but was stayed up in his chariot untill the evening vers 35. and thus at last the vengeance of God fell upon him for his idolatry and for his persecuting Gods prophets but especially for the death of Naboth Vers 38. And one washed the chariot in the pool of Samaria and the dogs licked up his bloud c. See the note chap. 21.19 41. Vers 42. Jehoshaphat was thirty and five yeares old when he began to reigne and he reigned twenty and five yeares in Jerusalem Seeing therefore he began his reigne in the fourth yeare of Ahab as it is said in the foregoing verse who reigned two and twenty years in Samaria it must needs follow that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years Ahaziah the sonne of Joram two years and Jehoram his brother the second sonne of Ahab about foure years and then Jehoshaphat dyed and
time all their chief officers were called Eunuchs As we see Potiphar to whom Joseph was sold though he were a married man is termed an Eunuch Gen. 37.36 Vers 7. And Elisha came to Damascus and Ben-hadad the king of Syria was sick c. The most received opinion is that Elisha went now to Damascus according to a charge given him by Elijah purposely to anoint Hazael king but why was Elijah sent from mount Horeb to Damascus if God meant not that he himself should anoint Hazael 1. Kings 19.15 And the Lord said unto him Go return on thy way to the wildernesse of Damascus and when thou comest anoint Hazael to be king over Syria rather therefore I conceive that Elisha went now by the speciall instinct of Gods Spirit to confirm that to Hazael by a second prediction which formerly upon Elijahs anointing he did not much believe and that the rather because of the present famine in Israel and so coming thither found Ben-hadad sick whether his sicknesse was occasioned through grief as Josephus saith for the shamefull flight of his armie from the siege of Samaria chap. 7.6 especially when he heard it was occasioned by a causelesse feare the Scripture expresseth not but onely notes how in his sicknesse he was glad to consult with the Prophet concerning his recovery whom ere while he sent to apprehend in Dothan chap. 6.13 14. encouraged happely thereto also by the miraculous cure that he had wrought upon the leprosie of his servant Naaman Vers 10. Go say unto him Thou mayest certainly recover c. That is thy disease is not mortall Thou mayest certainly recover of thy sicknesse that therefore which the Prophet addes concerning his death howbeit the Lord hath shewed me that he shall surely die doth not contradict this which he said concerning his sicknesse The question was whether he should recover of that sicknesse wherewith he was visited to this a direct answer is given that he might well recover notwithstanding his sicknesse but withall an intimation is given to the messenger that he should surely die to wit by another means though not by his sicknesse Vers 11. And he settled his countenance stedfastly till he was ashamed That is Elisha did fix his eyes stedfastly upon Hazael untill he began to be ashamed because he saw he could not forbear weeping or rather untill Hazael began to blush and to be ashamed because he saw the Prophet look so earnestly upon him Vers 13. And Elisha answered The Lord hath shewed me that thou shalt be king over Syria Intimating that in this regard it was likely enough he would exercise those cruelties upon the Israelites which now he made so strange of and that because he should then have power to do it and withall when once he sate in the throne of Syria he would bear the same deadly hatred against Gods people which his predecessours had done before him and thence is Damascus threatned under those terms Amos 1.4 I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad Vers 15. He took a thick cloth and dipt it in water and spread it on his face c. And thus Ben-hadad was strangled by Hazael and that so that no signe or token could be seen in his dead body of any violence that was offered him and perhaps too under a pretence of allaying the distemper of heat he was in by reason of his sicknesse Vers 16. And in the fifth yeare of Joram the sonne of Ahab king of Israel c. Jehoshaphat had designed his sonne Jehoram to be king and appointed him to govern the kingdome in his absence in the seventeenth yeare of his reigne a little before he went with Ahab against Ramoth Gilead and thence the yeare of Jehoram king of Israel his beginning to reigne is counted to be both the eighteenth yeare of Jehoshaphat 2. Kings 3.1 and the second yeare of Jehoram the sonne of Jehoshaphat 2. Kings 1.17 but at his return he resumed the royall power wholly to himself not communicating the same again to his sonne untill the fifth yeare of Joram king of Israel which was the two and twentieth of Jehoshaphat and then this old king took unto him this his eldest sonne as partner in the government himself yet living the cause whereof in all probabilitie was some discord and differences which brake out even then between him and his younger brethren which as they moved Jehoshaphat to commit to his younger sonnes the custody of strong fenced cities in Judah 2. Chron. 21.3 the better to assure them if it might have been against the power of their elder brother so also on the other side it caused him to put this his eldest sonne in possession of the kingdome whilest himself was living for fear of tumult after his death Vers 17. And he reigned eight years in Jerusalem To wit foure years together with his father and foure years himself alone Vers 18. For the daughter of Ahab was his wife To wit Athaliah vers 26. Vers 19. Yet the Lord would not destroy Judah for David his servants sake as he promised him to give him alway a light c. That is one of his seed in whom the soveraigntie of Judah should be continued though farre short of the glory that formerly they enjoyed before the revolt of the ten tribes Vers 20. In his dayes Edom revolted from under the hand of Judah c. The Edomites ever since Davids time 2. Sam. 8.14 had been tributaries to the kings of Judah and had been governed by a Viceroy whom they set over them 1. Kings 22.47 There was no king in Edom a deputy was king But now they cast off this yoke and so the prophecie of Isaac began to take effect Gen. 27.40 that Esau should break the yoke of his brother Jacob from off his neck 2. Chron. 21.2 we reade first that so soon as his father was dead he presently made use of his power against his six younger brethren and having gotten them into his hands slew them and together with them for company many of the great men of the land such belike as either formerly or then had taken their part that withall he took upon him to make innovations in Religion erecting high places in the mountains of Judah and forcing the people to embrace that idolatry which himself had learned from the house of Ahab vers 10.11 And these combustions in the land of Judah we may well think gave encouragement to the Edomites to revolt at this time and so God punished these his abominable courses Vers 22. Yet Edom revolted from under the hand of Judah unto this day That is though Joram overthrew the Edomites in that forementioned battel vers 21. yet they retiring into their places of advantage persisted resolutely in their revolt and so he was forced to return again into his own land which indeed is not so strange if we consider that he might perhaps heare of the revolt of
added both to clear the following story and withall to imply what state and jollity there was in Ahabs court when God wrought so great a change doubtlesse the house of Ahab since the revolt of Moab was never in a more flourishing condition there were seventy princes of the bloud royall at this time in Samaria as many Expositours gather from that chap. 10.7 And it came to passe when the letter came to them that they took the kings sonnes and slew seventy persons Joram had by valiant fight recovered Ramoth Gilead from the Syrians which his father had attempted in vain and was indifferently recovered of the wounds he had there received The king of Judah was come thither to visit him and fourty princes of his bloud were expected cha 10.13 for whose entertainment at a time of such rejoycing no doubt both Joram and Jezebel made great preparations and yet behold in the midst of this security Eliahs prophecy that was now forgotten shall be fulfilled in their ruine Vers 17. And Joram said Take an horseman and send to meet them and let him say Is it peace As fearing that some disaster had happened at Ramoth Gilead Vers 18. And Jehu said What hast thou to do with peace turn thee behind me He would not suffer the messenger to return lest Joram being warned by him should escape by flight or arm himself for resistance and therefore he wills the messenger not to talk of peace for Joram but to follow him as knowing that it was in vain for him to attempt to fly back when he commanded him to stay Vers 20. And the driving is like the driving of Jehu the sonne of Nimshi That is the grandchild of Nimshi for he was the sonne of Jehoshaphat who was the sonne of Nimshi ver 2. Vers 21. And Joram king of Israel and Ahaziah king of Judah went out c. It was strange that neither of these kings should apprehend that they were enemies that were descried when they perceived that they detained the messengers that were sent to know who they were but thus we usually find men infatuated whom God intends to destroy Vers 22. And it came to passe when Joram saw Jehu that he said Is it peace Jehu As if he had said What is the cause of this thy unexpected coming hither have ye taken the strong hold which the Syrians held in Ramoth Gilead by assault or composition or have the Assyrians come upon you and put you to flight or what is the matter that ye are so suddenly come hither and in so great haste And he answered What peace so long as the whoredomes of thy mother Jezebel and her witchcrafts are so many Idolatry is often in the Scripture called whoredome Deut. 31.16 And this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among them and Levit. 20.5 And I will cut him off and all that go a whoring after him to commit whoredome with Molech and mens inveigling or compelling others to partake with them in their idolatry is called witchcraft because as harlots were wont with their enchanted cups and love-potions to make men dote upon them so these great ones that were idolaters did by their flatteries and threatnings winne others to their spirituall fornication whence it is that in these very terms the idolatry of Nineveh in Nahums prophecy is said to be the cause of her approaching misery chap. 3.4 Because of the multitude of the whoredomes of the well favoured harlot the mistresâ—â— of witchcrafts that selleth nations through her whoredomes and families througâ— her witchcrafts and these no doubt are principally the whoredomes and witchcraftâ— wherewith Jezebel is here charged by Jehu though withall it may well be that shâ— was guilty as Idolaters use to be of whoredome and witchcrafts in the ordinarâ— sense and so Jehu used such expressions as might comprehend both the one anâ— the other Vers 24. And smote Jehoram between his arms and the arrow went out at hâ—â— heart That is he shot the arrow and smote him betwixt his shoulders as he was flying away so that it went out at his brest through his heart Vers 25. When I and thou rode together after Ahab his father the Lord laid this burden upon him c. To wit that dogs should lick the bloud of Ahab in the place where they had licked the bloud of Naboth 1 Kings 21.19 concerning which see the note there Now such prophecies as this that contained threatnings and curses were usually called burdens because the evil therein threatned was like to fall heavie upon those against whom they were denounced as is evident Isa 13.1 and so in many other places Vers 27. But when Ahaziah the king of Judah saw this he fled by the way of the garden house c. To wit choosing that as a secret way though he fled toward Jezreel yet he durst not enter the city but in the suburbs where their garden-houses were he turned aside into some by way hoping by that means to escape but what the successe was the following words do shew Jehu and his captains at last overtook him and so they smote him at a place by Ibleam a town that belonged to Manasseh Josh 17.11 and so flying further after he was wounded even to Megiddo there they found him out and slew him Indeed the words here would seem to import that he dyed in Megiddo of the wounds he received nigh Ibleam and he fled to Megiddo and dyed there but by the relation of this story in the book of the Chronicles it is evident that after the wound he received in his flight he hid himself in Samaria 2. Chron. 22.9 that is in the kingdome of Samaria to wit in Megiddo whither he fled and so Jehu with his men following him close at length by making diligent search in the city there they found him out and brought him to Jehu and he slew him there 2 Chron. 22.9 Vers 28. And his servants carried him in a chariot to Jerusalem and buried him in his sepulchre c. Which Jehu permitted for his father Jehoshaphats sake 2 Chron. 22.9 When they had slain him they buried him because said they he is the sonne of Jehoshaphat who sought the Lord with all his heart Vers 29. And in the eleventh yeare of Joram the sonne of Ahab began Ahaziah to reigne over Judah See the note chap. 8.25 Vers 30. Jezebel heard of it and she painted her face and tired her head and looked out at a window c. To wit as hoping with her stately and imperious looks to daunt the traitour or at least to expresse a brave spirit even in this her desperate condition and how little she feared what he or his could do to her Vers 31. And as Jehu entred in at the gate she said Had Zimri peace who slew his master Intimating that as Zimri enjoyed not the benefit of his conspiracy against his lord and master
it shall not be in my dayes Vers 20. And how he made a pool c. This was it seems a great pool in the city of David and the water was brought in pipes under the ground from the fountain of Gihon when Sennacherib did first besiege Jerusalem 2. Chron. 32.30 Hezekiah also stopped the watercourse of Gihon and brought it to the west side of the citie of David and is therefore called the kings pool CHAP. XXI Vers 1. MAnasseh was twelve years old when he began to reigne c. So that he was borne three years after his fathers recovery from his dangerous sicknesse chap. 20.6 and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes for Samaria was taken in the sixth yeare of Hezekiah chap. 18.10 after which he reigned three and twenty years chap. 18.2 and then Manasseh succeeded him being then but a child of whose tender years it seems the princes took advantage that never in their hearts had approved the reformation that Hezekiah had made and so drew him to reestablish his grandfathers idolatry yet he reigned as is noted in the following words longer then any of the kings of Judah to wit fifty and five years Vers 2. And he did that which was evil in the sight of the Lord after the abominations of the heathen c. Considering all the particulars that are here afterwards mentioned it is evident that he did worse then all that had been before him it is noted chap. 20.5 that one of the chief things that made Hezekiah mourn so bitterly when the Prophet told him he should die of his sicknesse was because he had then no sonne to succeed him but alas could he have foreseen what a sonne hee should leave behind him the want of an heire could not be so bitter as this would have been Vers 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. That is not onely in the peoples but in the priests court also he built altars for the worship of the sunne moon and starres Vers 6. And he made his sonne passe through the fire See the note chapter 16.3 Vers 7. And he set a graven image of the grove that he had made in the house c. That is one of the idols of the grove which he had made he set up in the Temple or a graven image made as a representation of the grove which he had made and indeed that there was an image with a carved grove about it seems to be most probable because it is said chap. 23.6 that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron and burnt it c. Vers 9. Manasseh seduced them to do more evil then did the nations whom the Lord destroyed c. To wit because the Israelites set up more idols then ever the Canaanites had but especially because they sinned against more light and means of grace then ever the other enjoyed Vers 13. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab c. That is I will deal with Jerusalem as I have dealt with Samaria and with the house of Manasseh as with the house of Ahab as I did utterly destroy Samaria and the family of Ahab so will I utterly destroy Jerusalem and the house of Manasseh and indeed the posterity of Manasseh was cut off as was the posterity of Ahab Jer. 22.30 because workmen do try places which they would have to be levelled with the line and with the plummet therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground as he had already dealt with Samaria and the house of Ahab he expresseth it with this phrase that he would stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab the like phrase is used Isai 34.11 He shall stretch out upon it the line of confusion and the stones of emptinesse and to the same purpose is the next expression here used and I will wipe Jerusalem as a man wipeth a dish wiping it and turning it upside down that is as a man wipeth a dish that hath had some oyle or other thing in it turning it upside down and wiping it that he may be sure the least drop or crumb may no where be found upon it so the Lord will utterly overthrow the state of Jerusalem turning it upside down and will clear her of all her wealth yea of all her inhabitants so that there shall be nothing left not carried away Vers 14. And I will forsake the remnant of mine inheritance c. That is the tribes of Judah and Benjamin and because they flattered themselves in this that they were the Lords inheritance therefore by calling them the remnant of his inheritance he implies that though they were his inheritance yet he would forsake them Vers 16. Moreover Manasseh shed innocent bloud very much c. To wit the bloud of the prophets that condemned his evil courses and others that opposed his evil wayes Vers 17. Now the rest of the acts of Manasseh and all that he did c. Some of these we have added 2. Chron. 33. as first that the captains of the host of the king of Assyria invaded the land and carried away Manasseh prisoner to Babylon Secondly how being in that affliction he repented him of his sinnes and so the Lord brought him again to Jerusalem the king of Babylon being content as it may seem to set him free upon condition that he should oppose the Egyptian king which may be the cause why Josiah would needs fight against Pharaoh Necho 2. Chron. 35.20 And thirdly that being returned he fortified Jerusalem suppressed idolatry and did again set up the true worship of God Vers 18. And was buried in the garden of his own house in the garden of Uzzah It is likely this was done by the kings appointment after his repentance as judging himself unworthy to be buried in the sepulchre of the kings of Judah because of the abominations of his younger years Why this garden was called the garden of Uzzah we cannot say yet some Interpreters held that it was called so because it was in the place where Uzzah was smitten for touching the ark with his hand 2. Sam. 6.7 or because it had been formerly his garden Vers 26. And he was buried in his sepulchre in the garden of Vzzah That is Amon to wit because his father Manasseh was buried there CHAP. XXII Vers 2. ANd he did that which was right in the sight of the Lord c. Wherein doubtlesse he was much encouraged by the Prophet Zephaniah who prophecyed in his dayes Zephan 1.1 The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon but especially by the prophet Jeremiah of whom it
Azariah himself he also being here called by the name of his father Oded As for that which is said that when Asa had heard these words and this prophesie he took courage and put away the abominable idols out of all the land c. we see that he had in a great part done this before chap. 14.3 but it seems now upon a more diligent search made throughout his kingdome he put away the remainder of the idols that were found amongst them and that not onely out of the land of Judah and Benjamin but also out of the cities which he had taken from mount Ephraim which may be meant of the cities which his father Abijam had taken chap. 13.19 but yet there is mention made of cities of Ephraim which Asa himself took chapter 17.2 And renewed the altar of the Lord. That is the altar which Solomon had built having some way lost its beautie in so many years which is no wonder considering how continually it was used and stood in the open court he renewed it and beautified it again and then in a solemne manner observed again sacrifices thereon Vers 9. And he gathered all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon Hereby it is manifest that even the tribe of Simeon did revolt from the kingdome of Judah or at least the greatest part of them however they had their inheritance within the portion of Judah Josh 19.1 and that therefore either they removed from their first habitation and transplanted themselves amongst other tribes of Israel or else that they stood out against Judah and clave to the party of the other tribes yea though they had their dwelling within Judahs portion Vers 10. So they gathered themselves together at Jerusalem in the third moneth in the fifteenth yeare of the reigne of Asa Which was the twelfth of Baasha king of Israel By this it appears that Zerah the Ethiopian did not invade the land of Judah till the fourteenth yeare of Asa Indeed Asa lived in peace but ten years chap. 14.1 But it was therefore Baasha king of Israel not Zerah that immediately after those ten years were ended made warre against Asa As for the third moneth it was that wherein the feast of Pentecost was kept Vers 15. And the Lord gave them rest round about To wit at that time when Asa and the people made this covenant with God then the Lord gave them rest the land not being invaded by any of her enemies Vers 16. And also concerning Maachah the mother of Asa c. That is the grandmother The Annotations concerning these three following verses see 1. Kings 15.2 10 14 15. Vers 19. And there was no more warre unto the five and thirtieth yeare of the reigne of Asa Vnto the five and thirtieth yeare that is untill the five and thirtieth yeare was ended whence is that chap. 16.1 In the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah c. of the reigne of Asa that is of the kingdome of Judah since it was divided from that of Israel which was the fifteenth yeare of Asa for that thus these words must be expounded is evident because Baasha died in the six and twentieth yeare of Asa 1 Kings 16.8 and therefore could not come up in the six and thirtieth yeare of Asa as is expressely said in the first verse of the following chapter we have a like passage afterward chap. 22.2 CHAP. XVI Vers 1. IN the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah and built Ramah c. That is in the thirty sixth yeare of the kingdome of Judah which was the sixteenth yeare of Asa and the fourteenth of Baasha See the last note in the former chapter as also see the note 1. Kings 15.17 where also severall other passages in the five first verses of this chapter are already explained Vers 7. Because thou hast relyed on the king of Syria and not relyed on the Lord thy God therefore is the host of the king of Syria escaped out of thine hand Whereas if he had gone on as he intended vers 3. in his league with the king of Israel to invade thy land thou shouldest have overcome him as thou diddest the Ethiopian now thou hast deprived thy self of this glory and booty Vers 9. Therefore from henceforth thou shalt have warres To wit with Basha 1. Kings 15.16 And there was warre betwixt Asa and Baasha king of Israael all their dayes Vers 12. And Asa in the thirty and ninth yeare of his reigne was diseased in his feet About the six and twentieth yeare of his reigne Baasha died and Elah his sonne succeeded him 1. Kings 16.8 about the seven and twentieth yeare of his reigne Zimri one of his captains slew Elah and all the house of Baasha 1. Kings 16.9 c. and within a few dayes Omri being made king by the souldiers forced Zimri desperately to burn himself and about the one and thirtieth yeare of Asa was peaceably settled in the throne of Israel Tibni his competitour dying 1. Kings 16.22.23 And about this nine and thirtieth yeare wherein Asa fell sick of the gout Omri died and Ahab his sonne succeeded him 1. King 16.29 Vers 14. And laid him in the bed which was filled with sweet odours and diverse kinds of spices c. After the manner of embalming kings used in those times they filled the beer whereon he was laid or coffin whereinto he was put with all kinds of odours and sweet spices And they made a very great burning for him That is they burnt sweet prefumes at his buriall in very great plenty CHAP. XVII Vers 1. ANd Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel In the latter dayes of Asa after he fell into those grievous sinnes mentioned in the former chapter the kings of Israel as God threatned chap. 16.9 did it seems in their severall times renew their warres against Judah to wit Baasha Omri and Ahab and had happely often the better of them but about the third or fourth yeare of Ahab Asa dying 1. Kings 22.41 Jehoshaphat succeeded him and making great preparations to withstand them he was greatly strengthened against the kingdome of Israel Vers 3. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David Which were purer and freer from sinne then were his latter dayes for whilest he was in continuall troubles we reade not any such foul sinnes he fell into as afterwards being settled in his kingdome when he committed adultery with Uriahs wife and many other wayes transgressed Gods Laws And sought not unto Baalim To wit as did Ahab at this time king of Israel whether by Baalim we understand all false Gods in generall or in particular the the idols of Baal the God of the Sydonians 1. Kings 16.31 32. for that these words are spoken by
shall pretend that they have the law or statutes on their side and so one shall alledge one law and another an other see Deut. 17.8 c. Vers 11. Amariah the chief priest is over you in all matters of the Lord. That is in all matters ecclesiasticall or which are determined in the law of the Lord. And Zebadiah the sonne of Ishmael the ruler of the house of Judah for all the kings matters For all civill affairs or those things which were determinable by the civill statutes of the king and kingdome Also the Levites shall be officers before you That is they shall be officers in every city subordinate to the great Sanhedrim in Jerusalem from whom they should receive their power and directions CHAP. XX. Vers 1. THe children of Ammon and with them other beside the Ammonites came against Jehoshaphat in battel That is the Edomites of mount Seir vers 10. Vers 2. There cometh a great multitude against thee from beyond the sea on this side Syria That is the dead sea which lay betwixt Judah and Syria and because they came from those parts some Expositours conceive it to be very probable that Jehoshaphats aiding of Ahab in his warres against the Syrians chap. 18. was the first occasion of this invasion of his land Vers 5. And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of the Lord before the new court Some Expositours understand this of a new court added of late years to the Temple for those that were strangers and unclean amongst the Israelites to worship God in but because of this we have no mention at all in the Scriptures it is better by others expounded of the court of the priests which Solomon built and that it is here called the new court because it was of late newly repaired and beautified and that happely by Asa when the altar of burnt offerings was also renewed chap. 18.8 Others again understand it of the court of the people and that this had been lately repaired and perhaps divided into two courts the one being appointed for the men and the other for the women as it is generally held that though at first when Solomon built it it was but one court yet afterwards it was divided into two or that having been ever since the revolt of the ten tribes alienated to other uses because then there was no use of so large a court as was provided for the meeting of the twelve tribes now upon the coming in of so many of the ten tribes to the kingdome of Judah it was opened and restored again to the service of the Temple But because it is most probable that Jehoshaphat stood to pray amongst the people upon the brasen scaffold which Solomon had built 2. Chron. 6.13 which was in the court of the people therefore I rather think this new court before which he stood was the priests court newly repaired Vers 13. And all Judah stood before the Lord with their little ones their wives and their children In times of publick humiliation they used to bring their little ones to the assemblies Joel 2.16 Gather the children and those that suck the breasts First that the bowels of the people might be the more moved by the sight of those their little ones now in danger to be cruelly butchered by these enemies and so they might be rendred the more serious and vehement in their prayers and more couragious in withstanding the enemy when they should come to fight against them And secondly being presented before the Lord as a pitifull object of his mercy he might also be moved to take compassion on them Vers 16. Behold they come by the cliff of Ziz and ye shall find them at the end of the brook c. By telling them before-hand the place where they should meet their enemies the next day he let them see with what assurance they might believe whatever else he said unto them Vers 20. Believe his prophets so shall ye prosper This it is likely was spoken with speciall reference to the prophecy of Jehaziel the Levite which they had heard the day before concerning their subduing the mighty army that was coming against them Vers 21. And when he had consulted with the people c. That is when he had advised with the heads and rulers of the people concerning their ordering of the battel c. he appointed singers unto the Lord to go before the army as it were to triumph beforehand for the victory promised and that should praise the beauty of holinesse that is Gods most holy majestie the glory of Gods sanctuary his dwelling place which also is therefore called the beautie of holinesse Psal 29.2 Worship the Lord in the beautie of holinesse and Psal 96.9 O worship the Lord in the beauty of holinesse and to say praise ye the Lord for his mercy endureth for ever which was the foot of severall Psalmes of thanksgiving composed by David and others as in particular of the 136. Psalme wherein there is an enumeration of many severall mercies which God afforded to his people and that therefore was happely at this time sung by the Levites Vers 22. And when they began to sing and to praise the Lord set ambushments against the children of Ammon Moab and Mount Seir c. That is the Lord did suddenly and unexpectedly cut them off as when men are cut off by enemies that ly in ambush against them and that by sending some unexpected strife amongst those nations whereupon they fell out amongst themselves and slew one another and so that was accomplished which the Levite had foretold vers 17. Ye shall not need to fight in the battel c. Yet some Expositours understand this ambushment of the holy angels that came suddenly in upon them by the Lords command and slew them whereupon they mistaking the matter and supposing it had been their own companions flew upon them and so sheathed their swords in one another bowels Vers 31. He was thirty and five years old when he began to reigne c. See 1. Kings 22.41 Vers 33. Howbeit the high places were not taken away See the notes chap. 17.6 For as yet the people had not prepared their hearts unto the God of their fathers That is though Jehoshaphat did endeavour to reforme what was amisse chap. 19.4 yet from the high places the people would not be reclaimed Vers 36. And he joyned himself with him to make ships to go to Tarshish c. See 1. Kings 22.48 CHAP. XXI Vers 2. ALl these were the sonnes of Jehoshaphat king of Israel That is king of the Israelites in the kingdome of Judah Usually in the sacred history the kings of the ten tribes are onely called kings of Israel it may be therefore that Jehoshaphat is here so called because many of the ten tribes had now joyned themselves to the kingdome of Judah chap. 15.9 They fell to him out of Israel in abundance when they saw that the