Commentary on the Old Testament Volume 2-4

CHAP. XII.

ANd Rehoboam came to Shechem, where all the people assembled to make him King.] That which was said in general before ch. 11. 43. that Rehohoam reigned in his steed, is here more particularly declared, for the manner of proceeding about his reign; not as other kings afterwards, who being heirs apparent to the kingdom expected not the people's consent, but the father being dead, the son and heir immediately reigned in his steed. But Rehoboam most foolishly deferred to do so, that in time he might by the consent of the people, be made King, not considering, what danger there is in delays in matters of this nature. And as he shown folly in this, so in that he was drawn to Shechem about this business, in the midst of Ephraim, where Jeroboam was so powerful, who had also attempted before to set up himself there, and from these he proceeded to a third degree of folly, in forsaking the counsel of the ancients, & following the counsel of young men as is hereafter shown. Neither did Solomon wisely, but as one that towards his end had his understanding taken from him, in that he neglected in his life-time to set his son upon the throne, which he saw was otherwise likely to be hazarded by Jeroboam, especially seeing his father David had herein given him an example of kingly providence, when as he yet living had caused him to be crowned King. But happily he saw into his sons foolishness, and therefore was careless, or thought it not fit to give him occasion of insolency by preferring him so, whilst he lived: for Eccles. 47. 24. he is said to be a most foolish man. But in all these things, we must look to a higher hand, which moderated herein, to effect what he had decreed for the punishment of Solomon.

Whilest the assembly was coming together to Shechem, Jeroboam hearing that Solomon was dead, returned from Egypt, but whether sent for by his contribules to this assembly, or to what place he came, or whether immediately upon the news of Solomon's death, it is not said: yet we may hence gather, that he returned of his own mind, because his sending for is not spoken of until v. 3. and it is most likely, that he being ambitious enough of the honor promised him, would not now stack the time to come and seek for it, much more then formerly he had done. The Sept. translat. according to Aldus saith, when he heard these things in Egypt, he came straight way to his city to the land of Sarica in the mount of Ephraim.

And they sent and called him, &c.] Because he was a man of great note amongst them, as being in times past by Solomon made a Prince over them, they sent for him as the fittest man to speak for them to Rehoboam touching their grievance, making account as the sequel shown, that if by petition they could have no redress, to revolt unto him, and altogether to shake off the rule of the house of David by his help, he being by them set up for King. And it is not to be thought, but they had heard of the prophesy of Ahijah, who was of the same tribe, touching God's purpose of thus advancing Jeroboam, which made them the rather to seek to have him with them, and to be their spokes-man to Rehoboam. And what was their grievance?

Thy father made our yoke heavy, but now make thee it lighter, &c.] This yoke is thought most probably to have been, not as some Hehrews conjecture, the sending of 24000. a month into Lebanon, of which it hath been spoken before, for this was done by David, but rather a tax that was laid upon the people, for the building of the temple, which held not only whilst that was in building, but also for the building of the Kings house, the forest of Lebanon, and Millo, &c. which being once imposed upon an occasion of building the temple, with which they were willing, was continued forth on for other buildings, and from thence forward as long as Solomon lived, there being ways enough to spend a Myne of money, to him that had so many wives and concubines to maintain and humor. And this is the course of other kings also, commonly to continue tributes and taxes once imposed, although the occasion ceaseth; but how justly will he one day judge, before whom alone all the doings even of the greatest shall come then to be judged? And that this was the burden, of which they complained appeareth, because immediately after this assemblies departure, Adoram was sent to gather the tribute, and stoned to death, and Jeroboam who is thought to have been formerly set over the house of Joseph to gather this tribute, was for this cause the fittest man, that could be chosen to treat with Rehoboam about it. Yet it is to be thought, as Martyr saith, that the people were never grieved at Solomon's taxes, till towards the end of his reign, when he exacted upon them for the building of temples to idols, &c. because they lived always before in great felicity under him. R. L. ben Gerson saith, that they began first to be grieved at his taxes, when they saw by Hadads and Rezons invasions, that new charges came upon them, towards the maintaining of those wars. Rehoboam having heard their request, taketh three days respite to give answer, wherein, saith Pelican, he did foolishly, because in this time they might consult about a defection, whatsoever answer he should make, so likewise Martyr. But some others, that he did wisely to take counsel, before he made them answer, as is advised, Eccles. 32. 24. my son do nothing without counsel: and Prov. 29. 10. a man rash to speak is condemned. Yet in this case, the people being already exasperated, it had been more wisely, done to lenifie their minds with some gentle answer at that time. For this is a general principle amongst Kings, by no means to show rigor in the beginning of their reign, but all humanity to the winning of the hearts of their subjects. It is strange, saith Martyr, that the people being assembled together, shown no distaste at the idolatry lately set up, neither spake anything for the redress thereof, but only to have their burdens eased, that concerned their worldly profit. But this is common to worldly men, they are not sensible of the evil corruption in religion, but only of worldly damages.

The people being dismissed, Rehoboam began rightly to consult with the ancients, who had been counselors in his fathers time, that is, saith Jerome, and after him Comestor, Benaiah the son of Jehoiadah, and Iahiel the son of Achimoni, otherwise called Chilab. But whereas they counseled him most wisely to speak kindly to the people, he contrariwise consulting also with young men, that had been brought up with him, answered them roughly, as they advised him. Here it is to be understood, that these men were not young in years, seeing they had been brought up together with Rehoboam, who was now forty one years of age, but children in understanding and experience in affairs of the common-wealth. They counseled him to say, my little finger shall be greater then my fathers loynee, my father made your burden heavy, but I will add unto it, he did beat you with rods, but I will beat you with scorpions. whereby they meant, that his father ruled over them and put upon them what tribute he pleased, when he was very young, therefore he being much older, for this their relucting against him would make them know his puissance to be greater, and compel that subjection and service from them, about which they now made question. So that his aggravating of the burden upon them should be as a beating with scorpions, which, saith Lyra, is a kind of most hard whip having pieces of lead or iron tied at the end of the cords, and is called a scorpion because as it stingeth with the tail and the torment of the scorpions stinging is most grievous, so is the scourging with this kind of whip. This counsel although without all ground of truth, pleased greatly this foolish man, because he thought that in saying thus he should speak more like a king, that had power and command over the people, but to speak otherwise were to abase himself to his subjects. But as I said before, without all ground of truth; for neither was Reboboam more, but less powerful then Solomon, who was the wisest and richest amongst men, and Reboboam foolish and poor to him-ward, neither did Solomon a long time burden them, but they enjoying much happiness under him, rejoiced and praised God. But the cause why Rehoboam was thus cruelly bent and foolishly lead, was the hand of the highest, which was herein for the punishment of Solomon in his posterity, that his word spoken by Ahijah might take effect. He did not give the wisdom to Rehoboam to discern the best counsel from the worst, whereby he might have been kept from this pride and cruelty, but in his just judgment infatuated him, and stirred up Jeroboam and the people to take this occasion to revolt from him, that is, not by putting into them a spirit of rebellion, but permitting them to be carried on by the bitterness of their own minds thus exasperated, leaving him, to set up another king over them.

What portion have we in David, or what inheritance in the son of Isbai?] As Rehoboam had spoken contemptuously to them, so they here reply contemptuously, not as to their king, but to some private person of an obscure family, as Saul in times past had done, when he would disgrace David, calling him the son of Isbai; to thy tents O Israel, and look thou to thy house O David, that is, to thy own matters, and to those that will adhere unto thee, for we will be no longer thy Subjects. The exposition of these words [thy house] in Josephus, understanding hereby the Temple, is most strange, and contrary to all others, and to the Chaldee paraphense, who hath it, reign over thy house (O David;) neither was the Temple called by the name of David, but of Solomon, and it came not from the people after wards to leave the Temple, but from Jereboam's wicked policy. Thus Israel went from Rehoboam and made Jeroboam their king, which act of theirs was not justifuble, although God had decreed that thus it should be; because it proceeded from an evil fountain, a rebellious and impatient mind in them, neither had they yet order from God thus to do, although he had foreshowed by his Prophet that thus it should be. But from Rehoboams example using his Subjects like slaves, all other [Note.] kings may take warning, as they desire to reign in peace and not to hazard the losing of all.

But Rehoboam reigned over the children of Israel, that dwelt in the cities of Judah.] That is, faith Pelican, Judah, Benjamin, and Simeon, and to make the other tribes ten he saith, that Manasseh because of the division into two parts, one on the other side of Jordan, and the other on this, might be counted for two. And indeed Simeon must needs be part of his kingdom, because he is said to have reigned over all the children of Israel that dwelt in the cities of Judah, seeing the lot of the tribe of Simeon fell within Judah, Josh. 19. 1, 2. Wherefore the one tribe of Judah over which Rehoboam is said to continue King still, v. 20. comprehended two more. So likewise Martyr, but some oppose this alleging Adriconins, who divideth Simeon from Judah in his description of the holy land, and urging the prophesy against it of 10 tribes to Jeroboam; and hereunto may be added, that in all the levying of armies by the Kings of Judah, the tribe of Judah only, and the tribe of Benjamin are spoken of both in Rehoboams time, and in the time of his successors; no word being spoken of the tribe of Simeon, out of which also men should doubtless have been raised, if it had been under this King. Moreover it is expreslely said, that many of Ephraim and Manasseh, and of Simeon, came and dwelt in Judah in the days of Asa; 2 Chron. 15 9. being altogether called Israelites, which argueth that they were of the kingdom of Israel, as the Ephraimites were, but then through the fear of God turned to Judah. In which kingdom, when the Simeonites increased, they being straightened in the days of Hezekiah, are said to have gone out and conquered more land for their enlargement, 1 Chron. 4. 41.

Then the King sent Adoram who was over the tribute, but they stoned him to death.] He is thought by Expositors to have sent him being a wise man and an ancient, by good words to lenisic their minds again; so likewise Josephus; but they being once exasperated were so far from returning, that they were the more enraged, and bothslew him and tumultuated so against Rehoboam himself, that he fled away in his chariot to save his own life, neither could their minds ever after be reconciled to his so, as to return unto that house again. But to show how displeasing this their rebellion was to God, they were always left under the government of Idolatrous kings, until that the measure of their wickednesses being made up to the full they were destroyed, and came into the hands of foreign enemies. If any shall think that Adoram was sent not to pacify the people, but to exact tribute according to his office; this cannot be, seeing Rehoboam was not yet accepted for King, and the people now being from home, and so most probably unprovided of money to pay, this was no place to require it in. Lyra saith, that they suspected Adoram to be one of them, who gave the King counsel to make them so harsh an answer, and therefore they raged so much against him, seeing it is the manner of men in this office commonly to increase the Kings tribute as much as they can, that they may be with him in the more favor; but it turneth sometimes to their own destruction, which would be thought upon by all projectours, who for their own ends against law and equity, procure heavy burdens to be laid upon the people.

And when all Israel heard that Jeroboam was returned, they sent and called him, and made him King.] It is said, v. 2. 3. that Jeroboam being returned out of Egypt was sent for, and together with the people demanded a relaxation of their heavy burdens, how then is it now said, that they heard of his return, and sent for him? Pelican thinketh that he was now gone home, when it was cried, To your tents (O Israel) modestly expecting the event of this tummult, and not ambitiously leeking the kingdom.

But Lyra, all the people now heard in all places, that he was returned out of Egypt, by those that had been at the former assembly; but v. 1. they that had been there, are said to be all Israel, therefore this cannot stand, and much less that of Pelican, that by his return is meant his return to his own house, from whence they sent to call him, for his practices past do show, that he was too greedy of coming to this honor. These words then are nothing else but a repetition of that which was said v. 3. these words only being supplied more, which were wanting there, when all the people heard that he was returned, as if it had been said, they sent for him to be their fore-man in speaking to Rehoboam, and now their request being so contemptuously rejected, and menaces of greater burdens added, they straightway make him their king, whilst they were together in Shechem. For although they cried, to your tents (O Israel) yet it is not probable that they went any further, then to some tents they had for the time pitched up for themselves about that place, because the houses in Shechem could not contain them: for unto them, their assembly not yet being dissolved, came Adoram, whom they stoned and immediately proceeded to the constitution of this new King, and it had been a great toil, and no policy, to go away and return again after a time, from all parts of the kingdom to do it, because Rehoboam might so easily have come upon them, being severed and without an head and taken revenge for their rebellion. Thus a new kingdom came to be set up, called sometime the kingdom of Israel, as the other of Judah, sometime of Ephraim, or Samaria, or of Iezrael, and because Jeroboam was of the tribe of Ephraim, it is thought that the prophesy of Jacob was now fulfilled, who in blessing the two sons of Joseph, preferred Ephraim before Manasseh, Gen. 48.

Rehoboam being returned to Jerusalem, gathereth an army out of Judah and Benjamin of 180000. to go against Israel, to bring the people back again to his obedience. But God sent Benaiah prophet unto him to forbid him, because their revolting and setting up of a new King over them came from him, and thus he was stayed from these proceedings, wherein the great power of God appeared in ruling and turning men's hearts, in that the King being so greatly incensed, and having now so strong an army about him, was by a message brought by a poor Prophet so soon turned from his purpose and made to dissolve his forces. Whereas then it is said Ch. 14. 30. That there was war between Rehoboam and Jeroboam all their days, it is to be understood not of any wars to get the kingdom one from the other, but of skirmishes to revenge wrongs mutually done by the one to the other upon their borders.

And Jeroboam built Sychem in mount Ephraim, and dwelt there, and going from thence he built Penuel.] Sychem was about two hundred years before this destroyed by Abimelech, but it is not to be thought, as Expositors generally hold, that it remained waste till this time, but was rebuilt again long before, yet haply it wanted walls and towers for strength, which this new king intending to make it the chief city of his kingdom, and his royal seat, thought now needful to have about it, and a palace and other stately buildings for ornament, and therefore be immediately after his inauguration to the kingdom thus built it, that he might from hence the better rule over his subjects about, and because part of his dominion was on the other side of Jordan, where dwelt the tribes of Gad and Reuben, and the half tribe of Manasseh, he built Penuell which stood there, and strengthened it likewise, that he might the better keep his subjects thereabout in awe. For of this city we read also, that it was destroyed by Gideon the father of Abimelech, a few years before Sychem.

Touching the other king Rehoboam, that which is here wanting of his buildings and fortifications, is supplied 2 Chron. 11. 5, 6, &c. He dwelt in Jerusalem, and built fenced cities in Judah, Bethlehem, Etham, Tekoa, &c. Solomon his father had bestowed great cost this way before, but his fortifications were upon the frontires of his kingdom, the cities that were within the land remaining unfortified, but now the kingdom being divided into two, it was necessary to fortify those cities, that stood next unto the kingdom of Israel for fear of Jeroboam, if he at any time should attempt to get more from him, wherefore he strengthened these cities being 15. in number, and furnished them with victuals and armor, shields and spears.

Then Jeroboam said in his heart, the kingdom will now return to the house of David, if the people go up to Jerusalem to sacrifice, &c.] Now Jeroboam beginneth to show the wickedness of his heart, and what little faith he had in God, who had made him king, and had promised to establish him, if he would walk in his ways, and given him already a taste of his providence over him, in averting the danger by Rehoboams mighty army from him. For leaving God, he trusted in his own policy, devising a means to keep the people from Jerusalem, and so from all danger of being drawn to the obedience of Rehoboam again. And this was by setting up two golden calves, one in Bethel and the other in Dan, where he built temples and instituted a new priesthood, and a new feast the 15. day of the 8. month, and offered sacrifices to them, as at Jerusalem by divine institution the 15. day of the 7. month was kept for the feast of tabernacles. This idolatry with golden calves, he may well be thought to have learned in Egypt, whilst he lived there with Sisak, whose daughter he is also said by some to have married, for so the Hebrews coming out of Egypt, when Moses was gone from them 40. days, cansed Aaron to make them a golden calf, Exod. 32. and he said, these are thy gods (O Israel) which brought thee out of the land of Egypt, go no more up to Jerusalem. 2 Chron. 11. 15. he is said to have made him Priests of high places, and of devils, and of the calves, which he had made. Whereby his intimated, that having once gone from the Lord in setting up some idols, or visible signs of God's presence, and presuming upon his own head, to alter both the priest-hood, and place, and time of his worship, he was soon given over contrary to that, which happily he intended at the first, to all the abominations of the Gentiles. Which should be a warning to all to take heed, [Note.] how for any ends of their own, they go from God's holy word in divine worship, as the Papists have also done, and the Gentiles did long ago, Rom. 1. 19. and were therefore given over to a reprobate sense, and the Papists to equal the Gentiles in their superstitions. Bethel and Dan, where he placed these calves, were the one the farthest city South, which was famous for God's appearing to Jacob there, whereupon he called it Bethel; that is, the house of God, but now it became Bethaven the house of iniquity, and so it is afterwards by the Prophets called: the other was the farthest city of the kingdom North, where the Idol of Michah was by the Danites set up before; so that such tribes as lay Northward, might with more ease go to that city to sacrifice, then to Jerusalem; and such as lay Southward, to Bethel.

But the people being carried with blind superstition went even from the most remote parts South to Dan, as superstition is commonly more patient of labor, then true piety in the most. And in what esteem the Idol in Dan was amongst them, appeareth; Amos 8. 14. where they are threatened, that swear by the God in Dan. And it is probable on the other side, that they who dwelt about Dan, went to Bethel; supposing still, that greatest virtue was in the God that was farthest off from them. And this is said to have turned to sin, that is, the very setting up of an image to represent God, although not of any heathen god, as we may gather from Jereboam's speech. These are thy gods, that brought thee out of Egypt. And from that which was said upon the like occasion by Aaron before, as hath been already noted; which plainly confuteth that interpretation made upon the second commandment by papalls, saying that the images only of heathen gods are there forbidden, as if it had been said, thou shalt have none other gods but me, neither shalt thou make any images of them. Wherefore vain and presumptuous is that fiction of Ambrose Politus, as Martyr noteth, who inquiring into the reason why God at the first giving of the Law forbad images, but afterwards directed Solomon to set up divers images in his house, saith, that it was because the people were rude and ignorant at the first, and so there might have been danger in making images, but afterwards, when they were better instructed, this danger ceasing, because they knew then, how to use them, and that there was no diety in them, he appointed images to be made, and mystically hereby intimated the usd of images in times to come in the Church under the Gospel. But this bold figment of his is plainly confuted by this very place, wherein after Solomon's time images made for divine worship are censured as a caused of sin. And if images which should be in the Church under the Gospel, were prefigured by these in Solomon's temple, it is a marvel that the holy Apostles and Doctors of the Church had no perceivance hereof for 600 years, all which times images were kept out of the Church, and then first brought in, when learning and piety was most decayed. If any man shall wonder how Jeroboam could persuade the people to accept again of a golden calf, when as God's wrath had been before declared by Moses to be so great against their forefathers for the like; it may be conceived that Solomon had already made way to idolatry in his latter time, whereby they were for the most part corrupted, and knew little of the sacred history, and they were of themselves most prone to idolatry; and therefore having now a new King of their own setting up to lead them, it is no marvel that they were taken with this device of his, except the Priests and Levites who had more knowledge, and some others of the people who being more religions, and so more conversant in the word of God, detested it, and were ready rather to leave their possessions to go from the kingdom wherein such abominations were committed to serve God, according to his ordinance at Jerusalem, as is shown that they did, 2 Chron. 11. 13. 16. And happily as Martyr conjectureth, Jeroboam justify his proceedings herein, by saying, that the people of old set up a golden calf of their own head without the authority of their Governor, and therefore God was offended with them, but now it being done by the King, the case differed; and so there was no fear of God's displeasure: and for the place, as Solomon was a King set up by God, and built his temple; so was he, and therefore might use the like liberty to set up others, &c.

He made also an house of high places, and he appointed Priests of the extremities of the people, which were not of the sons of Aaron.] That is, saith Martyr, besides the Idols set up by him in Bethel and Dan, he appointed sacrificing in divers other high places in the land after the manner of the heathen. And whereas God had tied the Priesthood to Aaron and his sons, confirming his decree herein by miracle, after the rebellion of Chorah about it, and his destruction with his complices by fire from heaven, Jeroboam nothing dreading the judgments of God, when as Aaron's sons would not consent to his wickedness, as is most probable, made others Priests in their stead; of such as he could get from the uttermost parts of his dominion out of any of the tribes; who being men of corrupt minds, and ambitious of the honor readily accepted of it. For there were two dignities, the one Kingly, and the other Priestly; about which, to take away all contention the Kingly was settled upon the tribe of Judah, the Priestly upon the tribe of Levi; and more particularly upon Aaron's family to figure out the Priesthood to come, viz. of Christ by whom alone the sacrifices of praises and prayers can be acceptably offered unto God. For as of the Kingly, so of the Priestly office men were ambitious, as histories both sacred and profane do show. This was the cause of the rebellion of Chorah; and after the people's return from their captivity, much contention there was about the high Priesthood. And of Julius Caesar Suetonius writeth, that when his mother dissuaded him from seeking the high Priesthood, he shown himself to be most eagerly set upon it in that he answered her, thou shalt this day either have me a banished man or an high Priest. And as Jeroboam, so superstitious men and heretical have from time to time deposed and deprived true Presbyters of the [Note.] Church, which would not consent to their superstitions and errors, and set up others in their stead; but that God who soon shown his dislike of Jereboam's wicked doings, by his judgments against his house, will not certainly suffer them to go unpunished.

Moreover Jeroboam instituted a solemnity in the eight month the fifteenth day and offered upon the Altar, &c. v. 33. He went up to the Altar, and offered incense.] Jeroboam not content to alter the place of divine worship, & the form & Priesthood presumed yet further to alter the feast of Tabernacles, which God had appointed to be kept the 15 day of the 7th. month; which Martyr thinketh that he did, because the autumnall fruits were then more perfectly gathered in and the work done about them; so that the people might now the better intend to the keeping of a solemnity, and happily because he could not so well have held the people from going up to Jerusalem at the first to the feast kept there, if he had held one at the same in Bethel. But I rather assent to the first reason, seeing his aim was not to let them go first to Jerusalem, and then to call them to Bethel; but to keep them altogether from going up to Jerusalem for fear of revolting from him. And this new festival time he is said to have appointed of his own head, wherein saith Augustine, he made God a liar, not believing him to be constant in the maintenance of his laws onee made, although he believed him in his word touching his own advancement to the kingdom. And this new day is by Hosea called the day of the King, because it was not of God's, but his appointing. And his offering incense shown, that he took the Priests office upon himself also, that by his example he might teach them, that it was lawful for any man that was consecrated by the offering in the law appointed, as was Aaron, to be a Priest, as Lyra hath it; who also speaking of the house in the high places expounds it of one upon a mount in Dan, and another in Bethel; which is more probable then that of Martyr before, because we read not of anymore places appointed by him.

Touching the feast the 15. day of the 8. month instituted by him, although by Josephus and Lyra and others following him, it be thought to be the feast of Tabernacles, yet Theodoret, Dionysius, and Adricomius do think it to have been a feast of the dedication of the temples or calves, which he had set up, but because it is said to be like the feast kept in Judah, it is rather to be held, that it was a feast of tabernacles, to which the people had been long accustomed, although the time differed. By Rehoboam we may with the ordinary gloss understand worldly minded rectors of the Church, who leaving the way of the ancient fathers, give occasion of schism in the Church. And by Jeroboam, the most advanced in the Church, who do ill requite God by bringing in idolatry, being thus a cause of great sinning to the people.

CHAP. XIII.

BVt behold a man of God came from Judah to Bethel, and Jeroboam stood by the altar to offer incense, &c.] Jeroboam having fallen into such gross idolatry, and many other sins, the Lord, who had set him up to be King, left him not, but sent his Prophet to him to reprove and threaten him, if by any means he might be humbled for it and reformed. And he is said to have come out of Judah, because, saith Martyr, none in his kingdom durst oppose him in his wicked proceedings, from whence he gathereth, how cold their love and zeal for the truth was grown; if we compare it with their zeal of old in Joshua's time, when for an Altar set up by the Reubenites, Gadites, and the half tribe of Manasseh, all the rest were ready to go to fight against them. But the most godly in those parts were all gone to Judah out of a dislike of Jereboam's doings, as was said before, and therefore from thence, if from any place, one must needs come upon this message of the Lord. And if there had been true prophets still remaining in Israel, yet none of them could have come, but being particularly stirred up by the spirit of God, in which case only at all other times, the prophets of God have gone forth to reprove kings, as is commonly said, the spirit of God came upon such or such a prophet, and then he went and said, &c. as 2 Chron. 20. 14. and this man of God came not, but by the word of the Lord. Who this prophet was is not certainly known, but he is thought by Expositors to be that Iddo, of whom it is spoken 2 Chron. 9. 29. in the latter end of Solomon's reign; but against this maketh 2 Chron. 13. 22. where he is said to have written the acts of Abijam the son of Rehoboam, whereas this prophet was the same day slain by a lion. Josephus calleth him Iadon, Hugo Cardinalis Addo or Gad, Jerome Iaddo, meaning, as he expresseth himself, the same man, that wrote Solomon's acts. Epiphanius calls him Ioam, born in Samaria. Tertullian thinketh him to have been Semeia, who was another prophet, that wrote of Solomon's acts, so likewise Clemens Alexandrinus Semea the son of Amame. And he cried out, not to the king but to the altar, saying, O altar, altar, &c. not for reverence to the king forbearing to speak to him, as some think, for the men of God feared not to speak to the greatest tyrants, when they were so directed, as we may see in the example of Samuel to Saul, Elijah to Ahab, Elishah to Jehoram, &c. but he speaketh to the altar and threateneth it, meaning the idolatrous worship there set up, that by crying out unto the altar he might be terrified, that erected it, and all they that served about it, seeing he prophesied of their destruction and burning upon it, as of beasts at this time to the honor of idols, which God so much abhorred, and of the utter overthrow of all that idolatrous worship. And he nameth the man, that should burn men hereupon, viz. Josiah, in whom this was accomplished 340. years after, or according to Junius 330. Neither did he prophesy of a thing to come only, but gave a present sign, that he might be believed, viz. that the altar should cleave in sunder and the ashes run out, which followed immediately, so as that they, which were present, could not but acknowledge God, hereby attesting, that he was sent of him, which should have made them all • o tremble, and to repent of this abominable wickedness. But the king was so obstinately set upon his idolatry, that in steed of repenting he stretched out his hand, commanding to apprehend the prophet, but he was smitten by the hand of God so, as that his hand withered, and all strength was so taken from his arm, that it still extended, and could not be drawn in again. Yet when he entreated the prophet to pray to his God for him, it was again restored, so ready are the servants of God to pass by injuries done unto them, and for the evil attempted against them to pray for their persecutors. This kindness of the prophet, although Jeroboam could not, but in humanity requite by inviting him home to dine with him, yet neither by the miraculous smiting of his arm, nor by the miraculous sanation thereof, nor by the prodigious present renting of the altar, nor by the judgment befalling the prophet for doing contrary to the charge given him, as here followeth, nor by the old prophets confirming, what this had fore-told, was he moved to any repentance, or to turn from his evil ways, till his house was destroyed therefore, as is noted v. 34, 35. Whereas in speaking to the altar he doubleth the word [O altar, altar] some think, he meant both it and the altar at Dan, but this is too curious, he rather ingeminates the word out of zeal and earnestness. His sign giving was according to the direction Deut. 23. to approve himself to be a true prophet of God. And it is to be noted, that Jeroboam was not affected with the sign or the thing threatened, but only with the stroke, which he felt upon himself, neither did he hereupon desire to be prayed for, that his sins might be forgiven him, but only that his hand might be healed, and he spake of God as the prophets, not his God [pray to the Lord thy God.] Whence we may gather, how far from any sense of true piety reprobates [Note.] are, even when they are humbled for judgments, their humiliation is not for their sins, but for bodily sufferings, as Ahab's and Pharaohs.

The prophet although desired, would not go to Jeroboam's house, no not for a reward also promised him, because the Lord had commanded him, neither to eat bread nor drink water in that place, eating bread and drinking water being put for all other provision, as 2 King. 6. 22, 23. But as Tostatus puts the case, what if be had been imprisoned and kept there many days, should he rather have suffered himself to be starved, then to have eaten there? and answereth, that having a particular charge to abstain, he should, though to the endangering of his life. He was to put his trust in God, who could have miraculously preserved him, as he did Elijah. This interdicting him to eat and drink in that place, was in detestation of the idolatry there committed, and figured out, as Cyprian and Rupertus have it, the censure of the Church against heretics and other notorious wicked persons, being excommunicated, with whom it is unlawful to eat, that they being shunned of all men, might be confounded and brought to repentance. And for receiving gifts, that the prophets did generally abhor from any in those cases, lest the favor of God should seem to be purchase able with money, which cometh freely.

But what meaneth that which is further added, neither shalt thou return by the way whereby thou wentest? Hereby was intimated, that the place, where idolatry is committed is made so abominable, as that the way thither also is hereby polluted, and therefore to show the greater detestation of this place, he must not tread in the way that led to it anymore, and hereby we are taught to eschew coming where the wicked come, but only to reprove them.

And there was an old prophet dwelling in Bethel, &c.] This prophet hearing by his sons, who it may be were present at Jeroboam's sacrificing, that a man of God came from Judah and shown such signs, but departed thence without eating or drinking, because he was by God forbidden to eat there, rode after him to fetch him back to his house to eat with him, lyingly telling him, that it was to him revealed, that he should return and eat and drink with him, but therein he dissembled. 2 Kings 23. 18. this old Prophet is said to have come from Samaria, so that he was not of Bethel by birth, as Martyr noteth, but of Samaria; only he now dwelt in Bethel. And whereas Samaria was not built till long after his time by Omri, 1 Kin. 16. 24. he saith, it is either said so by anticipation, or that there was a city so called before, but by Omri increased and beautified with more buildings. Touching this old Prophet some hold him to have been a false Prophet, and a worshipper of Jereboam's calves, and an incourager of him in that wickedness, and that he sought to entrap the man of God in subtlety, that he being provoked against him, he might be destroyed; and when he had effected it, that he went to the King and persuaded him that he was a vain and wicked man, as appeared by the judgment befalling him. Wherefore he said there was not any cause why he should be troubled at his speeches or signs shown by him, seeing the Altar being new made might well be cleaved in sunder by the many sacrifices wherewith it was overwhelmed, and the strength of his arm might fail him through weariness in standing and holding the censer of incense so long. Thus Josephus in many more words, and after him Comestor, and Rupertus, and Lyra, Dionysius, Hugo, and Cajetan; Vatablus and the Chaldee paraphrast calling him a lying Prophet, Michal by name. And Lyra saith that he came from Samaria to Bethel for the worship of the calves; and some, saith Martyr, that he was Amasiah their high Priest. But both Martyr and Pelican hold him to have been a true Prophet of God, but frigid and without zeal to oppose Jeroboam in his idolatry; yet they say he was glad that one came to reprove it, and earnestly desired to do him any good office therefore, and to be acquainted with him. Wherefore not being otherwise able to reduce him back to his house, he feigned a revelation made unto him from God. And Theoderet long before saith, that hereby he appears to have been a true Prophet, that he foretold truly the judgment to come upon this Prophet, and believed and confirmed his word touching the Altar at Bethel, and added a prophesy against all other high places; and lastly gave a charge to his sons to bury him in the same sepulcher with this Prophet, being assured that the time should come that men's bones should be taken up and burnt in Bethel, but thus he hoped that his should rest in quiet; so likewise Procopius saying, that he was no otherwise a false Prophet, but in that he falsely pretended a revelation at this time, and to them agreeth Tostatus and some others, because he is called here only a Prophet, but not a false Prophet. And whereas it is objected, that he said, because thou hast not obeyed the voice of the Lord thy God, as if he served other God's; for thus Jeroboam also spake, v. 6. and Pharaoh to Moses. It is answered that this phrase doth not always imply a strangeness in the speaker from the true God, but sometimes the peculiar favor of God towards him; to whom it is spoken, as the woman of Techoa spake to David, and Moses to Israel; Hear the voice of the Lord thy God.

Upon the foresaid reasons then, and because in the sacred history he is called no otherwise but an old Prophet. I conclude that he was no false Prophet that stood for Idolatry, as Josephus pretends, or a wicked wizard, as Balaam, but a Prophet of the Lord, yet subject to be overswayed by a good intention to show kindness to the man of God, so as that he dissembled with him, but sought again afterwards by repentance to do away this his sin; and doing unto him the best offices of love that he could in burying him honourably, lamenting his death, confirming his word, and lying in the same sepulcher with him after his death. As for Josephus, whom others that are of a contrary opinion follow, it appears how little credit is in this matter to be given unto him, because in that long narration that he maketh of this Prophet, he erreth palpably in divers things; in that he saith that Jeroboam fell to this idolatry by his persuasion: whereas the Scripture saith he did it of his own head, and that whilst they were dining, the word of the Lord threatening him came to Iadon, whereas it came to this old Prophet, and that it was told him that he should be destroyed by a Lion in that journey, whereas it was only said, that he should not come to the sepulchers of his fathers; and lastly, that this man of God was a vain fellow, neither was his prophesy true, whereas he confirmed it to the uttermost; yet he was as Gregory saith, an evil Prophet to him, when he lied unto him, and deceiving him, made him to sin; whereupon he hath these words, He well received the sentence of death out of the mouth of an evil Prophet, by whose seducing he declined from the precepts of life, that from thence he might reeeiue punishment truly, from whence he contracted guilr negligently. Yet it is not to be doubted, but that this man of God was saved, his error being punished only with death corporal, as is said of the Corinthians, 1 Cor. 11. 32, that he might not be judged with judgments eternal.

But by his example we are taught not to go from the certain word of God in anything, no not by the persuasion of an Angel from heaven, as the Galatians are charged, Gal. 1. 8. Touching his exemption from future punishments, S. Augustine saith, Thus God would punish his servant who despised not to obey his precept by his own contumacy, but being deceived by another's fallacy, believing that he obeyed, when he obeyed not. For it is not to be thought that he was so killed by a beast, as that his soul was snatched away to tartarean punishments, seeing the same Lion that slew him, kept his very body, the beast which carried him being also unhurt, and standing by his masters body without fear, in the presence of that savage wild beast even to his funeral; by which marvelous sign it appears, that the man was rather chastised temporally unto death, then punished eternally after death. And hereby saith Angelomus, it manifestly appeareth that his sin of disobedience was in death released, because the same Lion which presumed to kill him living, durst not touch him being slain. Eucherius saith the same, with Augustine and Tostatus likewise, and others. Although he sinned saith Martyr, and was therefore punished with death, yet it was merely by being deceived, because although God had before forbidden him to eat in that place, yet he thought now he might countermaund it, as to Abraham, whom he had bidden to offer his son Isaac in sacrifice, but afterwards he spake to the contrary; and Balaam being first forbidden to go with Balaacks messengers, was afterwards bidden to go: and this extenuateth his sin, although it freeth him not from it. And happily as Gregory noteth, he was self-conceited at his precedent doings and good success; wherefore to humble him the Lord suffered him to fall, and happily saith Martyr, he was offended with him, because he stayed by the way and made no more haste back again, or the occasion of his error by this device of the old Prophet, might be his propensity to hearken to a motion of refreshing, he being now hungry and thirsty, and so he might not so seriously consider before he yielded to return; or lastly, because he fought not to God by prayer again to direct him. Wherefore that we may by no pretence of the truth be deceived, as some are by the Popish; Let us first cleave immovably to that which we certainly know to be the word of God, not being carried by any pretended revelations, and feigned miracles; and if the ease be so doubtful, as that we cannot otherwise know the truth, let us fly to God by prayer, and be no whit more prone to be swayed on way then another by any worldly respect, but by his glory; having always an heart ready to obey his known will in everything, and always be humble. Yet the same Martyr saith, that this man of God is to be hoped well of, according to the opinion of others before, and giving him thus to death for one offense, into which he fell only by being too facile; he gave occasion to the people of Israel to be terrified by thinking what grievous judgments they were exposed unto by their willful abominable idolatries, [Note.] and likewise all other obstinate sinners. In that the old Prophet denounced this as a judgment unto him, that he should not come to the sepulchers of his fathers, we learn that to want a burial, or not to be buried at home, but in a strange place, was of old counted ignominious: for although a dead corps hath no sense hereof, yet when this is threatened to a man living, through the love that he beareth to his own flesh, he is sensible of it. But for God's cause to suffer, as many Martyrs have done, and to have the dead body exposed to wild beasts, as the body of Ignatius was, and devoured; or otherwise to lie unburied is not ignominious, but glorious. The old Prophets going himself in person, when he heard what had happened to the man of God, was to recompense as much as he could, the injury which he had done unto him, and to show his penitency, that he might obtain pardon. The Lions standing by, and neither tearing the body nor the asse, shown the special hand of God herein, and that he was not slain by chance; when he would for a punishment, he opened the lions mouth against his servant, and when he would, he shut it both towards his body and the asse, making him his keeper, and holding the asse there to carry him back to the burial, showing hereby that all even the fiercest creatures [Note.] are at his beck. If any shall marvel why this man of God was so soon punished, who sinned least, but the old Prophet, who was for his lying more in fault, was not; nor Jeroboam, who was worst of all, till many years after in his house; Martyr answereth that God punisheth those soonest, whom he loveth best; and deferreth the punishments of the most wicked, that at length they may come more heavily upon them, and this is according to that saying, if judgment begin at God's house, what shall their end be that obey not the Gospel? even as a king that is a father chasteneth his son betimes, but destroyeth rebels though long suffered. But because this satisfieth not us touching the old prophet, whom we may not for one act number amongst the wicked, it is further to be added, that it is at the will of the Lord, to punish one of his servants sinning less, and to let another sinning more upon his repentance to go free, or it may be held, that this old prophet committed not so great a sin as the other, because he went not from the express particular command of God, as he did, which to do hath always brought judgment not to be reversed, as in our first parents, in Saul, and in Jonah, &c.

After this Jeroboam returned not from his evil way, but he turned and made Priests of the high places of the meanest of the people, who so would filled his hand, &c.] Hitherto have been related so many wonderful accidents, that a man would think, were sufficient to turn any heart from his sin, but such was the obdurate obstinacy of Jeroboam, that nothing would move him to repentance. The cause (Martyr thinketh) to be, and that truly, his desire of holding the kingdom which he had obtained, and to keep the people always from revolting. For to reign, ambitious men are bent to do anything, yea to run into the horrible sin of perjury, as Julius Caesar, who said, si pejerandum, regnandi causa pejerandum, and Harold here in England is said to have broken his oath to William Duke of Normandy for the same cause. And Basiliscus to get unto himself the Constantinopolitan Empire alone, Zeno being put down, disanulled the council of Chalcedon, to win divers Princes and Bishops to his side, that were against it, and the popish Hierarchy likewise will not turn from their errors, although palpably manifested, through the desire of holding their Empire still. But turned and made priests] ch. 12. 31. he is said to have made such Priests before, of the high places in Dan and Bethel, but now being more hardened, as they are, that are not made to relent by such powerful means, he proceeded to make more such priests of all other high places throughout his kingdom. Who so would filled his hand] That is spoken according to the manner of consecrating the Priests at the first by God's institution, Levite. 8. 27, 28. as the hands of Aaron and his sons were filled with offerings. Expositors also mention another sense, as if by filling his hand were meant Jereboam's, by giving him money to be made priests, but I prefer the first.

And this turned to sin to the house of Jeroboam, &c.] That is, after the example of the father, the sons went on in abominable idolatry, and erecting and maintaining a priesthood promiscuously of any tribe, or of any base condition, thus bringing ruin upon themselves at last, as it shall be also to all such, as putting down the most faithful ministers of God's word, because they will not agree to their superstitions, do indifferently put any, that will into their places.

CHAP. XIIII.

AT that time Abijah the son of Jeroboam fell sick and he said unto his wife, arise change thy attire, that thou mayest not be known to be the wife of Jeroboam, &c.] This wicked king, saith Pelican, not being moved to repent by all the signs, which he had seen, beginneth now to be punished in his best son Abia, who is smitten with sickness. And he knowing, that the idols, whom he served, had no power to help him, but only the true God, he sendeth to his servant Ahia the prophet, that by his means he might obtain favor, of whom he had experience before, when he fore-told him, that he should reign over Israel, that he was a true prophet. But being conscious to himself of his gross Idolatry he was ashamed, that his sending to him should be known, and therefore causeth his wife to disguise herself. Thus they are confounded in time of trouble, when they would, but durst [Note.] not seek to the true God, of whose help they despair, because they have formerly forsaken him, who cast away his fear, and give his worship to creatures, and this is the case of all the wicked, they feel at length the hurt that cometh by their sins, and seek to God being misery enforced too late.

Jeroboam, saith Martyr, had been smitten before in his arm by withering and repented not, now he is smitten in his son, most probably, the eldest, which did much affect him, but yet he looketh not to the cause, to amend, which if he had done, his son doubtless should have been healed. Yet he believed that his sickness was sent of God, as appeareth by his sending to his prophet, and that the idols, whom he served and their priests were not able to help him, because he sent not to them. But whereas Martyr saith, he sent not, that we can gather from the holy Scripture for help, but only to know what the event should be. I think rather with Musculus, that his sending was to seek help also, this being implied always in sending to an oracle to inquire, forsomuch as it is an honor done to that oracle, and an implicit profession of faith and trust put therein. For his wives disguising of herself, he saith rightly, that it was, lest the prophet knowing her, should either refuse to give her answer, or speak bitter words against Jeroboam, who knew himself to be hated by the prophet for his abominations; as some conceive, because he thought he would be afraid, if he knew who she was, to speak the truth, lest the king should be hereby exasperated, if it were displeasing to him, for the prophets of God never feared to speak what God would have them whatsoever they suffered for so doing. Whereas he sent his wife and not any other messenger, it was because he would have his sending to the man of God kept secret, lest others by his example should be moved leaving his idols, to seek to the true God also, seeing he had no confidence in them or their priests, that they could tell anything or afford him any help. This prophet dwelt now in Shiloh, sometime a place famous for the Ark, but now desolate, for he was a Shilonite, ch. 11. 29. although Martyr thinketh, that he retired himself thither, because he was irked at the abominations of the king. And to him Jeroboam directed his wife to go, with a poor present of bread and honey, that by means of this and by going alone she might be the more concealed. The journey from Thirza to Shiloh was 24. miles, H. B. Patriarchs travels. In carrying a present to him, she did after the manner in those times, wherein they were not wont to go to consult with a prophet without giving him something, as appeareth by the example of Saul and his servant going to Samuel about his fathers lost asses, not that hereby the prophet might be enriched (for when great gifts were offered by Naaman to Elishah he utterly refused them) but that they might have something coming in by their office to live upon. The Sept. translat. hath more here then is in the Hebrew, for there Jereboam's wives name is set down [Ano] and (to rhese words cakes, and a cruse of honey are added these, for his children and grapes. Jeroboam would not go himself, because howsoever he had been disguised yet he thought the prophet would know him by his voice, neither could he well have been gone so long, without being missed and sought after by his courtiers. But it may be demanded, how Jeroboam could think to be resolved touching the recovery or death of his son, when as he would not have the party inquired of to be discovered to the prophet who he was? It is most probable, that when any came to inquire, they did only propound the question in general, as thus, I have a son at home very sick, tell me, whether he shall recover, the party inquiring never declaring himself, or what he was. But herein the folly of Jeroboam declared itself, that he thought Abiah could see what should become of the young man inquired of, but not who it was that sent to inquire.

When Jereboam's wife came to the prophets house, it is said, that he being before instructed by the Lord knew her, and calling her by her name, bade her come in, and challenged her for disguising herself: for by seeing her he could not know her or that she was disguised, because his eyes were dim with age, and he could not see. From which circumstance of his old age it is gathered by some, that this was done not long before Jereboam's death, about 20. years of his reign being now expired, and he died when he had reigned 22. because Abiah the prophet was not aged when he first fore-told unto Jeroboam, that he should be king, for he could then see and walk abroad, ch. 11. 29. but who knoweth not, that he who now seeth, may in two or three years become blind through age. Yet although it cannot hence be evinced, it is most probable, that this was done towards his end, because v. 14. it is said, [the Lord shall cut off the house of Jeroboam this day, even now.] Which words are understood by all, as intimating a sudden execution of this prediction. And therefore although this history be placed here before the defection of Rehoboam, and his castigation by Shishach king of Egypt, and his death, and his son Abiams reign, and his famous victory obtained over Jeroboam, set forth 2 Chr. 13. yet it followed in time after all these, if but two years before Jereboam's death, seeing Rehoboam reigned but to the 17. year, and Abiah to the 20. of his reign, for he reigned but three years. Yet it is set forth before them, that we might have the whole history of Jeroboam to his death, and then the history of Rehoboam and his race till after his death unto the raising up of another king in Judah, before which again the history of the kings of Israel by an intercourse is fetched up so far, and then that of the kings of Judah prosecuted. Again, for this circumstance of the present history, the prophet called her by her name, and told her of her disguising herself, that she might be the more assured of the truth of that, which he should further say unto her for Jereboam's greater terror.

And what is it that he said? Go and tell Jeroboam, thus saith the Lord, &c.] The answer sent by the prophet to Jeroboam is a grievous accusation, that being extraordinarily advanced by God to the kingdom of Israel, whom he still calleth his people, although now polluted by idolatry, for the covenant made with their fathers, which kingdom was also taken away from David's posterity for their sins, and therefore he might well understand, that he should have been by this favor of the Lord towards him stirred up with all his power to purge the land from idolatry, and to preserve the worship of God pure and uncorrupt, as David had formerly done: yet he most ungratefully contrariwise was the author of more gross idolatry, God and his pure worship being utterly neglected, yea opposed by him. Whereas in commending David he saith, that he kept his law with his whole heart, doing nothing but that which was right in his eyes, I understand it with Martyr, of the thing now spoken of, and not generally of the whole course of his life, that is, of his freedom from all error about the worship of God, and if it be generally understood, it may be said, that it was thus spoken, because his sins of adultery and murder upon his repentance were done away, as Nathan told him, 2 Sam. 12.

And whereas it is said, that he did worse then all that were before him, this is to be understood of Saul, Solomon, Rehoboam & Abijam, after the end of the reign of the last of which kings this was spoken: for Saul did not set up any Idolatry, Solomon, notwithstanding the idolatries in his time hindered not the worship of God in the place and after the manner by him appointed, Rehoboam having sinned by idolatry, repented when he was chastised by Shishach king of Egypt, and Abijam his son likewise turned to the Lord, when he was endangered by the armies of Jeroboam; neither did he ever presume to alter anything in the worship of God, as Jeroboam had done. But Jeroboam would not be moved by any means to repent, and appointed new places and Priests and feasts of his own head, most presumptuously keeping his Subjects from the old ordained by God. Tostatus extendeth the comparison further, even to the Idolatrous kings of the heathen, all whom he exceeded, because they were ignorant, but he had knowledge.

Behold I will bring evil against the house of Jeroboam, and I will smite him of Jeroboam that pisseth against a wall, both the shut up and the left in Israel, and I will cleanse away the remainder, &c. as dung useth to be cleansed away.] that is, saith Pelican, I will so utterly destroy the house of Jeroboam, that not so much as a dog thereof shall be left, nor any though never so carefully shut up and hidden in any part of the land; yea so sweeping a judgment will I bring, that if any remain, although but the refuse of that stock, and as vile as dung, they shall also be swept away. Martyr distinguishing those that are threatened here, will have by the shut up and left in Israel understood either treasures closely laid up and cattle in the field, or men in strong holds and in the country abroad, or lastly men in walled towns, who shall be taken by the enemy, and such as being left at the first, shall afterwards be sought out and destroyed. And for the comparison used, as one removeth dung, he saith, some by the word 〈 in non-Latin alphabet 〉 translated dung understand grinding teeth, as if it were meant, that they should be ground as meat by the teeth; some, a whirlwind carrying dung away; but the commonnest and best is, that his posterity should be cast out as a man casteth out all dung and filth out of his house when he cleanseth it. And it is to be noted, that the same word is here used for dung, which signifieth idols, to show their baseness and the baseness of those that serve them. I hold with Martyr, that judgment against Israel for being polluted with Jereboam's idolatry is here mixedly denounced under these words [the shut up and left in Israel] being meant such as were fortified against their enemies, whom they should first destroy and take away, and then others, whom as left out of these defenccd places they first let pass; and for the last clause touching Jereboam's posterity, I subscribe to the common interpretation. The judgment against Israel being but touched here in a word, is further amplified ver. 15, 16.

Those of Jeroboam that die in the City the dogs shall eat, &c.] v. 14. it is shown by whom the execution should be done, viz. by another king that should be set up in his stead, as ch. 15. 29. is shown that it was done by Baasha. Only it is said v. 12, 13. that Abia alone, that was now sick, of all the house of Jeroboam should have a burial, because there was some goodness found in him, but that she should never see him alive more, for he saith, that at her entrance into the city he should die. This goodness the Rabbins say, was, that he took away the impediments whereby his father sought to hinder the passage of the Israelites to Jerusalem to worship; and R. Solomon saith, that his father had set armed men in the way, but he removed them, his father not knowing it. But this is improbable, because v. 3. he is called a child, and therefore he was unfit for any such exploit, and it is to be thought rather, that by the goodness in him was meant his towardliness and forwardness in virtuous ways, which made all Israel to love and hope well of him, and when he was taken away by death, to lament it. The words in Hebrew are, [there was found in him a good word towards the Lord] the vulgar Latin [there is found a good word from the Lord upon him] that is, saith Sallianus contrary to all others, not any goodness, although Josephus and many after him stand for that, but only, it seemed good unto God to forgive him, which he did not to any other. But a good word is commonly put for a good thing in the Hebrew tongue, and so I doubt not but it is here meant; and so Lyra and Pelican understand it, who follow the Latin translation.

But the Lord shall set him up a king who shall root out the house of Jeroboam this day, and what, even now] so are the last words in the Hebrew, word for word, the meaning being according to Junius, He shall cut off Jereboam's house the same day that he entereth upon the kingdom; nay what did I say, the Lord will set him up a king? he is even now in the kingdom who shall do this. The speedy execution is here certainly set forth, and haply, as Tostatus hath it, Baasha began even then to work and make way for the attaining of the kingdom, although he could not effect it in less then two or three years: the vulgar Latin hath it, [this day and at this time.] Martyr, who followeth the Hebrew, saith, that these words are added, lest by [this day] a longer time should be thought to be meant, and therefore he saith, what do I speak of a day, it shall even now be done. Some others, he saith, understand it as spoken interrogatively, what is it that shall happen even now in comparison of that, which shall come afterwards; to the declaring of which he in the next words proceedeth v. 15, 16. But I rest in the first, as most genuine, to say nothing of Caietans understanding by [now] the now living, for they now lived, upon whom this judgment should fall.

And the Lord shall smite Israel as a reed is shaken in the water, &c.] Here are two punishments threatened against Israel. First, that that kingdom should always be unstable as a reed shaken to and fro, being sometime under one King and sometime under another of a divers tribe, so soon as one was set up and had reigned a while, another working his destruction, and so taking the kingdom to himself; not like the kingdom under David's posterity, which was settled in his race, and therefore stood, as a cedar in comparison of it. 2. That it should after certain years be quite destroyed, Israel being carried captive beyond the river, that is, Euphrates; into Babylon, and from Assyria which was under the King of Babylon, people being brought to inhabit that land in their stead; as is shown, 2 Kings 17. that it fell out. Thus for their idolatry, whereof Jeroboam was author to them, they were made to change a most fruitful country for a barren, which change saith Martyr, was like the change made between Gluncus and Diomedes of golden armor for brazen.

Then the wife of Jeroboam arose and went away and came to Thirza, &c.] ch. 12. 25. Jeroboam is said to have dwelt in Shechem in Ephraim, but Thirza saith Martyr, was an head city in Manasseh, and haply he had another house there, in which he dwelt sometimes, and here at this time his child lay sick, and at the return of his mother when she entered the house, he died. But how doth this agree with v. 12. When thou shalt enter into the city, he shall die. Ans. The Kings house most probably stood at the entrance of the city, and so the entering into the house was the entering into the city. And whereas a question may be made, what if his mother had not returned thither, should he not have died? I answer, he that foretold this, knew that she should return forthwith, and therefore this is but the putting of case impossile. v. 19. The rest of the acts of Jeroboam how he fought and reigned, they are written in the book of the Chronicles.] Many saith Martyr think this book to be that which is contained in the Bible called by this name, but against this maketh, 1. That the Chronicles were written by Esdras, who was not born, till many years after the writing of this. 2. Many things are said to be set forth in that book of Chronicles, which are not to be found in this. It seemeth that the prophets wrote the gests of the Kings of their times more largely, calling their books so written, Dibri hajamim; and out of this Esdras took that which he wrote, leaving out many things which he thought not so necessary; see before ch. 11. 41. The time that Jeroboam reigned was 22 years, and then he died, not long after that the Lord had so threatened him by his Prophet, and Nadab his son reigned in his stead; the prosecution of whose history is intermitted, until ch. 15. 25. and the acts of Rehoboam the King of Judah, and his successors are next set down.

Rehoboam the son of Solomon reigned in Judah, 41 years old was he when he began to reign, and he reigned 17 years, &c.] The thing most remarkable in this King is, that he came of a mother an Ammonitesse, which is not certainly without cause set down, but to intimate the evil that cometh of such prohibited marriages. For the children of Israel were forbidden to marry with the daughters of Ammon or Moab to the tenth generation, and it is most probable, that this woman was one of those that turned away Solomon's heart to idolatry, seeing he is noted to have set up the abomination of the children of Ammon, ch. 11. 7. And now see what came of this marriage; an insolent and foolish son, who by his pride and folly lost the greatest part of his fathers kingdom, and was a gross Idolater also; and Judah together with him, as is shown 2 Chron. 12. 1. although here v. 22. Judah only be named, as doing evil in the sight of the Lord. But neither he nor Judah fell to so foul sinning in the first of his reign, but at the end of 3 years, 2 Chron. 11. 17. before which it is shown there, but here omitted, that he fortified many cities, viz. Bethlehem, Etam, and Tekoah, Bethzur, Socante, &c. being 15 in number, and situated in Judah, and Benjamin. These he fortified and furnished both with armor and victuals for the better defense of his kingdom against any new attempts of his enemies, thinking haply also as Pelican hath it, that he might afterwards use those arms to reduce again the ten tribes to his obedience. And to strengthen him the more, the Priests and Levites came from all parts unto him, because Jeroboam had cast them off, and made other Priests, as hath been already touched: 1 Kings 12. 31. For the Priests and Levites being dispersed amongst the tribes from whence they were to come up at certain times to do their service at the Temple, and commonly to instruct the people where they lived in the laws of God, were now debarred from both these by Jeroboam, who would neither permit any to go to Jerusalem to worship, nor the instructing in the laws, the knowledge whereof he desired should be abolished amongst the people. Wherefore the zealous Ministers of God chose rather by abandoning his kingdom to leave their houses and lands, then by staying still to be any way guilty of his wickedness. And not only they, but other godly persons from those parts flocked to Rehoboam to dwell in his kingdom, where they might be free from the like danger, and enjoy the comfort of God's ordinances, which they could not do in their own places. Indeed no more is said, but that they went up to Jerusalem to sacrifice, but it must needs be understood, that they left their houses and possessions also, as the Levites did to go and dwell in that kingdom, because if they had remained in the kingdom of Israel still, they could not have had liberty to go up to Jerusalem at festival times to sacrifice, as it is said that they did. Now by means of some coming thus from all tribes into the kingdom of Judah, it became much more populous and stronger, and although Rehoboam had lost the 10 tribes, yet whilst he cleaved unto the Lord, he began again to reign over them in part, for he is said to have walked in the ways of David and Solomon 3 years, which is to be understood of Solomon's former years; but this happy time lasted not above three years. Then saith Pelican, his hypocrisy, by which he had made a show of fearing God in worldly respects, viz. to draw more subjects to him was discovered. Now, more ceasing to come unto him, the wickedness that lay hid in his heart brake out, and he fell to the open practice of idolatry as well as Jeroboam, 2 Chron. 12. 1. and 1 King. 14. 22, 23, 24. But before this his multiplying of wives is recorded, and his begetting of many children. He had 18 wives and 60 concubines, and begat of them 28 sons and 60 daughters. And in particular, how he sought especially to match with David's house; for the estimation wherein he was had amongst the people, to this end taking Mahalath the daughter of David's son Ierimoth, and Abigail the daughter Eliab, David's brother; and Maacho the daughter of Absalom, whose children are also named Abia, Ethai, Zizah, and Solomith, because the first of these reigned after him, although the son of the last 3 wives, and so most probably younger, then some other of his sons.

But as David had formerly preferred a younger son Solomon, because wisest; so he made Abiah captain over all his brethren, thus making way for him to reign after him, because he was both wiser and mightier then any of the rest.

And he is said v. 23. to have desired many wives, which was contrary to the charge given Deut. 17. herein following his father Solomon, and probably by this means he was drawn also to follow him in idolatry, for which he is here commemorated.

To return now again to his fall into idolatry, into the fourth year of his reign, when his kingdom was strengthened, [he left the law of the Lord and all Israel with him] and more largely, 1 King. 14. 22.

And Judah did evil before the Lord, and provoked him above all that their fathers had done through their sins. 23. For they built also high places, and images, and groves, &c. v. 24. there were whoremongers in the land.] P. Martyr hath it, male whores, Junius, meritarii. Hebr. 〈 in non-Latin alphabet 〉 scortum masculum, according to Pagninus. Or Cinadus, that is, such as sinned after the manner of the Sodomites, and this was suffered to go unpunished, yea whatsoever abominations else were practiced amongst the heathen, were practiced there also. Rehoboam enjoying a prosperous estate, knew not how to use it, but now fell from God, who had thus blessed him, whereby the danger of prosperity and wealth appeareth: wherefore that of Pindarus is true, as Martyr observeth, nothing is so hard to be concocted as prosperity. God had chosen Jerusalem to set up his name there, but he as it were to despite God, set up idols there, and by this means Judah was now also corrupted more then in Solomon's or in any of their forefathers times, because idolatry was more generally followed, then at any time before. Their sinning in Judah is not aggravated by comparing it with Israel's sinning under Jeroboam, but with the sins of former ages, for Israel sinned yet more then they, both because Jeroboam began at the first with idolatry, and also interdicted the people's coming to the temple at Jerusalem to worship, which Rehoboam did not, seeing there was free liberty still to sacrifice according to the law. The particular thing, wherein they exceeded their forefathers in sinning, was in that males were prostituted at their idolatrous feasts, and in other abominations they did like the heathen whom the Lord had cast out before them. And indeed this is noted to be a judgment, unto which the heathen were given over for their idolatry, Rom. 1. and it is to be imputed to the like judgment, that the people of Judah sinned likewise. R. Solomon indeed, because he would free his countrymen from so foul a sin, expounds it by adulteries, but other Hebrews, as hath been already said, so Pelican. This wickedness the Lord suffered not long to go unpunished: for in the fifth year of Rehoboams reign, Shishack the king of Egypt came up to Jerusalem. 2 Chron. 12. 2, 3, 4. He is said to have come because they sinned, and that with 1200 chariots and 60000 horsemen, and innumerable others, and took the most defensed cities of Judah, &c. There also it is said, that Semeiah a prophet came to Rehoboam and the princes of Judah, when they were gathered together in Jerusalem, fleeing from Shishack, saying, unto them, thus saith the Lord, ye have left me and I have therefore left you, &c.

Then they confessed their sins and by the same prophet had comfort, that they should not be destroyed utterly, but serve the king of Egypt, that they might know the difference between the service of God and of other kings. The king and princes humbled themselves at the hearing of the prophet, but from their wickedness they turned not, but only in hypocrisy, because v. 13. Rehoboam is said again to have done evil, and not to have prepared his heart to seek the Lord. Yet this show of repentance for fear, to which they were brought by Semeiah, prevailed for the preventing of utter destruction at this time, as Ahab's humiliation also did, 1 King. 21. 29. that all may learn to humble themselves before God in time of public calamities [Note.] and dangers. But Shishack was permitted to rifle the Lord's house and the kings house, and to carry away the treasures found there, and the golden shields that Solomon made. Josephus saith, that the king for fear set open the gates of Jerusalem unto him, upon agreement to spare these things, but the Egyptian king kept not this covenant. And this seemeth to have been done after that little comfort, which the prophet gave them, because after that he is said to have gone into Jerusalem, and to have done this v. 9. They were not then wholly delivered, but so as that thenceforth they lived in misery, they were taught by experience how sweet and comfortable the service of God is in comparison of the service of other kings. For to be made servants and tributaries to kings is so grievous, as that the Israelites formerly serving such, groaned under the oppression thereof and were delivered, and when the Romans destroyed Jerusalem, some, saith Josephus, killed themselves by running through one another's sides with their swords, rather then they would come into the servitude of the Romans; yet so pusillanimous, saith Lyra, was Rehoboam, as that he was comforted in this, that he enjoyed his life and kingdom still, although in such a servile condition upon these words, 2 Chron. 12. 13. He comforted or confirmed himself in Jerusalem. And for the golden shields, which were carried away he made brazen, thus the golden time, which was before when they served God, was turned into brazen, when they forsook him and served idols, and this and greater be the miseries of such as apostatize from good to evil.

The conclusion of the history of Rehoboam is, that the rest of his acts and all that he did, were written in the book of the Chronicles of the kings of Judah, as the history of Jeroboam was before concluded, v. 19. where see, what is to be thought of such books, as unto which reference is thus made. In that Rehoboam had brazen shields carried before him when he went into the house of the Lord, it is to be noted, that although he were an idolater, yet he served God still at the temple, where the Priests and Levites attended, as in David's time. And for his pusillanimity Herodotus noteth, that he yielded his country to the king of Egypt, whom he calleth by another name, without fighting, for which, to the shame of that kingdom, he set up stones there for monuments, containing both inscriptions of this conquest and woman's privities annexed, to show the woman-like timerousnesse which was in them. But this is that which is threatened to the wicked, that they shall have a fearful and trembling heart. Whereas Rehoboam is said to have reigned still in Jerusalem, it is intimated, that the Egyptian king did no more but take away treasures and impose a tribute, but otherwise the state of that kingdom remained under Rehoboam, as before, that it might appear, what regard God had unto David according to his promise.

CHAP. XV.

AMongst other things touching the acts of Rehoboam it is particularly mentioned in the Chapter before going v. 30. And the war between Jeroboam and Rehoboam all their days.] And this chapter v. 6. it is said, There was war between Rehoboam and Jeroboam all the days of their lives. Although at the first dividing of the kingdom God restrained Rehoboam from war, whilst he served him, not suffering so great an evil to rage in that kingdom, yet when he and his kingdom were corrupted also with idolatry, he suffered wars to begin again, and to go on without ceasing, one seeking to recover his tribes lost, and the other to hold them. it being thus verified, which was spoken by the prophet Esa. 57. There is no peace to the wicked, saith my God. Having gone from God, he went from them, leaving them to tear and to destroy one another's kingdom without end, which may always be expected in any kingdom or state, to be the issue of wickedness.

In the 18 year of Jeroboam began Abijam to reign over Judah. He reigned three years in Jerusalem, and his mothers name was Maachah the daughter of Absalem, and he walked in all the sins of his father, &c.] 2 Chron. 13. 2. His mothers name was Michaiah the daughter of Vriel of Gibeah. But 2 Chron. 12. 20. she is named Maachah the daughter of Absalom. To reconcile this difference some say, that Maachah was Absalom's daughters daughter, for his only daughter was Tamar, neither is it unusual in holy Scripture to call the grand-child the daughter. Vriel then of Gibeah a Benjamite, to whom Tamar, Absalom's daughter was married, was father to Maachah and Absalom her Grand-father, for which she is here called the daughter of Vriel, there of Absalom. But Jerome and Lyra and Tostatus say, that by Absalom is not meant David's son; but some other, because he was of Gibeah, Absalom of Jerusalem, or Hebron, or Bethlehem; to approve which they say that it is not Absalom in the Hebrew, but Abessalom; and to make that name and Vriel to agree, that either the same man was of two names, or else Abessalom was the Grand-father, and Vriel the Father. But who so shall look into the Hebrew text, shall find no difference between this name and Absalom, and although no marriages ought to have been made out of the tribe, yet who can think that any scruple was made of this, by such as sinned so foully against other more weighty commandments of God? Wherefore I conclude, that most probably, Maachah or Michaiah, was Absalom's Grand-child, and properly the daughter of Vriel, who was the some of Absalom's daughter; for which cause she is the daughter: as Obed, who came of Ruth, a son borne to Naomi, her mother. Now his mothers name is set down in making way to relate of his wickedness, because she happily being a gross idolatresse was the chief cause thereof; of her idolatry, see 2 Chron. 15, 16.

But because v. 10. Abijam saith, The Lord our God is ours, neither do we forsake him, &c. A doubt ariseth, how that agreeth with this, telling of his sins, wherein he followed Rehoboam? Ans. Either he spake so in dissimulation, according to some, or rather when he went forth to this battle, he was godly; it being the first entrance upon his kingdom: but being puffed up by this great victory, after pride all other wickedness followed in him, especially having a mother to put him on herein. For if he had spoken dissemblingly, he should not certainly have found such help from God. And because he continued in the way of piety so short a time, that is passed over, as not worth the naming; and his great wickedness only is mentioned, yet Martyr thinketh that he was wicked at the first, but being in danger by Jereboam's great Army, repented; and sought unto God, as his Father being chastifed by the King of Egypt, had done. But Pelican that he was wicked even now, only the worship of God was by him externally maintained, and magnified; where with because God was well pleased, it being of his own ordaining, he now took part with him. And for this the time of his reign was made short, for it was only 3 years. v. 3. His heart was not perfect like David's, yet for David's sake the Lord gave him a light in Jerusalem, because David did that which was right, &c Of the like commendation given to David, see before, 1 Kings 14. 8. only here is excepted the matter touching Uriah; not as Martyr saith, because this was his only sin, but because so foul, that whatsoever he did amiss before or after it, was nothing in comparison of it.

There was war between Rehoboam and Jeroboam, all their days.] This may seem to be set down there out of place, but the writer of this history did it, that we might take special notice, that wars were not only begun when Kings were left of God for their wickedness, but continued without end in the fathers time, who never turned, and then v. 7. in the sons time, betwixt whom yet, and Jeroboam it is only said, that there was war, viz. one great battle described more largely, 2 Chron. 13. 2, 3. wherein Abijam obtained a famous victory, neither was he anymore molested, which seemeth to favor the exposition of Martyr before going, that Abijam was wicked at the first; and hereby Jeroboam was emboldened to raise such forces against him, but he being in danger, turned and besought the Lord for aid and so prevailed, but his heart being not right, after this he was not suffered to continue long, but died at the end of 3 years. Touching this battest, it is uncertain whether of them provoked the other, but almost all men conjecture, that Jeroboam took the opportunity of Rehoboams death, and first provoked unto it in the beginning of Abijams reign, when he was scarce settled in his kingdom, and but young and unexpert in martial matters. Yet if we consider his reign only of 3 years, and his son Asa left behind him then fit for government, he cannot be thought to have been so young: and because Abijams entering the battle is first spoken of, and the number of his men, and the place where the battle was fought, was in Ephraim, which was within the kingdom of Jeroboam, it is most probable, that Abijam was first in arms, thinking to recover that part of the kingdom again, which his father had lost; and to this doth best agree the tenor of his speech, which was to move them to forsake Jeroboam, as a rebel against the house of David, and a perverter of religion, and now to return to the obedience of that house, set up of God to rule and reign forever. Wherefore Sethus Calvis. saith, that Abijam rashly offering war to Jeroboam, yet obtained the victory, when he called upon God. He began then, as his father by force to seek to recover the kingdom taken from his house, but by more wise persuasions added. But did not he know that God had given Jeroboam that part, and taken it from the house of David? Ans. Doubtless he did, but whether for Rehoboams time only, or forever he knew not; or to how long time this punishment of Solomon's idolatry should be extended. Certain it is, that he favored his proceedings by giving him the victory miraculously, he having in his army but 400000. but Jeroboam 800000. For although men going out to war, sometimes unjustly are suffered to prevail, yet never are they extraordinarily assisted, as Abijam was; And the reason may easily be conceived, viz. the incorrigible wickedness of Jeroboam, and of the men of Israel here mentioned, whereas Abijam maintained the true worship and service of God, and both he and the men of Judah called upon God, and put their trust in him only. To show therefore how well pleasing to God this is, & contrariwise how displeasing to forsake [Note.] God & to serve images, he wrought thus miraculously for them, although he favored them not in seeking contrary to his decree, to bring all Israel again to the house of David; so that after this great victory Abijam could not yet prevail for that, but only took some cities of Israel, that kingdom remaining to Jeroboam still. The place from whence Abijam spake before the battle began, was mount Semeraim, so placing himself doubtless, that he might be heard by a great part of Jereboam's army, as sometime Jotham the son of Gideon went up to a mount to speak likewise to the Shechemites. The occasion that he made beginneth first with David's and his sons right to the kingdom over all Israel, forever; for he saith that God gave to them by a covenant of salt, that is, either confirming it by sacrifice, in which always there was salt, or because salt keepeth flesh from corrupting; it is thus spoken to show that this covenant should never be altered, thus this phrase is used also before, Numb. 18, 19. And for Jeroboam he saith, that he was but a servant that rebelled against his Lord, and gathering vain fellows to him, he prevailed against Rehoboam, as a timorous and unexpert man only, that thus he might move their minds if he could possibly without war to leave Jeroboam again, intimating by this speech that the fault was only in his father, that Jeroboam, thus prevailed; but now another man being made King, who had more courage, the case would be altered. And because it was commonly known against this, that God set up Jeroboam, and Rehoboam lost not those tribes under him for want of courage, for he gathered a great army to bring back the kingdom to himself, only God restrained him from fighting; he added, that Jeroboam was to them the author of idolatry, and of casting off God's Priests, and making others in their stead, even of the basest condition; so that they had whilst they followed him, God for their enemy, and therefore if they trusted in their great multitudes, they should certainly be deceived, because there is no strength against God.

In the kingdom of Judah contrariwise he showeth, that there were lawful priests and sacrificing, and lights burning, and show-bread, &c. Neither had they forsaken God, because although there was idolatry there also, yet none was compelled to it, but all men were left free to repair to the service done in the temple, according to the law of Moses. Whereas he speaketh of the golden candlestick, it is per ennalagen numeri, one being put for more, according to some, yet others think, there was but one left, the rest being taken away haply by the king of Egypt. In concluding, he dissuades them therefore from fighting against God, threatening that if they did, they should not prosper, as indeed it fell out. For whilst he spake thus, although Jeroboam closely divided his army, causing one part to wheel about and to come upon their backs, and the other to set upon them before, thinking by his great multitudes thus to confound and overcome them, yet the priests sounding with trumpets and the men of Judah crying to the Lord for help, gave them the overthrow, killing 500000. of them, such a slaughter as no history almost relates the like in any age, as Josephus also noteth, and therefore the version of his history made by Ruffinus is false, wherein it is 50000. Then Abijah and the men of Judah pursued Ierohoams men, and took from him three cities, with their daughters, that is, the villages belonging to them, viz. Bethel, Ieshana, and Hephraim, then Jeroboam died being smitten by the Lord, so Tostatus and some others understand it. Pelican speaking of the number slain, calleth it an incredible number, saying, that a certain number is put for an uncertain, the meaning being, that more then half the army perished, but I see no reason, why the precise number should be called in question, seeing the Lord at the sounding of the silver trumpets, according to his ordinance, gave such courage to Judah, and struck such fear into Israel, that one of them was able now to chase an hundred, for the heart being surprised with fear, the outward members, saith the Philosophers, languish and are without strength. Touching him that is said now to be smitten; Lyra will not have Jeroboam understood, but Abijah, who according to some, having taken Bethel where a golden calf was, became by this means an idolater, for which God smote him, that he died. The words are, Neither could Jeroboam prevail anymore in the days of Abijah, and the Lord smote him that he died, where the word [him] may be referred to either, but to Jeroboam it seemeth, that it cannot be referred, because he lived still, when Abijah was dead, for Asa is said to have begun to reign in the 20. year of his reign, 1 King. 15. 9. and he fulfilled 22. before that he died. And because it is immediately here subjoined touching Abijah, that he was confirmed and married 14 wives, and begat 22 sons, v. 21. it is as improbable, that it is spoken of him, and yet because Abijahs death is presently spoken of, v. 22. and Jereboam's living & reigning after that 2. years, I hold with Lyra, that it is to be understood of Abijah turning wicked and idolatrous after this victory, as was touched before. That which followeth of him, v. 21. being meant of his posterity, & whereas it is said, he married, &c. it is best read by Junius in the preterpluperfecttense, he had married, this being spoken by way of recapitulation. And to this exposition consenteth Diony. Hugo, & Josephus, & Hebr. major Chron. alleging yet another reason, viz. because when he had taken Bethel, he destroyed not the golden calf. Abijah after this victory turning wicked is smitten, that he died in a short time; whose acts are said to be written in the book of the Chron. of the kings of Judah, as Rehoboams before, 1 Kin. 14. 29. but 2 Chr. 13. 22. in the book of the Prophet Iddo; of both which enough 1 Kin. 14. 19.

To return again to the history of the Kings. Abijah being dead, Asa his son began to reign, anno 20. of Jeroboam, and he reigned 41. years, and did that which was right in the sight of the Lord, his mothers name was Maacha, &c. The same history is also set forth, 2 Chron. 14. 1, 2. where it is supplied which is here wanting, the land had rest 10. years. And in describing his righteousness it is said, that he beat down the altars of strange God's, and their high places, and brake their images, and cut down their groves, saying to the Jews, that they should require the Lord, he built also cities of defense, &c. v. 6, 7. And his armies are said to be 30000. of Judah, and 280000. of Benjamin. v. 8. And when Zerach the Ethiopian came against him with 1000000. he called upon the Lord and so overcame them, &c. v. 9, 10, 11, 12. Here it is only said v. 12. he took the masculine harlots out of the land, and removed their dung-hill gods, of which see before ch. 14. 24. There also is shown, what encouragement he had by Hazariah, a prophet, and how he then proceeded yet more to purge the land from idolatry, and to offer sacrifices abundantly, making a covenant together with his people to seek the Lord, and this was done anno 15. of his reign. Maacah said here to be his mother was his grandmother, as may he gathered by that which went before, as she being called the daughter of Absalom was his grandchild, wherefore Junius rendereth it, his grandmothers name was Maacha. And she is mentioned, saith Pelican, for the greater commendation of Asa, who although he came of so wicked a strain, yet feared God, and would not by her be corrupted, as his father had been, which his goodness was rewarded with rest and quietness of 10. years, which was a blessing remarkable in those times, because not enjoyed either by his father or grandfather, for there were always war between them and Jeroboam. Whereas he is said to have beaten down the altars and high places of idols, but 2 Chron. 15. 17. and 1 King. 15. 14. the high places are said to have remained still in his time, I understand it with Lyra of those high places, upon which they sacrificed to the Lord, according to the manner of old, before that the Ark had a settled abode in the temple, and not of any high places made to idols, for all such he beat down, except that built by Solomon upon mount Olivet, which Josiah afterwards destroyed, as Martyr noteth, of which see 2 King. 23. 15. And these, although the temple was now the only place, to which all their sacrifices were to be brought, he tolerated to avoid a greater evil, viz. their sacrificing to idols upon such places, from which he saw, that they could not be kept, unless these had been permitted unto them. But whereas Lyra illustrates this by a simile, saying, as whores are now tolerated, that all places might not confusedly be filled with whoredoms, such a toleration is intolerable, for to sacrifice to God upon high places, although it were an error, yet it was no spiritual whoredom, but such, as that it was upon special occasion sometimes done by holy prophets, as by Elijah upon mount Carmel. Wherefore this is no justification of his holy father, the Pope, tolerating stews in Rome and taking rents therefore. And indeed Asa his tolerating of some high places was a blemish to him, and to such other godly kings after him, as did the like: for the utter overthrow of all high places in the days of Hezekiah is commended afterwards, ch. 31. 1. For those that sinned after the manner of the Sodomites, males with males committing filthiness; whereas he is said v. 12. to have taken them out of the land, it is to be understood by putting them to death, as the phrase is used touching Rechab and Baanah two traitors, who slew Ishbosheth, 2 Sam. 4. 11. The cities of defense which he built in this time of peace are not thought to be new, but such as were cities of defense before in Rehoboams time, but because they were by wars ruinated, they were now rebuilt and strengthened.

His armies are here also mentioned, because the Ethiopian King came to war against him, that we may understand with what forces he went against him. Not that immediately after the expiration of ten years the king of Ethiopia with so mighty forces invaded his land: for his thanksgiving and offering sacrifices for this, was anno 15. of his reign, 2 Chron. 15. 10. the third month, whereby is intimated, that the king of Ethiopia was not the first enemy, that made war upon him, when he had enjoyed peace so long, but some time in the 14. of his reign he came against Judah. And before that, most probably, Baasha king of Israel, both because he is said to have lived in peace from the beginning of his reign only ten years together, therefore there must needs be some to disturb it before Zerach the Ethiopian king, and because 2 Chron. 15. 8. it is spoken of the cities, which Asa took in Ephraim, which was part of the kingdom of Baasha, and this could not be without war, and 1 King. 15. 16. it is said, that war was between Asa and Baasha all their days, therefore not anno 36. only of his reign, 2 Chron. 16. 1. but sundry times before, viz. between his tenth and fifteenth year, the cause happily being, for that Baasha would seek to recover the cities, which Ierohoam lost from the kingdom of Israel to Abijah, but in steed of recovering he added more loss to the former. Whereas Baasha came against Asa anno 36. of his reign, 2 Chron. 16. when as Baasha his time extended only to anno 27. see the solution after.

Touching the king of Ethiopia it is said, when Zerach the Ethiopian came against them with 1000000. men, and 300. chariots, and came to Mareshah, Asa went out against them with his armies, &c.] These Ethiopians came from beyond Egypt and Libya in Africa, as appears 2. Chron. 16. 8. where the Lyblans are said to have come with them, and therefore they were not of the Ethiopians in Arabia in Asia, •• some think. Zerach reigned over Ethiopia and Libya, where he reigneth at this day, who is called Presbyter John a mighty Emperor, and being a warlike prince, he took this long journey (with this huge host) of 1200. miles, thinking to subdue the kingdom of Judah. The cause of their coming so far against this kingdom is not set down, but most probably the success which the King of Egypt had in coming against it in Rehoboams time, getting so much treasure there with such facility, induced him to this attempt, hoping to have the like success. But God turned it out of his mercy to such as fear him, the clean contrary way, he lost by this expedition both great treasures, and many of his men's lives. For Asa prayed, and the Ethiopians were terrified, as before Israel had been in Abijah his time, and fled before they joined battle, and were pursued unto Gerar in the country of the Philistines, which from Mareshah is distant 22. miles, and Mareshah being a city in the tribe of Judah from Jerusalem 16. miles, and situated upon the borders of Judah and Dan, according to St. Jerome. Yea so many of them are said to have saln before the Lord and his army, that is, the army of his people of Judah (although some understand the heavenly host) that this loss could no more be repaired, and the men of Judah carried away much prey, and smote all the inhabitants of the cities about Gerar, which some say, were Ethiopians, but that is improbable, seeing Ethiopia was so many hundredth miles off: others therefore better say, that they were Philistines, who took part with the Ethiopians against Judah.

Touching the prophesying of Azariah for his encouragement after this v. 1. Then the spirit of God came upon Azariah, the son of Oded, who went out to meet Asa and said, &c.] It is a tradition of the Hebrews, saith Jerome, that this Oded, otherwise called Adon, whose son Azariah is said to be, was the prophet sent formerly to Jeroboam, to threaten him for his idolatry at Bethel. [He went out] that is, as Josephus hath it, a little before the kings returning to Jerusalem, when he with his army and spoils was now come near, he went out of the city to meet him, and then spake by the spirit unto them, •• followeth, the Lord hath been with you, whilst you were with him, and if ye will seek unto him, he will be nigh unto you, but if ye leave him, he will leave you. And many days Israel without the true God, without a priest teaching, and without law. And he shall turn in affliction, coming to him to the Lord, &c. and shall seek him, and he shall be found of them. And in those days no peace to him, that goeth out and in, for great vexations upon all the inhabitants of those lands. And nation strikes at nation, and city at city, because God vexeth them with every affliction. Thus it is in the Hebrew text word for word, and because, here is no verb in the beginning of this prophesy to show the time, it is divensly understood by divers, as Lyra showeth. For our Expositors, saith he, understand it generally of the time to come, when the people were to be carried away captive into Babylon, and therefore the vulgar Latin supplieth a verb thus. Israel shall be many days without the true God, and Priest, &c. for then many turned to idols, and all ceased to sacrifice to God, because they could not come to the proper place of sacrificing, neither had they a priest executing his office, nor the law, the books whereof were burnt. But then Israel turned to the Lord, and was delivered from this captivity by Cyrus king of the Persians, who gave them leave to return into their own country and to build the Temple again, yet even in that time there was no peace, because the enemies of Israel did many years seek to hinder them in their buildings, as is shown in Nehemiah, and nation fought against nation, both then and much more in the days of Titus and Vespasian, when the vexations of Israel grew to the greatest height. But Hebrew Expositors understand all of the times past in the days of Rehoboam and Abijam, for then they fell from God to idolatry, and so regarded little the priest or the law. But in the days of Asa they sought the Lord, especially being in a strait by the coming of the Ethiopian king, and he holp them, but in the days past, viz. of Rehoboam, and Abijam, after there was a beginning to decline to idolatry, there was no peace, because Jeroboam was always making war upon them, till that great overthrow given him by Abijam, and Sheshack also the king of Egypt came against them. And thus this was verified, nation fought against nation, &c.] And this is followed by Junius, and Pelican generally understandeth it either of that, which happened unto them then, or in the time of the judges, when they fell from God to idolatry, neglecting his priests and law, they had no peace, but were greatly oppressed, so that they could not go or come safe anywhere, yet when being afflicted they cried unto the Lord he delivered them, but sinning again, their troubles were renewed, all which was spoken to show, that God had now in like manner proceeded with Judah, hearing and helping them in their strait, but if they should again forsake him, the times would be full of calamity as they were before. And to this also Martyr seemeth to assent, because he speaketh of these things as past and not to come. But Josephus contrariwise, having shown, how the prophet encouraged Asa and his people, addeth, that if they should fall from their religion, he said, that the time should come, wherein there should neither be a true prophet found amongst the people, nor a priest righteous, and that th • n their cities should be overthrown, and their nation dispersed into all countries, &c. Tostatus also expounds it of the time to come. And Jerome saith, the Hebrews affirm this to have been fulfilled 52. years after the destruction of the temple, in which neither bird did flee, nor beast pass through Jerusalem, and Israel was without hope, and all nations in trouble. And Sallianus argueth against the former exposition, both because the latter part of the prophesy is in the future tense, and because they were not without priests sacrificing to the Lord in the days of Abijam, as appeareth 2 Chron. 13. 10, 11. and most probably in the days of his father Rehoboam, the service of God was maintained at the temple, as in Solomon's days, although idolatries also then abounded in the land. Lastly, it had been no prophesy, if only things past had been commemorated, and so no more then any other man could have said. Wherefore I think, that the most common and ancient exposition, referring it to future times, as prophetical, is to be preferred, according to Josephus, although it be against our translation, which rendereth it in the preterperfect tense.

When Asa heard these words, &c▪ he strengthened himself and took away other abominable gods out of all the land of Judah, &c.] ch. 14. 3. 4. he is said to have done this in the beginning of his reign in Judah, but now if there were any idols set up again since in that land, and the idols in Benjamin and the cities of Ephraim, which he had subdued, they were all destroyed, so did the prophesy aforegoing comfort and encourage him to put down whatsoever he knew to be an abomination to God, all fear of other princes about, that favored such idols, being cast away.

And he repaired the altar of the Lord] the vulgar Latin [he dedicated the altar] but the word signifieth to renew, or repair, neither is it probable, when so godly a king had reigned thus long a time (for it was now his 15. year) that the altar for burnt offerings (for that must be here understood) was still to be dedicated, but it being decayed, might have need now of repair, especially so great sacrifices being ready to be offered thereupon in way of thankfulness for so great a victory, and spoils obtained, as is shown v. 11. even so great, as that the like had not been offered since Solomon's time. Tostatus following the vulgar Latin [dedicated] will have no renovation meant here, but only a dedication-like feast, and sacrificing, for which only he is said to have dedicated it: but it is plainly said to have been renewed, and therefore that conjecture is vain.

And he gathered together all Judah and Benjamin, &c. And they being gathered together the third month, the fifteenth year of Asa his reign, offered sacrifices, &c. This time was most probably at the feast of Whitsuntide or Pentecost, because that was in the third month always, seeing it was seven weeks after the passover, which was celebrated the first month the fourteenth day, from which to the third day of the third month are seven weeks. And then they entered into a covenant to seek the Lord, that is, to serve him, and him only, all idolatry being had in abomination, and whatsoever man or woman would not thus seek the Lord, but practice idolatry, should be put to death, according to the law, Deut. 17. And all this was done in way of thankfulness for the preceding victory. But the Vulg: hath it: Et intravit ex mor, ad corroborandum foedus: whereas in the Hebrew it is only, they went into a covenat: so that it is not necessary to grant, that it was a customary thing to swear this covenant, as some from that translation gather, but rather it may be held to have been a fact extraordinary, to which they were stirred up in zeal after so extraordinary a favor done unto them. And this they are said, to have done from their hearts with great expressions of joy by their loud acclamations, congratulating mutually their unanimous consents to so pious a vow. And this their piety went not without a blessing, for they had rest from their enemies round about, and such a vow was now held necessary, because so great idolatries had been lately committed in Abijams time, and Rehoboams and Solomon's also, and now in Israel idolatry infected all places. And yet it is to be noted against our neighbors, the covenanters of Scotland, that they went not to this covenant without their King, but being by him assembled, and lead herein as by their head, neither in the time of any other King, of Moses or Joshua, was any solemn covenant publicly entered into, but the king or the Judge for the time being was the first and the chief in this act.

Moreover he put down Maacah his mother from being Queen, because she had made an idol with a grove, &.] 1 King. 15. 13. How Maacha is said to be his mother see before, 1 King. 15. 9 10. The word commonly rendered Queen, or Augusta, is in Hebrew, Domina, Lady, or Mistress, it being meant as Junius hath it, from having any imperial power, as the Kings mother. But Lyra following the Vulgar Latin, upon 1 King. 15. ne esset princeps in sacris Priapi et in Luco tius, quam consecraverat: and here, ex angusto deposuit imperio, he put her down from her straight Empire, saith, that Maacah made a grove and an idol called Priapus there, which was worshipped, and over this worship she was, but when King Asa took it away, she was put down from this her straight Empire, so called because it was over so little a place. And touching Priapus he saith, 1 Reg. 15. that he was a certain young man of Hellespont, who for the extraordinary greatness of his privy members was reverenced as a god, and an image was set up unto him, and worshipped, and at such festivals, as were kept in the honor of him, adulteries and whoredoms were committed in the grove where this idol stood and a den adjoining, where they might be more secret; and as another saith, a matron, that was chief amongst the women then assembled did put a crown upon this abominable idol, which office this wicked woman Maacah had hitherto most probably executed. Thus Lyra. But it is to be understood, that in Hebrew there is no difference between 1 Kings 15. and 2 Chron. 15. in the relation of this, in both places there being no more said, but that he put her down from being Lady or Mistress, the other words being added by the interpreter for further explication. And accordingly Pelican saith, he deposed her from the mistriship, which she had usurped in the worshipping of idols, and the execrable superstition which she had erected together with the grove & filthy idol, which the Hebrews cognominate from trembling and amazement, because it was not worshipped, but by men stupid and mad: for they call it 〈 in non-Latin alphabet 〉 . horrendum. Jerome, saith Martyr, turneth it Priapum, who according to Diodorus, was called Osiris and was sometime a mighty King in Egypt, but by his brother Typhon conspiring against him by the aid of many Giants, slain and cut in pieces, everyone taking unto him a part of his body, but all refusing to have his privy member cast that into the river Nile. Isis his wife after this by the help of Hercules overcame Typhon and those giants, and taking from them her husbands parts she honourably buried them, and because his privy member could not be had, she made an image thereof and caused divine honor to be given thereunto. And this obscene idolatry spread afterwards into divers other countries, and into Judah, where he thinketh, that Maacah was a principle about it, but will not have her putting down from this principality here meant, but in the kingdom, where the Kings mother used to have great authority. Thus Martyr and some of ours say; but because I cannot find, that the Kings mother had ever any such authority, I rather subscribe to antiquity, that her being put down in her magestery about this idol only is meant here. Some, saith Martyr also, will have Pan meant by this idol, because he struck terror into his worshippers, according to the signification of the word here used, whence the phrase came, a panicall fear. The high places indeed were not removed out of Israel, but the heart of Asa was upright all his days. How this is to be understood see before, 1 King. 15. 9, 10. And so his heart being upright all his days, I understand it with Martyr, not that he never fell into sin, but that he maintained the worship of the true God only, and opposed idolatry to the end, although he fell otherwise and was punished therefore, as is afterward shown. Lyra saith, his heart was perfect, till he fell, as is shown, chap. 16. which was the greatest part of his time, but how the greatest part can be understood by all his days, I see not.

And he brought into the house of the Lord the things which his father had dedicacated, &c.] This is not to be understood, as if he did it not till the 15 year of his reign, after which it is here set down; for it cannot be thought, that being so godly a King, he would defer so long the rendering unto God the things of God. But happily he now brought in of the spoils that he had taken from the Ethiopians, and dedicated in way of thankfulness, after the repairing of the house, and the things dedicated by his father, he brought in before, but both are spoken of together without regard of the time for brevities sake: and in like manner it may be thought, that although the destruction of Maacha her idolatry be not mentioned till now, yet he did it sooner, even in the beginning of his reign, seeing no godly King would so long permit so great an abomination so near unto him.

Touching the things dedicated by his father Abijah, it seemeth that although he were a wicked King, yet there was sometime some goodness in him, wherein he dedicated to God, as was touched upon 1 Kings 15. 2.

For there was no war until the 35 year of the reign of Asa.] The vulgar latin not till the 30 year by a manifest error, as Lyra noteth, for ch. 16. 1. it followeth. And in the 36 year, &c. But considering that Baasha is said to be the King that made war upon him, and he began his reign the third year of Asa, and reigned only 24. that is, to the 27th. of Asa; how could he be said in his 36 year to have come against him? Ans. Lyra, whom Vatablus and Genebrard follow, saith, that when Baasha is said to have begun to reign the third year of Asa, it is meant the third year of his reign after the great victory obtained against the Ethiopians, from which time he began to be more potent then before by far; and so the third is indeed the thirteenth year from the beginning of his reign. And to make this the more probable, he proveth it by the like in the history of Nebuchadnezzar, Dan. 2. who is said to have done thus and thus the second year of his reign, whereas indeed it was the 25. but the second of his Monarchyall nations being now subdued unto him.

Adricomius in his Chronology, Melchior Cano, Cajetan, Johannes Lucius, and Annius say, that this place is corrupted by the fault of the writer, 35 being put for 25. But the Hebrew Chronicle which Junius followeth, saith, that by the 35 year of Asa his reign, is meant the year of that kingdom, over which he reigned, since the division of Judah from Israel; for Rehoboam reigned seventeen, Abijam three, unto which, if 16 in Asa his time be added, we come to 36. Thus also Pelican; against every of those, something may be objected. Against the first, the victory over the Ethiopians was after the 13 year of his reign, and if it be granted, that the 3 be put for the 13, all the accounts of the times hereafter, will be uncertain. Against the second, admit an error in the writing especially all copies consenting, the authority of the holy scripture is hereby weakened, and it is contrary to that saying, Not one jot or title of the law shall fail. Against the third it is expressly said in the thirty sixth year of the reign of Asa: and afterwards in the 39 he fell sick, and ch. 16. 13. he died Anno 41 after he began to reign. Amongst these yet, I prefer the first, only whereas Lyra understandeth by the third year, the thirteenth, I would rather understand the seventeenth, which was truly the third after the Ethiopian victory, when he returned to Jerusalem and reigned in greater glory, and th • n the 36 year will be but the 22. from the beginning of his reign so reckoned, but indeed the 36. and so the years of account remain certain, notwithstanding for the kings of Judah, but for the kings of Israel, an interregnum must be granted, before Baasha; of 14 years; Martyr seeing these difficulties saith, that the account must begin when Asa his reign began to be troubled with war, viz. after the tenth year, and when Baasha began to reign over all Israel, which he did but in part. Wherefore there was war between Asa and Baasha king of Israel all their days.] This as Pelican hath it, is to be understood only, as long as Baasha lived, after that he began to war against Asa, Anno 36. of the kingdom of Judah, over which Asa reigned; and this was the sixteenth of Asa, the thirteenth of Baasha, and continued eleven years; but according to the former account five years. And whereas it is said, wherefore there was war, it is to be understood because Asa was zealous in beating down idolatry, and prospered, & hereby many more were drawn to him out of Israel; 2 Chr. 15. 9. Baasha to stop their passage built Ramah, and fought against him. Now after this in general, a particular relation followeth, v. 17, 18. &c. How Baasha began his war; but more fully, 2 Chron. 16. 1. In the 36 year of the reign of Asa, Baasha the king of Israel came up against Judah and built Ramah, that none might go in or out to Asa. This Ramah belonged to Benjamin, and as Josephus saith, was taken by Baasha first, and then he fortified it, that from thence he might annoy the rest of Asa his kingdom; and lastly saith he, Baasha did set upon Ramah, no ignoble city, and took it, being 40 furlongs from Jerusalem: and it being taken, he fortified, that he might make it the seat of the war, from whence his soldiers might wast with their excursions the kingdom of Asa. And by this means he kept the inhabitants thereof, that they could not go out to Asa, and the rest of Asa his subjects, that they could have no passage; that, or else none of all the kingdom of Judah could go in or out in safety, such advantage had he against them by reason of this fortification. Asa being thus straightened, did not put his trust in God, as formerly he had done, nor in this confidence go out with his army against him, as he should have done; and so he should have been sure to prosper: as in warring against the Ethiopians. But being afraid, he basely beggeth help of Benhadad the king of Syria, an idolater, and our enemy to the true religion; sending unto him all the gold and silver in the Lord's house, and in the kings, to make him break his league with Baasha, and to come and help him by invading Baasha his dominions. Shishack the king of Egypt had come once before and taken away these treasures in Rehoboams time, but since that Abijah had a great victory over Israel, and without doubt great spoils, whereof he dedicated much to the Lord's house, and with part filled his own coffers. And afterwards Asa obtained a notable victory over the Ethiopians, and then enriched both with the spoils much more, but now all this is sent away to Benhadad. And herein Asa sinned divers ways. 1. In that he fell from his faith, and confidence in God. 2. Robbed his house of the precious things thereof, when no necessity urged him unto it. 3. Sought help of an idolatour. 4. Was an occasion of Benhadad's truce-breaking with Baasha, which was doubtless confirmed by oath, which is sacred and inviolable amongst all nations. If the question be whether a league with an idololatrous king be lawful, I answer with Martyr, some league for peace-sake, which we must seek as much as in us lieth, with all men may be made, as between Jacob and Laban, the Venetians and the Turks, the Polonians and Tartars; but a league to help and to fight one for and together with another, is altogether unlawful; for when Jehoshaphat did so, he was reproved; and it is written, be not unequally yoked with Infidels, separate yourselves and come from amongst them. The king of Syria is easily moved by gifts contrary to his league with Baasha to go against Isreal, and smiteth divers cities, whereby he was forced to retire from Ramah. But Tostatus thinketh that there was some color of reason so to do, seeing a • Asa said by his Ambassadors unto him, there was a league also between Asa and Benhadad; wherefore seeing Baasha so unjustly molested him, he might; aid Asa against him. But both being his confederates, he ought not certainly to go from his oath to either of them.

Baasha being thus caused to retire from Ramah, king Asa soon assembled all Judah, and carried away the materials from Ramah, both stone and timber, and built, that is, repaired and fortified therewith, Gibeah and Mizpha, two other cities in the confines of his kingdom for the more strengthening thereof against future incursions. But Hanani the seer came then unto him and said, Because thou hast trusted to the king of Syria and not to the Lord, therefore are his forces escaped out of thy hand.] That is, according to Lyra and others, whereas if thou hadst trusted in God, and gone to war against Baasha thou shouldest have prevailed, yea although the king of Syria his forces had joined with him, and so both their armies should have been subdued by thee, to the greater safety of thy kingdom for along time. But now they are out of that danger, and remain strong to annoy thee hereafter, as is further intimated v. 9.

Then he put him in mind of his victory against the Ethiopians, when he trusted in God, and told him, that he had done foolishly, as he did indeed to empty his treasures to hire one to help him; who did bear such a mercenary mind, that he would be for him that should give him the greatest gifts, and therefore if afterwards the king of Israel did wage him with greater gifts, he would most probably do as much for him. If it be demanded, may not a king, then, who feareth God, if greater forces then his come against him, seek help of another king, but put his trust in God only for aid? Admit, that the other king who cometh against him, supposing his cause to be just putteth his trust in God also, will he be assistant to them both? This question is moved by Tostatus, because by the prophets speech it is intimated, that Asa should have trusted in God, as he had formerly done, and not have sought the help of another, and answered thus obscurely, God doth for the most part leave to common prudence those things, which he hath decreed to do by the coming between of secondary causes, but sometime pecularly show, that he will effect something altogether by them, and then there is no place for human prudence, but a certain trust in him is required, which was the ease of Asa. His meaning, as I take it, is, that now it could not be so, as is put in the question, for Asa only had a sure ground of confidence; his former success and a promise from the man of God; but Baasha not, when there is no such ground, and both parties trust in God, they may on both sides use such means as human prudence doth dictate, but he, who to his trust in God hath indeed a just cause, shall by his assistance most probably prevail. In reproving Asa, the prophet concludeth thus, The eyes of the Lord run through the whole earth, that he may be firm to them that trust in him, thou hast done foolishly, and for this, wars shall new rise against thee. Whereby he intimateth the sicklenesse of the king of Syria, in whom he now trusted, and that in way of revenge, wars should be made against him by Baasha continually, of which although nothing be spoken particularly, yet it is said, there was war between Asa and Baasha all their days.

Then Asa was wroth with the Seer and committed him to prison, and he oppressed certain of the people at that time] Junius hath it, in carcerem cippi, he set him in the stocks, he took it so heinously, that he had so much disgraced him. Because he was angry with him for this matter, the vulgar Latin, for the Lord was very angry for this matter, and slew very many of the people. That is, saith Lyra, because the people did many of them haply agree with the king against the prophet, the Lord therefore slew them in the wars, which he caused to be raised against them. But in the Hebrew it is plainly said, Asa oppressed of the people. And it is meant as plainly that he, and not the Lord was wroth for the speech of the prophet, insomuch that when some godly affected spake against this his tyranny, he committed them also. Wherefore I marvel, that Pelican should also apply it to the Lord almost as Lyra doth, but he was deceived by the vulgar Latin, and for want of looking into the Hebrew text.

But behold the matters of Asa first and last are written in the book of Judah, &c.] of which see before, ch. 9. 29. 1 Kings 15. 23.

But Asa was diseased in his feet the thirty ninth year of his reign, &c.] Vengeance slept not long after his sin, Anno, 36. he hired Benhadad against Baasha, and it is most probable, that in carrying away the materials from Ramah to Gibeah, and Mizpha, and building those cities, he spent a year or two, and then the Prophet came to reprove him most probably in the 38 year, and he was punished suitably to his sin in his feet with most tormenting pangs, as he had set the Prophet by his feet in the stocks. And to show that this sin went not alone, it is added, that he sought not the Lord, but trusted to the Physicians, that we by his example might be warned both to fly all sin, because if we commit one, as a link of a chain it draws in more after it, and in time of sickness, first and chiefly to seek to God, and Physicians only, as a means under him of recovering our health. But Asa seemeth to be taxed for seeking to Physicians, because this disease was sent by God as a punishment, and therefore he ought in this case to have sought to him only, and not natural means; which now could do him no good.

Then Asa slept with his fathers the forty one year after he began to reign, &c.] His torments continued, and he was never healed of them to his death, because be took not the right way; but being dead, he was buried like a noble king, in a sumptuous sepulcher prepared by himself, and filled with sweet odors, which they burned to make a sweet perfume; whereby as Lyra saith, the stink of the dead body was taken away.

And this is reckoned by Pelican as another sin of Asa, his vanity in being so profuse about his dead body, after the manner of the heathen, and not of the holy Patriarchs who were before him. And he noteth, that when any cost is spoken of about dead bodies, there is nothing in any place said of any cost bestowed for prayers to be said for the soul, whereby it is evident, that they believed not a purgatory, but that the soul went immediately to the place where it must abide forever, either of weal or woe. This last of his is good, but in reckoning this, as another sin in Asa, I cannot subscribe unto him. For the laying of a dead body in a fit sepulcher is everywhere spoken of as an honor; and likewise the burning of sweet odors, that they in whom the fragrant smell of virtue was in their life time, might be kept from stinking, when they were dead, as having still a sweet savor amongst the living, by their good name left behind them. And for the custom to do thus to the dead bodies of kings worthy, see in the history of Ierem, ch. 21. 19. of whom it is said, that because he was wicked, the people made no burning at his funerals, according to the manner of his ancestors. And for the Patriarchs, although we read not of any burning of sweet odors about them when they were dead, yet Jacob was embalmed, and sweet ointments were prepared, and spices for the body of Christ being dead, which showeth that it was a custom amongst the faithful, till that time, to bestow this kind of cost upon their dead: and it seemeth by our Lord to be approved, when he rebuked Judas for finding fault with her, that bestowed aboxe of very precious ointment upon him, and praised her, saying, she anointed him to the burial, and that this should be spoken of to her praise wheresoever the Gospel should be preached.

Asa being dead and buried, Jehoshaphat his son began his reign. 25. But Nadab the son of Jeroboam reigned over Israel the 2. year of Asa king of Judah, and reigned two years.] The history of the kings of Israel being hitherto intermitted from ch. 14. 20. is now entered upon again and continued unto ch. 22. 41. during the reign of 6. kings, Nadab, Baasha, Elah, Zimri, Omri, and Ahab, and then the history of the kings of Judah followeth again according to their time. Touching Nadab the son of Jeroboam, he was also wicked, as his father had been, and therefore was soon cut off by God's just judgment, and then the rest of Ahab's house by Baasha, as had been before threatened; and he is said to have smitten him in Gibbethon of the Philistines, as he and all Israel were besieging it. This Gibbethon, saith Martyr, was situated in the tribe of Dan, and possessed by Israel in the days of David and Solomon, but for the sins of the people it came into the hands of the Philistines, and so is said to be of the Philistines, but now Nadab sought to recover it to Israel again. Pelican saith, it was within the inhetance of Judah, but most probably possessed by the Philistines, as also some other cities in some other tribes. But Junius proveth it to be within the inheritance of the tribe of Dan, Josh. 19. 44. and H. B. saith, that it was a city of the Levites not far from Ekron of the Philistines, situated in the tribe of Dan, 16. miles from Jerusalem, and 36. from Thirza, from whence Nadab went.

Baasha one of his captains ambitions of the kingdom, conspired against him near this city and slew him, and reigned in his stead; wherein although there was a divine providence for the punishment of Ierobooms wicked family, yet he sinned by murder and ambition, as Martyr noteth, and proved no better afterwards, but worse when he was king. Yet he was made an instrument to execute God's judgment upon Jereboam's house, by cutting them all off. Whereas ch. 16. 2. the Lord said unto him by his prophet, I made thee captain over my people. His usurping of the kingdom is not hereby justified, God made him king because he suffered him to come to the kingdom, but approved not the way, whereby, seeing he gave him to calling to it, and straitly forbiddeth murder, especially of kings, to whom every soul should be subject. If it be demanded, but did not God know, whē he threatened Jeroboam, that Baasha should be the instrument to cut off his posterity, & if he meant that he should shed all this blood, & in so doing he did but his will, how can sin be laid to his charge? Ans. God knew, that thus it should be done long before it came to pass, but his fore-knowing of a thing to be done, and decreeing it in judgment is no justification of the doer, if he doth it without particular warrant from him against his general laws, seeking himself and not the accomplishing of God's decree. This Baasha is here called the son of Ahiah of the tribe of Issachar, but by Josephus; one of his domestic friends Basanes the son of Machelus, who slew him by treachery, and he was the first king murderer, that hitherto we read of, thus opening the way to this foul sin, and therefore it was in him most detestable, and he after ward had his reward accordingly, being first suffered to fall into other gross sins, as we read ch. 16. Nadab the son of Jeroboam being thus murdered, it is most likely, that his dead body was exposed to the devouring of the dogs, as had been formerly threatened to Jereboam's posterity, and therefore we read of no burial thereof.

CHAP. XVI.

BVt the word of the Lord came to Jehu the son of Hanani against Baasha, saying, because I have exalted thee out of the dust, &c.] Hanani the father of this Jehu was also a prophet sent before to Asa, 2 Chron. 16, 7. and this very saying, Jehu the son of Hanani, according to the tradition of the Jews, intimateth him to be a prophet, for they say, that when any prophet is named together with his father, his father was also a prophet. Of this Jehu, sent long after this to Jehoshaphat, see more 2 Chron. 19. 2. although some think him to have been another man. The prophet putteth Baasha in mind of his former mean condition, out of which he was raised by God, or else he could never have attained to this regal dignity, as hath been formerly touched. It is not necessary because of this saying, to hold with Sallianus, that some message was formerly brought unto him, that he should reign, by the same Jehu, as had been to Jeroboam, to whom he was so like; first, in coming to the kingdom, being taken from another for idolatry; secondly, in idolatry; thirdly, in having a son to reign after him but two years only, being then slain; fourthly, in the cutting off of all his posterity and the manner of it. For if any message had come unto him before it would have been expressed, as that to Jeroboam, neither would his sin against his master in slaying him and his posterity have been so great. For he did not out of obedience to God, but out of ambition and barbarous cruelty, unwittingly working the will of God herein. To put which out of doubt this is reckoned, as one point of Baasha his wickedness, that he slew Nadab, v. 7. in these words.

And by Jehu the prophet, the son of Hanani, the word of the Lord came against Baasha and against his house, for all the evil which he did in the eyes of the Lord, because he provoked him with the works of his hands, that he should be like the house of Jeroboam, and because that he slew him.] For thus these words [he slew him] are expounded by Martyr, who saith that in the vulg. Lat. indeed, these words [he slew him] are expounded, that is, the prophet Jehu, but erroneously, because Jehu lived still to speak to Jehoshaphat divers years after Baasha his death, as hath been already touched. And Lyra confesseth, that some expositour wrote these words in the vulgar Latin, [that is, Jehu the prophet] for explication, and afterwards by corruption they crept into the text, for R. Solomon saith, that it ought to be referred to Nadab, in slaying whom Baasha greatly sinned, seeing he was his master, and although he were wicked, yet Baasha was worse, and had no authority given him to strike him. If it be objected, it was the will of God, that he should be thus smitten, it hath been already sufficiently answered, the fulfilling of his will unwittingly herein, did no more justify Baasha, then the Jews fulfilling of what was by God before determined, their bloody crucifying of our Lord Jesus. So then here is a repetition made in this verse of things past, not idly, but to show one cause more of God's severity against Baasha and his house, that he might be punished in his kind, the same measure being meted to him, that he had measured to others. And the Hebrews say, that God was the more offended with Baasha for killing Nadab so treacherously at that time, when he was besieging Gibbethon, because the taking thereof from the Philistines was hereby hindered. Touching the prophet Jehu, that it is not meant that he was slain by Baasha is the more probable also, because Josephus makes no mention of his death, nor yet the sacred history, as it doth commonly, when any prophet is slain for doing the message, about which God sendeth him.

To proceed now again, in the prophesy of Jehu, he threateneth Baasha from the Lord, that his posterity should be cut off, as Iereboams, and not have any burial, but be eaten up by the dogs, and fowls of the air, because he followed him in idolatry, which showeth, that he did not destroy Jereboam's posterity in any zeal to God, but out of his own malice. Whereas Baasha is said to have slept with his fathers, and to have been buried in Thirza, it is to be understood, that the threatening before-going of being devoured with dogs and fowls is to be restrained only to his posterity, and not extended to his person only.

In the 26 year of Asa began Elah, the son of Baasha to reign over Israel in Thirza, &c.] How Baasha is said to war against him, and 36 of Asa his reign; 2 Chr. 16. seeing he was dead, and his son set up for King 10 years before that time hath been resolved upon that place. Of Elah is nothing commemorated, but that he was slain by Zimri a Captain of half his chariots, when he was drunken in the second year of his reign, and he reigned in his steed; that all, men by his example might learn to beware of drunkenness, which hath been the overthrow of kings and great men, Benhadad, Belshazzar, Holofernes, Alexander, and Cyrus, Ammon, and Nabal, &c. The idolatry of Elah, wherein he followed his father is not here mentioned, but v. 13. they are both put together, as making Israel to sin; for which, both he and the whole house of Baasha were destroyed by Zimri and their friends and kinsmen, which was doubtless done on his part to make the kingdom the more sure to himself; but on God's part one wicked man was used as an instrument to punish another, and to fulfill his word. Neither did his taking away of all, that might endanger him, anything conduce to his establishment upon the throne, which he had usurped; for he was again put down, and slain in seven days by the army lying still against Gibbethon of the Philistines. Whereby it appeareth that although Nadab the son of Jeroboam fought against it, yet in all Baasha his time, which was 24 years, it was not taken, nor in Elab his time: viz. two years more. It is to be conceived, that Baasha by reason of his wars with Asa, did nothing against it all his time; but the siege was again begun by Elah, and continued till he was slain. For the manner of Zimri that usurpers death, the army before Gibethon hearing of his treachery in killing the king, immediately made Omri Captain of the army, king; who forth with marched with his army to Thirza, where Zimri had usurped, which was distant from Gibbethon 36 miles, and took the city; which Zimri seeing, entered the kings palace, and setting it on fire, burnt it and himself together, which is set forth as a judgment befalling him for his sins; wherein he was like unto Baasha: not so much after his coming to the kingdom, for that time was too short, being but seven days; but before, when he was a private man. Omri being made king, could not at the first enjoy this dignity quietly, for part of the people set up Tibni to be king, but within a few years he died, and then Omri reigned twelve years; that is, saith Junius, counting the time that he had a competitour, and the time that he reigned alone; for he began to reign immediately after the death of Elah was heard of, that is, Anno 28. of Asa, seeing Elah began his reign, Anno 26. and was slain in his second year; and in the 31 of Asa he began to reign in quiet, Tibni being dead; and v. 29. his son Ahab began to reign the 38 of Asa. Which times being counted together, do indeed make but 10 years. Wherefore Expositors say, that his time began the 27th of Asa, and Elahs two years, one year before his father Baasha died, he being made king together with him in his life time; and touching Ahab, the like may be conceived, that he reigned also a year with his father, who attained to the 39 of Asa by this account, reigning still with his son one year, after his coronation; or else his 12 year being incomplete when he died, is counted both to him, and his son Ahab also. Whereas Tibni is said to have died, and then Omri began to reign the 31 of Asa; it is to be understood, not by a natural, but a violent death; as is intimated in these words. The people that followed Omri prevailed over them that followed Tibni, That is, in war, wherein most probably he was slain; and thus also saith Josephus: and then Omri is said to begin to reign, that is, to enjoy the whole kingdom of Israel, which he had before but in part, it being yet uncertain, to whom the whole would fall,

Omri being established in the kingdom, bought the mountain Someron of one Semir for two talents of silver, and built it, and called the name of the city Samaria, after the name of the Lord thereof; and so this city was thenceforth made the state of the kingdom of Israel; and it is most probable, that occasion was given unto him to leave Thirza, and to build his palace, here, because the kings house at Thirza was burnt by Zimri, that he might not enjoy it, nor the goods therein. Two talents of silver are by some computed to be 3000 crowns.

Of this Omri it is said, that he did worse before the Lord, then all that were before him, &c. that is, as Martyr expoundeth it, because being warned in their [Note.] examples, yet he without fear of God's judgments followed them in the same abominations. And thus we that live in these times, wherein we see so many made examples of God's judgment for their sins, if we sin likewise, shall be judged as worse then any of them, and be punished accordingly. But Omri is thought to have done worse, not only by persisting without all fear in the same wickedness, but by adding some things more to their idolatries and superstitions.

Then Omri died, and Ahab his son reigned in his stead, who is said to have done worse then all that were before him; which may be expounded as the like said before touching Omri, for he took Jezebel a Sidonian to wife, and set up her gods also, and sinned in the very taking of her contrary to God's laws, and in killing the Prophets of God, as is afterwards noted, which none of his predecessors durst do. Jezebel is said to be the daughter of Ethbaal, king of the Sidonians, their very names, saith Martyr, being taken from Bell & Baal, showing how greatly they were addicted to idolatry. And herein he was to be condemned more then Jeroboam, for that he as it seemed to him, was by necessity compelled to set up his golden calves, to keep the people from revolting from him by going to Jerusalem, and had some pretence of representing the true God hereby: but Ahab quietly enjoying his kingdom, and being by no necessity urged, was the first that brought in other strange gods of the heathen also, and built a temple; and planted a grove unto them in Samaria, intending happily to make Samaria, as Jerusalem, the place to which all the kingdom should resort to worship those strange gods with him. And lastly, he proceedeth most unjustly against Naboth, and murdered him to get his vineyard. For the time, the 22 years, see more upon ch. 22. 40.

In his days Hiel the Bethelite built Jericho, he laid the foundation thereof in his first borne Abiram, and set up the gates thereof in his young son Segub, according to the word of the Lord which he had spoken by Joshua.] This is thought by Martyr and some others, to be inserted here to aggravate the more the sins of Ahab, in that he suffered this to be done; the doing whereof had been so solemnly interdicted under a curse. But forasmuch as Jericho belonged to Benjamin, and so was not within Ahab's kingdom, but Jehoshaphat's who now reigned over Judah; it may be doubted, how it could be mentioned as a fault in Ahab to suffer it, and not rather in Jehoshaphat? Martyr answereth, that Hiel being of Bethel, which was within Ahab's kingdom, Jericho was most probably at that time a part of his kingdom also, seeing it was in the possession of a subject of his. And touching Jehoshaphat the king of Judah, it is not likely, that he being so holy a man would have suffered the building hereof, if it had been under him, Yet some think, that this is not commemorated as a fault in Ahab, but only that this was done against the will of God in the time of his reign; and that he who presumed to do it, was punished in his posterity, by seeing their destruction from the eldest to the youngest, as Joshua had prophesied; so that Ahab, in whose time it was done, might see in this example the truth of the threatenings of God's Prophets; and consequently of the Prophet Elijah, against him and his posterity as it followeth; ch. 21. 21. And they who make this exposition, will not have Hiel called a Bethelite because of Bethel, but from Beth, an house or family, and Alah cursing, as if it had been said, Hiel of the house of cursing. For the meaning of these words all Expositors agree, that it is meant, that when he laid the foundation of Jericho, his eldest son should die; and as he proceeded in building, all the rest unto the youngest, who should die immediately after a full end made thereof, in setting up the gates. And it is to be thought that his posterity was so to be cut off as that he should never have any child more to continue his memorial, who in building this city sought to bring it to have a name again after so solemn a binding of all men from attempting it, whereas the children are punished for the fathers sin, and the father is suffered to escape; we must not call in question the justice of God herein, who is Lord over all, and against whom all are sinners; as hath been shown in the like cases before of Jereboam's, and Baasha his posterity. And it is not improbable, but that they had an hand in this sin also; in that they were well pleased in this work, and furthered it. If it be demanded why the Lord laid by Joshua such a penalty upon the builder of Jericho? Martyr answereth, that it was the first city which was destroyed, and that by the immediate hand of God in all the land of Canaan, and therefore it was to lie upon ruinous heaps forever, to terrify all wicked and idolatrous persons that should see it, as Sodom. Unto which we may add, it was intolerable presumption in a creature to go about the setting up of that again, which God had so miraculously overthrown for the glory of his justice and power, as being a seeking to bury in oblivion his dreadful and mighty works. If it be demanded what moved Hiel to build it? It is answered, his pride and ambition to get him a name, by rearing up that city again, which had lain waste now 536 years; but by this presumption his name was put out by the cutting off of his children. Pelican draweth this to an allegory in the destruction of Hiels house, the curse of God being set forth, that shall come upon all such as enrich themselves out of the house of God, and divine businesses; and then entangle themselves in secular affairs, their function being neglected. He restoreth the walls of Jericho also, who resumeth the sins which he renounced in baptism, that reneweth the pomp of the world by riotous living, or inserteth erroneous opinions, or heathenish fables, into Ecclesiastical verity. See more of this before, Joshua 6. 26. St. Jerome touching this Jericho saith, that Osa of Bethel in the tribe of Ephraim built it, putting Osa for Hiel; as also some Greeks do, and many call him Achiel. But he saith, that it was at the time of the destruction of Jerusalem destroyed by the Romans; and after that being built again, it remained to his time: the ruins of the former two buildings still remaining.

CHAP. XVII.

BVt Elijah the Thishbite of the inhabitants of Gilead said to Ahab, as the Lord God of Israel liveth, there shall be neither dew nor rain, these years, &c.] Here is the first mention made of Elijah that great Prophet, in whose spirit, John greater then any Prophet, is said to have come. And he is spoken of, as not now first beginning to be famous, but as one well known in those days, because it is not shown of what parentage or tribe he was. Whereupon some Rabbins will have him to be Phinehas, but without any color of probability; for then he must now have been 500 years old, and what reason is there, why he is called by a new name. It must suffice us to know that he was of Gilead, as is here said, which was the tribe of Manasseh; seeing Gilead, who gave the name to it, was the son of Machir, the son of Manasseh. Yet because part of Gilead belonged to Gad, some say that he was of that tribe, and some following Johan. Hierosol. and Epiphanius, that he was of the tribe of Levi, and a Priest; yea Epiph. haeres. 55. goes further saying, that he was brother to Iodeus the Priest, and son to Achimaam; but Johan. Hierosol. calls his father Salachah. And although he were of Thishbe, a city in Gilead, yet he might be of Levi, because the Levites and Priests were dispersed into all the tribes. Touching this prophesy, some say that it was then a great drought, and least this should be thought to come to pass by nature or chance, Elijah telleth how long it should last, and in what manner it should be, that so it might appear to be sent of God for sin and idolatry, which did then so much abound; and foretold this to Ahab, as the author of those abominations. But because I am. 5. Elijah is said to have prayed that it might not rain, this is a groundless conjecture. The truth is, that a judgment being shown upon Hiel his family, and yet no reformatinn following, Elijah comes forth and threatens Ahab with a greater judgment, of which both he and all Israel should be more sensible. And the Rabbins bold to invent anything, make a perfect history of it thus; Elijah seeing the judgment of God upon Hiel in his posterity, sought hereby to deter Ahab from going on in his rebellious way. But Ahab contrariwise made a mock of this warning, asking him whether Moses or Joshua was the greater Prophet; and when he answered Moses, Ahab replied, how then happened it that the word of Joshua against Hiel was fulfilled, but the word of Moses threatening, that for transgression the heaven should become as brass, and the earth as iron, was never fulfilled; no not now, when as he said, iniquity did so abound in him and his people; then Elijah answered as in this text, and obtained of the Lord, that it fell out accordingly; so Lyra, Martyr, and Pelican.

But the foresaid Johan. Hierosol. determineth not only the parentage of Elijah, but as he was himself a man of a monastical life, before he came to be bishop of Jerusalem, so (he saith) Elijah was the first of men, that lived always in chastity, and the Virgin Mary amongst women. It is most probable, that when he came to Ahab, he came out of some desert place, where he retired himself from the society of the common sort, to converse with God, out of a detestation of the wickedness of those times, for John the Baptist, whose type he was, did so, and the sudden bringing in of his history here, intimateth him to have been formerly unknown to the world, but now his zeal for God would not suffer him to lie hid any longer, but he must come forth to declare that judgment which he had prayed might come, that it might appear, how greatly the Lord was incensed by the wickednesses of those times, to move Ahab and his to repentance. And it is to be noted, that he determineth not the number of years, that the drought should continue, but only saith, if there shall be dew or rain those years, but according to my word. That is, till I shall say that it shall rain again, which most probably he himself then knew not, when it should be, but was to depend upon the Lord for further direction. For accordingly the word of the Lord came to Elijah, when he should go and speak of rain to Ahah, ch. 18. 1. Yet St. James saith, that he prayed, that it might rain, and then it rained, but this was done as he was moved by the spirit. Josephus relating this history saith, that he threatened, that there should be neither rain nor dew, till he appeared again, and then he went immediately and hid himself southward, wherein he was certainly deceived, because the Scripture saith expressly, v. 3. that he went towards the east. For it is said, Turn thee towards the East, and hide thee at the brook Cherith, which is over against Jordan. There was a cave the • e, saith Jerome, beyond Jordan, Adrichomius on this side, in a most desolate place, to which there was no way leading, and in that Elias was to hide himself, and to drink of the brook in that time of drought. This river Cherith, saith H. B. runneth between Bethel and Jericho, from mount Ephraim towards the north, and so passing along towards the east, falleth into Jordan, being eight miles from Jerusalem. But one passage more is diversely expounded. [As the Lord God liveth, before 〈◊〉 I stand.] Some taking it to be meant of his ready standing to go about whatsoever message the Lord would send him, some, whose servant I am and by whom I was sent, but others, before whom I have prayed for this, as Martyr, grounding upon that of St. James, who saith, that he prayed that it might not rain. But the second seemeth to me most genuine, because it is an apt description of a servant, and thus the servants of Solomon were described by the Queen of the south [Blessed are thy servants, that stand always before thee.] And thus much for the explication of this.

But a doubt may here further arise, because Elias is said to have prayed; that it [Ob.] might not rain, how he may be justified in calling for so great a judgment against the king and people, seeing it is the duty of prophets not to pray against but for them, 1 Tim. 2. Let supplications be made for all men, &c. 1 Sam. 12. God forbid, saith Samuel, that I should sin against God and not pray for you.

Charity indeed requireth that we should pray for all men, but the prophets of [Sol.] God knowing by the spirit, which they have, what conduceth most for conversion and salvation, see that judgments are sometimes necessary for this purpose, and so pray for them, not out of malice, or for any end of their own, but to bring them to God, and then they pray again for the removal of these judgments, as also Elias did, and it was not altogether without effect in the people, who being thus prepared, and seeing a further miracle of fire coming down from heaven upon Elijah his sacrifice, acknowledged Jehovah to be the only true God, whereas they had served Baal before. And Samuel proceeded also in like manner, first calling for thunder and rain in wheat-harvest, and then for fair weather, and Moses did the like towards Pharaoh in the land of Egypt.

But to return now again to Elijah his hiding of himself, where Ahab might not find him, who the Lord knew, would be enraged against him, when he should begin to suffer by this drought. It may seem strange both that Ahab laid not hold upon Elijah, when he was before him, and also, that the Lord should bid him go and hide himself, when he was able to protect him unhidden. But to the first it may be said, that Ahab haply contemned his threatening, as coming from an idle and distempered brain of one, who was not to be regarded; and to the second, that the Lord in his example, would teach us to use means of preservation in time of danger, by fleeing and hiding ourselves, and not to trust to his immediate providence, when there is any other lawful way of escaping; so Martyr.

And thou shalt drink of the brook, and I have commanded the ravens to feed thee there.] This is spoken, lest Elijah should doubt, when he came into so desert a place, that he should be destitute of necessary food. And it was a strange way of feeding him, but served to set forth the power of God the more, whereby he can make any of his creatures to serve for the good of his, although against their nature; and Martyr noteth particularly, that the ravens especially did owe the Lord this service for the benefit which they singularly above other fowls enjoy by his providence, when they are young; according to Ps. 14. 7. Who feedeth the young ravens, that call upon him. And Job 39. 3. For being newly hatched, as some observe the dam forsakes them, till they be feathered, and in all that time they are by an extraordinary providence sustained; and they determine also the means, viz. by little worms, bred about their nest. And as the Lord promised it was performed to his Prophet: the ravens brought him bread, and flesh morning and evening, and this the Rabbins are bold to say, they took out of Ahab's kitchen. But certainly no man knoweth where they had it, only it is certain that he who employed them about this carriage, could provide it anywhere at his pleasure, and he could also have sent it him by his Angels, but it was his will at this time rather to make this use of these fowls, so singularly obliged unto him, to teach men to be ready to do him service for his goodness extraordinary towards them, in feeding the hungry, as he commands, out of that which they have to feed themselves withal: according to that, He that hath meat let him give to him that hath none. But seeing the raven is an unclean bird, why would the Lord have meat brought to Elijah by ravens, or how could he eat it without being defiled? Martyr answereth, the same Lord, who would have the raven generally counted unclean, by appointing the ravens now to bring him meat dispensed with that law, and indeed in case of necessity Christ teacheth, that a ceremonial law need not to be kept, but that a man's necessity for the preservation of his life is always a dispensation to it, when he justified his Disciples plucking of ears of corn upon the Sabbath being hungry, saying, man is not made for the Sabbath, but the Sabbath for man, Thus Martyr; but it is to be noted, that although the raven was unclean, and they that did eat of it, or touch the carcass of it being dead, were hereby indeed made unclean for a time, yet no uncleanness was by it contracted whilste it lived, and therefore no dispensation was now needful. Allegorically by the ravens, the ordinary gloss understandeth the Gentiles black by sin and idolatry, but they bring meat, as it were, unto Christ, when they turn to the faith; according to that saying of his, when the Samaritans came out to hear him, and believed, I have meat to eat, that ye know not of; for that meat was their faith, and herewith Christ is fed morning and evening, when the Gentiles embrace the faith in the beginning of the Gospel, and continue in it unto the end. The Papists to countenance the superstition of Anchorites, parallel this of Elias, with the like done to Paul the first Eremite, who they say had bread brought unto him once a day by the ravens, herein making him to be of a more perfect life then Elias, because he eat but one meal a day, and bread only, without flesh; hereupon commending this course of life as most perfect, when as by this example of Elijah it is plain, that it well agreeth with the holiest man living ordinarily to eat flesh as well as fish, and two meals a day as well as one, so that gluttony and drunkenness be avoided, and abstinence from all meat be used at times of fasting. Only where abstinence from flesh upon some days is by the law of the land enjoined for the good of the common wealth, obedience herein out of the case of necessity, is to be yielded by all men.

But after certain days the brook was dried up▪ &c. Then the word of the Lord came to him saying, arise go to Sareptah, &c.] Heb. it is, at the end of days, well rendered by Iun. at the end of a year, as also the same phrase is used, Gen. 4. 3. The drought was now grown very great even to the drying up of water springs. God indeed could have caused that the water should still have continued here for the use of his servant, but it seemed good unto him rather to work now another miracle, & in providing for him the residue of the famine, to provide for a poor faithful widow also, who must otherwise have perished together with her son through hunger, and that not in the land of Israel, but of Sidon, in Sareptah a city of the Gentiles, which was done as we may gather from the application of Christ made hereof, Luke 4. to figure out the rejection of the Jews, and the vocation of the Gentiles; yet the Rabbins, as Martyr hath it, will some of them have this city to be in Israel, because they would not have it thought that such a miracle was wrought out of their land; and some in France, but most erroneously, as may appear by that which hath been said; how Elijah spent his time when he lived alone by the brook, it is not said, but we may easily conjecture, that he spent it in prayer, and divine meditations. John. Hieros. saith, that he was there taught of God a form of living solitarily, wherein he afterwards instructed others, making this the original of a monastical life. And he addeth, that other godly persons came thither to him by the guidance of Angels, who were by him confirmed against idolatry, and taught to live such a life, &c. When Elijah came to the gate of the city, he saw a widow woman gathering up sticks, whom happily he knew to be a widow by her habit, but whether the Lord had yet declared unto him, that this was she to whom he was sent, is by some doubted, holding that he asked first a little water of her, as Abraham's servant sometime had done of Rebecka, praying before, that her readiness in giving it to him, might be a sign to assure him, that she was the woman. But I rather think, that by a divine instinct he knew her so soon as he saw her, because he presently declared the word of the Lord unto her, and Prophets were of that sagacity generally, that they knew others extraordinarily, when they came near unto them, although another man could not; as Ahijah the Prophet knew the wife of Jeroboam, when her feet did but sound at his door, before he heard her speak, although she were also disguised to deceive him, that could not see. He then asked her first, as the thing which he first stood in need of being dry and thirsty, and then calling to her again, would have a little cake brought him also. The journey of the Prophet from the brook Cherith to Sareptah, saith H. B. was 100 miles, and his former journey from Samaria to Cherith 24 miles▪ He might well then, when he had taken so long a journey, be both very thirsty and hungry; and so weary, as that he might gladly sit down and rest and refresh himself there, before he went to the widows house; neither could he without an extraordinary spirit, wherewith he was endued, travail so far without food. But what his ability was in this kind, we may gather from ch. 18. where he is said to have g •• ded himself, and run before Ahab's chariot, when he made all the haste that he could from mount Carmel to Jezreel, which was 16 miles. But now he was doubtless weary and hungry, as our Lord when he had fasted 40 days, is said afterwards to have begun to be hungry. Who this widow was, is not otherwise expressed, but that she was gathering up sticks to make a fire; whereby it appeareth, that she was poor, So God chooseth the poor in this world: And by her speech it appeareth, that she was one rich in her faith, and by her present believing the word of the Lord, which the Prophet spake unto her; For she said, as the Lord thy God liveth, and called not gods to record after a heathenish manner; and although she had only meal enough to make one cake, and then was likely to die with famine; yet at this word she imparted thereof to Elijah for his necessity, believing to be supplied again miraculously, as he had said. It cannot hence be gathered, as Martyr noteth, that one ought to give to a Prophet in his need, before that he giveth to his child, or himself, or parents. For charity beginneth at home, and a man must first and chiefly provide for his own family, and honor father and mother by supplying their wants, and if he hath anything to spare, then give to others; and chiefly to Prophets in want. For when the Pharisees taught, that in giving to the Priest, a man did so highly please God, that he needed not thus to honor his parents, they are censured as overthrowing God's command by their traditions. Neither did this widow give the prophet a cake first to diminish her necessary provision, which was for the sustentation of her and her sons life, but to have it increased, as it is said indeed that it was.

For whereas she had only meal and oil enough for once to feed her and her son, it was now so increased from thenceforth as she spent of it, that both he and she and her house, which was not spoken of before, lived upon it many days, neither was it thus diminished, till the earth returned to her former fertility. In the text it is said, till God sent rain upon the earth, not meaning, that then immediately it ceased, for after the rain it was divers months, before the earth could yield any fruit, but so soon as this was done, the miracle of increasing the meal and oil ceased, and that was two years and an half, as will appear by comparing herewith verse. 7. How this was done is not to be inquired, for he that promised it, could as easily do it by his almighty power, as cause the earth ordinarily to bring forth corn and oil by his blessing. Yet the Rabbins are bold to set down the way, viz. by causing the air about the oil to turn into oil, and that about the meal into meal, as in the caverns of the earth, from whence the water-springs come, the circumambient air is by the coldness & moisture of the place turned into water, whereby no want followeth the running out of the water, but the same current continueth still. It may be noted here, that the famine brought upon Israel by the wickedness of king Ahab, extended to some foreign countrries also, but herein it is probable, that there was a special hand of providence directing it to the country of the Sidonians for the punishment of their idolatry, who were authors to Israel of sinning thus in their daughter Jezebel, the wife of Ahab, who sprung from their king, the land of Judah under good king Jehoshaphat, being in the mean season free from this judgment, and all other countries also, as may well be supposed, because no history maketh mention of any such famine in all the world, and Tostatus argueth against it both from natural causes, which never are of a famine in all parts together, seeing the constitution of divers clymates are divers, and from supernatural, seeing God doth not at any time punish all countries in one kind. But amongst the Sidonians and Tyrians that this famine was, Menander testifieth, saying, in the time of Ithobaal king of the Tyrians, there was such a defect of rain from the month Hyperbereteus unto the Hyperbereteus of the year following, that none fell in all that time, but when he had appointed supplications to be made, a great deal of thunder followed, wherein yet he goeth from the sacred history, which speaketh not of a year only, but of three years and six months. If it be asked, why the prophet was not sent at the first to this widow? Tostatus answereth rightly, that Ahab making enquiry after him, when he began first to be vexed with the famine, in all kingdoms about, as Obadiah afterwards told him, it had been hard for him to be hidden in a populous city, but now having searched in all places as much as he could after him, and hearing nowhere of him, he did most probably give it over, resolving that either he was dead, or else taken away so by the spirit, as that he could not be found.

After these things it happened, that the woman's son fell sick, and his sickness was so sore, that no breath was left in him, &c.] That is, whilst Elijah yet sojourned with her, the Lord did thus exercise and further confirm her faith. She seeing her son dead, expostulateth with the prophet, as calling her sin to remembrance before God, for which she thought that her son was thus taken away from her. Therefore he carrieth the child into his chamber and prayeth again, and again, and stretcheth himself upon him three times, and he was restored to life again, and she was more confirmed in her faith. The meaning of her expostulation was, as if she had said, what have I offended against thee that I am now thus punished? and if not, this is come upon me for my former sins and present impurity, which appears to be the more foul, now that I have so holy a man with me. Thus P. Martyr and Pelican, But Lyra rejecteth it in the last part, which is the exposition of the Hebrews, because none fare the worse for their sins, for having such as are more holy with them, but rather the better for their sakes, wherefore he confirmeth the former, she seeing him to be a man zealous against sin in Ahab, thought that he had also called for this judgment against her for her sins, of which being a godly woman she could not but be most sensible, and this I take to be the true meaning. She out of her grieved and troubled mind spake so unto him, as if he were the cause. But to clear himself, he took her son to him and prayed, &c.

For Elijah his strange gesture in stretching himself upon the body of the child three times, which the Chaldee rendereth he straightened himself, the Septuagint he breathed upon him, he did this as an instrument of God, and so did Elishah in imitation of him, thus helping by the spirit, that was extraordinarily in him, the body to wax warm, and so to be the more fit to be again enlived by the souls returning, as God at the first breathed into Adam the breath of life and he became a living soul, and he did thus and prayed thrice, to intimate his praying to the blessed Trinity, and not, because God could not have raised him without such means, but God directed him so to do, in a mystery, according to Lyra, Christ's coarcting or streightning of himself upon a human body b • ing set forth hereby, when he took flesh upon him in the womb of the Virgin Mary, and again when he lay in the manger, and lastly, when he hung upon the cross, whereby man dead in sins and trespasses is quickened, coming once by faith to be united unto him. And such means were also used then, to show the imperfection of the law in comparison of the Gospel, when with less ado Christ and his Apostles raised some from the dead. But as Martyr noteth, this is the first, amongst those that were raised up from the dead since the creation of the world, but after two were raised from the dead by Elishah, three by Christ, one by Peter, and one by Paul, to say nothing of those, that rose out of their graves at the time of Christ's resurrection, and this is held rightly to be the greatest of all miracles, and therefore▪ this widow, who had seen the great miracle of the meal and oil before, said, Now I know that thou art a man of God, &c. That is, I am more confirmed in it, which I indeed believed before, as the Samaritans, to her that told them of Christ, Now we believe, not because of thy saying, but we have heard him ourselves, and know, &c. Touching him that was raised, some, whom