Commentary on the Old Testament Volume 2-4

CHAP. XVIII.

AFter many days the word of the Lord came to Elijah in the third year, &c.] A doubt may here be made how the drought continued three years, and six months, according to St. James, when as an end was put unto it the third year? P. Martyr giveth a double solution. 1. That the 6 months are not here counted, but the whole years only; but if it were 6 months after 3 years expired, I cannot see how it can be said in the third year, but rather in the fourth. 2. That he abode 6 months in the land of Israel, which are not here reckoned, but only 3 years of his abode with the widow of Sareptah, and therefore it is to be understood, as if it had been said, at the end of 3 years after his coming to Sareptah, which was last spoken of, the time of the drought before this not being determined in the sacred history, but only spoken of generally, till that Luke 4. 25. Christ speaketh hereof, and after that I am. 5. 17. to this effect, Martyr. But Junius better having set down the time of the drought, when he went from the brook Cherith, to be a year, rendereth the words here; many days after the third year: that is, 6 months. Neither doth the Hebrew so disagree, but that his translation may be justified, seeing it is, and there were many days; and the word of the Lord came to Elijah the third year, that is, many days of the drought before his coming to Sareptah, and after his coming thither in the third year, about the midst of the year, this word came unto him that he should go to Ahab, and tell him that now it should rain again, and this judgment should cease; which was not thus taken away for their penitency in Israel, but out of God's mercy to verisie the saying of Elijah, that it should not rain, but according to his word. For Ahab went on still in his wickedness, neither do we read of any repentance in the people; only there were scattered amongst them some who feared God, and abhorred from that idolatry, even 7000. as is after wards said, that bowed not the knee to Baal; which doubtless prayed earnestly to God for deliverance from this famine, and partly for their preservation, God would now send rain upon the earth. Whereas v. 2. the famine is now said to have been great in Samaria, it is not to be understood so, as if it were not great all over that kingdom, but Samaria the Metropolitan city, wherein most wickedness was committed, suffered most hereby.

Then Ahab called Obadiah the Steward of his house, who feared God greatly, &c.] A wicked king had a godly servant, so Pharaoh had Joseph, and Laban Jacob, Saul [Note.] David; wherefore he may be godly, that liveth in the house of the wicked, Naaman served the king of Syria a worshipper of Rimmon, and there were good Christians whom St. Paul saluteth, of Caesar's house. And herein the providence of God appears for the preservation of his faithful servants in time of danger, by placing such about heathen kings, as Daniel also, and Nehemiah, and Hester, and Ebedmelech, who delivered Jeremiah out of the dungeon, and here Obadiah is said to be one, that shown his piety in hiding and feeding the Prophets of God in time of persecution, in caves with bread and water, to the number of 100. which must be understood to be such, as were instructed by other Prophets in companies as their Disciples, being therefore sometime called sons of the Prophets, who labored as their teachers in beating down sin and upholding the service of the true God, and singing and setting forth his praises, and opposing idolatry; for which Jezebel sought their destruction. Of such it appears by the example of Obadiah, that the godly have a special care, but the wicked malign them most; yet as much maligned as they were, see the providence of God in upholding so many amongst a people so desperately wicked, for their more just condemnation, when they would not be reformed by them. And from amongst these Prophets God sometime sent forth one, and sometime another, as he pleased; and it is not unlikely, but that in the land there were many more provided for by other godly persons. As these by Obadiah, so Martyr.

Now this Obadiah so well approved of God, Ahab it seemeth counted also most faithful to him, and therefore in this great drought, in which the beasts which he had, could find no grass to sustain them about Samaria, he took a journey himself one way to search about half the kingdom for it, and sent Obadiah to do the like about the other half, that the horses and mules at the least might be kept alive. A brutish and wicked king, that suffered the Prophets of God, the chief of his creatures to be persecuted, and took such care for brute beasts; and so to many Christians, an horse or a dog is more then the best servants of God. Neither did he search into the cause of this judgment to repent and turn, but his solicitude was to search out if there were any hay in any place, that it might be brought to Samaria for the sustentation of those beasts, in which his greatest delight and confidence was. And herein Obadiah served him, as was his duty, forasmuch as he knew, that he was by God set up to be King and Lord, and therefore to be served and obeyed in these things.

And as Obadiah was upon the way, Elijah met him, and he fell upon his face, &c.] The Lord directed Elijah not to Ahab at the first, who was unworthy for his wickedness, but to Obadiah a godly man and a servant to the Lord's Prophets, saith Pelican, who shown by his speech, calling him my Lord Elijah, and by his gesture in bowing to him down to the ground, how much in his godly heart he honored so great a prophet, being here an example to others of giving double honor to Elders ruling well, that labor in the word. When Elijah heard him ask whether he were not Elijah, he both said that he was, and immediately bad him go tell his Lord, that Elijah was there. But Obadiah fearing, that this might be dangerous to him, if the spirit of God should in the mean season carry Elijah away to another place, spake so as that he might not be sent to tell Ahab thus, unless the prophet were constantly resolved upon it, and to insinuate the more into his favor to deal well with him, he told him, that he greatly feared God from his youth, and was such a friend to the Lord's prophets, that he hid and fed 100. of them in time of danger. That which he feared from Ahab, if he should come to him with false news, was killing, either for deceiving him when he reposed so much trust in him, or for that he laid not hands upon him to bring him unto him, for whom he had so long so anxiously sought, and if doubting whether Elijah would then indeed show himself to Ahab, he should resrain from going upon this errand when the prophet bade him, there might also be danger that way from the hand of God, for his disobedience. Now in setting forth his own goodness in this necessary case he sinned not, although out of such a case in vain-glory to do so that a man may be praised, is not without sin.

There is, as the Lord liveth, no nation or kingdom, to which my Lord hath not sent to seek thee, &c.] This, as all expositors agree, is not to be understood strictly, as the words sound, as if Ahab had sent all over the world to seek Elijah, although the Hebrews hold so, affirming Ahab, but falsely, to have been Emperor over all, for he reigned not over Judah which was nearest unto him. It is then to be understood of all the neighbor kingdoms, with which Ahab was in league, and by virtue thereof might require any of his subjects being fled thither, to be redelivered unto him, taking an oath of them to answer truly, whether they knew him to be there or not, as they might in the like case of him. And therefore he saith only, there is no nation or kingdom, not nation or kingdom in all the world. And thus almost P. Martyr at the first cleareth this place, but he resteth finally upon another, viz. that the land under Ahab is spoken of as it was in times past, consisting of many kingdoms, there was no nation or kingdom within his dominion, but he had sent unto it. But I think the first is rather to be preferred, seeing however that country was in times past divided, yet now it was all one kingdom. But if Ahab searched so narrowly for Elijah, it may be doubted, how he could in Sareptah be hidden from him, seeing his father in law reigned there? It is commonly answered according to the saying of Obadiah here, that the spirit of the Lord sometime took him and carried him away, so that he could not be found: but I think it may better be answered, that Ahab had done making that inquisition, before the prophets coming to Sareptah, after that giving over the searching for him anymore, as vain, supposing him to be carried away some whether by the spirit, and so not to be found, as was partly touched before.

Eliiah seeing the fear, in which Obadiah was, assured him by oath, that he would show himself to Ahab that day, and so he did immediately after that Obadiah had told him. Then Ahab said unto Eliiah, art thou he that troubleth Israel? But Eliiah replied saying, not I, but thou and thy fathers house, &c.] Tostatus thinketh, that when Ahab saw Eliiah coming, he went to meet him for honors sake, but his salutation by upbraiding him for troubling Israel by that great drought, showeth the contrary; that he was angry with him, and now thought to be revenged on him, as the author of so great an evil, seeing he had made him in his power; whereas if his going to meet him had been for honor, his word • would have been suitable, requesting his prayers, that an end might be put to the present judgment. I think therefore rather with Martyr, that he went to meet him that he might the sooner terrify him, and compel him to seek for rain immediately, with the want of which [Note.] he and his people were now so greatly endangered. Thus wicked infidels impute the calamities, which come for sin, to the servants of God, as the cause thereof; so also the heathen in the days of Tertullian, if Nile did not overflow, which was a cause of dearth, or Tiber overflowed, whereby the city was endangered, if there were famine or pestilence, they cried out, have the Christians to the lions, as the cause of these evils.

Elijah nothing daunted by the kings angry speech, layeth the fault altogether upon him and his idolatrous father, by whom indeed God was provoked to this judgment, for that they left his commandments and served Baalim, that is, saith Pelican, the planets of heaven, chiefly the sun. But Judge. 2. 13. I have already shown, that all the male gods of the heathen were called Baalim, whereof Jupiter was the chief. Elijah in thus reproving the king, did as John who was like unto him afterwards did to King Herod, neither did he more then was justifiable. For although the ruler of the people may not be railed upon, yet he may be reproved for his sins. For the word troubling here used, Martyr noteth, that it is put for troubling, either in the out ward estate, as Achan is said to have troubled Israel; and Jacob said to his sons, that they had troubled him, when they had slain the Shechemites; or in things spiritual, as Gal. 1. St. Paul telleth the Galatians that there were some that troubled them. And both these ways, this wicked King troubled Israel outwardly by this drought and famine, and spiritually by setting up idolatry; after which followed a tail of other gross wickednesses, causing the foresaid judgment. But he contrariwise imputed both these ways of troubling Israel to the prophet, seeing he sought as much as he could to hinder the people from idolatry, which he counted piety, from whence this great judgment seemed to him to come, as the weakening and dissipation of the Roman empire after Constantine's time was imputed by the heathen to the beating down of the old religion, which they counted their idolatry to be.

But now send and gather to me all Israel unto Mount Carmel, and the Prophets of Baal, &c.] It is generally held by all Expositors, that some others passed from Eliiah to Ahab before these, tending to dissuade him from idolatry; so promising rain, and to induce him the more, he spoke of the vanity of idols, and of the power of God, a demonstration whereof he would make before all Israel, if they were assembled together; and therefore he willed him now to gather to him all Israel, &c.] The prophets of Baal whom he would also have assembled, were 450. and the prophets of the groves 400. which were fed at Jezebels table. The first number Martyr thinketh to have lived all over the kingdom, but the other, as Chapleins to the Queen, about her; and that those 450 only were gathered together, the other company which attended upon Jezebels devotions, not being by her suffered to come. And to this also Pelican agreeth, because those 450 only are mentioned after this, but nothing more said of the other, and therefore most probably they came not, But I see no reason why we should not hold, that the King had his Chapleins as well as the Queen, and therefore I assent rather to them, who will have those 450 to be Ahab's Chapleins, whom he nourished, as Jezebel did the other 400, yet most probably so, as that they were sent out at sometimes into all parts to teach the people their idolatry, and then returned again. The place, to which Elijah would have all these gathered was mount Carmel, that is, saith Martyr, near mount Tabor in Ephraim, or Zebulon, and not that place in Judah called Carmel, where Nabal sometime dwelt. In which last he saith truly, for Nabal's Carmel was but 12 miles from Jerusalem towards the South-west, this 60 or more towards the North. But whereas he saith in Ephraim or Zebulon, it was in Issachar, being the place where Elijah and Elishah dwelt, standing almost midway between Jerusalem & Sareptah, seeing from Sareptah to Carmel there were 60. miles, and from thence to Jerusalem 64. and from Jerusalem to Sareptah 112. and from this place the Frier Carmelites took their name, who built them a monastery there, so H. Bunting. And by this we may conceive, why he would have them gathered to Carmel, because there was his abode, towards which he was coming, when he met Ahab. To Samaria he would not have them gathered together, where Ahab dwelt, saith Martyr, because so Jezebel might have hindered it. According to the prophets desire, all Israel was soon gathered thither together, that is, most probably all the elders, princes, captains and officers, and not everyone of the common people: for that would have required a long time and been a great trouble. If any man shall marvel, how Ahab was drawn so soon to yield to Elijah to do this, it is to be conceived, that partly for fear of greater judgments, if he should refuse, and partly out of hope, that in thus doing rain would fall again, and a desire to see what Elijah could do, God also who hath kings hearts in his hands, and turneth them as he pleaseth, moving his heart hereunto. And it is not to be doubted, but the people pressed with misery, would be very ready upon this occasion to come.

When they were all come together, Baals prophets also being present, Elijah said unto them, How long halt ye between two opinions, &c.] Josephus saith, how long are ye divided in mind and in opinions, the Chaldee in two parts, the Septuagint into two knees, hereby is both intimated, that they were diversely affected, sometime acknowledging the Lord to be God, because his power was so great, that he had now shut the heaven above three years, and sometime drawn by Baal either for fear of the king, or through the persuasions of his prophets, being also fascinated by his pompous service with so many attendants, accomodated with costly apparel, stately altars, rich sacrifice and bewitching ceremonies: and that it is a sin intolerable in any to be thus wavering in matters pertaining to God, which be of so great moment, flying like birds off one bough on to another, as the word 〈 in non-Latin alphabet 〉 here used properly signifieth. For no man can serve two masters, much less two God's so contrary, seeing neither will be herewith pleased, and it is taxed in the Samaritans, that they feared God and served idols, and St. Paul saith, What agreement betwixt the temple of God and idols? which may well be applied to the papists for their worshipping of images, and calling upon the dead. Some gather from hence, that there was a tripartite division, some worshipping Baal only, as Jezebel, and her prophets and followers, some the Lord only, as Obadiah and other godly persons, and some both, as Ahab and many more, who being worshippers of Baal, yet trembled at his judgments. The people being thus challenged, answered him not a word, for they suspended, till they saw what he would do to decide this controversy, and make it evidently appear whether of the two was the true God, about which the greatest part began now to stagger, although they had hitherto served Baal. because that in all this time of the drought they could have no help from him.

Then Elijah said again unto the people, I alone remain a prophet ef the Lord, but the prophets of Baal are 450. Let them now give us two bullocks, &c.] Because he had said, if the Lord be God follow him, &c. he now propoundeth a means of trial, the Baalites should prepare one bullock for sacrifice, and he another, and the god that answered by sending down fire to burn it, should be acknowledged to be the true God. Whereas he saith that he alone remained a prophet of the Lord, the meaning, saith Martyr, is, that came forth to contend with the Baalites, for many were destroyed by Jezebel, and many remained hidden in caves, but Elijah entered these lists alone, which tended to the magnifying of God's power the more, when by one a greater work was wrought then by many hundreds. But why did he flee to miracles and not to the holy Scriptures for the deciding of this controversy? Answ. Some think, because all the assembly could not have heard his voice, but the true reason is, because he had to do with many that regarded not the Scriptures, as their doings did declare, whom nothing could therefore convince but miracles which are for unbelievers. And the coming down of fire first, and then of water, was not without this Allegory, that the spirit to believe is first given, and then followeth baptizing. By fire sent down upon sacrifices God had divers times before approved his divine power, in Solomon's time and David's, in the time of Moses and Aaron, and to Manoah the father of Sampson, and as is held by many, to Abel he shown his acceptation of his sacrifice in like manner. Wherefore Elijah by a divine instinct was moved to propound the same at this time, and not to give us an example at all times to seek to try out the truth by miracles, least we tempt God. If any shall wonder at the Baalites accepting of this offer, seeing they could not hope to have fire sent upon the sacrifice by a dumb and dead idol; it is to be understood that the Devil can sometimes send down fire from heaven, as upon Iobes cattle, and as is said of Antichrist working by him, Revel. 13. But against God Elijah knew that now he should not be permitted so to do; whereas Elijah biddeth them to call upon their gods, it is not to be understood, as if he would have them commit this idolatry, but he speaketh that, because he knew they would do so; as if he had said, call upon your gods, if ye will, for I know that out of the vain confidence which ye have in them, ye will do so. And in like manner it is to be understood, which he saith after this ironically, when he saw them to continue calling upon Baal till noon, without any answer, Cry aloud, for he is a god, either he is asleep, &c. for hereby he plainly derided them, who believed him to be a God, that they might be ashamed; although they being infatuated by God's just judgment, understood him as speaking in earnest; hereupon extending their voices more. If any shall doubt whether Elijah did well in this jesting, seeing it is forbidden, Ephes. 5. 4. It is answered, obscene and scurrilous jesting only is there forbidden, which tendeth to the corruption of others, and showeth nothing but vanity or malice in the heart of the speaker, and is not to the use of edifying; but this mocking of Elijah tended to edification to such as were present, the worshippers of Baal, and Baal himself being hereby declared to be most vain, that all such as followed him might be ashamed, and repent.

The Prophets of Baal hearing him say so, did not only cry louder, but also cut themselves till the blood ran out, which they did to move their idol to the more pity. But the hand of the devil was doubtless herein to stir them up to this madness, out of that delight which he taketh in shedding of human blood, who was a murderer from the beginning; and not only them, but others of their stamp also in other countries. The Sybils of France did cut themselves likewise in their sacrificing, and geld themselves. And the Popish in Italy do not much differ from them; when as the week before Easter they whip and fetch blood out of their own devil, so laborious is superstition to the destroying of the soul and pleasing of the devil, whereas true piety doth not teach a man thus to please God, but by fasting and prayer, and temperance, and flying of sin in the whole course of our lives; hitherto Martyr in these words or to this effect, neither doth nor needs any man to speak more for the clearing of all things in them.

When noon-tide was past, and there was no voice that answered, &c. Elijah said to all the people, come to me, &c.] There were two times of sacrificing, the morning and the evening, to the prophets of Baal the first time was given, and the choice of the bullock to be sacrificed, that they might have whatsoever advantage they could desire, and that they all together should join in calling upon their god against Elijah alone. Yet all this helped them not, and their time being now past, Elijah calleth the people to him that they might see, that he used no deceit, and then he first repaired the altar of the Lord in that place, which Saul sometime built, but the Baalites had now destroyed, saith Pelican, as they did more in other places. Tostatus also understandeth this, of the altar set up by Saul, as he supposeth in Carmel, when after his victory over the Amalekites he made his station there, 1 Sam. 15. 12. But neither is it said, that he made an altar there but in Ajalon, 1 Sam. 14. 36. after his victory over the Philistines, but from Carmel he passed on immediately to Gilgal to sacrifice there, neither doth the scite of that Carmel agree to this, seeing it was in Judah, this in the tribe of Issachar, as was before shown. Wherefore Martyr thinketh, that it was some altar upon which the Patriarchs had anciently used to sacrifice. And some, he saith hold, that the godly thereabouts used to come thither to sacrifice, when they were kept from going to Jerusalem after the division of the kingdom, as they did also in other holy places of note, which the Baalites seeing did beat them all down. But this he rejecteth, because there was then only one altar appointed for sacrifice at the temple of Solomon, yet he showeth none other reason, why the Baalites did break down this and other altars of the Lord in the land, according to the complaint of Elijah here following, they have slain thy prophets, and broken down thine altars, &c.

And forsomuch as Elijah complained of this, and now erected one of them again to offer sacrifice thereon, it is plainly intimated, that in the time of that necessity the servants of God were dispensed withal, when they sacrificed in some other holy places besides at Jerusalem, and therefore I subscribe to the fore-recited opinion, as most probable. But it is to be noted, saith Martyr rightly, that Elijah would not use the same altar which the Baalites had built, to show, that the servants of God should not use the rites or idolatrous vestments and instruments of those that served false gods, which he complaineth, that some did when they used those of the papists.

And he took twelve stones according to the number of the tribes of the children of Jacob, to whom the word of the Lord came, saying, Israel shall be thy name.] With these stones he made up the altar, to show, that all these tribes should be joined together as one in the service of the same only true God, and none of them worship idols, but be ashamed hereof, to intimate which he commemorateth also the name of Jacob their father, changed into Israel, that is, a prince of God, of whom they being descended did also partake of principality, which should have made them scorn to subject themselves to dumb idols. The like also was done before by Moses and by Joshua, whose example Elijah doubtless followed herein.

Then he made a ditch as it were, of two measures of corn] the vulgar Latin hath it, as it were by two ploughings about the altar. But R. Solomon, saith Lyra, following the Hebrew text, expoundeth it of two furrows drawn about so much ground, within the which this altar stood, as two measures of corn might be sown upon, which he saith was done in resemblance of the court compassing the tabemacle, as this is most probable, because as the tabernacle had, so he would have these furrows as a boundary about the altar, over which the people might see the sacrificing, but not come within them. Then he caused the sacrifice upon the altar to be filled with waters, till they ran over into the ditch and filled it, for he caused waters to be poured on the first, second, and third time, all which he did, to make the miracle of fire coming down and consuming the sacrifice the more famous, that none might object any deceit herein, but all might be convinced of the almighty power of the Lord, and so turn to him, and from dumb and impotent idols. In causing water to be brought to wash the sacrifice, Elijah followed the rite prescribed Levite. 1. but in causing it to be poured out so abundantly upon the sacrifice laid upon the wood, which made it more unapt to burn, he respected the miraculous fire, that was to come down, which could as easily kindle, and as speedily burn up wet wood as dry, and the water also, as this is shown by and by to have done. But whereas he caused 4. measures or firkins of water to be poured on, and this to be done three times, Martyr will have this mystery to be therein: The 12. measures of water did set forth, as the 12. stones did, the 12. tribes of Israel, and the pouring of them on at three times, the three holy Patriarchs, from whom they were descended, Abraham, Isaac, and Jacob, and from whom they had learned the right way of worshipping the Lord. If any man shall marvel at this abundance of water in so great a drought, and of so long continuance, Ios ephus thinketh, that some Well nigh to that place, which was almost dry, was made by the power of God to abound again with water at this time. Some of the Rabbins have devised another new and strange way, of water dropping from Elisha his fingers, who ministered unto Elijah in preparing this sacrifice, applying hereunto, his supplying of Jehoshaphat's army with water miraculously, 2 King. 3. But leaving this as a vain figment, and that of Josephus, as an human conjecture; we may more probably hold that there was nigh some known well of water, not yet dried up; and from thence they fetched all this water, neither was there need of a miracle to provide it extraordinarily: for otherwise they that were bidden to pour on water might, and would doubtless have asked, where they should have it. Some say, that mount Carmel stood by the sea, and therefore from thence they would easily fetch water enough, viz. by the shore of the Mediterranean sea, not far from Ptolomais.

All things being thus prepared, Elijah prayeth, that the Lord would show himself by miracle to be the only true God, and that he was his servant, and so make the people to know him, and with their hearts to turn unto him. For now they served Baal, and counted him an impostour, and so would not be moved by him to turn from their idolatry. This prayer being made, fire came immediately down from heaven and consumed all the sacrifice, wood, stones, and water, round about; insomuch that all the people fell on their faces, and gave glory to God, by crying out again and again, that he was the Lord. Then Elijah took his opportunity to move for the slaying of all those prophets of Baal, which was done without delay at the brook Kishon, down to which they were carried, that is, not so far as that part of this brook by mount Thabor, where king Iabins army fell, but that which extends itself, according to Adricomius, to the foot of this hill, for so he describeth this brook, and saith it runneth, and to this, saith Martyr, they were brought to be slain, that their bodies might be cast in thither, and so carried away of the stream. And this execution was just, neither could the people without it have approved themselves for true converts, seeing these prophets were most notorious for seducing to idolatry, and who so did thus was by the law of God to be put to death, and it was not safe to defer it, because of Jezebel the queen, who doubtless would have been a means to save them. If it be doubted, how the fact of Elijah may be justified in giving sentence and not expecting it from the king, who was present there, and by his office was the supreme judge? I answer, that at this time Elijah had a power above the king, as Samuel also had, when in the presence of king Saul, he gave sentence against Agag and hewed him in pieces. The king was an idolater, and therefore it was not to be expected, that he should now condemn them, neither was his sentence to be waited for. It sufficed that there was one, who was extraordinarily stirred up by the spirit to give this sentence, for what he said, God said by him, who is King of kings, and accordingly moved the people's hearts so, that it was done by their assistance, and thus a well-pleasing sacrifice was offered unto him, for the averting of his wrath in the drought, and the procuring of his favor, as when Phinehas was moved in like manner to slay Coshi and Zimri. Some think, that Ahab seeing the miracle was convinced, and gave his consent to this slaughter, how ever, God so wrought in his heart, that he did not countermand, but gave way unto it.

For the fact of Elijah in slaying these men, it is not set forth, that we should imitate it, who are either prophets or private persons, but leave the sword of justice to be drawn against malefactors, by the public Magistrate, who by commission from God beareth the sword, for this and the like cases were extraordinary, neither is any man of a private motion, but being extraordinarily stirred up by him that is highest in power to do likewise, and herein he must not deceive himself, but be able to prove his authority, as did Samuel and Elijah, of Phinehas see before upon Numb. 25.

Then Elijah said to Ahab, arise and eat and drink, for there is a sound of much water, &c.] It seems, that both the king and people continued fasting all this day, for they remained first expecting, what the prophets of Baal could do, till noon, then they waited to see, what could be done by the prophet of the Lord, till the evening, and immediately after the miracle of fire descended, with Baals prophets to the brook, that they might be slain there. Now therefore it was time for them to take some repast, and it is not improbable, but that the king had an house or tent upon mount Carmel, wherein he might eat and drink, and to this the prophet bade him ascend from the brook to this end, that after some repast taken, he might be the fitter to travel home to Jezreel. But Elijah for his own part not caring for food, went up to the top of Carmel to pray, as his gesture declared: for he fell down upon the ground after the manner of one praying, and put his face between his knees, that is, saith Martyr, he fell down to the ground so, as that he neither lay nor kneeled with his body erected, but his head bowed down towards the earth, as he kneeled, between his knees, which gesture he used in greatest humility, as unworthy to look up to heaven, like the Publican commended by our Lord for his humility, Luk. 18. so the cherubims covered their faces with two of their wings, from which examples we should learn to use the most [Note.] humble gestures in prayer. And it is to be noted, that Elijah was so intent to praying, that he would not look up himself, but sent his man to see, whether any cloud did appear out of the sea, for this place, as was said before, was near 〈◊〉 it, and when he brought him word that none appeared, he notwithstanding persevered still in prayer, when he returned the second and third time, and so to the seventh, before any cloud could be seen. And all this he did, although he knew certainly that God would send rain, because it was the will of God, that he should thus earnestly seek it of him, for the making of it more manifest; that rain fell not now by natural causes, but by God's power, that he might yet further appear hereby to be the only true God: That we might learn by prayer to seek all good [Note.] things whereof we stand in need, and deliverance from evils, although the decrees of God shall stand without our praying, and to persevere in praying till we prevail; although we looking often for it see no sign of audience. Tostatus comparing the Lord's former answering him without delay, when he prayed for fire to be sent down from heaven, with this deferring, when he prayed for rain, saith, that was before the people, whose believing would have been much hindered and Baals prophets not so much confounded, if there had been any long delay: but now Elijah being alone, there was no such danger, but this deferring to answer him, might be of good use to keep him from being puffed up, to which he might otherwise have been subject, if always so soon as he prayed, he had received answer; when his man had gone 7. times at the last he brought word, that he saw a cloud like to a man's hand rising out of the sea, the vulgar Latin, quasi vestigi ••• hominis, as the step of a man, but erroneously, for both the Hebrew and Greek have it, a man's hand. He went till the seventh time, saith Lyra, before he could see this, seven being a number of universality, to show the universality of the people's sins of all sorts, and overspreading all, to show, that their sins was the cause, why the heavens were hitherto shut up. But now they having confessed the true God to be the Lord, there was an appearance of an hand, showing God's hand stretched out to help them. Then Elijah sent to Ahab to hasten home, lest the waters should hinder him.

And whilst he turned himself hither and thither, the heavens grew black with clouds, &c.] Hebr. And it was until this, and until this.] An eclipticall speech, to express the sudden gathering of the clouds together, whilst Ahab gave order for the making ready of his chariot, and the horses were joined together to draw it.

And the hand of the Lord was upon Elijah, and he girt up his loins and ran before Ahab to Jezreel.] For the hand of the Lord, the Chaldee paraphrast hath, the spirit of fortitude, he strengthened him thus to run, when Ahab rode, for reverence to the king, saith Martyr, and that being all the way in his sight the deeper impression might be made in his mind of the miracle which he had wrought, to more him to turn to the Lord, and he ran even to Jezreel, where Jezebel was, and the 400. priests of the groves surviving, to show his undaunted courage, and further to inform the people of the doings of the true God, and of the vanity of idols, by showing how rain was at his praying withheld, and now again granted, when Baals prophets could do nothing, that they might now be stirred up to leave dumb idols, and become the servants of the Lord. The hand of the Lord is also said to have been upon Elijah, to show, that he was carried on as by the hand, by the spirit of the most mighty. Some in yielding a reason, why Ahab and Elijah went to Jezreel, not to Samaria, say that it was both nearer to Carmel, and that Jezebel was now at Samaria, and so it was not safe for Elijah to come further. But the foundation of this opinion is too weak, viz. that ch. 19. it is said, it was told Jezebel what Ahab had done, and how he had slain, &c. whereas in truth it is said, Ahab he told her, not what Ahab, but Elijah had done.

CHAP. XIX.

IEzabel the Queen hearing by her husband, King Ahab, that the prophets of Baal were all slain, sent immediately to threaten Elijah with death, at the hearing of which he feared, and fled. If it be demanded, why she first threatened him, and set the next day for the time of execution and did it not presently, nor laid hold upon him, that he might not escape, Lyra answereth, that forsomuch as he boldly shown himself to the king, she thought that he would not now fly for fear from her, being a woman. But it pleased God to leave him a while to his own weakness, and then all courage failed him, whereby the most faithful may see what he [Note.] is of himself, to be humbled; notwithstanding the great valor and constancy, which he hath formerly shown, for all our courage to stand for God is from him, and if we be left to ourselves, we presently fall. And touching Elijah, Gregory doubteth not to say, that because he began to be tickled with high conceits, of himself for the great acts which he had done, he was suffered thus to fear, to humble him.

P. Martyr having said the same with Lyra, imputeth it to the special providence of God, notwithstanding, that Jezebel went so openly about to kill Elijah, that he might have time to escape away. And yet he taxeth it as a fault in Elijah to fear and to fly thus, when he should have kept his station; especially having no word now from the Lord to fly away. And he admireth his present weakness, comparing it with his confronting of Ahab before, and alone opposing 450 prophets of Baal, saying, that it was strange, that he who had shown so great magnanimity hitherto, and both shut and opened heaven for fire and rain, should now upon the sudden for the threats of a silly woman, prove so pusillanimous. But yet thus Peter was terrified also by a young maid, and made to deny his master Christ. For Jezebel, who after she had heard all things miraculously done by Elijah related, and yet hardened her heart to this great wickedness, he saith, that she was of the number of those that were so hardened in sin, as that they will by no means be made to relent, but rather are hereby more exasperated to do wickedly unto the end, where some wicked one are moved for the present, as Ahab seemeth to have been, but soon fall again. For Elijah had his favor now so far, that he might have been safely in Jezreel with him, but he was too much carried away by his wicked wife; hitherto Martyr. And Jerome saith, for so much as this just man feared and was troubled in mind, who can say that this was without vice, seeing David saith, the Lord is on my side, I will not therefore fear, what man can do unto me. The Lord himself indeed feared, when in the days of the flesh, he offered strong cries unto God. But his fear proceeded not from diffidence, for he said that none had power to take away his life, and that he gave his life for his sheep, and that he could pray and have 12 Legions of Angels, when he was in greatest danger; &c. His fear then was not for himself, nor his careful seeking, that this cup might pass from him, but for his followers, least their faith should by his sufferings be shaken; and for his very enemies, least they should be the more hardened. And when he fled from one place to another, that he might escape danger, he did it not for fear of his own life, but because as he said, his hour was not yet come. It was not so with Elijah, for like another man he now feared through weakness of faith, and fled. So likewise the ordinary gloss. Being lifted up most high by the spirit, he was repressed by temptations, when he feared death by the hand of a woman, but desired it at the hand of God.

And he came to Beersheba in Judah, and left his servant there.] That is, saith Lyra, the son of the widow of Sareptah, whom he sometime revived; so likewise the master of the scholastical history, but this is only conjectural; the cause why he left him, which he assigneth, is more probable; viz. because he was to go into the wilderness, where there was no food; and therefore if he would adventure himself into such a place, he thought it not fit to require his servant to go into apparent want also. Beersheba was 84 miles from Jezreel, the very border of the kingdom of Judah, farthest from the kingdom of Ahab; yet because he thought not himself safe there, happily, saith Martyr, because Jehoshaphat the king of Judah had contracted affinity with king Ahab, he went from thence into the wildemesse a days journey, that is, the wilderness of Paran, which, saith my author, was 20 miles from Beersheba; and being weary, he sat down under a juniper tree, for the shadow of this tree keepeth away serpents, as Pliny saith; wherefore a man might safely rest here. Some saith Martyr, for a Juniper, have Genista. But no such thing is written of that tree, and the word here used is rendered Juniper, Ps. 120. 4. the burning coals of Juniper which are said so to exceed in heat, that being raked up in embers, they will keep fire an whole year together. Elijah being come hither, desireth of God that he might die; for he saith, he was not better then his fathers. Hereupon the Rabbins lay hold to confirm their opinion that Elijah was Phinehas, upon which it was touched before. But it cannot necessarily be inferred hence, as they would have it, that he overlived all his fathers, if by them we understand Abraham, Isaac, and Jacob, or Aaron who lived 120 years, but only that he was an old man and at the years that he had attained to, or sooner, many of his progenitors had died, some by a natural death, and some being prophets by a violent, in the Iezzabelan persecution. Wherefore he growing weary of this life through his manifold troubles, desired now to die also. If it be said, this is strange, that he fled for fear of being put to death, and yet desired to die. It is answered, he feared only the manner by the hands of persecutors, least they that stood for Baal should seem at the last to have gotten the day, and so the Lord to have been overcome by Baal, if he being his only champion, should have been cut off by the servants of Baal. It was his zeal then for the Lord, and fear, least some dishonor might redound unto his name, which made him first fly death, and then to desire it; his weakness 〈…〉 , that he did not believe, that the Lord could preserve him from the fury of Ie 〈…〉 el, if he had remained there; if we shall not say rather that he fled, seeing an op 〈…〉 tunity by God's providence infatuating Jezebel to threaten him first, that he 〈…〉 ht not tempt the Lord in putting himself upon apparent danger, needlessly. To 〈…〉 clude, it is to be thought, that howsoever the spirit of zeal wrought with him to make him fly, yet it was not without some mixture of the fleshes weakness, which made him, when he was now come thus far impatient of life, as Job also was. But in desiring that he might die, he shown that he believed a better life to come, after the bodily death, or else he would never have desired it; and that to lay violent hands upon himself, had been the way to have lost it. Wherefore he would not thus rid himself of this life, but sought unto the Lord to take it away, in whose hands alone is the power to give life and to take it away; and for a man in discontent or upon any other occasion to destroy his own life, is a presumptuous sin; for which I cannot see, how there can be any remission. But why did Elijah desire to have his life cut off, seeing long life to the faithful is the greatest blessing in this world? Ans. He might desire this, that he might see no more dishonor done to God by Jezebel and other obstinate idolaters, as St. Paul desired to be dissolved, that he might the sooner come to the fruition of Christ's presence. But he expressed himself, if God would, and his abiding here might more conduce to their benefit, that he was willing to live, and so Elijah did, but spake, as one carried by passion for the tediousness of this life, from which neither Moses was free, when he desired to die, nor any of the best of God's servants.

Elijah being weary with travail, fell asleep here, but because he had fasted all the day, and had nothing after his journey to eat, that he might not faint through want, the Lord sent his Angel with bread unto him, saying, arise Elijah and eat; then he looked and saw cakes baked upon the embers, and a pot of water, and did eat and drink and slept again, as is to be supposed all night; and then the Angel coming again bad him eat, because he had a great journey to go, which he did, and went in the strength of that meat 40 days and 40 nights, till he came to Horeb, the mount of God. The same God that provided for him miraculously in the time of drought by the ministry of ravens, now again fed him by the ministry of an Angel, and he that made the meal and oil, which was enough only for one meal to last many days, and to suffice for the feeding of him, the widow of Sareptah, her son and family all that time, now by a new kind of miracle gave a meal unto him, that strengthened him without eating more 40 days together, and that to labor in tedious travail. How this could be we ought not to question, seeing the Almighty caused it so to be, that we might know, that he hath more ways then one to sustain such as trust in him. In times past he fed Elijah by miraculously supplying [Note.] him from day today, now he susteineth him many days together eating nothing, but once or twice at the beginning of this time, bread miraculously prepared by an Angel. For it was not the Angels preparing it, that put this virtue into it, as it may seem. And the author of the book de mirahil. S. Sacrae, affirmeth saying, that by reason of the Angels preparing it, such virtue was in it, that it kept the nature of the body from consuming the natural heat, by reason whereof the taking of meat is requisite for the repairing of that which was consumed. But God's will, which caused the Angel to prepare such bread, that made it last in his stomach, that he felt no hunger all this time, but remained, as if he had eaten but a little before, no feebleness or languishing coming upon him through that long want. And this was done to prefigure Christ's fast of 40 days and 40 nights, in the same wildemesse. But whereas he is said to have gone in the strength of this meal 40 days and 40 nights; it is not to be understood, as though he had in all that time taken no rest, but that he went in the day time being fit for travail, and rested at night, and happily in the heat of the day also. Neither was he all this time in the day going directly to mount Horeb, or Sinai, for it was but 80 miles thither, and so a journie that might well have been gone in 4 or 5 days; but he made in this voyage many turnings, and fetched many bouts through invious places, least happily some pursuing him from Jezebel, should find him. And to Horeb he directed his course, as being a most desert place, thinking, as Josephus conjectureth, to dwell there; till the Lord should further reveal his will unto him: for he is said by and by to have been there in a cave. Some hold that he fasted not only 40 days, till he came to this mount, but also till he returned again; because this also was a desert place, and we read not of any other food after thi • brought unto him. But for so much as the Scripture saith only, he went in the strength of it 40 days and 40 nights, till he came to mount Horeb, it is rather to be thought, that he was there otherwise supplied with food, although no mention be made thereof, one includeth the time of his being there within these 40 days saying, by virtue of this meat he went to Horeb, & there continued 40 days, &c. But the text admitteth of no such gloss, but as Martyr hath it, he ate nothing after in the 40 days wherein he was going thither. And he thinketh that Elijah came to Horeb being a part of mount Sinai where the law was given, because he conceived it the most fit place to receive instructions, what to do now, that the law was so neglected & trodden underfoot. The cave into which he went, saith R. Solom. was that, in which Moses was, when the Lord passed by Exo. 34. 6. And here the word of the Lord came unto him saying, what doest thou here Eliiah? which showeth that he came not by any particular direction from the Lord, but of his own mind; happily, as hath been already said, supposing, that where the law was at the first given, he should receive some comfort, that was so zealous for the law. And the Lord did not ask him this question, saith Martyr, as if he were ignorant upon what occasion he came thither, but in way of reproof; as if he had said, doest thou thus for fear come to lurk in solitary places, forsaking the place whereunto thou wert called to withstand idolatry? hast thou therefore received the singular gifts of the spirit, to come and hide them here? And he dealeth with him by way of interrogation, that he might draw a confession from his own mouth. But he when he should have confessed his timerousnesse in fleeing the danger of death, palliateth it with a pretext of zeal, and complaineth of the great wickedness of the people of Israel, thus to move the Lord to take revenge upon them: thus he, But Lyra better. He asked him this, that upon his answer he might take occasion to comfort him, as indeed he did: and Pelican likewise, but only he addeth, that he sought to draw an answer from him touching his zeal, that he might by and by teach him in his own example, patiently to expect their amendment, and not so suddenly seek their destruction. For in causing a mighty wind, and fire, &c. to go before him, and then a soft and still voice, he shown, that he had power to confound them all in a moment, but he would deal more gently first by admonitions and instructions. For seeing the Lord reproveth not Elijah for his fearfulness, how can any man do it? Indeed he concealeth not, but acknowledgeth this in part to be the cause of his coming hither now, when he said, they sought his life also, but it was his zeal for God, which brought him into that danger, for which he doubted not, but after this complaint made, as the Apostle calleth it, he should hear of comfort.

To the Lord's question, what doest thou here? Elijah answereth, v. 10. I have been zealous for the Lord God of hosts, for the children of Israel have left thy covenant, broken down thine altars, &c.] It may seem strange that he should complain of their breaking down his altars, when as there ought to be but one altar for sacrifice, at that particular place, which the Lord should choose, and that was mount Moriah in Jerusalem, where Solomon by the direction of God had built him a temple. If there were any altars then in other parts of the land, it may seem not to be a fault to break them down, yea it is commended in godly princes, that they brake down the high places, where altars had sometime by the Patriarchs been erected to God, that none might sin by sacrificing after that the temple was built, in any other place; and if so, why doth Elijah complain of this? Martyr answereth, that idolaters brake them down in another mind, viz. out of enmity against God, that no remembrance of him might remain anymore in the land. And Lyra saith, they destroyed them in contempt of God, and this he complaineth of, and not that they were any further useful now for sacrifice, except upon special occasion, and sacrificing to God there was still tolerated by some godly kings, to keep the people from sacrificing to idols. They have killed thy prophets with the sword and I am left alone. How could Elijah say thus, when as he had been certified by Obadiah lately, that there were 100. hidden by him in caves? Hugo Cardinalis saith, that because he did more in the Lord's cause then all they, he accounted them as none of the Lord's prophets, which he spake not without some el •• ion of mind, to p 〈…〉 down which the Lord presently told him, that there were 7000. in Israel, which had not bowed the knee to Baal, but cleaved constantly to the Lord, as he did. Lyra saith, he was left alone, because there were but a very few, in comparison of the great multitude which followed Baal. Martyr, he was left alone to stand publicly for God, all others, which had done so in times past, were either slain, or lurked in secret places, he not knowing, where any one was to be found at that time. And hereunto we may add, that for ought he knew, they were by that time cut off by raging Jezebel also.

And he said, go out and stand upon the mountain, and behold the Lord passed, and a mighty wind breaking the mountains and cleaving the rocks before the Lord, but the Lord was not in the wind.] Here before the Lord said anything to Elijah in answer, to his complaint, he made first a show of his wonderful great power by most strong winds, a most hot burning fire, and terrible earthquake, in each of which it is said, the Lord was not, and lastly there was heard a soft and still voice, showing the Lord's presence. But to what end this was thus done, is most difficult to declare. Pelican as hath been partly touched before, saith, that hereby he would teach the prophet, that although he had power presently to confound all his idolatrous enemies, yet he would not thus deal with them, but gently by teaching, seek to bring them into the right way, neither would he have him seek still their destruction by judgments, but their reformation by placide and gentle teaching. Martyr saith, it may be referred either to the Lord, to persecuting tyrants, or to the prophet. Being referred to the Lord, hereby was shown, that he could indeed use such means to confound his enemies, for by winds he brought locusts upon Egypt, by an earthquake he destroyed Chorah and his company, and also by fire Sodom, but he would proceed against them another more still and silent way, by bringing such enemies upon them, as they least feared. Being referred to persecutors, their rage against the servants of the Lord is hereby set forth, but the Lord is not with them in their attempts, so that they cannot bring to pass what they desire, but what God hath decreed shall stand, which is set forth in the soft and still voice. Being referred to Elijah, he was hereby taught, that his earnest seeking of the destruction of the idolatrous Israelites was not pleasing to the Lord: but rather, that after the judgment of drought, which he had formerly prayed for, he should now by gentle means seek their conversion and salvation. For it appeared by experience, that rigid means would do no good upon them, seeing they were not turned by that long continued drought, but when they saw a sign of the Lord's power above Baals, they cried out, the Lord he is God. He addeth also some others, as first, that the Lord by these signs shown his power for the comfort of his servant now full of fear: but it is said, the Lord was not in these; that is, the full knowledge of God is not by seeing such dreadful effects of his power attained, but when in silence we give our minds to divine contemplation. Secondly, it was hereby shown, that when the Lord executeth judgments against the wicked, this is not his ultimus finis to destroy them, but the conversion of souls, and bringing the state of the Church to more quiet and tranquility at the last. Thirdly, Elijah was hereby taught, that God did nothing against the wicked being carried by violent passion, and yet all things were governed according to his will, and by his divine power he pierced into all. Lyra following the ordinary gloss, understandeth by the wind pride, by the earthquake covetousness, and by the fire fleshly lusts, all which it is shown by this apparition, must be mortified in us, before that the Lord entereth into our hearts by the still voice of the Gospel to sanctify us, that we may be saved. Hugo agreeth with Lyra, but that he understandeth by the earthquake either covetousness, or fury and rage, and wrath, which worketh not the righteousness of God. And for a still voice having sibilus tenuis aura, he expounds it of the Lord's inspiring in wardly of the will to lead a new life, and it is called tenuis aura, because in such there is a tender conscience. Amongst all these, I prefer that, which applieth it to the Lord, because it is said, the Lord passed by, showing by these terrible signs, what he both could and would do to confound his idolatrous enemies, and for the comfort of the faithful, which was the thing that Elijah sought to stir him up to. Elijah had complained of four things. First they have broken thy covenant, secondly cast down thine altars, thirdly slain thy prophets, fourthly seek my life. Therefore four signs are given him, three of which pretended judgments for this their rage by 3. several means, and the fourth a quiet estate of all the faithful after this. For the sequel of speaking after these signs, repeating again, What doest thou here Elijah? and bidding him to go and anoint Hasael, Jehu, and Elishah, and threatening destruction by their swords, after which he addeth, I have reserved to myself 7000, &c. doth plainly show, that these 3. terrible apparitions, did but serve to prefigure the destruction to come upon the idolaters by those three, and the soft voice a tranquill estate after that of the sincere worshippers of God. All which could not but abundantly comfort Elijah in the midst of his greatest troubles. Whereas the Lord is said not to have been in those signs that portended judgments, hereby we are given to understand, that he took no pleasure in thus dealing, but wicked men brought these destructions upon themselves, by going on obstinately and impenitently in their sins, in saying thus therefore it was shown not to be his but [alienum opus] another's work, as it were, as Isaiah calleth the like, the Lord's work and another's his, because he thus judgeth, but another's, because others are the cause, he is not in it, that is, in respect of his will and nature, which is not to put to death, but to turn and save sinners. These things may also be applied metaphorically, according to Lyra, but I cannot see, how they should be taken, as a check given to Elijah for his earnestness against Israel, seeing the Lord immediately sent him to prepare for a revenge-taking upon the idolaters amongst them, as hath been said. Whereas Elijah is bidden to go out, that he might see this great sight, but yet he is said then first to have come and stood in the mouth of the cave, when the Lord had thus passed by, some take it to be thus set forth by a figure called hysteron proteron, and some, which I rather approve, that he was at the first called out, but being afraid at the rising of the tempest he abode still in the cave, and when these terrors were over, and the voice began to be heard, he went forth as he was bidden. If any man shall ask how the Lord is said not to have been in wind, &c. seeing he is everywhere? it is answered, that the meaning is to be taken, which hath been shown, and not the words strictly to be insisted upon. Or as Martyr hath it, he was not in these in a peculiar manner, to speak unto and to deal with Elijah, as in the soft voice, and thus he was not in times past in other places, as in the sanctuary, to give answers to such as sought unto him.

And when Elijah began to hear, he covered his face with a mantle, &c.] Thus Moses before was covered with an hand, when the Lord passed by, as not able to endure the sight of his glory, as indeed he told him, that no man was. Wherefore Elijah remembering this, covered his face, but some (saith Martyr) hold, that he did it in humility and reverence, as the heavenly cherubims cover their faces, Esa. 6. and this reason he thinketh not unfit to take in also, but the first alone may suffice, because when Moses his pattern would show his humble reverence he fell down bowing his head to the ground, and was covered his face only, for that the best man living is so unworthy, that he cannot see God and live. When Elijah was thus prepared, the Lord asked him again as before, and he answered in the same words. He asked again, what he did there? that after his complaint renewed, he might give him comfort, yet secretly, saith Hugo, and Pelican, that he might be brought to see into his own weakness, in that he was now so timorous, who yer-while had been so courageous, he was hereby reproved, as doing that which for fear of danger he ought not, viz. going from the company of men, to whom he might have done good by his instructions, to lurk in secret. For he, saith Gregory, that fleeth to a solitary life, is guilty of the destruction of so many souls, as he might have been a means to save, if he had done his endeavor amongst them, which is set fourth in the parable of him, that hid his talent in a napkin. Yet that he might make amends for this fault, by going forth again, as his office required, he giveth him all encouragement so to do, by saying unto him.

Go, return by the way of the desert to Damascus, and anoint Asahel king over Syria, and Jehu the son of Nimshi for king over Israel, and Elishah the son of Shaphat, &c.] Here are three men nominated to him, that should be to the idolaters in Israel, as a tempestuous wind, devouring fire and earthquake to terrify and destroy them that would not turn: Therefore he saith, those that escape the sword of Asahel Jehu shall destroy, and those that escape the sword of Jehu shall Elishah destroy. For the ceremony of anointing, Martyr saith, it was used then to kings and to priests, to figure out the gifts of the spirit, wherewith they should be endued, as being most needful for their high offices, but ended with the ceremonial law, and therefore ought not now to be used, as it is amongst the papists at the inauguration of Princes and bishops, in baptism, in confirmation, in consecration of Churches and bells, and in time of sickness, seeing this is a renewing of Judaism, yea and an increasing of the rites thereof. And he saith, that it was not used in the Church of God under the New Testament, for many hundred years in the eastern parts, which he proveth by the rescript of Innocent the third, to the Patriarch of Constantinople, touching the bishop of Baccharah, who he saith came unto him, and he found that he had not been anointed, and thereby gathered, that in those parts anointing was not yet used, and this was, anno Dom. 1000. And that Christian Emperors were anciently crowned by the Patriarchs, but not anionted he saith, that he hath read, as Leo the successor of Martian was by the Patriarch of Constantinople, not that he received his Empire of him, but thus acknowledged himself to belong to the Church, and that he assented to the truth therein taught and maintaited. Hitherto of anointing in general, touching the persons here nominated, because Elishah was also to be anointed for prophet extraordinary, as the necessity of those times required, it is gathered that prophets also were anointed, although it is not said after this, that Elijah did anoint him, but only cast his mantle upon him, v. 19. For many things were done, which are not recorded in holy Scriptures, as neither his anointing of Asahel or of Jehu. Only we read, that Asahel was told by Elishah that he should be king of Syria, and that he sent one to anoint Jehu, which he did doubtless at the direction of Elijah, to whom God had revealed this. When the Lord bade Elijah then to go and anoint these men, he meant nothing else, but that he should provide that this might be done by himself or some other, whom he should employ in this service, and that neither precisely according to the word, by using the ceremony of anointing to them all, but doing that which was instar, by declaring the Lord's will herein unto them, whereupon they were immediately endued with the spirit fitting for those functions. For Christ was not anointed, neither are Christians externally, yet he is said to be anointed with the oil of gladness because of the spirit, which descended upon him, and they to have an anointing for the spirit received, whereby they were taught divine mysteries. Thus, I say, Elijah fulfilled what he was commanded, although some of these were never anointed according to the letter, and yet happily he went in person and did it, although his declaring of God's will to Elishah only be commemorated, and that of anointing Asahel and Jehu passed over in silence, till they were dealt withal again by his instruments. Comestor saith, he anointed them no otherwise, but by declaring it to Asahel by Elishah, to Jehu by one sent by Elishah, and by casting his mantle upon Elishah. So likewise Josephus, making no mention of his bidding to anoint, but to declare. But a great doubt ariseth here, how Elishah came last to slay those, that were left by Jehu, when as he slew none but 42. children, 2 King. 2. before Jehu was king, and how Jehu could be said to slay those, that were left by Asahel, when as Asahel destroyed not, till the declining time of John, after that he had slain the prophets and servants of Baal, and Ahab's house, and again in his wicked sons time? But this is answered, that the order is not to be insisted upon, as if it were precisely meant, that they should slay, Elishah after Jehu and Jehu after Asahel, but only, as Comestor hath it, one should slay some and the other some, no respect being had to the time. For Jehu slew those that were left by Asahel, in that they whom he slew, fell not by the sword of Asahel, and the like may be said of Elishah. Thus also Martyr, who besides the children slain upon the cursing of Elishah, thinketh, that many perished by his means by the famine in Samaria called for by him, which Jehoram the king shown to be his opinion, when for this he threatened to take away his head. But that famine came not but by the siege which the king of Syria laid against it, who was spared before by Elishah his means, when he had brought him into the king of Israel's power. Tostatus thinketh, that besides the children, which were of Bethel an idolatrous place, whom Elishah slew, that many of the servants of Baal more were by him slain also, although it be passed over in silence; and this is not incredible, seeing the word of God spoken of him, and of his slaying some idolaters is undoubtedly true, and had the effect as well as that spoken of Asahel and Jehu. Hugo saith, that it is not meant, that Elishah should slay any with the material, but with the spiritual sword, and the gloss; Asahel and Jehu slew with the material sword, Elishah with the sword of the tongue, herein following Rabanus, and this he may be said to have done, when he cursed those children of Bethel, who as Lyra saith, were there to learn idolatry, and they were presently slain, as if they had been smitten by him, as Ananias and Saphyra afterwards were by Peter, Act. 5.

Yet I will reserve 7000. in Israel, even all the knees that have not bowed to Baal, and every mouth that hath not kissed him.] Lyra will have either the kissing of Baal for reverence meant, or kissing the hand for the like reason, in such as came before him, grounding upon Job. 31. where kissing of the hand in reverence to the Sun and Moon is spoken of as a great wickedness. Comestor, kissing of Baals hands for reverence, so likewise Martyr, saying yet with Lyra, that some idolaters kissed their own hand, for reverence to the Sun, as Job speaketh, because they could not reach to it, but by the idolatrous papists of these times, who wear out idols by kissing them, we may easily gather that they kissed the image of Baal. And because the godly are described by these outward gestures, wherein they would not consort with idolaters, he noteth the error of those that will be present at the Mass, and do as others do outwardly, saying, that seeing their hearts are upright, this is no [Note.] offense: but the godly of those times abhorred from so doing, and so do the truly godly in all times, he therefore censureth all such as hypocrites, saying that they serve not Christ but the devil. Now of such a number of sincere worshippers of God in the midst of those idolatrous times, the Lord certifieth Elijah for his greater comfort, and to teach us, that God hath his true Church in all times, which keepeth herself pure from idolatrous pollutions, although hidden from the eyes of men, and so doubtless in the most corrupt times of popery, there were many that abhorred from image-worshipping, and ascribing infallibility and power to the Pope to forgive sins, even before Luther and Calvin, yea, and many such are nominated, as not altogether lying hid, in Catalogo testium veritatis.

And going thence he found Elishah the son of Shaphat, but he was ploughing, &c▪ and he cast his mantle upon him, &c.] Elishah was of Abel-Mehol • h, v. 16. which was near unto Jordan in the tribe of Ephraim, according to Junius, upon Judge. 7. 22. And he is said by the Hebrews to have been the son of a very rich man, which is not improbable, seeing he ploughed with no less then 12. yokes of oxen. Upon him Elijah cast his mantle, by this outward sign imparting the spirit of prophesy unto him: for so Josephus saith, that he began to prophesy so soon as this was done. And it appeareth, that he felt such a change in himself, that he must forthwith leave his husbandry and follow the prophet, as being now of the same calling and profession, with him. For he asketh leave of Elijah to go home first to kiss his father and his mother, saying, that then he would follow him. Which showeth, that the spirit of God with the mantle came upon him so, as that he was enforced, immediately leaving this, to betake himself to another course of life. Not, as Martyr saith, that there was any virtue in the mantle, but that it pleased God hereby to work in him singularly, so as we read not in all the Scripture of any other called to this office of prophesying. Yet he saith, that anciently they used to put their coat upon one, that they joined most nearly unto them, as Ruth desired Boaz to cast the skirt of his garment upon her, and Jonathan put his coat upon David, hereby unwittingly fore-showing his attaining to the kingdom, to the which he was heir, but it appears, that he did it wittingly, because at another time he told him, he knew, that David should be king, and he next unto him. And in the primitive Church, such as were baptized had a white garment put upon them, to be worn eight days after, to show the new kind of pure living, to which they did now betake themselves. And in an apish imitation of this, a Monk hath the habit of the order into which he entereth put upon him. But Elijah did not so put his garment upon Elishah, but by a divine instinct, as the sequel shown, whereas Monks after this new habit put on, remain many of them most destitute of the spirit, and carnally minded. Elishah being thus invested with a prophetical habit, and thereupon coming after Elijah to ask leave, that he might first go home and salute his parents, as feeling now in himself a necessity of leaving his husbandry, to attend upon the prophetical function, Elijah bad him, go, return, for what have I now done to thee? This speech is somewhat obscure, because having by this external sign called him from his worldly employments to go with him, he seemeth hereby to be ignorant of any necessity, that he thus imposed upon him so to do. Martyr giveth a double sense of the words; First, that he spake thus by way of admiration, to draw him to admire the goodness and work of God in him, that he might be thankful therefore. Secondly by way of stirring him up to consider, who had now called him, and to what, that howsoever he returned, yet he might know, that he could not now lawfully follow husbandry business anymore; but leaving it, must needs attend upon his new calling of a prophet. The vulgar Latin by supplying two words here, [quod enim meum erat feci tibi, I have done that which was my part unto thee] maketh the sense easy, as if he had said, return thou mayest, for so short a time as thou desirest, as filial duty bindeth thee, neither will I hold thee from so doing. For I was not so commanded, but in calling thee to this prophetical office, I have done what I was commanded, see thou therefore, that thou do so, as is of thee required. And some conjecture, that Elijah did not only cast his mantle upon him to call him, but taking him aside, told him the Lord's will herein, and anointed him, then putting that garment upon him, after which he standing still awhile, as being amazed at the strangeness of the thing (in which space Elijah went away) began by and by to come to himself, and then running after him said, as in the text. Junius following the Hebrew [what have I done to thee?] saith, it is as if he had said, be mindful of thy calling by God, and that it permitteth of no delays. More fully holding to the words in the Original, I think it is as if he had said, what have I done to thee to hinder thee from going first and showing thy duty to thy parents? in calling thee to the prophetical office I have done nothing in this kind, but to tie thee, when thou hast acquainted them with this thy calling, and taken thy leave of them, with speed to leave worldly employments, and to attend upon this thy new calling. Whereas Elijah biddeth him, go, return, but one asking leave of Christ to go first and bury his father, he would not permit him. He did not herein go contrary to Christ, for that man sought a longer delay, viz. to keep with his father till he was dead, and then to follow Christ, but this only to salute him and come; again Christ knew, that the heart of that man was not right, and therefore gave no way unto him, whereas Elijah knew no such thing by Elishah. Lastly, Christ was Lord, and so above father and mother, but Elijah a fellow servant, and therefore would not take so much upon him to dispense with God's laws. Hugo noteth herein, first the agreeing of the Law with the Gospel, because under both Disciples were called, and immediately obeyed. Secondly, the excellency of the Gospel above the Law, because now he that is called, is permitted that, which he is not under the Gospel, in going about the preaching whereof there must be no delay. And morally, as Elishah having received a new habit, immediately left the world to come after Elijah, so he that is truly called to be a new creature, leaveth all worldly things, when he is to attend upon prophesying.

And when he returned, he took a yoke of oxen and killed them, and sod the flesh, and gave it to the people.] That is, saith Pelican, when he had been with his parents, for a farewell to his neighbors he made this provision, that they might eat with him before he departed, in testimony of his charity towards them. And he sod the flesh with a fire made of the plough, saith Martyr, because he would not stay, whilst other wood might be cut down and brought thither to make a fire, and he also thinketh, that they, to whom he made this feast, were many of his friends, who accompanied him out of the town as far as the place where he had been ploughing, where also they took their leave of him. Others think, that besides the haste in which he was, there was another mystical reason of his making a fire with the plough and appurtenances thereof, viz. to show, that he now gave over worldly business, and meant not to return to it anymore, but constantly to follow Elijah. Of such kind of wood taken before for the use of sacrificing we read twice, 1 Sam. 6. 2 Sam. 24. This calling of friends together by Elishah to make merry with them before he departed, shown, that he followed not his new calling heavily, [Note.] but cheerfully and willingly, as everyone must do, that would be accepted of, although he be called from friends and worldly riches.

He then followed Elijah and ministered unto him.] Where Elijah now lived, it is not said, nor how long before his passing up to heaven, but Johan. Hierosol. saith, that he dwelt in mount Carmel, and had many disciples about him, whom he instructed, and built there an house of prayer called Seunion, continuing still 16. years. And Benjamin in his itinerarium saith, that upon that mount there was a cave, called the cave of Elijah.

CHAP. XX.

THen Benhadad king of Syria gathered all his army, and 32. kings were with him, &c.] Of Benhadad it is spoken before chap. 15. that at Asa his request he came and invaded the land of Israel, in the days of Baasha, and took divers cities therein, v. 20. from thence till this time was about 29. years. For it may be gathered from the history following, that Ahab had now reigned 17. years, and Omri his father six, Elah the son of Baasha two, and four years passed between Elah and Omri, before that he could be quietly settled in the kingdom. Wherefore either Benhadad was now an old man, or it was another king of the same name succeeding him, that made this war, and Tostatus thinketh, that it was his grandchild. But that he was rather his son, may be gathered v. 34. the Chaldee as there, so here calleth him Barhadad, Josephus, Adad, and sometime the son of Adad, the Septuagint the son of Ader. Of Adad see the history before upon ch. 11. 16, 17, &c. and of his quarrel against Israel which continued still in his posterity the kings of Syria. And therefore though no cause be assigned, why he made this war against the king of Israel, the inveterate hatred of that stock against Israel ever since Solomon's time was cause enough, and the hire given unto hi • sometime by Asa king of Judah to make war here, when he had got footing in that land, put him on the more to seek to enlarge his conquest, by adding Samaria to those cities, as Martyr thinketh. However there was a divine hand in this his coming, both that Ahab might see into the wickedness of his idolatry, which he might well think brought this judgment upon him, and be moved by God's goodness in delivering him out of it to repent, which hitherto by famine and the miraculous coming down of fire from heaven he would not be moved to do. For Benhadad came against him and besieged him in Samaria, and with him 32. kings with their armies, which altogether made an huge host, to which the Israelites were no way comparable. Insomuch, that Ahab despairing of his power to resist, yielded unto him in whatsoever he required, as touching treasure. But when all this would not satisfy, and he was like to endure the brunt of a bloody war, he was comforted by a prophet, and directed so to fight against the Aramites, that he soon got the victory over them, as here in this chapter is more largely shown. Whereas he had with him 32. kings, it is to be understood, that many kings then had but little territories: for in the land of Canaan alone were in times past 32. kings, and yet it was a country not much greater then Wales.

And sending Messengers to Ahab he said, thy silver and thy gold is mine, thy wives also and thy children, &c.] The Syrian king being proud of his huge army, which he thought the king of Israel was no way able to resist, sendeth unto him such a message, as he thought that he would by no means consent unto, and so he should the more justly enter the battle, and get all that he had. But Ahab being filled with fear basely yielded unto him, saying, I am thine, O lord and king, and all that I have, not meaning yet, as the sequel showeth, that he would be ready whensoever her quired, to deliver himself, his wives and children, and all his goods unto him. But by giving these good words he thought to pacify him, and paying for peace when he should require the tribute, that should be laid upon him. For when Benhadad sent again to explain himself, that tomorrow he would send for a •• these things by his servants, giving him also to understand, that by his silver and gold he meant all the treasures in the city, which not only he but his subjects had, he by their advice denied him, saying, that he would do all that was at the first required, but this thing he could not do; that is, he would be his servant and tributary, and so should his wives and children be, paying what should be imposed upon them to their power: but rather then suffer his Aramites to come and ransack their houses, ravish their wives, and carry away such of them as they pleased, and such children as taken captive by the sword, and that not only his, but all hi • subjects, they would endure the brunt of the most bloody war, that he could make upon them. To this effect almost P. Martyr speaketh, in giving the sense first, but then he mentioneth a second of some, who say, that he meant he would deliver his own both wives goods and children, for the safety of the city, but now that he sent moreover for his subjects goods, and according to his pleasure to spoil them of their wives and children also, he would not consent. And because he in this acquitted himself as a good king, preferring the good of his subjects before his own, God dealt so mercifully by him, to deliver the Aramites into his hands. But this is justly by him rejected, because if he should have given his own wives into Benhadad's hands to be abused, or his children to be at his mercy, the sin against God and against the common-wealth had been as great, as to suffer him to make a prey of his subjects. For thus the women should have been prostituted, and the commonwealth robbed of an heir to the crown, which might have been an occasion of great dissensions and much blood-shed, and the innocent, who were as dear unto him should unjustly have been exposed to a thousand hazards. Hugo thinketh, that he would have delivered all, but wives. Lyra, all his own things, but not his subjects. Josephus, who speaketh nothing of his subjects, saith, that the difference between the king of Israel's first grant, and the king of Arams second demand, was, that he would send servants to take, whereas Ahab meant, that what was given should be carried out of the city and delivered, more then which ought not by the law of nations to be required upon a composition for peace by any enemy. And this I think to be one difference betwixt the first challenge and the next demand, and a second might be, that he thought at the first, that he did not require his wives to be his any otherwise then as he spake of himself, saying, I am thine, and all that I have, that is, to be his vassals and to pay him tribute. A third, he made no mention at the first of the goods of his subjects, but only of his own. The last difference was in the time, which was not set at the first, but now he would have all the next day, that he might return immediately with the spoils of the city, as if he had conquered it. And it was Benhadad's pride increased by Ahab's baseness, that made him so insolent now in his demand. But this his pride and confidence in an arm of flesh went before his fall, which by the just judgment of God eft-soons followed, as the history doth immediately declare. For when he saw, that he was denied, he stormed and swore, that his power was so great, that it was no way resistible, making therefore no doubt, but soon to obtain what he required.

For he said, the gods do so to me and more also, if the dust of Samaria will suffice for all my foot-men to take everyone an handful.] Josephus differing much from this saith, that if the people that followed him, should bring but everyone an handful, it would suffice to raise mounts against the city, as high as the walls thereof.

King Ahab hearing this, taketh more courage to him, as thinking happily, that God would never suffer one so proud of his own forces to prevail, and answereth, Let not him that putteth on his armor boast, as he that putteth it off: That is, which prepareth to fight, as if he had already gotten the victory, and so had put it off again. And when this answer came to Benhadad's ear, he commanded presently to assault the city, but did nothing himself, nor the kings with him▪ for they sat drinking together, as did Belshazzar afterwards, when Babylon was taken, and Elah before at the time of the siege of Gibbethon, and was slain in Thirza.

Then a prophet came to Ahab and said, thus saith the Lord, hast thou seen all this great multitude, &c.] The Lord having shown himself unto Ahab to be the only true God, by fire and rain through the mediation of Elijah before: Now promiseth further to show the same by making an innumerable company of enemies to fall before his people of Israel being few, by another prophet, who is not named, but by many supposed to be Michaiah; yet Martyr well opposeth this opinion, because he is said a while after, never to have prophesied good unto Ahab. And that this was the end, why the Lord would give so great a victory unto Ahab so unworthy, that he might know him to be the Lord, this is here expressed in the end of his prophesy, although one cause also might be the pride of Benhadad, which God would pull down. Touching this prophet, who he was by name no man can tell, but the Lord had prophets, as was before said, hidden in caves from the fury of Jezebel to the number of 100. from amongst whom he happily now sent out one for [Note.] the comfort of Ahab in his distress, if by any means he would be won to turn and favor and hearken to those, whom his Queen persecuted and sought to root out, that doing so, he might yet be saved. And it is to be noted, that God would not give him this great victory without telling him of it before, that he might not ascribe it to Baal or to fortune, but to the Lord only; and therefore he setteth down the time when, this day. And he directeth him also in the manner of proceeding. For when Ahab asked the prophet by whom, he answered, by the children of the Princes of the provinces; that is, most probably, the noble men's sons which lived at the kings Court, and attended upon him for greater honor to him, and that they might there learn Princely behavior, so Kimhi and Josephus. Others suppose, that they might be the Princes servants, who lived at the Court with their sons, to teach them military matters; and some, that they were the Princes sons, who abode there as pledges in these dangerous times. The first is most probable, because kings used to keep about them noble men's sons, that they might be the more honourably attended: and if such were meant, they were most unfit for such an enterprize, by reason of their tender and delicate breeding, being also young and wanting experience in martial affairs. And then we must infer that God would by [Note.] appointing such to be the instruments, and not old beaten hardy soldiers, magnify his power the more to his greater glory. But why did Ahab ask, by whom? Ans. He thought happily that a power might come from his confederate Jehoshaphat, or that God would by some miraculous means strike them, as in Joshua his time, he had done other enemies. Then he asked, who shall hegin the battle. Hebr. Who shall bind the battle. Chaldee, Who shall order it. Septuagint, Who shall join it. The meaning is, who shall lead them or set them forth together in that form, wherein they shall fight; (Josephus) te regente corum imperiti •• , and here it is answered; though Martyr saith, that some will have the meaning of the question to be, whether the Aramites should begin, they awaiting their coming, or they by making an irruption out of the city. But the former is to be preferred, seeing the word doth not properly signify begin, but bind the battle.

Then he numbered the children of the Princes 232. and after them all the people, 7000. It may seem strange, that the people in so great a city, and so populous should be no more. But Martyr conjectureth, and that not improbably, that these, were the 7000. of whom the Lord spake before to Elijah, that had not bowed their knees to Baal, all others being for fear of the enemy fled away. Pelican likewise saith, that these were men fearing God, and believing the Prophet, who at his word were ready at an hour to go forth to fight, all others drawing back, as having no confidence in the word of God.

The time when they went out, is noted to be at noon, Benhadad and his kings being then drunken, and so as Lyra observeth, it was a time most fit for this enterprise. The children of the Princes being come forth first and no more appearing yet; Benhadad bad take them alive, as thinking that so few were not worth the fighting withal. But when the Syrians attempted to do so, they contrary to their expectation fell upon those that came first unto them, and slew them. Then followed the rest of the army and helped to pursue them, beginning already to turn their backs▪ And lastly Ahab seeing this came forth also most probably with his chariots and horsemen, and smote Benhadad's horses and chariots with a great slaughter.

Then the Prophet came to the king of Israel and said, &c.] That is, when he returned with victory, and laden with spoils, for he pursued the Syrians far saith Josephus; and returning took their tents rich with gold and silver. God prosecuteth the wicked king with evidences of his power and omniscience, that he might be without excuse; for he sendeth now again the second time to reveal a secret unto him, which none but the true God could yet certainly know: viz. That the king of Syria would come again the next year to renew the war, willing him to consider of it, and so he leaveth him to make use of this premonition accordingly, supposing that this being added to the former, he would happily consider so of it, as that he would turn from his idols to serve the Lord, conceiving that he could never otherwise be secure from his enemies, And hereby all Kings and Commanders may leran some military wisdom, not to grow secure, the enemy being once overcome, but to prepare for another encounter, because otherwise victory obtained may turn to greater destruction to the vanquisher. As the Prophet foretold, Benhadad and his servants consult about renewing the war, saying, their gods are gods of the mountains, &c.] and accordingly Captains being set up instead of kings, they come to Aphek to battle in a plain place. A strange invention the Court parasites had to comfort their king, being troubled at his late great overthrow, they spake nothing of his drunkenness, or their own cowardice, but foolishly ascribe the power of the gods of Israel, prevailing to montanous places. If it be demanded, why they said so? Martyr answereth, because Samaria was montanous, and Jerusalem where the Temple stood, and their fathers of old worshipped in high places. And when they worshipped idols, it was in high places. Dan and Bethel and many more, as is complained in Ierem. 3. 6. But why must Kings be turned into Captains? Answ. Because they would better be ruled by the King, whereas kings being more high minded through their greatness would do what they listed, which might be the cause of confusion in the army, and being used to live in pleasure, they were thought more unfit to endure the hardship of war.

He came up to Aphek, which was a great plain according to Martyr lying in the tribe of Judah, but taking it thus, he is troubled to resolve how the Syrians should come to pitch there, it being in the dominion of king Jehoshaphat, and is forced to say that there was a league betwixt him and Benhadad, and had been with his father Asa, who begun it in the days of Baasha king of Israel. But if so, how came it to pass that Jehoshaphat yielded so readily to go with Ahab against the Syrians to battle? It is better therefore to hold that which he rejecteth, viz. that it was in Asher, as Junius also doth, proving it from Josh. 19. 30. Aphek is a place much celebrated for battles formerly. For here the Philistines pitched when they took the Ark, although that Aphek be by Junius referred to Judah, according to Josh. 15. 53. here again they pitched against Saul, 1 Sam. 29. 1. and at the city Megiddo standing upon this plain was Josiah slain by Pharaoh Necho. Adricomius layeth Aphek in Issachar which some hold to have been now in the possession of the Philistines, through whose friendship, being always enemies to Israel, the Syrians might well come and pitch there. But Lyra saith that Aphek was a strong city in Asher, taken from the Israelites by the Syrians, before which lay a great plain of the same name, and this I think to be most consonant to the sacred history, and to reason; and therefore worthy the rather to be followed: and Pelican, who is for Aphek in Judah, yet conjectureth, that it might now be in the Syrians hands.

And the Israelites went out like two little flocks of goats, but the Aramites filled the land.] This is here set down, that so great disparity appearing between the armies, the power of God might be the more magnified; when in the following part of this history it should be declared, that the army so much lesser overcame the greater by far. But here a great doubt may be made, for so much as it is said, that the children of Israel were numbered, and all found. How it happend that they were so few, seeing the kingdom of Israel not long before this afforded 800000 men in Jereboam's time. Some say that the reason was, for that many of Israel revolted to the king of Judah, and many cities were held by the Syrians from them. But it were strong, if by these means their number should be so greatly diminished. It is rather to be thought with R. Levi, Ben Gersom, whom Martyr mentioneth, that the men here said to be numbered, were the same that overthrew the Aramites the year before; viz. the children of the Princes, and the 7000 faithful; and therefore they come out again in two companies, as then. In saying then that they were all found, it is meant, that they all who went out at that time were still alive, not one of them being slain by the enemies, against whom they fought, which was not without a miracle. Wherefore Ahab, although warned so long before, provided no other forces, but sent those out only; believing, that they which so valiantly subdued the Syrians so lately, should now again have the like success, being heartened to the fight by that victory. And good cause had he thus to believe, seeing he had a promise again from the same prophet, that they should fall before him, for that they had said, that God was God of the mountains, and not of the valleys.

Fot v. 28. it is said, The man of God had come, and had said, as Martyr rendereth it, and the Hebrew text may well bear, seeing the preterperfect tense in the Hebrew tongue, serveth for the preterpluperfect also.

They pitched their tents therefore over against them six days, &c.] The way, that Ahab's army went to meet with their enemies, that is, from Samaria to Aphek was 14. miles. The reason why they stayed so long, before they entered the battle, saith Martyr, might be, that the Sabbath might first come. But this is not so probable, seeing that although in case of necessity they might fight upon the Sabbath day, yet that being a day of rest, was not to be chosen for this purpose. Tostatus saith, that they exercised themselves these six days, that they might be the more expert: but Josephus more agreeably with the Scripture, they rested in their tents. They stayed doubtless to see, whether the Aramites would assault them here, that they might have the more advantage by reason of their trenches. But when they saw, that they expected the coming on of their enemies in vain, they would defer no longer, but upon the seventh day, which might as well be another day as the Sabbath, they came forth to fight, remembering happily the victory obtained against Jericho, upon the seventh. Then the Syrians joined battle with them, and were slain to the number of 100000. foot the same day. And f •• ch a • escaped fled into the city Aphek, where a wall fell upon 27000. and flew them. These most probably were horse-men and chariot men for the most part, because no mention is expressly made of them, whereas it is certain, by that which is said before, that there were such in the army. For the manner of their destruction, it is to be thought, that when they were come into the city, some gat up on to the walls to repel the Israelites pursuing them, and others stood close by, to be the better sheltered from the enemies arrows or darts. But that God, whom they had so blasphemed in limiting his power to mountainous places, sought against them, and finally cast the wall of the city, which they made their refuge, down upon them to their utter destruction, that all the world might know him to be the Lord, and King over all parts of the earth. Some, saith Martyr, hold, that by trenching near the wall it was made to fall, others by being over laden with buildings: but it was truly the weight of God's wrath for their insolency against him, happily causing an earth-quake as Martyr conjectureth, to cast these was down. Whence note, that such as blaspheme and dishonor God can nowhere be safe, [Note.] but even that which they flee unto and: have confidence in▪ shall turn to their ruin. For Benhadad their king, whilst they thus miserably lay buried under the city wall, he hid himself in the most secret place that he could find, but it is to be understood, that he did so whilst the wall was yet standing, as thinking, that he could not be safe anywhere else, if the Israelites should break into the city. Now the wall being down, and the city by this means coming into Ahab's power, it was thought vain for him to lurk there any longer, and that it behooved him rather to seek some other means of safety. Wherefore he sendeth some to Ahab, • o they had devised, with repes about their heads to entreat for mercy, and when they had prevailed, Benhadad cometh also to him, and upon the offer of restoring to him cities formerly taken away, and the submitting of his chief city Damascus unto him, he let him depart. But this did greatly displease the Lord: for as some Hebrew expositors say, he was bidden before not to spare his life, yet of this we read not, only it is certain, that he ought by the law of God to put him to death, as a blasphemer of his divine power, and because he did not the Lord was highly offended. But what was the ground, that Benhadad's men went upon, when they offered to go to Ahab for him? The kings of Israel (said they) are merciful. Of any notable example of mercy towards an enemy amongst them we read not but as Martyr saith, either reference was had to David and Solomon, or it is to be held, that many things were done by them which were not recorded, amongst which were their acts of mercy. And mercy, when it should be shown to the miserable, it is a great grace in a king, that serveth God, as wherein the vice gerent is like his lord: and therefore most probably kings of Israel were not like the heathen kings about them for barbarous cruelty, but merciful and pitiful. And happily religion did so far yet bear sway with Ahab, although greatly corrupted with idolatry, that [Note.] clemency did shine in him still. And if this be a note of kings of Israel, that they are merciful to the vanquished, that are in their power; Popish rulers are not of Israel, because they are most notorious for cruelty shown both in the West Indies, and lately in Germany; as the tears of Germany do declare. But mercy now was not commendable in a king of Israel, no more then in Saul towards Agag, against whom God had made so plain a demonstration, that he was for the cutting of him off, by his miraculous fighting against him both in the field and city, as in Joshua his time he did against Jericho and the five Ammorite kings, of whom he would not spare one, nor yet of all the other kings, whom God brought into his power. The servants of Benhadad presuming upon Ahab's mercy, come unto him with ropes about their heads, whereby some will have meant halters about their necks, in token of their subjection to be hanged up, if he pleased, and they hereby confessed themselves to have deserved, and sackcloth about their loins, most forcible motives to pity, neither were they deceived, for they found mercy. But here by the [Note.] way, see the mutability of wordly things, Benhadad who but the year before insulted over Ahab as without all power to resist him, is now brought down before him, that he humbly sueth for his life, to make all potentates beware how they slight the highest power, and to teach them to fear and tremble before him, as they are admonished, Ps. 2. 11. and not to be lifted up for their wordly greatness, which is so vain and transitory.

Benhadad's men being now with Ahab, and having made their petition, saying, thy servant Benhadad saith, &c. watched for some word of comfort, and hearing the king say, he is my brother: they replied, instead of servant, saying, thy brother Benhadad; and so he requiring it, brought him to the king, who used him with all courtesy; whereupon he offered to restore those cities to him, which his father had taken from his father, and that he should make him streets in Damascus. A doubt here ariseth, how Benhadad could say thus; seeing in Ahab's fathers time the king of Syria took nothing from him; but in the time of Baasha his predecessor, when he came against Israel at the instigation of Asa, king of Judah. But by his father his predecessor is to be understood, and therefore Josephus relateth it thus; taken from thy Ancestors, whom he succeeded in the kingdom, as a son doth his father, being therefore not unaptly called his father. By streets in Damascus what is meant, all are not agreed; for some saith Martyr, understand a court of judgment, which Ahab should keep there, as superior to Benhadad; for in making him supreme judge in that his chief city, he submitted all unto him; others understand a market place, wherein there should be buying and selling under him, as the Lord thereof; and he accordingly taking the toll or tribute, others understand certain streets wherein his tribute gatherers should dwell, to receive them for his use. These two last are followed by most, resolving it thus thou shalt make a market place in Damascus, and take tributes there. Josephus, thou shalt have liberty to go to Damascus, but this is a poor offer, and therefore too frigid; when Benhadad's father made him streets in Samaria, we do not read; but Martyr conjectureth, that it was at the time when being hired by Asa, he came against Israel.

Thus the heathen king to save his life made large proffers, but meant, as the Rabbins say, not to perform them, but only to deceive Ahab; and it is certain that he did not, although before his departure he bound himself by oath to do it. For hereupon arose that war against Ramoth Gilead, wherein Ahab lost his life. ch. 22. When Ahab had shown this facility towards the blasphemous king, and entering into league with him dismissed him; a prophet came unto him to threaten him therefore with death, but first he procured one to strike and wound him, as if he had come out of the battle, that he might not be known to Ahab, till that he had given sentence against himself. But before he found a man that would strike him at his bidding in God's name, he required one to do it, who refused; and thereupon had his judgment to be slain by a Lion, as most think; Cald. Tostat. Joseph. Theoderet, Procopius, &c. yet the text saith only that he was smitten by a Lion, because he would not smite when he was bidden in the word of the Lord. Theoderet setteth the whole passage more fully thus. A certain prophet, Michaiah by name came to a certain Israelite, and bad him smite and wound him on his face; adding that God would have him do so. But when he would not obey, the prophet threatened him; and accordingly he perished by a Lion, that met him. And this may serve for a full exposition upon this place, seeing a Lion doth never smite but unto death: and hereby a reason may be conceived of the prophets disfiguring by his wound being upon his face, when he had also strewed dust upon it, as here followeth. And if this prophet were Michaiah, we may see some reason of Ahab's speech concerning him, ch. 22. that he never prophesied good unto him. And by the example of this man smitten by a Lion, because he would not smite a good man at the word of the Lord, saith Pelican, it was taught that a wicked man ought much less to be spared against his will, as Ahab had done by Benhadad. When the prophet was smitten and wounded by another, he came slurried and disguised to the king, feining himself first to be one that came out of the campe, where one taken prisoner was committed to his custody with a charge, that if he let him go, his life should pay for his, &c. This the king hearing presently gave judgment, as David had done before to Nathan coming in like manner to him, and then the prophet wiping away the dust, manifested himself, and told him plainly, that he should die for suffering Benhadad to escape. If any man shall marvel, why he thus by dissembling first came to threaten the king, and not plainly and directly. It is answered, that he learned of Nathan to come thus parabolically; for if he had dealt plainly, and come at the first like himself, Ahab being conscious that he came now for no good, would not have heard him, especially being puffed up by his great victory, or else he would have been enraged against him, whereas now he was brought to give sentence against himself before he knew it, and so when the prophet came to deal plainly with him, was filled with confusion instead of rage, and if he raged, it was but fretting inwardly at it.

Martyr expounding this parable, saith, that by the man, who committed one taken to him to keep, is to be understood the captain who had power; by the wound given the prophet on the head, the blow that should be given to the head of Israel, and for this cause he would go wounded before the king and bleeding, to show, that if he must die for suffering an escape, when he was in this case, Ahab was much more worthy to die, who being in such case, that he could more easily have held the man appointed to be kept, did yet let him go, and that not through negligence, but advisedly making a league with him, and that when a greater then any captain had adjudged him to death, and that Ahab should hold him being in his hands, and slay him, namely the Lord, as may be gathered, v. 42. Thou hast let go a man of my accursing, 〈 in non-Latin alphabet 〉 , therefore it was some way signified unto Ahab, that he must not be spared as the king of Jericho, who was accursed before, might not be, nor any of his city. Some note that 〈 in non-Latin alphabet 〉 signifieth also [my net] and going according to this, that Benhadad was taken by God, as in a net, and brought to Ahab to be slain, and not by his own power. But for him that was bidden in the word of the Lord to strike the prophet and would not, being therefore by and by judged, it may seem hard, because how could he tell, that the Lord would have it so done, for even prophets of God sometime dissemble, as the old prophet of Bethel. To satisfy this query, Martyr thinketh, that this man knew, that it was the Lord's will, seeing he is said in the vulgar Latin to have been his fellow, and in the Hebrew [his near neighbor] according to others, his sin was, that he inquired not further about this precept, but went away as not regarding it, but the former is to be preferred. And if it be demanded why the Lord would have the prophet wounded, when as he could have otherwise disguised him? Tostatus answereth well, that he did it to exercise his obedience, and to teach us in his example, to be ready to suffer willingly to wounds and to death, when he requireth. To conclude this of the prophets threatening death to him, and his people, for dismissing Benhadad, it may be a warning to all Judges and Kings not to save the lives of those, that ought by the law of God to die, when they are brought before them, lest the like [Note.] judgment befall them therefore to that which befell Ahab. If it be doubted, how the people could be justly punished, when the king only sinned? The like was resolved before, upon 2 Sam. 24. they had their sins also, which made them guilty of death before God, and therefore his striking of them upon this occasion could not be unjust. But it seemeth that the people were spared when Ahab perished, chap. 22. For Benhabad bade his men fight, against none but the king of Israel. Answ. They could not fight against him being in the midst of them, but many of his men must needs be smitten also, yea it may plainly be gathered, that many fell with him, because v. 35. it is said, that the war was grievous that day, and continued till the evening, at what time Ahab died. He was forced, although deadly wounded, to abide in the battle, lest others by his fleeing should be discouraged and by fleeing also give more advantage to the enemy, while therefore they fought fiercely on both sides, and Israel was put to the worse, it could not be, but many must perish, although Martyr saith, if not now, yet afterwards this prophesy was verified upon them, viz. in Asahels time. The Rabbins, as in many other things, so in this are ridiculous, that they say, this punishment threatened against Ahab's people, was remitted for the prophets wound, who was one of them.

Ahab hearing this repented not, but went away heavy, as fearing, that it would come thus to pass, seeing this prophet had hitherto spoken truly, and enraged so far against him, as Josephus saith, that he cast him into prison: so, many [Note.] wicked men scorn at God's judgments, when they are threatened, not having an heart to seek by repentance to prevent them, unless it be haply by repentance, arising out of a slavish fear, as in Ahab afterwards, when Elijah threatened him, who is said then to have put on sack-cloth and to humble himself.

CHAP. XXI.

IT fell out after this, that Naboth the Iezreeliee had a vineyard in Jezreel near the houses of Ahab King of Samaria.] Josephus relateth this as done before the two victories against the Syrians, but by these words it is plain, that this happened after. It is made doubtful, where this vineyard lay, because the Sept. have it only. Naboth the Iezreelite had a certain vineyard near the floor or house of Ahub, without showing where it lay. And Hebr. it is a vineyard was to Naboth the Iezreelite, which was in Jezreel; where a doubt may be made, whether the word, which, should be referred to the vineyard, or to him dwelling in Jezreel, but a vineyard he might have lying elsewhere; this hath given occasion to some to place it in Samaria, but to me it seemeth plain that it lay in Jezreel, both by the words of the text, and because he was a Iezreelite that ought it, and his fathers before him, being of the tribe of Issachar; and Samaria lay 16 miles from it, happily in another tribe: wherefore it is the more improbable that Naboth had any part of his inheritance lying there, and another reason appeareth besides this, that it was the inheritance of his fathers; why he would not sell it, viz. because inheritances ought not to pass from one tribe to another. But letting this pass, by the law of God it was forbidden to sell patrimonies so, as that they might never return again. For it is said, if a man by poverty were constrained to sell, he or a near kinsman for him might at any time redeem it again; and if not, it should return in the year of Jubiliee. And the reason is rendered, because the land was the Lord's, and all the Israelites were but as tenants to him, and a tenant cannot put away the ground of his Land-Lord any otherwise, then he alloweth. Now the Lord allowed not any of them to put away his inheritance, but in case of poverty driving him to it, and in this case Naboth was not; and he could not without sinning yield to this request: neither because Ahab would have had it in such a manner, that there should have been no liberty of redeeming it again. Some think that Naboth was to blame for answering the king so, and not rather declaring unto him the law of God against it, and putting him in mind, that he was to rule others according to his laws. But what else did his answer tend unto, when he said, God forbid that I should sell, &c. He was therefore without doubt a man that feared God, and abhorred greatly from doing against his law, and Ahab's very desiring of this contrary to God's law was a great sin, although he would have bought and paid for it. If it be objected, Samuel told the people, that this was the manner of a king to take their olives, and vine-yards, and fields, &c. It is answered, that he meant thus many kings would do, who were wicked and tyrannical, and not that thus they might do, for it is contrary to the duty of a king, Deut. 17. 18, 19. We may note here with Martyr, that sometime a man hath possessions in this world to his hurt, for that his life is endangered hereby, that we be not so much [Note.] taken with the love and desire hereof.

Ahab being denied the vine-yard, which he so earnestly desired, and upon so equal terms, for he offered either to give the full price, or a better vine-yard for it, was so stricken, that he fell sick upon this denial. And herein he excelled many kings, who without price will take from their subjects what they please, or upon request being denied, will presently command them to be slain. Ahab was not so tyrannical, but thinking now, that he could by no means attain this vine-yard, which lay so conveniently for him, and being vexed at Naboth's obstinacy, as thinking it a great indignity to be denied that upon entreaty, which by his regal power he could command, he fell even sick for sorrow. Then Jezebel his wife, when she had learned of him the cause, presently meditated revenge by cutting off Naboth, in which kind of devilish cruelty against the innocent, she had been a long practitioner. And it seemeth, that although the death of Naboth only be spoken of by and by in this history, yet she meant not to be satisfied with that only, but of his sons also, because 2 King. 9. 26. they are spoken of, as slain with their father. The devilish woman hearing the cause, sought to comfort him immediately, by telling him, that she would give him Naboth's vine-yard. And then she wrote Letters to the Elders of Jezreel in the kings name, to proclaim a fast, and at the assembly to place Naboth on high in a chief place, &c. Why a fast must be appointed to bring her devilish intent about may well be a question. But it is answered by some, that they used at times of fasting, to inquire out notorious wicked men, and to punish them. By others, that when any notoriously wicked were to be censured and cut off, the Judges kept a fast, that they might not seem to give sentence out of troubbled affections, but maturely, the favor and direction of God being thus first sought for. Martyr, that when a capital crime was committed in any place, a fast was appointed, to expiate and to avert the wrath of God from that place, and then the sin was inquired into and punished, which is the most probable. Yet he saith further, that R. Kimhi expounds the word 〈 in non-Latin alphabet 〉 here used, an assembly, for so it also signifieth. And if it be so taken, nothing else is meant here, but that an assembly should be called together, before which Naboth should be accused and judged, and he thinketh it indifferent to follow this or the other. Josephus hath both, and if there were a fast, it was not without an assembly, according to that, proclaim a fast, call a solemn assembly. The same Kimhi yet rendereth it both here, and Ier. 36. 6. an assembly. But the prophet Isaiah seemeth to allude unto their unjust proceedings against the innocent, as usual in their fasts, saying, ye fast unto strife and debate and to strike with the fist most wickedly, wherefore it is best to follow the common exposition. This wicked woman would have an assembly called to fast, and so to proceed against Naboth, as doing herein a thing acceptable unto God. For the place, where Naboth should be set, Josephus thinketh, that it was the most honorable, according to the dignity of his house, in which she would have him placed, and then upon his conviction plucked out again, and stripped of his honor. Others better, will have the high place, in which he was to be set, to be a place higher then others, in which they used to place the guilty, that were to be tried, that they might be seen and heard of all men, Hebr. it is 〈 in non-Latin alphabet 〉 in the head of the people, that is, on high. Then she would have two sons of Belial, that is, two most desperately wicked set over against him; of the word Belial, see more Deut. 13. 13. and these she would have to testify against him, that he had blasphemed God and the king, that so he might be stoned to death. For this was the punishment of blasheming God, but for the King it is only forbidden to blaspheme him, Ezod. 22. 28. only as he is the father of the country, and to blaspheme father or mother was death; he might thus also be thought worthy of death. The word rendered blaspheme here is bless, he hath blessed God, &c. but the same word which signifieth blessing, is put also for cursing, because the Hebrews saith Martyr, did so far abhor from cursing, that they would not once name it, when the cursing of God was to be spoken of. Of the like use of this word, see also Job. 2. and the cursed hunger of gold, is in latin called auri sacra famos. The vulgar Latin according to the proper signification of the Hebrew word hath it, he blessed God and the King. So likewise the Septuagint; but Theod. saith, that, he blessed, is put for he blasphemed; Lucifer Calaritanus rendereth it, he cursed; he spake vily of God, or detractingly as Pharaoh sometime did, and Sanneherib afterwards. For thus, or to lift up a man's self, as God, is said to be a blaspheaming, as it was judged to be in our Lord, and his Martyr Steven, speaking of him, as at God's right hand. Whereas the Scripture faith, two false witnesses; Josephus erroneously hath three; and by these Naboth being convinced, must be stoned to death, wherein what blame could light upon the King or Queen; for no man could now think, but that Naboth suffered worthily, and the King might justly seize upon his vineyard, and all his other goods also, as forfeited to the King.

According to this devilish proposition of Jezebel, there were both elders and false witnesses ready in Jezreel to execute her will, which showeth the miserable estate of those times, and whensoever the highest authority is corrupted; for then the wicked only rise and are promoted to the order of elders and senatours, and they only have favor, who are more ready to observe the King or Queen then God. Of Naboth's speaking for himself we read nothing, not of any for him; for it was vain when the witnesses had spoken, for any to speak; and his silence shown his patience in suffering to his greater glory. Ambrose to honor him the more, saith that he was a Martyr, and that not untruly, because he suffered for the law of God. Naboth being dead by stoning without the city, to show a detestation of blasphemers, as unworthy to breath in that holy place, Jezebel is soon certified of it, because she and not Ahab was known to be the plotter of it, although the letters were written in his name. For they knew well enough, that she ruled, and did what she listed. Then she told Ahab, and she without enquiring; yea happily she told him the manner also, went to take possession of his vineyard. For if he were dead, unless for some capital crime, whereby his estate was forfeited to the king, his kindred or nearest kinsman should have had the inheritance after him. Martyr saith, that some hold Naboth to have been Ahab's uncle, which seemeth the more probable both for the honorable place, wherein he was set at the assembly; and because his vineyard lay so near. Ahab's house, and therefore he and his children being slain, which is here concealed, but remembered by Jehu, 2 Kings 9. 26. it now of right fell to him. And of rejecting this conjecture I see no cause, and if he came not thus to the vineyard, it must either be because no other man durst challenge it, knowing that it was the Kings desire, and it would be dangerous to withstand him; or because the judges that condemned Naboth and his children, gave it to the king for the blaspheamy, whereby Naboth was pretended to blaspheme him. For if they would without respect to God's law, punish children for the sin of the father, it is not to be thought incredible, that in other things they would also do what they pleased, to humor the king. And both these opinions saith Lyra, are of the Hebrew Rabbins, let the reader follow whither he pleaseth, but he subscribeth to to the first as most probable.

Then the word of the Lord came to Elijah, &c.] Ahab having committed such a crying sin, which was worthy the sharpest censure of the most thundering and courageous prophet, Elijah the most zealous father of the prophets, is again sent unto him to threaten him with death, and the licking of his blood by dogs, in the place where Naboth's was licked; which maketh it manifest, that Ahab was ignorant of Jezebels plot, but liked well of it, and so became as guilty as she; for to him Elijah saith, thou hast killed, &c. Tostatus also noteth, that Elijah came unto Ahab the day after Naboth's death, because 2 King. 9. 26. it is said, I have seen yesterday. &c. and the evening also is there added, for they avoided the light when they slew his sons, lest some uproar should have been among the people upon so heinous a fact. This indeed proveth, that Ahab delayed no time, but went to Jezreel the next day, and it is not unlike but that Elijah came upon him at the instant. Whereas he saith, [in the same place the dogs shall lick] the event showeth, that it is not to be understood of Ahab's person but of his son. For his blood was licked at the pool of Samaria, and his sons in that place, 2 King. 9. 25. so Lyra. Or by that place, according to others, may be understood the place in common extending from Samaria to Jezreel, where this murder was plotted and acted. But by the speech of Jehu, the portion of Naboth seemeth to be meant in particular, and when his sons bleeding body was cast there, his blood was there to be licked; but then it must be yielded, that the licking of the blood of his person is not to be excluded, his blood should be licked by the dogs then it is meant, and his blood running in the veins of his son in that very vine-yard. Martyr and Junius without rendering 〈 in non-Latin alphabet 〉 by the word place, expound it only [because that] and so hold, that the shedding of his blood only is meant, and the licking of it by dogs, as he had done to Naboth. But why then did Jehu, who best knew the meaning, cause his son to be cast into the portion of Naboth, when he had slain him? Wherefore the place was particularly denoted in the prophesy, and not the thing only.

Then Ahab said, hast thou found me (O mine enemy.) Lyra following the vulgar Latin, Hast thou found me an enemy to thee?] As if it were meant, did I ever any enemy-like act against thee, that thou shouldst thus threaten me? But the Hebr. and Greek have it, O mine enemy. Wherefore Ahab did not expostulate with him, as rendering unto him evil, when he had not deserved it, but shown the malice of his own heart against Elijah, as against one that he accounted his deadly enemy. And so do all desperate wicked men all the faithful servants of God, which reprove [Note.] and threaten them for their wickedness.

The prophet replied, I have found thee, for thou hast sold thyself to do wickedly in the sight of the Lord.] Meaning, that he wholly gave himself to wickedness, as a thing sold for any purpose is wholly employed that way, and was altogether in the power of sin, as that is in the buyers power, so Tostatus and Martyr. Thus the Israelites are said to be sold to sinning Esa. 50. And St. Paul saith of himself, Sold under sin Rom. 7. In the sight of the Lord is added to show, that all the evil which he did, was taken special notice of by the Lord, and therefore by him he should be judged accordingly.

I will bring evil upon thee, and cut off from Ahab him that pisseth, &c.] For the meaning, see before upon the like threatening against Jeroboam, chap. 14. And the dogs shall eat Jezebel in the ditch or between the walls, or in the field of Jezreel, in the Hebr. it is 〈 in non-Latin alphabet 〉 , which signifieth, according to Pagninus, a fore-wall, so called because it is a lesser before the greater, which Martyr followeth and Junius, calling it praemunitio, or a ditch between walls, or compassing the wall of a city, or according to Joseph Kimhi a field, for he will have it to come of 〈 in non-Latin alphabet 〉 a field, the last letter being taken away. And this seemeth to be the best, because 2 King. 9. 36. John recounting this prophesy, hath it, 〈 in non-Latin alphabet 〉 , and there it is shown to have been fulfilled. And this was a greater punishment then that of Ahab, as her sin was greater: for he had a burial, she none, he fell in the wars, she by her own attendants, being thrown down through a window as most base, and trampled under the feet of horses, to deter all from being authors and insligatours of others to evil. That which followeth of the dogs eating such of his, as should die in the city, &c. is the same, that was threatened against Baasha, chap. 16. 4. and that which is added v. 25. of his sinning more then any, that went before him, was also spoken before chap. 16. 30. Only it is made a question by Martyr, whether these be the words of the historian, or of Elijah? but concludeth them against many other Expositors, to be the words of Elijah, whereas it seemeth to me rather, according to other Expositors, to be plainly the speech of the historian, because it is in the third person, but Elijah spake in the second, unto v. 23, 24. which these words follow as an inference justifying the Lord in his proceedings against him, made not Elijah, for then he should have repeated something spoken before, but by another man, who also compareth him in his idolatries to the Amorites, who were cast out of the land; intimating that likewise both he and all his should be but justly dealt withal in being thus spewed out also.

When Ahab heard this he rent his clothes, and put on sackcloth, and fasted, and went softly.] The Chaldee and vulgar Latin bare-footed, others hanging his head. By his going softly as the Hebrew hath it, is meant, after the manner of mourners. It struck him more to hear of the cruel destruction of his wife & family, then of the loss of his own life before; or to feel the hand of God in the long continued drought, or to see the miracle of fire sent down upon Elijah his sacrifice, or anything else, which the Lord did miraculously for him. For he was now even overcome with terrors, this being added to the rest, & he could not but believe that it should verily come thus to pass, because he threatened it, of the truth of whose prophesies he had had experience formerly. Yet his wicked heart could not be moved to true repentance, only for the fear of these judgments he sorrowed, and humbled himself before the Lord, as is said, v. 29. whereby is intimated, that in this mournful manner he sought mercy and pardon at his hands, or according to Martyr, believing what was threatened from the Lord by Elijah. For by his malice against Michaiah, a prophet of the Lord declared, ch. 22. he shown that this sorrow was not godly to repentance never to be repented of, as it is called, 2 Cor. 7. 10. but worldly; not arising out of the love and fear of God, and hatred of his sins, for then he would not so soon have added more sin to his former, by imprisoning God's prophet for telling him the truth, but only from this, that he was now like to suffer most grievous things for his wickedness, which yet he thought happily might thus be prevented, so Theoderet, Procopius, and Martyr and Pelican, call it hypocrisy. Augustine a temporany repentance. Lyra saith, it is commonly held, that it was only a sorrow arising from from fear of judgments, and whereas it may seem true repentance, because God accepted of it so far as to defer these judgments that were temporany, therefore he saith it was not, for then it would have been of force to exempt him from eternal. Others, amongst whom is S. Augustine, that it was true repentance, but temporany; and therefore prevailed only for the deferring, not the taking away of the punishments threatened. Gregory exhorting to repentauce saith, if Ahab pleased God because he repented for temporal judgments threatened, how much more shall they please him, who repent for that they are threatened with eternal. But Chrysostom goeth further then any, saying, that for this he had all his sins pardoned; of which, there is no probability for the reason before going. Yet Tostatus following him, saith it was true repentance, although he soon returned to his former vomit. To conclude, Ambrose saith rightly, even in treacherous Ahab mourning had found grace, if envy remaining had not more heaped up sin; and Gratian saith, that by the instigation of his wife, he by and by returned to his old condition and wickednesses. De paenit. distinct. 3.

For this his repentance arising from fear of judgemets, which lasted not; the Lord was so moved, that he promised to defer the calamities that should come upon his house till after his death, which showeth his proneness to mercy, where there is sorrow for sin unto amendment of life. For otherwise the benefit is little, as unto Ahab, a deferring, but not a taking away of future judgments. And if sorrow to amendment may be wrought upon terrors or any cause, they are happy tertours; as to the jaylour, Acts 16.

Naboth by interpretation is possession; Jezreel, the seed of God, according to the ordinary gloss, figuring out the son of God. His vineyard the Church Ahab coveted, that is, the brother of the father, as the word signifieth, and by him the Jew the brother of Christ according to the flesh is set forth to make a garden of herbs, that is, to plant in it the weeds of traditions; & when Christ withstood this, Jezebel, that is, the Synagogue plotted his destruction; and then the Jew possessed the Church by extirping justification by faith, and planting that by the works of the law, thus far the Ord. Gloss. But their end therefore was, as of Ahab and Iezzabel, to be rooted out of that land, and to be most ignominious, as sinning in this execrable fact of theirs, viz. murthering the Lord of life, more, then any that were before them, and this judgment stayed not here, but extended to their posterity also, from generation to generation. Morally, saith Lyra, mighty men with their evil counselors are here taxed, which seek unjustly the possessions of others. Against such the preacher ought to inveigh, and this will be the ruin of their houses, yet such as repent shall have their punishment changed from eternal to temporal.

CHAP. XXII.

BVt they were three years without war, &c.] That is, since the time that Ahab had dismissed Benhadad, but now judgment so long ago threatened, beginneth to work. There being an opportunity of Jehoshaphat's coming to visit Ahab, betwixt whom some affinity had been contracted, by his taking of Ahab's daughter Athaliah to be wife unto his son Joram, he now meditates upon the going up to Ramoth Gilead, with an army to take it out of the Syrians hands, who had unjustly hitherto held it from him, contrary to his covenant made with him, when being three years before in his power, he upon such conditions let him go, as may appear ch. 20. And accordingly he moveth Jehoshaphat to join with him in this war, who shown all forwardness therein. 2 Chron. 18. 1. Jehoshaphat his contracting of this affinity with Ahab is first spoken of, and then how that after certain years he went down to Samaria, to Ahab; the vulgar Latin more particularly hath it, after two years, at whose coming he killed sheep and oxen very many, &c. and then persuaded him to go up to Ramoth Gilead with him. This good king therefore having already committed one error, in contracting affinity with wicked Ahab, now by his flattery and kindness to him and his followers, is drawn into another, viz. to join with him in fighting against the Syrians, as being all one with him: for that he sinned herein, see ch. 19. 1, 2.

But whereas Ahab would have gone to this war without seeking to the Lord first, Jehoshaphat desireth him to inquire by a prophet, before they went forth, of the success. Yet Josephus saith, that this was not done till their armies were met at Samaria, and having received their pay from both the kings, were ready to march on. And if it were so, as priobably it was, for having heard by the Lord's prophet, that this expedition should be to Ahab's destruction, they went on notwithstanding. Jehoshaphat was herein to blame also, as enquiring pro forma tantum, but intending to proceed howsoever. Some there are, saith Martyr, that lay another fault upon him, that he brake the league made by his father Asa with the king of Syria, to gratify Ahab; and some lastly blame him for not bringing some Prophets or Priests of his own with him, when he came down to Samaria; with whom he might have consulted: for kings, saith Martyr, should always have such about them, both to perform holy duties at their courts, and to advise with about things pertaining to piety. But to the first of these it may be said, that he was not tied by any league made by his father with an idolatrous king, and an enemy to the people of God. To the second, that Jehoshaphat knew not of this war, when he took his journey to Samaria, and therefore brought no prophet with him, yet it is not to be thought, but that he had some priests attending upon him, who could not yet give answer to this query, unless the Ephod had been there, or someone, by whom God used to reveal his will and purpose, in doubtful matters. And there are that justify Jehoshaphat in his contracting of the affinity aforesaid, because Ahab had repented, and he thinking it to be in truth, did not now take him to be one, with whom he might not join in affinity, but thought it most convenient, for the settling of peace between their two kingdoms thus to do. And presuming upon this, that he had by repentance made his peace with God, he doubted not of the lawfulness of joining with him in a just war, such as this was, viz. for the recovering of a city belonging to Israel out of the hands of the heathen. But because this is censured, 2 Chron. 19. 1, 2. and Ahab is there called the wicked, and enemy to God, it is plain, that Jehoshaphat faulted, neither was he moved by any other consideration but in human policy to join thus with Ahab's house, but the ill success hereof may be a warning to all godly kings, that none of them ever do the like.

Upon Jehoshaphat's motion to inquire, Ahab calleth together 400. prophets, which most probably were those prophets of Baal, who did eat bread at Jezebels table, and escaped, when as many more, yea a greater number by 50. were cut off by Elijah. Yet Jehoshaphat doubtless thought them to be prophets of the Lord, because they used his name, and were brought before him as his prophets, for such he inquired after, and when he suspected them as consenting to flatter Ahab, he asked, whether there were not one prophet of the Lord more. And if they had not made a show of being such, certainly this good king would never have heard them. Of these Ahab inquired, whether he should go up to Ramoth Gilead, that is, Ramoth a city in Gilead belonging to the tribe of Gad, on the other side of Jordan, bordering upon the Syrians; and therefore it was a city, which Benhadad was most unwilling to part of all others that he held in the land of Israel; howsoever say, that he restored not this unto Ahab, because it was not taken away by his father, but had been long before his time in the possession of the Syrians, & it was a city of refuge, and belonged to the Piestrs, being called Ramoth Gilead, to distinguish it from another Ramah, which lay in Issachar. And Josephus saith, that it was taken from Amri Ahab's father, by the father of this Benhadad. But seeing the Syrians were mightier then Israel, and could raise far greater armies, as may be gathered from the premises; what was it that Ahab trusted to, that he adventured to move war now against them? Ans. Both his good success in two precedent battles, and the accession of Iehosh. army, who was a most mighty King. The false prophets answer a • with one consent, go up and prosper, for the Load will deliver it into the kings hand.] Wherein Lyra and after him Martyr taxeth them for ambiguous speaking, like unto the Oracle to the king of the Epirots, Pirrhus, that went against the Romans; Aiote Aeacida Romanos vincere posse: and that to Chroesus, that if he passed over the river Haly, he should overthrow a very great kingdom, which might be understood as well of his own, as of another man. But the answer of these false prophets was nothing like these, seeing they first spake prosperity unto him. 2. By the king, into whose hand it should be delivered was plainly meant Ahab, and not the king of Syria, because it was in his hand already. Jehoshaphat not being satisfied with this answer, as one suspecting these of sycophancy, asketh after some other prophet of the Lord, or happily knowing by this time, as Pelican hath it, that they were no prophets of the Lord, but of Baal, although they used the Lord's name, he required a Prophet of the Lord indeed to be brought before him, who would give a true answer, upon which he might depend. Ahab said that there was one, but whom he hated, because he always prophesied evil to him; yet at the importunity of Jehoshaphat he was brought, and inquired of the messenger that went for him, advising him by the way to speak good, as the other Prophets had done; and Zedekiah especially, who made him iron horns saying, with these thou shalt push the Aramites, no till thou hast destroyed them. But Michaiah nothing moved hereby, professed to speak only that, which God should put into his mouth. In that Ahab saith of Michaiah, that he never spake good unto him; some gather, that it was he as hath been before said, that in a disguise had threatened Ahab 3 years before, that his life should go for Benhadad's, whom he had spared. And therefore now he verily expected to hear the like again, from which he was most averse; being willing rather to rest in the counsel of such, as spake pleasing things to him, although to his destruction, then to hear one speaking the truth, whereby he might have been preserved. And yet, as Pelican and some others have it, he had twice before prophe •• ed good unto him, for they would have him to have been the Prophet, that told him, that the Syrians should be given into his hands; but because he once threatened • im, after that he hated him. So if the servants of God do not always speak good unto the wicked, they are by them accounted, as never speaking good, and therefore [Note.] hated of them. The good king Jehoshaphat hearing Ahab say, that he hated him because he never spake good unto him; thought that no just cause of hatred, because Prophets must speak what God putteth into their mouths, be it good or evil; and therefore he said, Let not the king say so.] whereas Ahab spake of Michaiah, as if he were the only Prophet that remained, it is to be understood, that none but he was near, viz. as dwelling in Samaria, for Elijah was still living, and many Prophets more in Israel; but it is most probable, that he knew not where to find them, as being hid from the rage of Jezebel. Only by a singular providence Michaiah was preserved near unto him, and was endued with such courage, as that no fear could make him to hide his head, or to refreine from speaking against. Ahab in his wickedness. And in that now, after his humiliation he saith, that he never spake good unto him; it appeareth, that Ahab's repentance was not true, but that he persisted in his wickedness unto the end, seeing the Prophet would not certainly have spoken evil to him always, but because he always did evil.

Touching the iron horns of Zedekiah, he imitated in this the true prophets of God, saith Lyra, who to move men the more, added unto the word which they spake, outward sensible signs sometimes, as Jeremiah, a yoke put about his neck.

Michaiah being brought unto the king answered first, as the other false prophets had done; go up and prosper, &c. But uttering these words in such an ironicall manner, that it might easily be perceived, that he meant nothing less. Some hold, saith Martyr, that he spake thus, as a man, and lead only by his private opinion, it being not yet revealed unto him what to answer; as it was not to Nathan, when David first inquired of him about building a temple: others, that he spake by way of wishing, but he preferreth the first, as truest. For an irony is not perceived so much by the words spoken, as by the manner of speaking; as when Elijah said to Baals prophets, cry a loud, surely he is a God, &c. The unanimous consent of 400, did nothing move Michaiah to go against the truth, as it ought not to move us, that many hundreds sometimes assembled in council by the Pope or wicked Rulers, have consented together to determine falsehoods; for if there be but one only that 〈◊〉 speak the contrary in the word of the Lord, it is rather to be embraced, then the consenting determinations of many hundreds speaking against it.

The King said unto him, how oft shall I adjure thee, to speak nothing but the truth, &c.] Here it is manifest, that Ahab well perceived that Michaiah had hitherto only repeated the words of the false prophets, and not spoken anything a • from the Lord, that they might ground upon; for when any prophet did so, he used to say, thus saith the Lord.] wherefore, he adjured him to tell him the truth, whatsoever it was; and not to delay him with his mocks. For he apprehended him speaking, as if he had said, seeing you would have me say, as these 400 prophets; I say so too, but your expedition shall be never a whit the more prosperous for this. Whereas he speaketh of adjuring him often; Martyr thinketh that he did it once, but then the prophet had his vision, which he by and by declareth; for as he was coming, it seemeth that it was not revealed unto him, in that he said, whatsoever the Lord shall speak unto me, that will I say. Being for a while then taken up with the vision, he did forbear to answer the king, although he happily adjured him once or twice in that time to speak. Wherefore he said now again, how oft shall I adjure thee.] The vulgar Latin leaveth no doubt at all here; rendering it, [iterum atque iterum, adj ••• te.] But in the Hebrew it is, as before; the meaning yet happily being, as the Latin translation hath it by an Hebrew Idiom: the Septuagint, 〈 in non-Latin alphabet 〉 , but transl. Ald. 〈 in non-Latin alphabet 〉 .

Then he said, I saw all Israel dispersed, &c. as sheep having no shepherd, &c.] Mystically the death of Ahab was by this vision set forth, and the flying of his people before the Syrians, as overcome by them. For the king was their shepherd, of whom it is said, that they had none; that is, because he was wounded deadly, and could lead them no more, the army was the sheep scattered on the mountains, when they fled upon those montanous places of Ramoth, and they were chased by their enemies the Syrians, and they were bidden to return home, when by proclamation thus much was said, v. 36. Junius rendereth it in the future tense, vidi omnem Israelem dispersum iri.] But whereas it is said, Let them return home in peace; a question is moved, how it could be said thus of a people overcome, many of them being cut off, as was noted before, upon ch. 20, 38, 39, &c. Innius saith, letting pass all further thought of war; Martyr, the people did not now perish, but Ahab only; so likewise, Pelican, Lyra, &c. therefore saith Lyra, when it was threatened, ch. 20. Thy life shall go for his life, and thy people for his people; it is not said, the life of thy people, but thy life only; and the people for his people, by being made shamefully to fly, terrified, and dispersed. If it be understood according to the exposition going before, upon ch. 20. although many were slain with Ahab, the rest might be said to return in peace, because the death of Ahab being known, against whom only the Syrians fought, they pursued not his army flying, but let them go, as if they were no longer enemies to them; so that although whilst they were in battle, they went by the worst, yet now all fighting being at an end, they returned as in a time of peace, every man to his own place.

Ahab hearing this was offended, as presently apprehending the meaning, and said unto Jehoshaphat, did not I tell thee, that he never prophesieth good, but evil unto me? Thus persuading the good king, that he prophesied not truly, but out of malice against him so Lyra. And hereby Jehoshaphat was also lead, to the endangering of his own life, which was another fault in him, as Martyr noteth; and Ahab by the judgment of God was carried on headlong against the known truth to his own destruction, who might happily, if he had harkened to the Prophet, have escaped [Note.] longer. But by this it appeareth, that God's threatenings shall take effect, and rather then not, the wicked shall be authors to themselves of their own ruin.

Again, Michaiah said, hear the word of the Lord, I saw the Lord sitting upon his throne, and all the host of heaven, &c.] The meaning is, that he saw him in some similitude thus represented to his fantasy, as Isaiah. 6. it is likewise said, and by Amos, for no man can see God and live; but in some representation to inform him in particular of that which is to be revealed unto him, seeing God is a spirit and infinite. When Michaiah saw this is uncertain; but most probably it was, whilst he stood to prophesy before the two kings, as Steven, when he stood before the council saw the heavens open, and Jesus standing at the right hand of God, and then he heard the words of the Lord, and of the evil spirit, which follow the ear of his mind, no audible voice being uttered. There was a representation made to Michaiah of God's sitting upon his throne, and all the host of heaven standing about him on the right hand, and on the left.] Per Anthropopatheian, for God properly sitteth not, neither hath the right hand or left, as men; but herein he applieth himself to our understanding, as also in his consulting with them, which followeth, v. 20. Who shall deceive Ahab, that he may go up and fall at Ramoth Gilead, &c. For in saying thus, he did but as our Lord afterwards consulted with Philip, how he should do to feed the people that followed him in the wilderness, who knew well enough before he asked, what he would do, For God needs no counselors, which argueth want of understanding, but he said thus, to show that all his doings are guided by counsel, and so shall certainly attain their end propounded. And in showing himself sitting upon a throne with his host about him, he gave the kings to understand his supreme power over all earthly Princes; they sat each one upon his throne, but here was a throne of far greater Majesty, ruling over all, and judging other thrones at his pleasure, and having about him an host sufficient to execute his will, whatsoevever it should be. In saying that this host stood on his right hand and on his left, it is not meant that they were good and evil Angels; for it was only the host of heaven that stood thus, and to stand on either side to minister to the Lord, as here is meant, is an honor, as is intimated by the saying of Christ to the two sons of Zebedee, to sit on my right hand and on my left is not mine to give, but my Fathers.

The evil spirit then, which is said to have come forth and stood before the Lord, is none of that host, but Satan, who appeareth sometimes amongst the holy Angels, as a jaylour or hangman, at the court to execute the kings will. For although he be not here called an evil spirit, yet because he said he would be a lying spirit in the mouth of Ahab's prophets, we may certainly gather, that he was none of the heavenly host, to whom lying agreeth not, but the devil, who also came and stood amongst the good angels, Job. 1. 6. and is said to have been a liar and murderer from the beginning.

This liar then was he, that said, he would be a lying spirit in their mouth, which the Lord also bade him do and prevail. Upon this a great question ariseth, whether [Qu.] God be not then the author of sin, seeing he biddeth the evil spirit, to cause Ahab's prophets to speak lies, which to do was sin both in him and them? To this Theodoret and Procopius and after them Tostatus answer, that God's bidding here is to be understood of nothing else but his permitting him, that was ready enough and offered without bidding, to do it, as the thing, that he longeth always to be practicing. If it shall seem that his bidding and promising success, seemeth to imply more then a permission, for no judge doth so commit a male factor to his executioner, but charging and commanding it to be done. It is answered, that this circumlocution is made only to set forth the certainty of Ahab's destruction, and the means of effecting it, as surely, as if God, who hath all power and cannot be frustrated in any design of his, had commanded it thus to be done. How far forth god worketh in sin, see my exposition on Rom. 9. The conceit of R. Solomon here, that this spirit was the spirit of Naboth is vain, and therefore well rejected by Lyra, because it belongeth to the evil spirit to utter lies, by the mouth of false prophets, and not to the spirits of the just, such as Nahoth was. Of which, and of the souls of the faithful departed out of this life, that they wander not about upon earth, but that such apparitions are diabolical delusions, see Martyr more largely upon this place.

Zidkiah one of the false prophets and a chief, as it seemeth amongst them, took it most heinously, that he, who had expressed himself not only by word, but by sign, should now be accounted a liar, and therefore he smote Michaiah on the cheek. Josephus saith, that he added two arguments to disprove the prophesy of Michaiah; first, because Elijah had fore-told, that the dogs should • ick Ahab's blood, where they had licked Naboth's, that is, in Jezreel, which was far from Ramoth Gilead. Secondly, because he had smitten Michaiah with his hand, and yet it withered not, as it would have done, if Michaiah had been a true prophet sent of God, seeing the hand of Jeroboam being but stretched out against a prophet of God, withered immediately.

Michaiah guided by the spirit, replied; Behold, thou shalt see the day, when thou shalt go from chamber to chamber, to hide thee.] Which was, as Martyr saith, according to some, when Ahab's son returning from the war after his fathers death, sought to slay him, and yet he could not so escape neither; according to others, the kings friends sought him to kill him for his vain prophesying, whereby he had stirred up the king to hasten to his own ruin.

Then Ahab said, take Michaiah, and carry him back to Amon prince of the city, &c.] By this it seemeth, that Michaiah was in prison before, ever since be threatened Ahab with death, for letting Benhadad the king of Syria go. Thus also Josephus saith, and that when the king sent for him, he was fetched out of prison to come before him. And now Ahab being offended at his prophesying, sendeth him thither again, and biddeth to feed him with a little bread and water, to sustain his life, that he might be preserved unto greater misery at his return, and yet be kept hungry all that time: for which, this little bread and water, is here called bread and water of affliction. For [Joash the kings son] which was one of them, to whom Michaiah was sent back, the vulgar Latin hath [Joash the son of Amalek] rendering the word 〈 in non-Latin alphabet 〉 as a proper name; and this seemeth to be best, both because if Joash had been the kings son, he should have been named first, as the chief, and because of a Joash son to Ahab, we read not afterwards, but only of Ahaziah and Joram. Yet the Septuagint render it also the kings son, and Junius, Martyr, &c.

Michaiah nothing daunted by his punishment and the kings threats implied, when he should return in peace, answered, If thou return in peace, the Lord hath not spoken by me] adding moreover, [Hear all ye people.] As if he had said, mark what I say, and if it falleth out accordingly, know these to be all false prophets, and me to be the true prophet of the Lord. For when that which a prophet threateneth cometh to pass, he is approved to be a true prophet of the Lord, if there be an adverse party promising the contrary, as also it was in the days of Jeremiah, when Hanani prophesied against him, and in the days of Moses, when Chorah conspired against him. For out of this case sometime the prophesying of true Prophets hath not taken effect, as when Isaiah prophesied the death of Hezekiah, and Jonah the destruction of Nineveh within 40. days; and contrariwise the prophesying of a false prophet may come to pass, as the case is put Deut. 13. and then a false prophet may be known only by this, that he seeketh to set up idolatry.

The two kings, not withstanding the threats of the Prophet, go up to Ramoth Gilead, and there the king of Israel useth a policy, according to Martyr, to frustrate the prophesy of Michaiah, viz. by changing his habit, and entering into the battle like a common soldier. For he conceived, that not the soldiers, who went with him, but he alone should perish, according to this prophesy, but being disguised he should by no means be known to the enemy, and so hoped to escape. Others, he saith, suppose, that he heard that Benhadad had bent his forces against him only, therefore he would not be known, but Jehoshaphat not being so much hated of him, might safely enough be in the battle in his kingly ornaments: and some, that he did thus for honors sake unto Jehoshaphat, and that both the armies might be as one fighting under one king, that their forces might be the more united, but the first or second seem most probable.

Howsoever, by this means Jehoshaphat was endangered, when the captains of the chariots did bend all their forces against him, as they were commanded, supposing him to be the king of Israel, against whom alone they were bidden to fight, until that by his crying out they perceived that he was not the king of Israel. 2 Chron. 18. 31. it is said, that He cried and the Lord did help him. Whereby is intimated, that he cried to the Lord, and hereby the Lord made the Syrians to understand, that he was not the king whose life they sought, that they might cease from pursuing him, and this was doubtless by making them to gather from his calling upon the Lord, that he was not Ahab, seeing he was not a worshipper of the Lord, but of •• ols. But why did Benhadad, whom Ahab had formerly saved, when he was in his power, thus earnestly seek his destruction? R. Solomon, whom Lyra followeth, saith, he had secret intelligencers, who informed him of Michaiah his prophesy, and therefore he conceived, that Ahab being cut off, this battle would soon be at an end, and that he might not escape, he thought it necessary not to let his soldiers fight against the whole army of Israel indifferently, but to command them to join all their forces together against Ahab alone, lest while they were busied in fighting against others he should escape. Pelican yieldeth none other reason, but the providence of God, which he makes the mightiest kings and all men to serve, although they know it not. For as if the king of Syria had been particularly directed by God, he gave this charge to his captains against Ahab; and thus also a righteous king, whose life was endangered, was saved, the Lord contenting himself only to put him in fear of death for his chastisement, for joining with a wicked king in fight, and before that in affinity and amity. Martyr also resteth, only in this of God's providence, and certainly that of the Rabbin is only a conjecture; and to ascribe it wholly to the divine providence, is to attribute more to God, and to make his working in men's hearts the more admirable; then to yield a reason, whereby Benhadad was moved to give this charge. Yet besides the divine providence working secretly, Benhadad certainly had his reason, viz. to be revenged for the shame, that Ahab had put him to, when he had been three times before beaten by him, and specially the last, to the compelling of him basely to beg for his life, and to yield to ignoble terms, that it might be spared. For disgraces do work more upon a natural heart to stir up to revenge, then the very saving of life to be thankful. Whilest God's providence wrought to the saving of Jehoshaphat's life, who was most exposed to danger; Ahab, who thought himself by the changing of his habit out of danger, was accidentally wounded unto death, by an arrow from a Syrians bow; to show, that no policy can save him from death, whom for his sins God hath adjudged to it, or keep the predictions of God from taking effect. So Pharaoh king of Egypt labored in vain to keep the Hebrews continually [Note.] under who, he understood by prophesy, should be the ruin of his country; and Joseph's brethren to keep him from rising, which God had fore-shown; & Saul to keep David from being king. Thus Ahab's threats against Michaiah were at an end, as afterwards Julian's against Christians, who threatened, that at his return from an expedition against the Persians, he would root them all out, but he also was slain by a dart in that war, which wounded him mortally, it being not known from what hand it came. Josephus saith, that he who wounded Ahab, was Amanus by name, one of the servants of Adad, for so he calleth Benhadad, Then he commanded the driver of his chariot to drive him out of the battle, but he abode still in the field that his army might not be discouraged, till the going down of the sun; at what time, his strength being spent by the abundance of blood which ran from him, he died. Thus Josephus; who also saith, that the arrow pierced him to his lungs, not without ground from the sacred history. But whereas he saith, that Ahab told Jehoshaphat, that he had before committed Michaiah to prison for prophesying against his going up to Ramoth Gilead, is an addition boldly made of his own head.

For the time when Ahab died, it is said to have been in the evening but 2 Chr. 18. 34. He stood in his chariot until the evening, and died at the going down of the sun. And here it followeth, about the sun-setting proclamation was made, that every man should return to his city, &c. that is, immediately after his departure; which must therefore needs be some what before the sun-setting. And thus both parts of Michaiah his prophesy were fulfilled; Ahab, the shepherd fell, and the people, that followed him to war, were scattered as sheep, and bidden to return home in peace: seeing they were neither beaten home by the Syrians, not pursued by them in their return. And the prophesy of Elijah was fulfilled, when his bloody chariot being washed in the pool of Samaria, the dogs licked it: for how the prophesy, that in the place, where the dogs licked Naboth's blood, they should lick Ahab's also, was thus fulfilled (seeing Naboth's was licked in Jezreel, this man's in Samaria) was before shown in explaining that prophesy: although Josephus to prevent this doubt, saith, that it was done at the pool in Jezreel.

What Ahab did more, and the ivory house which he built, and the cities, are they not written, &c.] The books of the Chronicles of the kings of Judah and Israel, wherein these things are said to have been written, are not now extant, neither were they any part of the sacred history, which was written by divine inspiration, that we might believe, but only annals of those kingdoms, as there be almost of all others.

The history of the kings of Judah being hitherto intermitted, from ch. 15. 24. all but so much as concerned Jehoshaphat jointly with Ahab, is now entered upon again, v. 41. Jehoshaphat the son of Asa began to reign over Judah, the 4. year of Ahab, &c.] A good son of a good father, but yet as he was not, so neither was Jehoshaphat without his faults, he hearts of them both were upright, and they did that which was right in the sight of the Lord, and both took away the masculine whores in the land, but the son exceeded the father, in that he suffered none to remain. Yet some, saith Martyr, think that Asa took them not all away, because he was prevented by death. Their faults were, that they suffered the people to sacrifice in the high places, and as the father in his need entered into a league with the king of Syria an idolater, that he might help him against the king of Israel, so the son made a league with the idolatrous king of Israel, Ahab, and holp him against the king of Syria. What the high places were, and the masculine harlots, see before, upon the history of Asa, and how the son excelled the father in that he repented, when he was reproved for his league with the wicked, 2 Chron. 19. but the father was wroth when he was reproved, and put the prophet in prison.

The history of Jehoshaphat here briefly delivered, is more largely set forth, 2 Chron. 17. 1. only it is here said, when he began his reign, which is not there, viz. the 4th. year of Ahab, and at what age, viz. 35. and how long he reigned; viz. 25. and what his mothers name was: viz. Azubah the daughter of Salai.] Yet all this is set forth, 2 Chron. 20. 31. and also some more of that, which is here briefly said of him, unto which more is added towards the end of his reign. For the time set forth by Ahab's 4th year, it may be doubted, seeing he reigned 22. and therefore Iehos. 18. with him, and yet Joram, betwixt whom, and Ahab came Ahaziah, began the 18. Jehoshaphat; 2 King. 3. 1. Sol. Ahab's 4th was even then at end, and his 22 not complete, and Ahaziah reigned, together with his father so long, that although he died not till the second year, yet it was the same, wherein his father was slain. In the Chronicles then is set forth the full history of Jehoshaphat, this brief in the Kings, and his going forth with Ahab to war against Ramoth Gilead, not being omitted.

And here he is said first to have confirmed himself over Israel, the vulgar Latin invaluit contra Israel.] The meaning is, that his kingdom soon after his coming to it grew far mightier then that of Israel. And how this was is shown, v. 2. he placed soldiers in all the cities of Judah, &c. and thus he strengthened them after the manner of Rehoboam, 2 Chron. 11. 11. Neither did his might consist in this alone, but he laid a better foundation, then the king of Israel, for he walked in the ways of David his father, and trusted not in Baal, but in the God of his father, and so God was with him, &c. And from the people of Judah he had many gifts given him, and waxed very rich and glorious; And he took away the high places and groves out of Judah.] Contrary to this it is said, ch. 20. 33. They took not away the high places, for the people had not yet directed their heart to the God of their fathers.

But the like contradiction to this hath been reconciled before upon ch. 14. 3. unto which it may be added, that the fault was not in the good king, that any high places stood still, but in the people, who are said not to have taken away the high places, because their hearts were not right. The king was reputed to have taken them away, because he endeavored and gave order, that it should so be done; but the corruption of the people permitted it not, they were so wedded to their old customs, and without his subjects and officers, how can a king actually perform any such great work? in such cases he must rather wisely bear with the people, then strive against them to the endangering of the whole kingdom.

And in the third year of his reign, he sent of his Princes Benhail, &c. to teach in the cities of Judah, and with them Levites and Priests.] These words do show, that not only Levites and Priests were sent to teach the people, but also some Princes; whereas it is conceived by Expositors generally, that these Princes went not forth to teach, but by their authority to move the people the more to obey the teaching of the Priests and Levites, and to come to hear them. Only Tostatus, as the words do sound, saith, that other men being not of the tribe of Levi, who had learning, might also teach in those days. But because of heretics, the office of teaching since was by Christ tied to certain men, who are particularly called hereunto. And Sallianus following him instanceth in the prophets which taught, who were not of the tribe of Levi. I hold with the common stream of interpreters, that it is not meant that these Princes were sent out to teach in their own persons, but by those whom they carried with them, to make which plain, Junius rendereth the words thus. He sent with his Princes, &c, these Levites I say with them. Although the Hebrew text, I confess, will not bear this translation, because it is not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 but yet the word following, [to teach] will bear this translation; for the teaching, that is, that they might see them taught. For the Priests lips must preserve knowledge, and they must inquire the law at his mouth, saith the prophet, and if any, that were not of the tribe of Levi taught, it was not, because it was free for any that had learning so to do, but because they were extraordinarily stirred up by the spirit of prophesy, so as we never read of many Princes, but of some rare ones only, as David and Solomon; and therefore here being many named together, it is not probable, that they were such, but only godly Princes, like Theophilus, whom the king thought fit to send out for the furthering of the teaching. And it is to be noted, that they taught only out of the book of the law of God, not mixing any other herewith as grounds of their teaching, as traditions or decrees of Popes or Councils, or Legends, as the Popish do. And they went about teaching in every city, where all both men and women might come together to hear and learn the will of God, as it alike concerned them all.

Now the king sent these men out to teach, as is to be conceived, because the people were so addicted to worship in high places, that it being made by this means to appear unto them, how contrary this was to the law of God, who appointed one place only for sacrifice, they might be brought, if it were possible, to consent to beat them down, and to leave all their old superstition. And howsoever this succeeded not, for some sacrificed in the high places still, as was shown before, yet this godly endeavor of Jehoshaphat wanted not a blessing, for the fear of the Lord fell upon all the kingdoms of the earth round about Judah, so that none durst war against him. But contrariwise, the Philistines and Arabians submitted themselves to become tributaries to him, bringing him great gifts.

They seeing him to grow so mighty, saith Pelican, and so good a king, thought that they could not better provide for their own safety, then by putting themselves under his protection, and making themselves tributaries to him. Tostatus thinketh, that by some war made by Jehoshaphat upon them not here commemorated, they were brought to this, but the text speaketh plainly to the contrary, that it was by the fear which fell upon them from the Lord, when Jehoshaphat lived quietly within his own kingdom. They were formerly made tributaries by David, and how they were since exempted we do not read, only it is probable, that when in Rehoboams time the kingdom was weakened by dividing, they adventured to withhold there tribute, and likewise in the days of Abijah and Asa, who had wars with Israel. But now fearing the forces of Jehoshaphat, they thought it not safe to withhold their tribute any longer, and therefore they paid it, and sent gifts also, that no offense might be taken at their former neglect. And by this means Jehoshaphat grew also more wealthy and mighty, so that he erected strong and goodly buildings in Judah like towers, that if the enemy should come into the city, saith Lyra, they might thence be fought against and slain, and he built walls about his cities. Neither did he so only, but also placed garrisons in them, v. 19. And besides this, his forces are set forth to be wonderfully great, even 1160000 under five Captains, Princes of Judah, which were always at hand in Jerusalem, that is, waiting by turns there monthly, saith Lyra. But seeing their number was so great, that if they had been divided into 12 parts, there must always have been near 100000 at Jerusalem, which were too many to attend always upon any one king in the world, I hold rather with others, that the Captains and some of this company attended continually upon the king, the rest being at hand and ready to come also for his service, whensoever the king would.

And this is the meaning of these words all these were at the kings hand.] Neither is it to be thought as Pelican hath it, that so great a number of men were kept only for war, but that they were registered and mustered sometimes, the following of their particular vocations & businesses, not being in the time of peace much interrupted hereby. But it is not to be conceived, that all these forces were in Judah alone, but in Judah and Benjamin, of which two tribes his kingdom consisted, but Judah only is named, because it was commonly called the kingdom of Judah; yea it is expressly said, v. 17. that Eliadah and his men were of Benjamin, although in the vulgar Latin Benjamin be not mentioned. If we compare these numbers with those of Asa his father ch. 14. 8. it will appear, that they far exceeded them, for they were but 300000 of Judah, and 280000 of Benjamin. Wherefore the more a Prince excelleth in godliness, the more by far will God make him to excel in [Note.] riches, power, and glory, that every Christian king may be stirred up to seek to promote Religion in all parts of his kingdom to the uttermost of all his power, as Jehoshaphat did.

And hitherto chap. 17. the history of Jehoshaphat joining affinity with Ahab, and helping him in his war at Ramoth Gilead against the Syrians, set forth chap. 18. hath been already explained. Now Ahab being slain in that war, Jehoshaphat, howsoever in great peril of his life also, yet was so preserved by that God, whom he served, that he returned to Jerusalem again in safety and peace: the Syrians, whom he had justly provoked against him by his part-taking, being held from attempting anything hostile against him. But Jehu the son of Hanani a prophet, was sent of God to reprove him at his return, for helping the wicked, for which he told him, that he was worthy to bear the heavy wrath of God, but forsomuch as good things were found in him, and he did from his heart seek the Lord, it was withheld, and this his sin was pardoned, as it must needs be understood. Wherefore [Note.] in uprightness of heart to seek to glorify God, and to beat down that which is against his glory, is so highly accepted of before him, that therefore in mercy he passeth over and pardoneth that which is done amiss, being notwithstanding to his servants a protector and savior in time of greatest dangers, that we all may be stirred up to seek zealously God's glory, as Jehoshaphat did.

When the King had been thus reproved, but yet for his seeking of the Lord and the beating down of idolatry approved, he renewed his care for the Lord, and went forth from Beersheba even to mount Ephraim, to bring them back to the Lord.] That is, according to Pelican, from one end of his kingdom to the other. And Lyra saith, that Beersheba was furthest south, and mount Ephraim north, which although it belonged to the kingdom of Israel, yet he held some cities thereof, as being formerly taken by his father. For as weeds being destroyed, will grow again, and therefore must again be weeded up, that the ground may be kept clear; so idolatry being beaten down in the kingdom of Judah, began, it seemeth, to grow again through a proneness, that is in natural men thereunto, especially if there be any to bear them out herein, or they be joined in friendship with idolaters, and converse amongst them, as the subjects of this kingdom now did: for they were in league with the Israelites, and joined with them in their wars, and navigations, as is afterwards shown; and they had amongst them an Athaliah, the daughter of an idolatrous king and queen, Ahab and Jezebel, who was married to Jehoshaphat's son, upon whom they might bear themselves, and so wax the bolder to return with the dog to their vomit. But the good king Jehoshaphat perceiving this, went out again to visit his uttermost parts, and to beat down regrowing evil.

And he set Judges in all defensed cities of Judah] to do justice to everyone that was wronged, or had any grievance in civil matters, and he did most godly charge them to do, as those, that exercised not their own but the judgment of the Lord, and expected therefore to be called to account, that is, having no respect of persons, nor receiving bribes to be moved to go out of the way of justice hereby, v. 8. Also in Jerusalem Jehoshaphat set Priests and Levites, and Princes of families, &c.] The Judges before spoken of, were placed in all cities to judge common matters, saith Lyra, that the people might not be forced to travel far for judgment, and these at Jerusalem to judge in causes more difficult, both in things pertaining to the Lord, and to the king, and therefore the Judges were both spiritual and secular, and of either sort there was a president; of the spiritual, Amarias the high priest, over things pertaining to the Lord, and Zabudias, a prince in Judah, of the secular, in things pertaining to the king. And this placing of the highest court of judgment at Jerusalem, in cases most intricate, was grounded upon Deut. 17. 8, 9.

After these things so worthily done by Jehoshaphat, that it might appear the more, in what high account he was before God, many enemies were suffered to come against him, uniting all their forces together, for the destroying of him and his kingdom, viz. the children of Ammon, and of Moab, and some beyond the Ammonites, as Junius reads it, and v. 2. makes it plain, where it is said, there cometh a great multitude against thee, from the places beyond the sea, that is, the dead sea, and from Syria; although the words may be rendered, and are commonly, the children of Ammon and Moab, and with them of the Ammonites. These then that came with them were Syrians, who most probably were willing to take this opportunity to be revenged upon him for his helping Ahab against them, and as appeareth v. 10. Edomites. Lyra saith, and that most probably, that by the last Amorites, v. 1. are meant Idumeans, who came under their colors. And this he had from Jerome, lib. de Hebr. quest. saying, that they disguised themselves and put on the habit of Ammonites, because they were ashamed otherwise to fight against the Israelites, being their brethren, or rather because they feared Jehoshaphat if they were known, as being tributaries to him, although to get free they now joined with the Amorites against him. Jehoshaphat hearing of them at the first feared, but then he did fly to the Lord by prayer, and fasting, assembling all Judah together to seek the Lord, his prayer also which he made, is set forth v. 6, 7, 8 &c. The enemies remaining in the mean season at Engaddi, which is a place near unto the dead sea, v. 2. He grounds his prayer upon the power of God, and his interest in special in his people, and former gests towards them, and his promise when the Temple was built by Solomon. And all Judah is said to have been present with their wives and little ones, to move the Lord to compassion the more, seeing, if he did not help, not only the men, but this weak multitude also, whom all are wont to commiserate, would be in danger of destruction. The Lord being thus sought, deferred not to give a comfortable answer, for