Commentary on the Old Testament Volume 2-4

CHAP. I.

THe history of Ahaziah king of Israel, begun in the first Book, is here continued to his death, which followed shortly after, viz. within two years; and as is probably thought, the very next year after his father, with whom he had reigned one, and in the second he died. For as he was exceeding wicked, so he was pursued with judgment after judgment in this short time of his reign. First, as was before shown, his ships which he made together with Jehoshaphat, were broken. Secondly, Moab rebelled against him immediately after his fathers death, v. 1. Thirdly, he fell out of a window and was sore bruised, v. 2. Fourthly, going on in his wickedness and sending to inquire of Baalzebub, whether he should recover, he lost some companies of his men by fire from heaven. Fifthly, he heard the dreadful news of death from the prophet Elijah, and then he died, when by all these calamities he had been moved to repentance, but in vain.

Touching his fall, of which his mortal sickness came, it was most probably through a window upon the battlement of his house, where he walked for his recreation, for the Jews built their houses with flat tops to walk upon, and thus his [Note.] pleasure, by the just judgment of God, was turned to his ruin for his sins: for as all things shall work together for good to the faithful, so to the wicked all shall work to bring them to destruction. For the god, to whom he sent for help in this case, viz. Baalzebub the god of Ekron or Accharon, as the vulgar Latin hath it, the same in the Gospel is called Belzebub, signifying the lord of flies, because that country being much annoyed by flies, they held that by his help they were driven away, so Vatablus. The Septuagint and Josephus render it, the one, the lord the fly, the other, the god the fly. And accordingly Theodoret writeth of it, as if it were the image of a fly, saying, they deified not only greater creatures, but even the least and vilest. For what is more vile, then a fly? and yet they called the image thereof a god; and leaving the true living God, sought to it for life, yea they called the dead image of that a god, which they drove away with fly-flaps being alive. Procopius saith, that the devil was called Belzebub, or rather a certain little old woman, whom they put into the number of goddesses. Pausanius saith, that Hercules the son of Alcmena, when he could not drive away the flies that molested him, sacrificed to Jupiter, and imploring his help, and then they flew all away immediately beyond Alpheus. Hence the Elians took occasion to continue the like sacrificing. And this I rather take to be the truth touching this idol, that i • was the image of Jupiter, thus called, because of him help was sought against the anoyance by flies, then that of Theoderet, and because he was the chief of the heathen gods, which were devils, Belzebub was by the Jews called the Prince of devils. And by Accaron, where his shrine was, hell is set forth amongst the Poets, as the saying,

But the same Bel or Baal was now served in Israel, as well as in Acearon of the Philistines, why then did the king of Israel send thither? It may be concieved that the prophets of the idol whom he served, had deceived his father, and lied unto him to his destruction at Ramoth Gilead, and therefore though he served him as his father had done, and his mother, yet he thought it not safe to trust to him, but rather to send out of the land to another Baal. But why sent he not to Michaiah, or to Elijah, whom he knew to be true Prophets? Ans. He was doubtless of the same mind with his wicked father, he hated them, as being against him and such as he was, and therefore not likely to speak any comfort, but terror unto him.

Martyr saith, that some hold that idol to be called Belzebub by the godly in contempt; but he approveth rather the former reason, because even by Ahaziah, he was so called. And he addeth, that idolaters used to send in time of sickness, both to inquire, and for help to idols; and sometime, that they might be the more deded, obtained it, as some that sent to the temples of Aesculapius,

To these messengers of Ahaziah when they were on the way to Baalzebub, was Elijah sent by an Angel to threaten death unto him, because he sent to an idol out of the land, this being derogatory from the God of Israel. But seeing by his fall he was mortally bruised some make a query, how his sending to inquire of Baalzabub, could be said to be the cause. Tostatus answereth well to this, that either his hurt was such, as would not have caused such, and then the turning of it to be the cause of death, was manifestly by the hand of God offended at his sending, or else it was mortal, and then his sending is said to be the cause, for so much as God happily would otherwise have healed him, if he had been sought unto, as he did Hezekiah afterwards of his deadly sickness. Where Elijah was, when the Angel sent h im forth to meet these messengers, it is not said; but v. 9. it appeareth, that the place to which he returned, was the top of mount Carmel, at the foot whereof he had a cave, in which he dwelt, and Elishah after him, saith Adricomius, and there also was a spring. But how happened it then, that the Angel bad him ascend or go up to meet the messengers? Ans. Herein respect was had to the way, in which he was to meet them, which was from Samaria, that stood upon a mountain, so that he must needs go up to meet them coming from thence, although he first descended to the foot of mount Carmel. The messengers hearing him, soon returned to the King without going further on their intended journey; as appeareth by the kings asking of them why they are returned, v. 5. At which if any man shall marvel, seeing Elijah was to them unknown, and in appearance but a mean and poor man; it is to be considered, that his very speech discovered him to be a prophet of the Lord, in that he shown hereby, that he knew whether they were going, and to what end. For he said, is it because there is no God in Israel, that ye send to inquire of the god of Ekrons and that the king lay then sick upon his bed, in that he said, thou shalt not come down from thy bed, &c. For how should any other, but a prophet of God, know all these secrets? Being then hereby convinced, that he was a prophet of God, and that he gave them a true answer, they thought it but vain to go further to inquire about the same thing, and happily they feared that they might be in danger of death also; if contemning that, which a prophet of the Lord said unto them, they had presumed still to go on their way to inquire of another god. Martyr saith, that there are by some assigned two other reasons, why they presently returned, because they gathered from his speech that he was an Angel, seeing he knew whether they were going, &c. 2. Because they gathered no less from the manner of his departure, he vanished. But it is not so said of the prophet, but that he went away.

When these messengers had related the saying of the prophet unto him, he inquired • hat manner of man he was, they answered, an hairy man, and girt about with a lether girdle, then he knew that it was Elijah the Tishbite, and sent immediately to have him fetched unto him. The king might well so readily gather who it was, because he had doubtless sometime seen him in the days of Ahab his father, and being a prophet most famous for his zeal and courage to speak against any, how great soever, he could not but conjecture, before he heard him described, that it was he. He is said to be hairy according to some, because his body, hands and face were hairy; according to others, because his garments were hairy and course, as John the Baptist, the most probable is, that he washairie both ways. And they were thus apparrelled, saith Martyr, because they preached repentance, which in those days was in sack or hair cloth, that they might by outward sign as well as by word move men to repent; contrary to which is done now by chief preachers, Bishops and Cardinals, whose apparel and ornaments are most costly, but preachers should indeed by their example learn to fly such worldly pomp, and not to wear so much as gold chain or ring, but that which may show and teach others humility. For the kings sending to have him brought unto him, it was by a Captain over fifty, who went with his fifty men by force to bring the Prophet to him, happily that he might make him reverse his sentence, or otherwise put him first to death, who was so bold to threaten him with death. This Captain found him sitting upon the top of mount Carmell, to which place saith Vatablus, he ascended for fear of Ahaziah; but seeing the top of a mount is no place for a man to hide himself in but rather some cave in a lower place, and more hidden from men's eyes; I cannot think that to be the reason of his ascent, but rather to pray, as sometime before he had done, 1 King. 18. The Capt. having found him biddeth him in the kings name to come down saying, [O man of God, &c.] which Procopius and Vatablus think, was spoken ironically by him & in scorn, as slighting him and the Lord whom he served, as if his Lord were of more power to fetch him to him, then God to hold and keep him out of his hands. And this seemeth to be true by the Prophets answer, If I be a man of God, let fire come down from heaven and consume thee and thy fifty. For it is not to be thought, that merely for obeying the king, and coming to fetch him to him, when he was sent, that the Prophet was so much incensed against him; but for his pride and profane insolency, which shown him to be a man according to the kings own heart, a wicked idolater, and one that regarded not the true God, nor his servants, but rather rejoiced to be an instrument of persecuting them, and like unto him most probably were his soldiers also; wherefore Theodoret saith well, it is manifest that these two Captains and their fifties went out with the same scope and purpose that he had, who sent them, and therefore they suffered these punishments. And Procopius following him addeth, that because they mocked at the Prophet, they were destroyed for example, and to teach others not to rail and mock at the righteous. So that if any call this proceeding of the Prophet tyrannical, as some do saith Theodoret, they sharpen their tongues against God, who moved Elijah by his spirit to call for this fire, and when he called for it, sent it, and destroyed them therewith. If any shall wonder why one Captain was sent thus after another, and how it happened, that he took not warning by his fellow, but came and called to the Prophet in the like insolent manner? It is conceived, that Carmel being far from Samaria, from whence they were sent, viz. as Adrichomius saith, two days journey, neither the King nor he knew what had befallen the first Captain, therefore the king impatient of further delay, seeing that he returned not again, sent out this second; that if the other with his men could not bring him, they might do it with their forces joined together, or if he could not find him that was first sent out, but was gone to seek him one way, this might go another. And when he came to the place of the Prophets abode and found him there, but no Captain or soldiers, for the fire had consumed them, supposing that he with his men were delayed upon some occasion, as they went another way, he began to speak tauntingly to Elijah, as the first had done, and was together with his men horribly consumed by fire coming down from heaven also. Martyr, who agreeth with that, which hath been said touching their calling of Elijah [thou man of God] in scorn, yet differeth, in that he thinketh it to have been known to the King and the second Captain, what had befallen the first and his 50 men, and that the king hearing such news sent not again immediately; but being terrified, desisted for a time; but that hardening himself he sent again, and that the second Captain commended himself to his gods to be protected, so as he supposed that the former happily did not, and then adventured to go, to this effect also Pelican. But seeing no man would be so foolehardy to adventure himself upon so apparent deadly danger; neither is there anything said in the text, which implieth and delay in the king, or news brought of the first Captains destruction, or this Captains taking of a better course, as being warned by his fellows example. I rather think with others, that neither King nor Captain knew what had been done, and this made him so bold, not only to bid the prophet in the kings name to come down, but in hast in such an imperious manner, as that he would have him know, he both could and would fetch him down by force, if he descended not immediately. If it be demanded, why Christ would not have the like done to a city of the Samaritans, which would not receive him, when two of his Disciples requested it, but rebuked them saying, ye know not of what spirit ye are; Martyr answereth well, that this was done not only to show the lenity of the Gospel and the rigor and severity of the law, according to many; for Peter also smote Ananias and Saphyra with death, Acts 5. and Paul, Elimas, with blindness; but because they were moved by their own, Elijah by the spirit of God to do this execution upon gross idolaters and contemners of the true God, and of his servants. A like example of revenge taken by fire from heaven, were Chorah, Dathan, and Abiram made, when they envied at Moses and Aaron, and stirred up others against them. The revenging of the wrongs done to God's Prophets should be a warning to all men, not to touch his anointed, nor to do his Prophets [Note.] any harm; and the revenge by fire intimated the last revenge upon all the wicked by fire at the day of judgment, according to 2 Thes. 1. 8. For as fire now came down from heaven and consumed some, so then it shall come down for the destruction of all God's enemies, and the enemies of his servants, that none may remain incredulous; but being assured, that he who sent down fire now in one part, both can and will send it down in all places of the world, according to his word, repent, that they may escape this dreadful judgment of the Lord.

To proceed in the history, the mad king nothing moved to desist from his furious enterprize against Elijah, by their not returning, whom he had sent one after another with so great power to fetch him (although it might have moved any man to suspect some judgment befalling them, and happily by this time news was come to the Court how they were destroyed, as may be gathered from the speech of him, that was next sent) calls in haste for another Captain, and his 50 men, and sendoth them to fetch Elijah to him. Now he knowing what had been dox to his two predecessors, instead of commanding, humbled himself to Elijah, praying him that his life might be precious in his sight, & confessing in effect, that the judgment sent upon the former two, and their men was just, because they came as armed with a greater power from a king, a mortal man, then that of Almighty God; since, that otherwise they would never have so insolently behaved themselves; He therefore contrariwise believing God's power to be above all, and that Elijah was truly the man of God, came to him in another way, viz. by entreaty, and not bearing himself upon his power of men which he brought with him, neither meaning to use any violence, but if he would go voluntarily, as he had sometime dox to king Ahab, he and his men were readly only to wait upon him thither, but not by any means to lay hands upon him. And this Captain, say the Hebrews and Lyra, Comestor, and Hugo after them, was Obadiah, who had before found him, when none else could, and foreshowed to king Ahab his coming to him. And this is not improbable, for he then fell upon his face before him, as now upon his knees; and if Ahaziah had yet heard of the destruction of his two former Captains, it is not to be thought that he was so tyrannical, that he would put another upon the same danger with 50 men more, and therefore now chose one who was gracious with the Prophet, and knew how to deal so with him, as that he would bring him with him; and who could this more probably be, then Obadiah? Certainly it was either he, or some other of like condition of him, that reverenced God's Prophets, that the king made now choice of to send out, seeing another an idolatrous wicked Captain, would have scorned thus to bow and crouch to a poor prophet, although he had died for it.

With this captain the Angel of the Lord biddeth Elijah to go, and fear nothing, and so he came and spake to his face, as he had done before to his messengers, neither do we read of any revenge, that he attempted therefore against the prophet, but that he died according to his word. God, who hath the hearts of kings in his hands, so struck him, when he heard the sentence of death against him denounced from the prophets own mouth, that he had no further courage to attempt anything against him, but languished and soon after this died.

And Iehor am reigned in his stead, for he had no son, the second year of Jehoram the son of Jehoshaphat king of Judah.] Here a most difficult question ariseth, how it could be the second year of Jehoram of Judah, when as Jehoshaphat was still living and reigning, for he reigned 25. years, Ahaziah was made King in his 17. year, and reigned but two years, therefore unless there were an inter-regnum, Jehoram began to reign the 19. or 20. of Jehoshaphat, and 5. or 6. years before his son Jehoram; yea, it is expressly said chap. 3. 1. that he began his reign the 18. of Iehosha phat, and that king Jehoshaphat holp him in his war against Moab. And a King. 8. 16. that Jehoram of Judah began his reign the fifth year of Jehoram king of Israel, how then can he be said to have begun his reign in the second of Jehoram king of Judah? I find two ways, that Expositors labor to reconcile these differences, either by saying, that Jehoram the king of Israel was not of full age, when his brother Ahaziah died, and therefore although he were immediately made king, yet the kingdom was under the government of a protector certain years, even till the second of Jehoram king of Judah, at whose entrance upon his reign he had been king four years, and was then upon the fifth, and yet his father made him king, together with himself some years before he died; for which cause it is said, 2 King. 8. 16. that he began to reign, whilst Jehoshaphat his father yet reigned. Or, they reconcile it by saying, that Jehoshaphat made his son Jehoram King, 7. years before his death, to avoid contention betwixt him and his brethren, for he had many, for whom their father otherwise provided, that everyone might be content, although it fell out otherwise through the blood-thirstiness of idolatro us Jehoram, as is shown, 2 Chron. 21. 4. And if this be received, it is to be understood here, that Jehoram of Israel began to reign the second year of Jehoram's reigning together with his father, and that this Jehoram began to reign alone, his father being now dead the fifth year of Jehoram king of Israel, thus the Hebrew expositors, and after them Lyra. But against this make two things, although it be followed also by Junius and some other learned expositors; first, that Jehoshaphat is said yet to be living and reigning; secondly, that Jehoram of Israel began his reign the 18. year of Jehoshaphat, which was not according to this account the second, but the first of Jehoram of Judah, and when he began to reign alone, was not the fifth, but the seventh of Jehoram of Israel. There is a necessity then of leaving this way of reconciliation and looking back again to the former, which together with the other is mentioned by Martyr, but neither preferred, but only after the meantioning left to the readers choice. According to that, if we say that Jehoram of Judah began his reign the 17. year of his fathers reign; the other Jehoram's reign will begin the second year of his, and 18. of Jehoshaphat's, and if Jehoram of Israel, although king, reigned not by reason of his minority, but the kingdom was administered by a protector, till three years after, then Jehoram of Judah came to reign alone in the fifth of Jehoram of Israel, and so all differences will be reconciled. Only whereas this may seem to make against us in this way, that Jehoshaphat's 18. year was the last of Ahab's, for he began the fourth of Ahab's reign, understanding it to be even now at an end, and so his first was Ahab's fifth, who is said to have reigned 22. because he was entering upon 22. when he was cut off, as hath been shown upon 2 King. 22. 41. And if Ahab died the 18. of Jehoshaphat, and Ahaziah succeeded before Jehoram reigning two years, he, that is Jehoram, could not then begin till the 19. or 20. It is answered, that Ahaziah was made king, whilst his father lived, as the other Jehoram, whilst Jehoshaphat his father lived, and so died the same year with his father. And if this shall seem to make against it, that Jehoram of Judah his beginning to reign the fifth year of Jehoram of Israel, is said to have been whilst Jehoshaphat reigned, 2 King. 8. 16. For if it be meant of his beginning to reign alone after his fathers death, here seemeth to be a manifest contradiction: but if the text be well considered, there is not, for there is no more said, but this, and Jehoshaphat king of Judah, it being left to be supplied from that, which was said before 1 King. 22. 17. And Jehoshaphat king of Judah having reigned hitherto with his son, from the beginning of that Jehoram's reign over Israel, and two years also before that having made him consort with him in his kingdom, whereupon it was there said, that this Jehoram began in the second year of his reign, now the said son of Jehoshaphat, Jehoram began his reign over Judah alone, his father being dead. For this must needs either be yielded to, to be the meaning, or the writer of the sacred history to be very forgetful of what he had formerly written, which is not without blasphemy to be suffered to enter into any man's mind. Or to make all yet more plain, it may be said, that Jehoram of Israel came not to the kingdom, till anno 18. of Jehoshaphat, and the time spoken of here was anno 23. when Jehoram his son began to reign alone, and so the meaning of these words [and Jehoshaphat king of Judah] is, Jehoshaphat king of Judah still living. For haply he now waxing old, desired to spend the rest of his time in de votion, and so gave all over to his son before his death, as David to Solomon, and the rather, that before his death he and the rest being settled, might live together the more peacefully after. Pelican maketh short work of that which we have dwelt thus long upon, saying, that either there was a fault in the coppier out of this history, or else he confesseth himself plainly to be ignorant how it may be reconciled. But it is not safe to yield to any error in copying out the Scriptures, except some true copy remained whereby the erring might be corrected. Let the judicious reader consider, and if he cannot find a better way of reconciling, follow this with me, which is the most without all exception.

CHAP. II.

BVt it came to pass, when God would life up Elijah by a whril. Wind into heaven, Elijah and Elishah went from Gilgal.] God having revealed to Elijah, as it seemeth, that he would take him away alive into heaven, and upon what day, be went with Elishah, who ministered unto him, and in the prophetical office was to succeed him, from Gilgal, a place famous for a general circumcision of all the males amongst the children of Israel, at their first coming over Jordan into the land of Canaan, and near unto that river, and now, as expositors hold, a School or College or prophets, whose chief instructour Elijah was, it being thought fit the rather for such an holy order of men to abide in. because it was famous for the children of Israel first pitching their tents there, when they came to take possession of the land. From hence then, as from a place where he used much to be amongst those his scholars that lived there, he went before his departure to Bethel, where he had more Disciples, called sons of the prophets, v. 3. to instruct and confirm them. For Bethel was a place of note also for Jacob's vision, and his sacrificing there; thus making it as he professed to do, and the name signifieth the house of God. From Bethel he went to Jericho, where were more sons of the prophets for the like end, v. 5. for Jericho was also a place of note, for the great miracle wrought there, Josh. 6. from thence he returned to Jordan, to go over the place where God would take him up. And all this he might well do in one day, seeing from Gilgal to Bethel was but six miles, from thence to Jericho four, and from Jericho to Jordan six. Gilgal indeed was far from the place where he dwelt, that is, Carmel; viz. 52 miles, so that he could not ordinarily be there amongst his scholars, but only came sometimes as their chief master, substituting in each place another over them, as the father of the sons of that place. Two questions here offer themselves. 1. Why Elijah must be taken away thus extraordinarily. 2. To what place, whether to the highest heaven called the Empyrean, where Christ now is, and the souls of the faithful departing hence, or to some other place set forth by this word heaven? To the first, it was, saith Martyr, done for the honoring of the prophet, after so great and extraordinary zeal shown for God and against idolatry, in the time of such a king and queen, as persecuted to the death all the prophets of God, that they could find. For whoever before, being but a private man and a subject, durst do, as Elijah did? Twice he threatened Ahab, once with a drought of three years and six months; second, with destruction both of him and his family. Once he sharply reproved him as a troubler of Israel, and put to death 400. prophets of Baal. And to king Ahaziah he threatened death for his idolatry, and consumed with fire 100. of his men. As then great king Ahasuerus would honor Mordecai for special service done unto him, by making him ride upon his own horse, so God would now honor Elijah, by making him to ride in a chariot up to heaven, that his doctrine might be the more regarded, from the turning of men from idols to serve the true God, at the least now after his departure. Elijah was herein a figure of Christ also, who ascended visibly into heaven, and of the taking up of the faithful, that shall be living at the last day, according to that 1 Thes. 4. 17. To the second, it is generally held, that Enoch and Elijah were both taken away into one place, but to what place is not agreed, but divers conjecture diversely, see my exposition upon Heb. 11. 5. Only because I am there very brief, understand now thus much more touching the same. It pleased God to take away two to himself before the coming of Christ, one under the law of nature, or of the old world before the flood, and one under the law-written; and under the Gospel Christ ascended visibly into heaven, that no age might want some testimony of the faithfuls being taken up into heaven at the last day. Touching the place, I find divers opinions. First, of Cypr. de Sanai & Zion, and [Opinion 1] of Tertullian, Epiphanius, and Hyppolitus Martyr, that God only knoweth, and not man. Secondly, of Irenaeus, Athanasius, Isidorus, Procopius, and Eccles. 44. 16. into [Opinion 2] that paradise, out of which Adam was cast. And yet in the Greek copies of Ecclesiasticus, the place is not named, but only in the vulgar Latin, which, since the council of Trent making it authentical, may not by any Roman Catholic be questioned. Thirdly, of Gregory, and Rupertus, into some secret part of the earth, where [Opinion 3] he and Enoch live, in all tranquility of the flesh and spirit, after the manner of our first parents in paradise. Fourthly, of Ambrose and Jerome, into heaven, so Ambrose plainly and Jerome's calling it paradise, is easy to be understood, that he meant heaven [Opinion 4] thereby. So like wise Eugubinus, and why this should be doubted I cannot see, for in the text it is plain into heaven, which Eugubinus explaineth of the heaven, to which Christ ascended. This, I confess, is impugned by many, of whom some bold, that Elias and Enoch are still living in some other place, till the time of Antichrist, against whom they shall then come forth; and some that they are not living, expounding that Heb. 11. of their not seeing death after the manner of other men, a change being unto them instead of death, as it shall be to the faithful at the time of the resurrection. But for the first, it hath been sufficiently confuted in my exposition upon Revel. 11. and for the second, if they died not after the manner of other men, viz. the soul departing out of the body, but were changed, it followeth, that as the faithful being changed at the last day, in a moment are taken up into heaven both in body and soul, so they were, and yet Christ only, and not Enoch or Elijah, opened the way into that most holy place, because his ascension had virtue to make us ascend also, but theirs not. Or when he saith, the way into the most holy was not yet opened, understand, it was not yet made manifest, how we might attain to the kingdom of heaven viz. by Christ, but only set forth obscurely by types and figures, and accordingly Tremellius rendereth it, Non manifest at a fuit adhuc via sanctorum. Therefore this maketh not against their receiving into heaven before, nor yet Heb. 11. 40. that they without us should not be perfect. For this is meant, in that Christ, in whom our perfect felicity lieth, and who was therefore by them desired, came not in the flesh, until these our times. Lastly, Martyr thinketh, that they were carried into some place above, but not into the highest heaven, where together with the holy Patriarchs they remained, till Christ his ascension, and then were altogether carried up into the highest heaven with him.

The Prophet Elijah knowing that he should now be taken up, offered to leave Elijah at Gilgal, and to go to Bethel alone, and likewise at Bethel and at Jericho, but he cleaved inseparably to him, even to his taking up, swearing that he would not leave him, although he often urged him so to do. Why Elijah urged Elishah so much to stay behind and not to go with him, all do not yield the same reason, but some, that he did thus out of his modesty, that none might see his glorious departure. Some least Elishah seeing him carried away should be the more overwhelmed with grief, out of that extraordinary love which he bare unto him, & some, that he moved him to stay to try his constancy in cleaving to him, as Naomi did Ruths in often moving her to leave her to return alone into the land of Israel. But we read, 1 Kings 19. 3. that when he fled from Jezebel into the wilderness, and so to mount Horeb, a long journey through desert places, where no food was, making none other account, but that the Lord would then take him away, for that was his desire, he left his servant behind and went alone, as thinking it unequal to carry him with him into so great dangers, and indeed desiring to be solitary without any other company but God at such a time, and I think, that in like manner at this time he desired to leave his follower Elishah, that he might be found alone, when the Lord should take him up, as not knowing but that the Lord would have him go alone; for he said still, as he journeyed from one place to another, the Lord hath sent me. And because the journey was great, which he was to go from place to place, yea it was uncertain to how many places he should be sent, he did thus to spare Elishah this labor. Yet Elishah out of his most earnest affection and observance towards him, not out of any disobedience, would follow him to the end, seeing he heard not from him of any such charge given by the Lord to dismiss him. He found so great comfort in his presence, that he was most unwilling to lose it, till necessity enforced him. And as may be conjectured, the Lord who had revealed to him the taking away of Elijah, as appeareth v. 3. had withal enjoined him not to leave him, to the end, as knowing well what he meant then to do for him, and how. Martyr thinketh, that it was revealed to Elishah, what should be done unto him, if he cleaved to Elijah to the time of his departure, but not to Elijah. But this seemeth improbable, seeing he had no spirit of prophesy or revelation, but that before said, till the spirit of Elijah rested upon him, neither was he anointed to be prophet but after him; it is more likely then, that afterwards this came first into the mind of Elijah by the spirit, wherewith he was endued, to offer to Elishah his request, being moved by his constant adhering and dutifulness towards him. He knew indeed before, that he should be an excellent prophet after himself, for so God had shown him long ago, that he should be prophet in his stead, 1 King. 19. but the way and means how he should attain to this, was not revealed unto him, till he came at the very place of his rapture, viz. by asking to have his spirit doubled upon him, and by his first offering to do for him, whatsoever he should desire, and fulfilling the condition (of seeing him at his departure) propounded.

When they came to Bethel, the sons of the prophets there, came forth and said to Elishah, Knowest thou not, that the Lord will take thy master from thy head this day? he said unto them, I know it, hold ye your peace.] These sons of the Prophets, were prophets, saith Theodoret, as the sons of men are men, and hereby it appeareth, that they also knew by the spirit, that Elijah should then be taken up into heaven. Their coming out was to meet him for honors sake, and Elishah his bidding them hold their peace was, that Elijah might not by their speaking of it together, know, that they knew it, because he perceived, that he was unwilling that it should be known or seen by any, in that he had so much urged him to leave him to go alone.

And the like was done at Jericho, where more prophets lived together, for not they, who dwell at Jericho, were cursed by Joshua, but he that built it. And these prophets although being warned by Elishah they held their peace, yet they followed Elijah and him going to Jordan afaree off, as desirous to see the Prophets departure, fearing that if they had been near, he that was unwilling to have one go with him, would much more have forbidden them, being fifty men. And yet it was not without a divine providence, as Martyr noteth, that they went to see, that there might be many witnesses of this his ascent (making so much for the confirmation of our saith, touching our future being taken up, to remain always with the Lord) as there were many witnesses of Christ resurrection. Then Elijah took his mantle and there with smote the waters of Jordan, when he had wrapped it together in a fitting form, and they were divided so, that they both went over upon dry ground. This was not done by any virtue in his mantle, but it pleased God inwardly to move him to use this as an instrument, and hereby to work this great miracle, as by the rod of Moses to divide the red sea. For, that the virtue was not in the mantle appeareth, because when Elishah returning used it, at the first, no effect followed, till he said, where is the God of Elijah? v. 14. as Tostatus reasoneth.

When they were passed over, Elijah biddeth Elishah ask what he would, and he asked that his spirit might be doubled upon him. This was a great offer, and such as one would think, passed the power of any man to grant. But it is to be understood, that he made not this motion without God suggesting it unto him, neither did Elishah ask without the like instinct of the spirit. By the double portion of his spirit, as the Hebrew word 〈 in non-Latin alphabet 〉 signifieth, some understand twice so much thereof, as was in Elijah, which they prove by the event, because he did twice so many miracles: for whereas Elijah did eight, he did 16. Some, a double portion in respect of other prophets, as the first born had a double portion to the rest of his brethren, that he might be the more sit to succeed him in the prophetical office, who was the father and chief of all the rest. Others lastly, the two parts of his spirit, which were knowledge to understand and foresee things secret and bidden, and power to do miraculously for the confirmation of the truth, and the beating down of idolatry; And to this Martyr doth most incline. And for this St. Cyprian seemeth to be, where he saith, Elishah received the double spirit of Elijah, not that the spirit is divided into two substances, but because to the Christian, of whom Elishah was a type, a double power was given both in work and word, when they received the holy Ghost, and having prosecuted Christ most earnestly to his very ascension, as Elishah did Elijah, they shone in faith and understanding, in life, and signs, and miracles, and examples. Thus also Tostatus. But besides these three, Vatablus hath another, viz. that Elishah asked only two parts of three of the spirit of Elijah, and so to have one part of three less then he. But for this I see no ground, for if the words be rendered verbatim, they are a part of two, or portion of two of thy spirit, not two parts of three. Moreover, if this had been the meaning, Elijah would never have said, that he asked an hard thing, seeing what had been granted to one prophet, although most excellent, might easily be granted to his successor, in a degree some what inferior. And upon the same ground, I cannot but reject the third also, and the second exposition, seeing it was not an hard request, to be like his predecessor, having as hard a task as he; or to be superior in prophetical endowments to others, to whom he was called to be as a father and instructour. Wherefore I rest upon the first, and commonly received, he desired a portion of two, that is, a double portion of the spirit, or the spirit which was in Elijah to be doubled upon him; according to the Septuagint and Tertullian, he desired to take unto him the portion of Elijah double. The author of the book de mirab. script. he desired to have the spirit doubled, not out of pride, but that with the more power he might oppose idolatry, to beat down which, he saw that the spirit of Elijah sufficed not: for if he had asked this with a mind to lift up himself, neither Elijah nor the Lord would have granted his request. So like wise Augustine, Theodoret, and Procopius, and Damianus saith, he asked that the spirit of Elijah might be doubled upon him in the signs of miracles, not in the excellence of merits, and accordingly we may observe, that whereas Elijah did twelve miracles, Elishah did 24. though some reckon but seven done by one, and fourteen by the other. This then was Elishah his desire, and this was his end, although he prevailed no more by all that he did for the conversion of the people, but they were hereby made the more inexcusable.

Elijah hearing the request of Elishah granted it not, but upon condition if he should see him, when he was taken up. How this should be available to help Elishah to such an extraordinary gift, I cannot see. Wherefore it was not propounded as a means, that had any virtue in it, but only God would by this means, as Elijah well understood, confer this great gift upon him, but without it not, as afterwards Elishah promised Naaman, that if he washed seven times in Jordan, he should be clean. Martyr saith, that this condition made him the more intent to look after Elijah, and so to pray the more earnestly, when he was taken away. And he well noteth, that Elijah would have him ask, what he desired of him, before [Note.] his taking away, to intimate, that who so will desire anything of any Saint, must do it before his departure, for after, there is no asking of anything of them.

Whilest Elijah and Elishah were thus talking, a fiery chariot, came with a whirlwind, and took up Elijah, then Elishah looking after him said, My father, my father! the chariots of Israel, and the horsemen thereof; that is, the greatest strength and defense against their enemies. For whilst he lived in Israel, no enemy prevailed against them, but only God corrected them by famine; and when their enemies came against them, they were always overcome, till for the murthering of Naboth, the Syrians were suffered to prevail against Ahab, and to slay him in the field. Elishah therefore out of his great grief for the loss of such a champion, crieth out, and for his own loss of one, that had been, as a father to him, carefully to instruct and teach him; such a father was St. Paul afterwards to the Corinthians. And he rent his clothes for sorrow after the manner of those times, and he mentioned a chariot, which he saw, being doubtless Angels in that likeness. For it is said, Psal. 68. The chariots of God are 20000. of Angels. And whereas they were said to be fiery, He maketh his ministers a flame of fire, Heb. 1. 7. The Angels then came in this likeness to carry up Elijah to heaven, that there he might henceforth be one of their company, for which also he is now called the chariot, &c. But if he were carried away in a chariot, how is it said, Elijah ascended by a whirl-wind into heaven? Answ. The whirl-wind, which was also Angels in th is appearance, carried the chariot wherein he rode, and so he ascended by a whirlwind: for as it is said, he maketh his ministers a flame of fire, so likewise in the same place, he maketh his Angels winds, as Beza rendereth it. Thus he departed out of this world, who not only in his ascent, but also many other ways was a most eminent type of Christ. First, in that he is brought in, as another Melchizedek, without father or mother, no mention being made, as of other prophets, of his father. Secondly, He lived obscurely a long time, and then suddenly began to show himself to the king of Israel, as Christ did himself at 30. years of age. Thirdly, he was fed by a widow, whose son not withstanding died, but he raised him to life again, so Christ having been entertained by Mary and Martha, yet their brother Lazarus died, but he was by him raised up again, but not without much ado, as that widows son by Elijah. Fourthly, Elijah brought fire from heaven to destroy sinners, Christ sent down the holy Ghost, as fire to destroy sin. Fifthly, Elijah being full of heaviness and alone in the wilderness was comforted by an Angel, so Christ in the garden before his passion. Sixthly, Elijah fasted forty days, so Christ. Seventhly, the spirit of Elijah rested upon Elishah after his ascent, so the Holy Ghost upon the Apostles.

Elijah being taken away, Elishah took up the mantle, which fell from him and went and stood by the river Jordan. This may seem to be too small a matter to be remembered, but seeing this mantle was the ensign of his prophetical office, and hereby so great a miracle had been then wrought, in dividing the waters of Jordan, it was by a special providence, that it was left him, that he wearing the habit of Elias, might be known to be his successor in the prophetical office, and so be the more readily obeyed, and the rather, when they should see that the same spirit of power accompanied this mantle in Elishah by his dividing there with the same waters again. Men of high and eminent place, saith Martyr, as kings, do put on the same robes which their predecessors did wear, so Elishah the mantle of Elijah. And Chrysostom he saith, will have this mantle to be a figure of the body and blood of Christ, which he left unto his Church upon earth, when he ascended up into heaven, making yet this difference; Christ left us this mantle of his, and yet hath it with him in heaven, Elijah not. From hence the Papists infer, that Chrysostom held the real presence, but the meaning of that father is not, that the bread and wine in the Sacrament are the very substantial body and blood of Christ to be corporally received, but spiritually, and by faith. For he further addeth, that there was double Elijah, one in heaven above, another in the earth beneath; thus calling his mantle, left upon earth. Elijah because of the spirit, and virtue of Elijah accompanying it, when it was in the hands of Elishah. In calling the sacrament Christ's body and blood, then he meant doubtless virtually, and spiritually.

Then Elishah that he might have a way to pass over, smote the river with the mantle as Elijah had done, but the waters not being thus divided, he prayed and said, where is the God of Elijah? and then smote them again, and they were divided. God would not presently make the Disciple equal to his master, but after a while, least he should be too much puffed up, nor would he merely by striking the waters with the mantle have the waters divided, least the power and virtue should seem to lay in it. But he must first call upon God, that it might be acknowledged to be his act, and that the mantle was only an instrument. By saying, where is the God of Elijah, he meant, where is the promise of doubling the spirit upon me made in God's name by Elijah, or [oh thou God of Elijah] make good this promise unto me, in causing the waters of this river to divide at my striking, as thou diddest when they were stricken by him. The Cald. paraph. receive my petition (O Lord God of Elijah) even thou. He said not, where is the Lord, &c. out of diffidence, as Ambrose hath it, but as desirous to be made partaker of his benefits, or as desiring his presence thereby. For if he had doubted, he should not have prevailed at another smiting; for he that doubteth, is like a wave of the sea, I am. 1. 5. In the vulgar Latin these words are supplied, and they were not divided] to make the sense the more full, for they are not in the Hebrew, but must be understood, because they were not then divided; as appeareth by his calling upon God, and striking the waters of Jordan again.

But the sons of the Prophets which were in Jericho, on the other side, seeing him said, the spirit of Elijah, resteth upon Elishah, &c.] This is not so to be under-stood, as if they begin in Jericho had seen Elishah at Jordan, for Jericho was about 6 miles off, but 50 men of them are said v. 7. to have followed him, and Elijah going towards Jordan, and to have stood a far off, and of these it is to be understood. These sons of the Prophets who dwelt in Jericho. having placed themselves conveniently upon some high place, from whence, although it were afar off, they might see what was done; these I say, seeing what Elishah had done, came forth to meet him, and did reverence to him, as the undoubted successor of Elijah, by whom they were now to be governed.

Then they offered to go and seek up Elijah, if happily the spirit of God had taken him and cast him into some valley or mountain, and although Elishah denied, they importuned him till they prevailed, and so went 3 days, but all in vain. And these 50 men that went, are said to be valiant men, or strong, that is, to endure travail, not to fetch back Elijah by force. If any man shall wonder, why they would take so great pains to seek him, seeing they knew before by the spirit, that he was then to be taken away, and if they knew not, that he should be taken away, and return no more, but thought that he was only transported, as he had formerly sometimes been, why should they now go to seek him more then in times past, when as the same spirit which then transported him, brought him back again without any man's seeking in his good time and by the speech of Obadiah we may gather, that it was vain to seek him, when the spirit had carried him away, seeing Ahab sent into all lands about in vain to seek him? No reason can be rendered, but that God would have it thus to be done, the more to make manifest this miraculous departure of his Prophet, not from one part of the earth to another, but into heaven. Whereas Elishah withstood the motion, it was, because he knew more then they did, that he should return no more; and yet for their importunity he yielded to let them go, least he should be thought to be unwilling with his return, that he might govern over the sons of the Prophets now alone.

When they returned to Elishah, he is said to have dwelt at Jericho, because he stayed there the time of their going to search, not because he abode constantly in that place, for v. 23. he went from thence to Bethel, and from Bethel to Carmel, where he had dwelt before with his master Elijah v. 25. and that most probably was his dwelling place. But in that little time of his slay in Jericho, there was an occasion offered to work a great miracle, whereby it forth • r appeared that the spirit of God was in him, as he had been in Elijah. The waters of Jericho were naught, and the earth barren, wherefore at the request of the inhabitants there, be healeth them with salt, which properly maketh water unfit to drink, and ground barren. How the water here came to be corrupted, is not known, but Pelican imputeth it to the sins of the inhabitants, since the rebuilding of this city. Martyr saith, some conjecture this punishment to have been laid upon it, because it was rebuilt by Hiel in Ahab's time, contrary to the interdiction under a curse, and some that it was thus ever since the time that Joshua cursed it, that it might not be rebuilt. But Martyr subscribeth neither to the one conjecture, nor the other. Only because the land of Canaan generally was very fruitful, he thinketh, that these waters had not this ill quality from the beginning, but that it was laid as a punishment upon the inhabitants for their sins, as the land of Sodom and Gomorrah came to be tainted with the mare mortuum, and since the land of Iudeah was all made barren, as travelers report; and it is threatened, Ps. 107. a fruitful land is turned into barrenness for the sins of those that dwell therein. Some yet saith he, hold it to have come from the dead sea of Sodom, which was not far from Jericho. But then it must be granted to have been so before the coming of that land into the possession of Israel, which is improbable, seeing a fair and strong city stood there inhabited by many people, which would not doubtless have been so, in case that the waters (of which as Josephus saith, there was only one stream watering the plain 70 furlongs in length, and 20 in breadth) had been naught. Neither for the like reason is it to be conceived to have been thus ever since that Iosuhah cursed it, for then Hiel would never have exposed himself to the danger of that curse by building there, yea it was the fruitfulness of the ground, if we will believe Josephus, that allured him unto it. Wherefore it must needs follow, that God being offended with the building, corrupted the waters, and made the earth thus barren, by their washing there upon in no small quantity of ground, as was said before out of Josephus, whom I have thought it not amiss to bring in here speaking uppen this place. There is a most large fountain here, and most fruitful in watering the fields, of which it is reported, that sometime it was wont to make abortive the soil of the earth, the fruit of trees, and the great bellies of women, and to corrupt all things with sickness and plague. But afterwards it was made most wholesome and fattening to the by Elishah the Prophet, when being ground courteously entertained by the inhabitants, he remunerated them with this perpetual favor, by casting into it a cruse full of salt. And he prayed the heavens, that is, God, to temper the rivers with more fruitful air, &c. By these prayers having also wrought many things with his hands, he so changed the sountain, that whereas it had formerly caused abortion and famine, now it was the author of fruitfulness and living; For now it is of such virtue, that if it doth but touch the ground, it is made a long time after the more favory, &c. According to this, Ambrose, & after him Junius; Martyr and some others expound the word, as indeed it signifieth, which is commonly rendered [barren] abortive, Regio facit abortum, (saith Junius) that is, sufferethneither the young of men or of living creatures, nor the fruits of the earth to come to maturity.

If it be said, how then could that place be inhabited, and much more how can that be true v. 19. The habitation of this place is good?

Answ. It is meant, that there were good buildings and a good air, and had it not been for the ill quality of the water, the soil fruitful enough, but yet howsoever much detriment was hereby suffered, it is not to be thought that the whole tract of ground about the city was thus tainted, but only where the waters commonly washed it, and therefore as they abounded more or less, it was more or less obnoxious to them. However now, by casting in a cruse of salt into them these waters were healed of this ill quality, which plainly shown the hand of God, that [Note.] wrought by Elishah, there being no aptness in salt to work such an effect in water, and if there were for some kind of corruption in water, yet not for so great a quantity so little being cast in, nor for so long a time, that is, ever after. And this great miracle, was without doubt wrought for the conversion of the men of Jericho from idolatry to the true God, and to make both them and all others, that should hear of it, to magnify his power and goodness, and to serve him, that worketh such wonders with all constancy.

Then Elishah went to Bethel, where he had been with Elijah, next before their coming to Jericho, where was also a College of prophets, as was before said. But as he went, little children came out and mocked him, saying, come up bald-pate. Then he cursed them in the name of the Lord, and two Bears coming out of the wood, tore 40. of them. Herein the prophet may seem to have been too impatient, but it is to be understood, that Bethel was a place tainted with idolatry. For as there was a College of prophets, so a golden Calf was there set up by Jeroboam, which doubtless was still worshipped by most, and therefore the prophets of God were nothing acceptable unto them, when they came thither, but derided and scorned, and as they saw older ones do, even their little children did now to Elishah. Wherefore for the punishment of their idolatrous parents, and the deterning of all men from contemning the holy servants of God, which is to his disparagement and of his truth, it was just in Elishah to curse them, as being stirred up hereunto not by impatience, but by the spirit of God; and it was just in God to take this miraculous revenge upon them, and the rather, because it might happily turn to an occasion of drawing some from idolatry unto him. Thus August. serm. 204. saith, that the parents were corrected in the punishment of their children, who insulted over the prophet at the instigation of their parents, that the little ones being smitten, the greater might receive discipline, and learn to fear the prophet doing wonders, whom they would not be hereby drawn to love. And Procopius saith, it was for the great benefit both of child and parents; to them, because it inhibited their malice growing greater in time; to these, by teaching them to bring up their children better in the fear of God, and the reverence of good men. And it is well noted by Martyr here, that this reproach laid upon Elishah by such as would say the [Note.] worst of him that they could by way of exprobration, did make much for his credit, seeing baldness is no vice, but a small natural blemish, and hereby it seemeth, that they could object no worse thing against him. And in like manner, they of the reformed religion, whilst the papists object unto them, the want of vestments and ceremonies in divine service, and of imposition of bishops hands in ordination, &c. do not discredit, but credit them, as being acknowledged thus to be free from notorious faults, of which otherwise they should be sure to hear. For baldness, men are generally ashamed of it, neither could the Emperor Domitian, who was bald himself, endure to hear any other man upbraided by his bald-head; and Julius Caesar as being ashamed to have this seen in him, used never to come forth without a garland upon his head, and others commonly hide it with periwigs at this day. Elishah therefore took it as a great disgrace put upon him, and consequently upon his God, and so called for this judgment.

But having done thus, he stayed not at Bethel, but passed away immediately to Carmel, the place of his dwelling, as not doubting, but that the men of Bethel would be by this fact greatly exasperated against him, although through the fear which fell upon them, none durst pursue him, and from Carmel he went to Samaria, which was a place most infected with idolatry, as being the metropolis thereof, by reason of the idolatrous kings residing there, as ch. 3. 1. showeth. And to this place, it is to be thought, that he came to instruct and stay the people, as much as might be, from idolatry; and to this end, he followed the camp when Jehoram went forth with his army against Moab, and that he might be at hand to work another great miracle, when need required, to move them the more, as the following history showeth.

In the children mocking at Elishah and bidding him, ascend calve, Augustine will have the Jews, who are compared to children sitting in the market-place figured out; for the place where they crucified Christ, was Calvary, and in mocking him they said, descend from the cross, &c. wherefore two Bears Titus and Vespasian destroyed them, about 42. years after Christ his passion. Thus also the Ordinar. Gloss, adding, that as Elishah, so Christ was thus mocked, when he went up to Bethel, that is, heaven, the house of God. And here touching the ascent of Elijah it is said, that he was taken up in a fiery chariot, but Christ figured by him, without; because the one was a mere man and so needed an help to carry him up, but the other by his own virtue ascended. And that there were three in three ages of the word taken up into heaven, Enoch begotten and begetting, Elijah begotten but not begetting, Christ neither begotten as man, not begetting, to show, that the faithful of all sorts and of all times are received thither.

Touching Elishah desiring the spirit to be doubled upon him, he is also by the Gloss made herein the figure of the Church. For the Church being emboldened to ask by the Lord's invitation, desireth also a double portion of the spirit to that, which Christ had, viz. the gift of miraculous operations and remission of sins, which he needed not; and as Elishah had his request granted upon condition, if he did see Elijah in his ascension, so the faithful which see, that is, believe not only the incarnation and passion, but also the resurrection and ascension of Christ into heaven, obtain their request, yea do greater things through the spirit, then Christ did, as he promised that they should, and it may be noted that the Apostles did. Lastly, as Elishah used the name of Elijah to work that miracle at Jordan, so in the name of Christ the Apostles did miracles, and in this name he must come that would prevail for anything. Morally Elijah his ascent in a sierie chariot, signified, that the fiery heat of love availeth more to carry a man to the highest, then the splendor or knowledge: and the fiery chariot accompanied with a whirlwind, that where the greatest light of grace is in this life, there is yet some darkness. Also the wates, upon which Elishah wrought his miracle, signify divine doctrine, which becometh naught, when errors are mixed therewith, but by the salt of discretion, that which is corrupt being separated from the sound, it is healed, and the sons of the prophets may safely drink thereof, that is, read and meditate upon it.

CHAP. III.

BVt Joram, the son of Ahab, began to reign in Samaria anno 18. of Jehoshaphat, &c.] Of the time of Iorams beginning to reign, enough hath been said already, upon ch. 1. 17. And from the time of his beginning, to his cutting off by Iehn were 12. years. All which time he was spared, not because he was good, but not altogether so bad as his father. For although he departed not from the sin of Jeroboam, in worshipping the golden calves, yet he put down Baal, whom his father had set up; but because nothing is said of his mother, Pelican saith, that he touched not her groves, noting, that women are more stiff in their errors, but here seems to be no ground for this. How Joram was moved to put down Baal is not said, but because Jehoshaphat is by and by spoken of, as a confederate whom he sought to for help in his war with Moab, and so readily yielded to go with him, as before with Ahab, notwithstanding his ill success and check given him from God therefore, it is conceived by some, that Joram was drawn to this by Jehoshaphat, who would not otherwise help him, but now did, and was never reproved therefore, but graced with a miracle, for his sake wrought by Elishah. For it was no small work in Joram to do this, both because his father had set up the worship of Baal, whose act he would not lightly reverse, especially being without the grace of turning from idolatry, and because his mother Jezebel still lived, who was stiffly addicted unto this idolatry. Wherefore it must be granted, that he was drawn to this by some other, who had great power with him, and who could this be, but Jehoshaphat? But why did he not move him to put down all other idolatry also? Answ. He hoped probably, that being brought by his persuasion to do this, he might afterwards be drawn to put down Jereboam's idolatry als.

Thus much being set forth in general, touching Joram, now followeth his warring against Moab. Mesa the king of Moab, who had been a tributary to the kings of Israel ever since David's time, who subdued Moab and made them his servants, 2 Sam. 8. 2. paying yearly 100000. lambs, and 100000. rams with their wool to the king of Israel (to whom it seemeth, after the division of the kingdom Moab fell, as Edom to Judah) now Ahab being dead, refused to pay it any longer. This wrong Ahaziah that succeeded his father Ahab next, revenged not, although it be spoken of Moab's revolt at his coming to the crown, 2 King. 1. 1. for both his reign was short after his fathers death, and in that short time sickness hindered him, but Jehoram his brother no sooner attained to the kingdom, but he gathered an army together to reduce Moab into this servitude again. And to make himself the stronger, he sent to Jehoshaphat to join with him, who was very ready so to do, partly for the cause before assigned, which Martyr mentioneth, as the opinion of some, and partly because it did in some sort concern him to help to subdue a tribatary king, revolting from the obedience of his sovereign, for if this were suffered, he might fear, that other nations under his obedience, would offer the like injury to him: and lastly, he could not, but have still in his mind the attempt of the Moabites with others against him, 2 Chron. 20. 1. and therefore took this opportunity to pay them in their own coin. All which reasons not withstanding, Martyr censureth his joining with wicked Joram in this war. But the premises considered, and especially God's for bearing to reprove him, which he used not to do in case of his doing unlawfully in anything, I dare not say, that Jehoshaphat sinned herein, but did justly and wisely. Josephus relating this history, saith, that Joram solicited Jehoshaphat by his messengers, to join with him in this war, and that Jehoshaphat promised not only so to do, but also to draw the king of Moab to be a party in it, whereupon Joram went to him to Jerusalem, and being royally entertained, by common counsel they went the way of Edom, most probably to call the Edomites with them; And because it was not expected, that an army could come upon them that way, so that they were likely to be the more unprepared to resist. But when they had travelled this way seven days, the Edomite army being with them, they were in a great strait for want of water, and then Jehoshaphat inquireth for a prophet; and hearing of Elishah they went unto him, &c. Elishah is described here by pouring water upon the hands of Elijah, because he waited upon him, and not for any miracu lous dropping of water from his fingers, according to the Rabbins fiction mentioned before, 1 King. 18. 32. Joram in this straight did nothing but cry out and complain. as a man in despair, but godly Jehoshaphat sought to the Lord. For, as Lyra hath it, he inquired after a prophet of the Lord, that he might entreat the Lord for them, that they might be supplied with water in this their great want. Elishah seeing the king of Israel, upbraided him by the prophets of his father and mother, bidding him to go to them, as being the men, that ministered to the idol, whom he served rather then the true God, and not to seek to God's prophets, whom he hated, and his parents had persecuted so lately to death. For it is not to be expected, that they, who hate the servants of God, and will not hearken to them to amend their lives, should have comfort from them in time of necessity, but be left to perish comfortless in their distresses. If necessary had not enforced Joram to it, he would never have deigned to come to such a poor man as Elishah, which he knowing well enough, greeteth him accordingly, yet not by way of insulting over him in his misery, but as deeming it a fit time to reprove him thus, that he might be ashamed of his former idolatry, & observance of such prophets, as could yield him no help in time of his need, & so grow henceforth to a contempt of them. But why did he upbraid him now by idolatrous prophets, when as he had put down Baal, whom his father had set up? v. 2. Answ. Happily he being a servitour of Jereboam's calves, still used the same prophets, as ministering indifferently to them both, and of his putting down the prophets of his mother, which were the prophets of the groves, nothing is said before, so that he might well have them still objected to him to his disgrace, as being nothing acceptable to the Lord in putting down some idolatry, but retaining some still.

The king being thus upbraided by Elisha, as his urgent necessity required, gave him no reprehensive answer, but said, No, for the Lord hath called these three kings together, that he might deliver them into the hands of Moab.] The meaning is, no, I will not go to the prophets of my father or mother, for neither by Baal nor any other god am I brought into this straight, or can be holpen out of it but by the Lord. He it is, that by his just judgment hath brought us into this danger, therefore I flee to thee, as his servant; let these exprobrations then pass for this time, & apply thyself rather by seeking to the Lord, that we may be succoured and not suffered to perish for want of water. Elishah seeing Iorams pride thus pulled down, saith Theodoret, thought it a fit opportunity to go on to show him how contemptible his since had made him, therefore without speaking to his answer, he proceeded saying, At the Lord of hosts liveth, in whose sight I stand, but that I respect the face of Jehoshaphat, I would not have looked towards thee, that is, but that Jehoshaphat's danger is now insperably linked with thine, who is a godly king, and therefore worthy of all honorable respect from the servants of the Lord, I would not have done anything at the request, but let thee have gone with contempt into destruction, as thou hast at other times contemned the Lord and me. And this he spake, not to [Note.] teach a slighting of kings that reign over us, although wicked, but to show, that such as will not hearken to good admonitions in their prosperity, shall seek in their extremities for help at God's hands, and be neglected, and if the wicked have any help in this case, it is not for their own, but for their sakes that fear God, Whom whilst he delivereth, they being in the same common danger are delivered also.

Then he said, bring me a Minstrel, &c.] The vulgar Latin, a singer of Psalms, but the word is 〈 in non-Latin alphabet 〉 signifying a striker upon a musical instrument, and therefore it is better rendered, a minstrel, that playeth and maketh melody with his hand. But why the prophet would thus prepare to his prophesying of comfort to the distressed, divers, saith Martyr, speak diversely; some, that his mind irritated by Jehorams wickedness, might be pacified, and so he might be more sit for divine revelations, which were not wont to be made, when the affections were troubled, but calm and quiet; some, that the people present might be lifted up in their languishing minds, and so made more fit to receive comfort, both which are by Junius, joined together. Some because the spirit of God will not enter into a sad mind, but into the cheerful; for which cause at times of sacrificing, they were bidden to cheer up themselves by eating and drinking of the best, and Isaac to prepare himself to a prophetical blessing, would first have venison provided him. But Martyr not resting in these reasons addeth another. viz. That he would have music to invite the spirit of God to speak comfort by him by reciting in some sweet and heavenly tune the most memorable doings of the Lord formerly towards his people, and praising him therefore, and praying for present help. And this seemeth indeed to be the main reason, why Elijah called now for a minstrel, the other not being excluded. He had been somewhat stirred in his mind against Jehoram's wickedness, and therefore partly to bring his mind into a calmer temper, and partly, that whilst music was made to the praise of God, he praying together might receive direction from the spirit, how to provide against the present evil, he called for one skillful in striking the instrument thus; not any indifferently, but a levite or godly man trained up in this way. Thus also Theodoret and Procopius, conjecturing that the minstrel was a levite, and played, and sung some psalm of David. And in imitation of this, happily it is now a custom in our Church to sing a Psalm before a Sermon to invite [Note.] the spirit to come amongst us, and inspire us to speak to his glory, and our mutual comfort. For this is not obscurely intimated to be the way of being filled with the spirit, Eph. 5. 18, 19. where it is said, Be fulfilled with the spirit singing to yourselves in Hymns and Psalms and spiritual songs, &c. and therefore this way is not only then to be followed, but at other times and places also by all such, as would be made partakers of divine and spiritual light and comfort.

And the hand of the Lord was upon him, and he said, thus saith the Lord, make ditches, ditches, &c.] That is, many ditches. By the hand is meant the spirit, which told him, that ditches being made, they should have great store of water without seeing any rain, where with both they and their cattle might all be refreshed. And not only so, but that Moab should be delivered into their hands, and that they should smite every choice city, and cast down every good tree, and stop up every fountain of water, &c. which began to come to pass accordingly, for in the morning at the time of sacrificing, waters coming by the way of Edom, filled the land; and the time is described by the offering of sacrifice, to show that the supplications offered to God at Jerusalem were regarded in this miraculous succouring of the army abroad. The prophet saith Lyra, foresaw by the spirit, that abundance of rain should fall in places not far off, which by the brook that was now dry, should run thither, and pits being made ready be filled therewith, let them make as many as they could, and thus not only for the present, but the water being here held, they should be supplied many days after.

Josephus saith, that this rain fell in the higher parts of Idumea, three days journey from thence, and by God's providence came running along to the place where they had digged.

For their destroying of good fruit-bearing trees, it may seem to be against the law of God, Deut. 20. But it is commonly answered, that Moab was for their extraordinary wickedness particularly excepted from the benefit of that law, and yet further by the said Lyra, that the law there concerned not other countries, but the land of Canaan only, where the Israelites were to dwell, and to have the benefit of fruit-bearing trees afterwards. Martyr seemeth to incline to this, that the cutting down of fruit-bearing trees anywhere was forbidden, but for this time the Lord dispensed with this law in Moab for their greater punishment.

He mentioneth also another Exposition, that the law forbidding the cutting down of such trees was made only in case that they besieged a city and lay long before it, in which time they might have need of the fruit to eat. But in the land of Moab there being no such occasion, they were not by this law tied from cutting them down. But I rest in the last of Lyra, and so Martyr also finally doth. For the sins of the Moabites, for which God would have their country thus spoiled, they were many and great. For first they were worshippers of Baal Peor, and sought in times past to draw Israel to the like idolatry, to the provoking of the Lord greatly against them. Secondly they hired Balaam to curse Israel. 3. They were now grown proud and would no longer be subject to the king of Israel, neither pay him any tribute, and therefore it was just, that they should be thus spoiled, although one of the instruments now used, that is, the king of Israel and his people were little better; for they were not regarded in this no more then in th e miracle of water wrought, but Jehoshaphat a godly king only.

They hearing of these kings coming, gathered themselves altogehter, that were able to bear arms, and stood at their borders; where, according to Lyra, the entrance of the land was narrow, and therefore might be best defended. And when they saw the confluence of waters coming down through the host look red, they deeming it to be blood flowing from the s lain, conceived, that the three kings had fallen out, and that their armies had shed the blood of one another, and therefore they go on disorderly to take the spoil, and so were unexpectedly smitten by the Israelitish army, and immediately after their cities were destroyed, &c. as was prophesied. There might be a natural cause saith Martyr, of the waters seeming red at the rising of the sun through the reflection of the beams thereof, showing the more red by means of thick vapors, whereupon they being apt to believe, that it had fallen out as they would have it, resolved that their enemies had slain one another, neither were reasons wanting to this their conjecture; viz. the king of Edom's unwilling being amongst them, who favored rather the Moabites, and the straight in which they were for want of water, which might breed a quarrel against those, that were the authors of going that way. But God did plainly infatuate them, in that the appearance of blood, before they knew, whether it were blood or no, or had sent out to be better assured, drew them out of their borders where they were strongest; disorderly to expose themselves to the danger of their potent, and well prepared enemies. This teacheth, that when God hath a judgment to bring upon [Note.] a land for sin, they shall be so far unable to withstand it, as that they shall rather by their own rash and foolish doings hasten it upon themselves.

Whereas in showing that all things were done, as the Prophet had foretold to the Moabites cities, fields, fountains, and trees, it is finally said, so that they only left the stones in Kirhareseth. Junius till at Kirhareseth, the Moabites left the stones thereof. [The vulgar Latin, it a ut muri tantum fictiles remanerent] earthen walls only remained. It is to be understood, that Kir signifieth a city, and Hareseth an earthen vessel, and is here put for a wall of brick, from whence cometh the proper name Kirhareseth; but being expounded as an appellative, there is some color for the vulgar Latin Expositors; yet it must needs be granted to be imperfect, seeing 〈 in non-Latin alphabet 〉 the stones thereof, and 〈 in non-Latin alphabet 〉 a city are not mentioned herein, but are in the original. The true reading is, till a leaving of the stones thereof the city Haresheth. That is, the stones of every cities walls being pulled down were cast upon their best fields, till they came at this city, to which the king of Moab was fled, where the wall made of stone stood still for a defense to such as escaped. But why the Moabites should be brought in by Junius, as causing it to st and, I cannot see. It stood indeed the last of all their cities, and no doubt, but many fled thither for refuge, it being their strongest hold, but the intent of the history is not to show who upheld it, but only that hitherto it stood, as being that, which the Israelites left to be assaulted last, and therefore the stones of the wall of that city were not broken down according to the general prophesy, and now is shown the occasion when the slingers of stones with engines had compassed it, and beaten the Moabites off, so that the Israelites were now ready to be masters of the city, happily some great breaches being made in the walls, for which it is said they smote it. The king of Moab desperately attempted with 700 men to come forth on that side where the Edomites were, but could not, then he took his eldest son, and sacrificed him upon the wall, which being seen, there was great indignation against the Israelites, so that they presently departed. The king of Moab when all other means failed him, sought to move his God to help him by offering the dearest sacrifice that he could, which the Israelites seeing, compassionated him so far, that they could not go forth on in the fiege, but immediately broke it up.

This saith Lyra, is the common exposition, but he rejecteth it because they sought the destruction of the king of Moab, and his posterity, therefore seeing his eldest son sacrificed, they would rather have been animated to hold on the siege, conceiving that shortly the king, and city, and all would come into their power, their case appearing hereby to be desperate, if there had been no other reason of their now departing. And they might have been the more exasperated to revenge for this gross idolatry, then moved to desist from assaulting the city. Wherefore he rather followeth, R. Solomon saying, that the king of Moab asked his prophets, whereby the Israelites came into so great favor with God, that they obtained miraculously, so many famous victories? they said, that Abraham their father in obedience unto him sacrificed his only son, which he so highly accepted of, that ever since his favor was singularly to his posterity.

The king hearing this immediately sacrificed his son, and then the Angel, which was set over Moab, put the Lord in mind of as great wickedness done by the Israelites, in that they sacrificed their sons and daughters unto devils, as is complained, Ps. 104. or 105. and for this the Lord sent a plague into the campe of Israel, whereby many being destroyed they were forced to depart, for it is not said, as in the vulgar Latin, there was great indignation in Israel, but Hebr. against Israel, so Lyra. Junius saith, that the kings son being offered, the Edomites were moved with indignation against Israel, as the cause, and so falling out with them departed, and then the Israelites, their forces being by this means weakened departed, as unable to prevail any further. Martyr saith, that some think the king of Edom's son is meant, whom the king of Moab having taken sacrificed; others, that the king of Moab's son being taken by the king of Edom, was thus served by him. But to pass these over as frivolous conjectures, that which he hath last, ar • ideth me most, there was great indignation upon Israel, they being likewise superstitious would not proceed in the siege any further, as thinking, that if they should, so great a sacrifice being offered, it would cost them dear; but others in the army not being hereby moved, were filled with wrath against them for this their fear, and so being disunited in their affections, they disbanded and went away, thus through their own default loosing the opportunity of doing all to the Moabites, which was prophesied, and of reducing them to their former tributary condition. And this, that they were moved at the sight of such sacrifice, is not improbable, considering that it was an error, which overspread many nations, that the God's must be pacified, and help of them is obtained, when things be most desperate by human sacrifice. The occasion whereof might first be God's commanding Abraham to sacrifice his son, then the Oracle of Apollo being consulted with, when a great plague raged amongst the Lacaede monians, how it might be made to cease, answered, if a virgin of noble condition were sacrificed, and like wise to the Phereans. Polyxona also the daughter of Priamus was sacrificed, and Iphigenia the daughter of Agememnon. If any shall wonder why God would suffer any good event to follow upon such an abomination, as here the siege to be broken up, seeing this tended to confirm men more in their horrible idolatry, it is answered, that none are moved hereby, but they that are given over to strong delusions to believe lies, because they obeyed not the truth. For others are not wrought upon by signs, unless the thing to confirm which they are shown, be faith and adhering to the true God, and worshipping him in that way, which he hath appointed. To what god this king offered his son, it is not said, some, Rabbins think to the true, but ours, to his idol Chamos, or the Sun.

CHAP. IIII.

HEre other miracles wrought by Elishah also are set forth, to prove his God to be the only true God, as the necessity of those times and of the estate of Israel being drowned in idolatry especially required. And first, the widow of a certain prophet being left in debt, seeking unto him had her oil increased to so great a quantity, that she there with both paid her debts, and lived with her children upon the residue; a like miracle unto which, had been wrought before by Elijah for a widow in Sareptah. The Prophet, whose widow this was, is thought by the Rabbins to be Obadiah, who had fed 100. prophets, hiding them in caves from the fury of Jezebel, by which means he spent his estate, & became indebted to Joram the king, steward to whose father he had been. Thus also Josephus, whom Theodoret followeth, and Procopius, and Comestor, &c. But this is most improbable, seeing Obadiah was none of the sons of the prophets, as this man is here called, but of another condition, viz. a noble man, that was a benefactor to the Lord's prophets, and therefore not likely by so small expenses, as by feeding sparingly 100. prophets with bread and water a certain time, to be brought in debt. It must then suffice us to know only, that she was the widow of a prophet, and not in particular who this prophet was. But what moved her to seek to Elishah in this her straight? Answ. She had heard, what he had done for the whole army in their necessity, and therefore she believed, that he could help in her need, and in this confidence, because her husband also was well known unto him, and approved of by him, and of the same calling with himself, for which she hoped, that he would be willing, she came to lay her case open unto him thus; The creditor is come to take my two sons for servants. Here was a man that feared God, and a prophet, [Note.] and yet died in debt, not leaving where withal to pay it, so that it is not always a badge of the wicked to borrow and not to pay again. For into such a case the best may fall by worldly crosses, or by the iniquity of the times, through oppressions of persecuting tyrants against them, whereby their estates are weakened. But if any by spending in prodigality and excess, or by negligence and improvidence cometh to decay, so as that the creditor cannot be paid, he may justly be branded for wicked, and much more, if any fraudulently conceal their goods, or hide themselves to defeat him of his due. For the law of debts, if any man ow'd so much, that he was not able to pay it, he was taken for a servant by the creditor, both he and his children, the ground whereof seemeth to be, Exod. 22. 3. where it is ordained, that he, who had stolen and had not where withal to make restitution, should be sold, that this debt might be paid; and Levite. 25. 39. where mention is made of an Hebrew indebted, that selleth himself. From hence it was gathered, that this was one way of paying debts, and in case a man indebted would not voluntarily do thus, he was sold to be a servant, or made to serve the creditor in way of satisfaction, and because as the condition of the father is, such is the condition of the children, when the father was made a servant to any man, his children were his servants also, the creditor took not only the father, but also his children, as appeareth by the parable, Matth. 18. 25. In like manner at this time when the father was dead, the creditor came to take the debtors children. But the law of the Lord in this case favored so much the Israelites, that if they could after this pay, they should be freed again, if not, yet in the year of jubilee (which was ever seventh) without paying, and in the mean season they must be well entreated. Martyr here amplifieth this of debtors, by bringing in the laws of other nations, as of the twelve tables of the Romans, whereby liberty was given to the debtor by the Judges, before whom he was brought for thirty days, and if in that time he could not or would not pay, then he was delivered bound to his creditor, who compelled him to serve him by hard labor. But this causing sedition amongst the people, it was decreed afterwards, that the debtor should satisfy his creditors with all his goods, which if he would not or used fraud, then he was committed to prison till payment was made.

Touching the presenr history, this widow was much grieved, that her sons should be taken for servants, because haply the creditor who came to take them, was cruel, and would not use them according to the law of God, which was little regarded in those idolatrous times, and therefore she sought to the prophet, who having not of his own wherewith to help her, inquired, what she had towards the paying of her debts, intimating, that if she had anything to the value, she should sell and pay. But hearing that she had only a little oil, which was of daily use in those times, either for food, or to anoint the body, (the vulgar Latin hath it, parum oil quo ungar) he willed her to borrow many vessels, and then being in her house and the doors shut to her, to pour out the oil, and not that so famous a miracle, able to convert many to the true God should be concealed, but with the greater admiration made known by her borrowing of vessels, selling the oil out, and paying the creditor. For if there had been any intention that it should not be known, the Lord could either have miraculously furnished her with vessels, and not have sent her about to borrow, or else with money, this means not being used. Lyra saith, that when miracles are wrought to confirm and comfort many, they were done publicly, but when for the comfort of someone, privately, as when Jesus raised the daughter of Jairus he suffered very few to be present. According to some, be willed her to shut out others from seeing this miracle for their unbelief, that it might be no hindrance hereunto, for it is said of Christ, that he would do no great matters because of their unbelief.

The widows oil being thus miraculously increased, the prophet biddeth her to sell so much as would pay the creditor, and live of the rest; teaching that debts must be paid, although he to whom be rich, and the debtor poor, and when he hath paid, hath little or nothing left; for it is by God's providence, that some are rich, [Note.] and some poor, neither may the poor take or withhold anything from the rich, which is his; but deal justly with everyone, and if in so doing he be destitute of means, he must remember that he hath still a father to provide for him, that will not suffer such as fear him to want anything that is good, and therefore trust in him, and cry to him, who feedeth the very ravens that cry unto him. In that, some what was left for her and her children to live upon, who was the widow of a Prophet; it served [Note.] to show in special, that the widows and children of faithful Ministers of God's word, are not to be suffered to want for their fathers sake, but to be provided for by those, that have power in the place where they lived, and ministered spiritual things.

Moreover it fell out upon a certain day, that as Elishah passed to Shunem, there was a great woman, that stayed him to eat bread therefore as he passed that way, &c.] Shunem, saith Martyr, was in the tribe of Issachar on the East side of mount Carmel, the dwelling place of Elishah, and therefore as he went out to teach others, and to confirm then in the truth, and to visit the colleges of the Prophets, over which he was the superintendent, or to the king of Israel's court, where it seemeth by that which here followeth, that now he was gracious, he often passed through this city. It was 16 miles from Carmel. And R. Solomon saith, that this woman was duaghter to the sister of Abishag the Shunamite, whom David took for his concubine in his old age, but this is to be taken rather for a bold conjecture upon a slender ground then for a matter of truth. And much more to be slighted even as ridicuculous is that of his, that she knew Elishah to be an holy man, because no slies would come to the dishes, of which he ate; neither was there any uncleanness upon his table, as Lyra addeth. It is more probable, that she gathered this from his holy carriage and holy speeches, which came from his mouth, and happily she had heard some what of his miracles, although Martyr thinketh otherwise; but how they should be hid from her being one of such quality, and frequented by strangers, I cannot see. Therefore she was desirous, that in his travail he might always be entertained in her house, moving her husband to this end, that he might have a chamber made him, and furnished. Being a woman of great wealth she passed not for the cost, and being great in virtue, as the Chaldee. understands her greatness. She desired as oft, as might be, to use hospitality towards so holy a servant of God, being assured, that this was good and acceptable before him. And if he were thus accommodated with a private chamber, where he might not be troubled with other company, she thought, that he would the rather be induced to come often thither, and she moved her husband in this matter as her head, showing that she thought a wife might not do any such act without her husbands consent, so a chamber was prepared for him, with his allowance. Elishah desirous to show thankfulness for this kindness caused his servannt Gehazi to call the Shunamite him one day above the rest, when he had retired himself thither and when she was come to the door, as is most probable, for so it is expressed, v. 15. that at the next calling she came no further; he said to Gehazi, which he would not have done, if she had been in the chamber, tell her, behold thou hast been careful for us, what wilt thou, that I do now for thee, &c.] Her modesty was such, that she would not enter into the bed-chamber of a man whilst he was there, because we must eschew not only evil, but all appearance of evil. The prophet thought to gratify her by speaking to the King or Captain for her, because since his miraculous supplying of the kings army with water, in their greatest need, he was in great grace with him. But she answered, [I dwell in the midst of my people.] That is, saith Lyra, I live amongst none but friends, who do me no injury, so that I have no need of the Kings or Captains help against any. Martyr addeth, if I had need, I have friends and kinsfolks of good rank and quality, that would be ready to speak for me, and he observeth it, as a singular providence of God over her and her husband, that dwelling in an idolatrous kingdom, they went so free from injuries, they being so godly, neither did Elishah think it could have been so, which caused him to make this offer. As evil as the times were, it is to be conceived, that some whole cities cleaved to the truth, and so most probably did this of Shunem, by which means they lived quietly amongst themselves, and she in special for her goodness and courteous behavior [Note.] towards all, had the love of all about her, an example worthy the imitation of all both men and women. Having said thus, as the text implieth, she departed: for Gehazi was bidden to call her again, and then she came and stood at the door, as before, after that he had told his Master, that she had no child and that her husband was old, v. 14. The prophet was still desirous some way to reqite her kindness shown in her hospitality, teaching all men gratitude for any benefit received, [Note.] and because he would do something for her, that might be most acceptable, he was ready to hearken out, what that might be. Gehazi, who was more conversant in the family then he, told him, that she had no child, and was now out of hope, because her husband was old. And indeed this could not but be accounted a thing most desirable to a barren woman, if by his prayers she might obtain a son, especially being rich, that not a stranger, but he might inherit this wealth. For even Abraham in the same case complained, saying, what wilt thou do for me, seeing I go childless and a stranger must inherit? When the Shunamite was come, the prophet promised her, saying, At this same season according to the time of life, thou shalt embrace a son. Gen. 18. 14. see the like phrase, setting forth that time twelve month. The vulgar Latin by turning it [At this time, this very hour, if thou livest thou shalt conceive a son] perverts the sense, as if the promise had depended upon her living, whereas according to Lyra, and the Hebrew, by which he expoundeth it after R. Solomon, both a son and life is promised her within the compass of a year. But it is not necessary to expound these words, according to the time of life, of her living, because that is implied in the promise, seeing otherwise she could not have embraced a son. She being much affected with this joyful news, answered, Nay my Lord, do not lie unto thy handmaid, the Hebrew word here used, saith Lyra, signifieth either to lie, or to fail, and R. Solomon turneth it fail, it being meant, let me not be illuded by having a son, and then losing him soon again, but when I have brought him forth, let not his life fail, whereby I should have more sorrow by losing him, then joy in bringing him forth, and this is favored by that, which she said by way of challenge to Elishah after his death, v. 8. The prophet in promising her a son, spake by inspiration, as the Oracle of God, and therefore delivered her this promise himself, and not by his servant, as before he had spoken to her. In making so certain a promise, saith Procopius, he declared, that the creator himself spake by his mouth. And this was speedily verified by the event, for she conceived so, that she brought forth at the same season of the year, at the very time concerning which he spake unto her. But after a while the child died, at which his mother being greatly troubled, laid him upon Elishah his bed, and hastened to the prophet at mount Carmel, &c. To make Elishah more famous yet by this child, God smote him with sickness, and pain in his head, and death. But his motherfull of faith, laid him upon the prophets bed, believing, that by his prayers he should be revived again. The means of the childes death, may be conceived to be the vehement heat of that time smiting his head, for it is said, that he went into the field to his father, being with the reapers, and then cried out, my head, my head. It was therefore harvest time, and then commonly it was exceeding hot, and did strike not only children, but sometimes men, as Manasseh the husband of Judith, who is said to have died at such a time of like grief. Judith 8. 2. For her carrying of the child up into Elishah his chamber and shutting him in there, Martyr saith, it was done to conceal his death from the family, that there might be no trouble about it, and it seemeth, that it was kept so close, that her husband knew not of it, seeing he would have stayed her from going to the man of God, and inquired the cause, as being ignorant of it, v. 23. And this shown the great confidence, which she had of his being revived by Elishah, neither was she herein without all ground, seeing Elijah had lately done a like miracle upon the son of the widow of Sareptah, 1 King. 17. 21. partly therefore to prevent sorrow in some, and partly detraction in others, who if they had known it, would have been ready to mock at the benefit obtained by Elishah, which so soon vanished again, she concealed it, till she had been with him for help in this her distress, Tostatus saith, that she hid him, that her husband might not know of it, least he should hinder her from going through his unbel ••• e. Having therefore obtained of her husband a servant, and an asse for the journey, she hastened to Carmel, being as was said before, 16 miles off, and Adrichomius makes it 8 or 9 hours journey upon a swift going horse, which cannot be, seeing she spake of it, as one that would go and return speedily again, yea, it being in the afternoon, when she went out, and not upon an horse, but a slow going asse; if it had been so far off, she could not have gone thither that night, whereas it is most probable, that she both went and returned, although very late. Her husband wondering at her hast, asked why she would go to the man of God at that time, it being neither new moon, nor Sabbath, These times he named, because religious persons used then, some to go to the Prophets, where they taught the word of God, and some to the Synagogues, and it implieth, that she had used to go also in times past, and yet not upon the very day, when it was so far off, and the travail stood not with the rest of a Sabbath, but the day before, returning home the day after. She answered not to his question, but in one word, peace, which Tostatus rendereth, vale, as being unwilling to disclose the matter unto him, or to delay any time. It was a word usual in salutations, a wishing of good to the person spoken to, and therefore no cause to inquire here as Martyr doth, whether she lied unto him. The vulgar Latin rendereth it, [I will go] very untruly and unbeseeming so godly a woman, who would do nothing without her husbands consent, as being her head; for which cause she asked leave of him, neither did he deny, but delay her, and so with his leave she went on her journey. And that she might come the sooner to Elishah, she hastened her servant. Lead and go, and make no stay for me in riding, unless I bid thee. The vulgar Latin, mina & propera, ne mihi moram facias in enndo sed hoc age, quod praecipiotibi. Martyr for these words, in riding] that I may get up or ride, and indeed the word may be indifferently expounded both ways. But whereas some upon this ground, as Martyr hath it, say that the woman followed the servant on foot, sending him away with the asse before to find out Elishah, and to certify him of her coming, commanding him not to stay for her, unless she spake unto him; and some, that the woman riding, the servant followed on foot, to beat the asse forward, and this she bad him not to forbear to do, as thinking that she could not endure to ride so fast, unless she spake unto him. (For both these he saith, are brought by D.